THE BHAISAJYAGURU-SUTRA

AND

THE BUDDHISM OF GILGIT

A Thesis Sl1bmittl'd for the Degree of Donor

Ilf

Philosophy

in the Austr:l1inn Nnl i.on:11 l'nl.veL"sll\'

1978

by

(~n~gory

Schnlll'l1

IIlthe man 1J710 bui lds if!! kc 0 'if; 1'1(;) t "f

lJe('OIJG'i71J lUi arl.ll>i pri.(7at'z:onist/f
.

Ezra Pound

This thesis is bn$cd on 1i1)'

O\;.rn

resenrc:h

chrdedout froll) 1975 to 1978 at. the

A\Jstrnliun Nnt:! OlHll Univt!rsity.

This work 1.s mnde liP of thr(\e unequal parts.

Thl.! first pnrt t'ontnins

an edition of the. Sanskrit text of what I hnve eDUcd 'Rednction A' of the

Bhaif!1.1jyaeuru-Sutl'a.

This edition is based on a single mnnusct'ipt found at

Gilgit, with varinnts from four other manuscripts, also found at GUgit,

g'ivcn in the cri.tical npparatus.

represent nn 'unrcvISlltl' v<!r.'llon

Stylisticnl1y 'Redaction A' seems to

or

t:ll1t t:~Xl, lH'rhilp~ n ftn:t all:l'mpt.z!

CJi1.g7.:t to commit an orn1 tradition to \..rrit"ing.

The RN'ond pnrt ('OnsiRtB of a c1:'i.ticn1 (Hlitjon of tin' Tibetan trnns1ati.on of n SnI1skrit toxt of the 13hai~a,'i!lnHm'H-r:lit:l"~.

Th'is ccllti.on is

'pha:ls pa

based on the Del:ge, Nar.than, Peking nnd Lhasa versions of the

boom Zdan

das sman gyi b Za bai

q.u

l"ya' i

' oct kUi 8ilO11. 9?Ji. anion Znm gyi

khuntl Pal' rOU(lfl pa nnd the 'plzngs pa de br;in otiag!J per bdwz flyi
smon l.am

gyi khy,ul pal' l':7yaD

'['n.

Si'lOH

mri

Th(' nL~rr.e vllrsions form the bnsis of

the edition.
The fi 1:'9 t nnd second pnr.tB ore prcliminnry studies to the third and
main part, si.nce the whole \..rns not intendell us a study of the Bhai~a;jyarrU1"U

Sucra per see

'.fhis thIrd purl is devoted to nn EngHsh trnnslntion of the

Sanskrit text,with notes; the Intter making up the bulk of the work.
these notes

In

have attempted to show how n Hternte member of the Gilgtt

community, assuming he was fami.liar with the texts known to have been
available to him, would have, or could have, understood the Bhaif}a,lyagHl'lt-

Uul,tu.
the

I havL1

nlfl()

al"tl'mptl!d to shm.J' what wa~ and whaL

Wil:;

not

\Il1lqUL'

to

Bhai!}a.iuagu11u-nzrtl'a vis-ii-vi.s the GUgit collection ns u whole, nnd

to mak.e the first tentative step!> townrds reconstructing the '13uddhism'

current at Gngit in the 5th-6th cl'ntllry.

In
Nem(HY 0

t:

my

Sister

Nary Kilthcri n<.' Schop(m Krej ej

( 19/13-1970)
\.Jho taught

me mOrl\

t\wn I l:cn11y \v<1ntud to knmv

nbout aknlnmnnll1n

ACKNOl.~LEDGENEN1'

I think it is fair to say that I looked fouvard more to writing this

'Acknowledgement' than I did to writing any other piece of the present
work.

Some, of course, might suggest that thnt was because it m.eant that

I was finished, and there is some truth in that.

But beyond that, I looked

forward to it because it would give TIle a chance to pay my debts - at least

in part.
Without wanting to imply that I value institutions above people, my
first debt is to the Australian National University for having fed a
foreigner for three years.

This is a debt I do not take lightly.

I also owe a great deal to Professor J

.\~.

de Jong: for haVing suggested

that I apply for a fellowship at the Australian National University, for

supporting the application when it was made, for gi vjng me free use of h:l.8
library, (or lL!ndlng me hls cnr, for mo'ce cor.rections and suggest:l.ons
concerning my \Jork

- both pas t and present - than I could ever acknowledge;

bllt perhaps most of all, for letting me go my own \.Jay.

To my joint-supervisor, Dr. Tissa Rajapatirana, I also owe much: for
daily conversations on almost everything, for lending me 'Louise', for
having gone very carefully
proof-reading.

throu~1

the present work, both correcting and

only regret that ,for so much of my stay in Canberra he

was on leave and that mnny of his

sllgge~tjons

- cRpcc1a11y concerning

presentation - could not be incorporated into the present work because

they came too late.

I think the work is the poorer for it.

In terms of the contents of this work, or at least the 'Notes' to the

translation which is the part I think is most important, lowe the most to
my colleague Poul IInrrJ.soll.

Many of the lucilf:i I. was ucveloplllg us I wor.ked

through the material were first tried out on him - during 'Tea', over lunch
(this did not help his already sluggish digestion), and occasionally over
something stronger.

Some of these ideas were abandoned, some modified,

and some (he would probably say most) were unchanged: but all, in. one way
OT

,mother, gained by our intC'Taction. lIe a1 so 1}('1 pN) me

imm('n~('l

y in

correcting and proof reading the finnl drnft; he supplied me with an

inordina tely easy prey on the squash court, a ready source of Informa tion
on bicycles and many other things.

As a matter of fact the only regret

I have is that I probably won't see him for a long time and that, being
born and raised in New Zealand, English was not his native language.
To Betty K:lt. who has been for several years the recipient of the
Annual Award of the Society for the Prevention of Cruelty to Graduate
Students, lowe just about everything: she typed the present thesis
(some parts several times)

~~d

everything else I wrote in Canberra

(except what I wrote in cenient behind the Chancellery Annex) - all of it

from hand-written copy - she gave me firewood, tomatoes, fruit, flowers,
coffee, cigarettes, rides home in the rain, sound ndvice and directions
and lent me money.

And the only thing she ever asked in return - which

she most certainly will get - was my hat.

I will miss her.

I will always be grateful to Dr. Luise (nclt the same 'Louise'

already referred to) Hercus for having introduced me to the Donkey Digest,
for suggestions on middle-Indian philology, animal husbandry and all
things mechanical.
I would like to thank Hisashi 1-1.3 tsumura for the help he gave me

with Japanese sources, and for making my stay more fun than it otherwise
would have been.
I want to thank Dr. Helmut Loofs and Sigrid, Dr. Tom Harper and
Dr. Richard Barz for having lent me their cars.
It will, of course, be obvious by now that I have lived in Canberra
for three years and although I never bought a car I was only without one
for about five months, and during one period I had three!

This is

1.1

good indication of the kind of people I have been lucky enough to know
here.
L. and 'Uig Mo' a1.rc:ldy know what lowe them.

vi

CONTENT!3

Ackn~wledgcmcnts

The Bhai~ajyaguru-8utm.

The Sanskdt Text of Redaction A from

Cilgit

Introduction
f the Bhai~a.iya(jW111-,c;utra. found n t Gi 1 git

1.

The Nnnuscdp ts

II.

On the Redactional Differences in the Gilgit Nnnuscripts

of the Bhail!ajyagu.ru-sutra
III. Notes On and Towards a Methodology

27

The Sanskrit Text

36

'phags pa bcam Zdan

das sman gyi b Za bai dii r!/'1 I i 'od kyi snon gyi

amon Zam gy'i khyad par rgyas pa zes bya ba thcg pa chen po "i mdo:
The Tibetan Translation of a Sanskrit Text of the Bha'il!a..1yaguru-

sutra.
Introduction

72

Concordance of the Kanjur Editions of the 'phags pa beam Zdan

I

das sman gyi b Za bai

qu

l'ya ' i ' ad kyi snon gy-i smon lam

(lyi khyad par rgyas pa zes bya ba theg pa chen po 'i mdo

75

Concordance of the Kanjur Editions of the 'phags pa de bzin

gsegs pa bdun gyi snon gyi smon lam gyi khyad par rgyas pa
zes bya ba theg pa chen po "i mdo.
The 'l'lhctnn Texts

77
79

The Bhai~ajyaguru-SutY'a and the Buddhfsm of Gilg:it. Translation and

Notes.
Introduction

1.

More Notes On and Towards a l-lethodo1ogy

105

II.

Abbreviations, Bibliography and Notes for Textual Sources

111

Ill. Other Abbreviations.

123

Translation and Notes

[01

Invocation

125

a. The Name Bhai~ajyagurllvai~;:;r.yaprabha.

125

b. The Character of Bhaisajyaguru and the 'Type' of the

."

Gi1git Cult Figure

c. The

- Hinayana

Cult of

"

..Sakyamuni:

127
A NevI Interpretation

of 'the Cult of Maitreya'

147

d. The Hahayana Cult of Sakynmuni: The Cult of the Book

154

e. Conclusions.

160

[1]

Introduction and Setting

a. On the Formula evam mnya

[2]

162
~rutnm

cknsmin samaye

162

Request for the Teaching, and the Audience and Time for
which it was Intended

165

a. The Epithe t Dharmaraja

165

b. Buddhanubhava and the Problem

f Authori ty in l-1ahayana

Sutra Literature

166

c. Ideas Concerning 'The Las t Time': The Formula pascime

kale pascime srunaye

[~]

173

The Compliance with the Request and Reiteration of the

Intention

180

a. Karma and Karma tic Buddhism a t~:;i 19i t

[4]

Introduction of

Bhai~ajyaguru.

hts Buddhafie1d and Vows 191

a. Prn~idh;nn, Satyavacann, and 'Natu;nl Law'

[5.1] The First Great Vow
a.

The Thirty-Two Narks of a Great Man

Prabha and

the~liotic

195
197

Event: A Literary Commonplace

[5.3] The Third Great Vow

a.

191
195

(5.21 The Second Great Vow

a.

180

197
202

The Interconnectedness of Material and Spiritual

Well-being in a karmatically constructed world.

202

[5.4]

The Fourth Grca t Vow

[5.5]

The Fi fth Grea t VO\.J

205

[5.6)

The Sixth Great Vow

206

a. Physical Defects and Deformities: Cause and Prevention

[5.7."1 The Seventh Great Vow

206
210

a. Sickness, Disease and 'Karmatic Mec1"ic:i.ne'

210

[5.8] The Eighth Great Vow

223

a. Women and n li'undC1\lH.mtnl Amhivalence in Bucldl1Jst Litcrnture 223

[5.9]

The Ninth Great Vow

230

[5.10] The Tenth Great Vow

231

[5.11] The Eleventh Great VO\v

232

[5.12] The Twelfth Grea t VO\v

233

[5.13] Conclusion of the Vows

234

Description of

[6]

BhC1i~ajyaguru's

buddhafield

a. The Idea of a lluddhafic1d and 'The

\~orld 0

235
f Mnl trcyl.l '

235

b. The Formula yo.(1rso. ca so. ::;ukhiivati lokadhiitu tndl'snrn tad

111Hldhfllwctrum 1)!mvi.synti: An Acldl tlonnl Notl'

[7]

The 'Vows' in Operation: A First Illustration Connected

with Rebirth
D.

Gi[ts nnd Giving us a Source of Merit

b. J~ttsmnrn nnd One Kind of Snlvntion Theory

[8]

242
243
2',7

The 'Vows' in Operation: A Second Illustration Connected

with Rebirth

[9]

237

253

The 'Vows' in Operation: A Third Illustration Connected

with Rebirth

255

The 'Vows' in Operat"lon: A First ll.lustration Uni\1ec:tccl

[10]

with the Temporary Avoidance of Rebirth

256

a. Devas, Yaksas and Raksasns as a Sour.ce of Dread

256

b. Kikhordas and Veta~as: 'Things' or 'Beings'?

259

c. Ojas and the Threat of its Loss.

262

d. Devas, Yaksas and Raksasas as a Source of Protection

264

e. Conclusions

269

f. The Non-Tantric dharani and the Question of a Tantric

Element in the Buddhism of eilgi t.

[11)

270

The 'Vows' in Operation: A Fourth Illustration Connected

276

wi th Reb ir th
a. The Question of a '1,ay' and a

'~lonastic'

Buddhism.

277

b. More on Sukhavnti as a Generalized ReligiOUS Goal: the

Case of the Kara1JcJavyuha.

279
284

c. The Importance oJ the. Homent of Death.

[12)

1he 'Vows' in Operation: A Fifth Illustration Connected

295

with Rebirth

r13]

Nanj tJsri' s Assurance to Those Hho Pre:=;erve the Teaching

296

[14)

The Ritual Response for the Tenmorary Avoidance of Rebi rth

297

a. Liturgical Texts and the Ritual Comp1ox at Gilgit

298

b. Bodhic Buddhism and Its Reaction to the ~act of P~j;:

The Case of the 8arlladlt'ir'"a;ja.

316

[15)

The 'Vows' in Operation: A Final I11\lstrat:lon

341

[16)

The Basis on which the Teaching is to be Received

344

iI.

Till! Uuddha

Wi

'tl SPl,"kl'l' of Thilt which I!; nol ()lhL~rw:l!w'

nncl the Cl'nl"rnlit:y of Fa'llh.

[17]

354

The Central Sltuation of the Text

355

a. Nore on the Salvation Theory

b. The Judgement of the Dead and the
p~~~hanubaddhn

devata.

puru~n.syn.

sn.hn.,1ii
357

[18J

The Ritual Response to that Situation.

[19]

The Extension of the Response: from the Individual to

the State

363

a. Texts and Rituals for 'the Protection of the State'.

[20]

360

A Question concerning the Situation

a. On the Possibility of Lengthening the Individual Life-Span

363
368
368

b. The Akalamara~as and the bhayas: a Final Case of the

Process of Generalization.
[21J

The

Yak~a-Genera1s'

Assurance to those who Preserve the

Teaching.
[22]

370

The Names by \l1hich the Sutra is to be "Preserved.

372

373

[23J 'Conclusion.

374

[24]

375

Colophon.

BHAISAJYAGURU-SUTRA

*
THE SANSKRIT TEXT OF REDACTION A
FROM GILGIT

/lOur' Uj'a ,in fyriliomd

(l/IJ((U

by dcl:nz:ZII.

- Thoreau -

I. The mnnuscrip ts

f the

Bhai~ajyaguru-sl1trn

found n e Gilgj r.

At least five Mss. of Bhg were recovered from Gilgjt. SLnce these
are now available in published facsimile there is no need for an elaborate
description

E th e individual }lss., but I mus t say a few \vords about the

way i,n which',( refer to them.

As I hove poin ted out elsewhere (IIJ 19

(1977) 206) Dutt's use of his tdentifying letters (A, B and C) js so

promiscuous as to render them useless. He not only cites the same Ms
sometimes as A, sometimes as B or C; he also assLgns the letter A Lo two
independent Mss. written in two different scripts. Thb has resultl!d in
a great deal of confusion in the work that has come after him. NL!ither
Lokesh Chandr.a in his in troductions to the facsimile edi tions! nor the
entries in Buddhist Text InJormation, No. 12 (1977), nor my own note in

IIJ 19 have succeeded in fully sorting out tht? situation. This ,,'as largely
due to the fact that

in.~ll

three cases tl:e.re \Vas nn attempt to maintain

Dutt's original inadequate "system" of letters. In light of this experience,

ana with the hope of ending this completely unnecessary confusion, I decided
to adopt an entirely nel/l system of letters, which 1 give here along with
a few comments. The folio numbers are those assigned to the facsimile by
Chandra, not those of the original. Mas.

v=

Gilgit Buddhist Manuscripts viii, no. 32, f01s. 1866-]867.

This Ms. consists of a single leaf and is the only Ms. of Bhg
written in what Sander (PaUlograpllisahes

:Hl

den Sand..:.ri-chand-

sahr>iften der Bel"liner 'l'urfansammluna (Hiesbndcn: 19(8

calls

"Cl1git/Bamiynn Type TI". It is one of Dutt's A'B.

W = Gilgit Buddhist Manuscripts x, no. 51, fol. 3261.

This Ns.

consis ts of a single fragmen t of a single leaf and had not

previously been identified. It is not impossible that W, rather
than being an independent Ns., is a fragment of one of the folios
missing from the end of Z. The script and hnndwriting are very
close to Z, and the number of lines agrees. This point can only
be settled by a careful examination of the originals.

x = Gilgit

Buddhist Manuscripts viii, no. 34, fols. 1868-1948.

This is virtually a

compl~te

Ms. and the only one whi.ch preserves

n ti tle for ollr text. Dutt::' s cd ltion

edition of this Ms.

f U1tU 15 eSlicnt1nlly nn

It is usually referred to by him as B.

Y = Gilgit Buddhist Manuscripts x, no. 10(2), fols. 1394-1425.

1111s Ns. is almost complete, missing only one leaf near the
beginning and a slTk.ll piece a t the very cnd.

I t forms paTt

of a bundle tolhich also contained the Vajracchedika and this

bundle has been discussed in some de tail by N. P. Chakravarti,
"The Gilgit Text

f the Vaj racchedikn",

Te.'Cm~ Part

131(dihisf;

1.n G. TucC"i, Minor

I (Rome: 1956) 175-82.

It is

HSZU7.?-Zy

referred to as C by Dutt.

Z = Gilgit Ruddhist Manwwripts viii, no. 3l, Eols. 1838-1865.

It is missing sever.al fvlios, and many of those \vhich are preserved
~lr0.

damaged.

This is

th(~

other lls. t"hlch Dutt refer.s to as A.

There is one other l-Is. \vhj cll the enrly inv\.:ln tories and Chandrn
(CFW.;x, no.

57, fols. 3257-3258) give as

n Ns. of mIg.

But \olhat I

enn de Cinitcly read of this Ns. - the fncsimile is very difficult to

read, and my microfilm is, if anything, even worse. - does not seem to
bear this out.

Here again only Cln exnmi!1ation of the original can

sC'ttle the question.

Before discussing the relationships bet\Vccn these 1-IS5. it may
perhaps be useful tofi rst present a concordance. of the material
availahle to us.
Concordance of the Gilgit Nss. of
Pa ragraph
no.o f my
edition

Dutt's r-1s. V
edi.tion
pago &

Ns .\.J

Ns.X

~Is.

Bha

Hs.Z

l j nE'

[0 ]

1.1

1868.1

139/, .1

fl]

1.2

1868.2

1394.1

[2]

1.9

1869.4

139/, .3

l31

~.:l

]871.2

1 39/, .6

[4]

2.9

1872.5

1395.2

[5.1)

3.4

1874.4

1395.5 ..

l5.2]

3.9

(1875.5)*

[5.3]

I,

.3

1876.1

1838.1

[5.4J
[5.5}

4.7

1876.5

1838.4

4.10

1877 .3

1839.1

l5.6]

4.13

1878.2

1839.4

.. 1838.1

Siks

Paragraph

Dutt

Hs.H

Hs.V

Hs.X

1-1s. Z

Ns.Y

[5.7]

5.4

1879.1

[5.8]

5.9

1880.2

[5.9]

5.13

1881.1 .. 1396.1

[5.10 ]

6.4

1881.5

1396.1

[5.11]

6.9

1833.1

1396.3

[5.12]

7.1

1883.5

1396.5

[ 5.13]

7.7

1885.3

1397.1

[6 ]

7.11

1885.5

1397.1 .. 18l,0 .1

[7]

8.10

1888.4

1397.6

1840.3

[81

10.1.

1892.3

1398.6

18/,2. '5

[91

11. ')

1895.l,

1399.6

18/,4.6

[10]

1899.2

1/,00.5

18/16.6 ..

[11 ]

13.3 . . 1866 .1
ll, .5
1866.2

1902.1

lilOl.4 .. 1848.1

[121

15.8

1867.2

1906.l1

1/102.5

18/,9.3

[131

15.11

1867.2. ..

1907.2

]l,02.6

1849.5

[Ill]

17 .3

1911.1

1403.6

:'351.5 ..

[15]

19.6

1916.3

1405.3 .. 185ll.1

[161

20.10

1919.l,

lIIO\').2*

1855.2

[17]

21.7

1.925.2

'l l 108.1

1858.6

[18 ]

25.11

1930.l,

11,09.4

1861.5 ..

[19]

27.1

1933.3

1',10.3 .. 1862.1

[20]

28.5

.. 3261R .. 1936.5

lll1.1. 3

[21]

29.12

.. 3261L .. 1940.3

1412.4 .

[22 ]

'31 . 11

19l,5 .1

[23]

32.2

19l,6.2

[24]

32.6

19/,7.1

stks

.. 175.13
175.14

.. 174.1. .
174.7

] 863.3 ..

[For references marked *, sec the critical apparatus to my edition; two

dots befol'e a reference indicate tlwt the

actua~

beginning of the pnra-

afto?' a reference
indicate that the beginning of the paragraph is preserved, but material
!?,rnph is missing from the Ns. tn question;

t,.,IO clots

comtng after it 1s missing.]

According to Dutt nne! Chandra tlm of our Nss., X and Z, arc provided
with colophons.

But judging by the facsimiles it appears not unlikely

that the colophons reproduced as GBMs viii fo1s. 1864 and 1948 may have
belonged to other

1'15S.

There.i.s nL nny riltc nothing Lo c.onnect them

definitely with our X and Z . . In light of this uncertain situation

and in light of the. .fact that these colophons contnin n number

f problems

best studied in relaltionshl'p tolith the other colophons found at Gilgit,

1 have omitted them from my edition and will not here dicuss them further.
I'

(For some remarks concerning these and

Cher. ~~\l,.ophons ~ t Gilgit see:

Chnkravmj.ti, op\.cit., PI?~.179":82; N.ll .Chakravart:i, "lIatu.nRock Insc1.:iption

of Patoladeva", Ep'i..graphia Indica 30 (1953-54) 226f.: B. Prakash, "Gilgit
in Ancien t Times", BulZe-tin of 2'ibetoZorJlJ 7, no. 3 (1970) 20.; Y. Kurumiya,
"Hokekyo bonpon ~hahon okugaku kenkYu nato:', lJo7~ekyo shinko no shokeitai
(Kyoto: 1976) 137-38; 146).

II. On the Redactional Differences in the Gilgit Manuscr.ipts of the

Bhaif!ajyaqLll~U-sutr'a .

Determining the. relationships betHeen these five 'Hss. is not en?y.

He have at our disposal two kinds

f: evidence ::internal evidence, tolhich

consists of a large body of variant readings found in the individual Mss. ,

and external evidence.

The latter will be deDIt with first.

Of the three main Nss., X, Y, and Z, only Y shows no signs of having

been "corrected".
teen.

X hal3 been "corrected" at four places, and Z at four-

In almost all cases in both Hss. these :Icorrections" are inter-

linear and usually in a different hand..

These "corrections" tolill take on

significance if tole can determine their source.

In X we find the .following instances: ([5.2]1 - paragraph and line number
1875-5:

nanndisn.l!' ceheran,

1883.3: tanidanrup

pa.

to:

nanadisam ~-ccheran. [5. 2Jl

kurvanti, to: tanic1ana.J!lpa-p8.J!l kurvanti [5.1D3

1890.3: yai mnnll~yabhi1tai srutm!l, to: yai pm:vl.U!1 manu~yubhuto.:l<

srutam. [7J9
1896.1: paspaxx ... :

to: pa-l~a-spaxx ... [9J3

Fot our purposes this evidence is totally

inconclusive.~87S.5,

1883.3 and 1896.1 represent obvious corrections which could have been
made by any Tender.

In reference to 1890.3, while it "lfi true that hoth

Y and Z have purval!' here, and therefore could be the source of the
"correction" i'n X, i t is also possible thnt the correction could have
been made on the basis of [9]9 where all three Mss. have p~rva~.

Note

also that all three Mss. at [8]10, [10]10 and [11]6, in the same basic
formula, omtt PlIl'V:I'!'.

Ii

'rhe analysis of the l1corrections" in Z p'roduce more interesting

results.

\ole have the following cases:

1839.6: ja?a kheJ.5 ka 18l~ga kujii, to: ja~akhela kfi-t;a lrupga,
X coul~ not possibly be the source of this correction

etc. C5.6J2.

since it reads: jadai

. t8.ka.-lamka
. kuja;
18Il0.1: bhttisajyngul'uprabhasya,
-prabhasya C6Jl1.

Y is missing.

to: bhaisajyaguru-vaidurya-

,_.:..'--

An obvious correction which could have been

made by any reader.

18 111.3: prag eva matapi trinam

. . bharyaputraduhi trinam. dasyamti
.
dnuadiisika.rmn.kariit:l~l

priir. eva

pl'iig

eviinye~fup

yiicnnokiinfup C'T J7 .

The underlining here indicates the corrections;

dasym~ti

is inter-

linear; the other correction is two lines wedged in a small space

which may huve been left by an erastUe.

Y could not be the source

of dasYllJ!lti, nl though X could; both could be the source for the

second and longer correction. The situation is complicated by the
fact th.s,t Z is the only Ms. which has bharyapntraduhitrir;fur!; X has
only prag eva

matapi'trrt;fu~

dasyanti; and Y has nothing to correspond

to either.
18111.5-18 112.11: tatra te~al? yamll Lokasthi -tanfu!l va tiryagyoni sthitanfurt va tasya tathiigatasya nama iim1.lkhfbhavi!?yati . saha smarax;lO.maCtrex:a taJtas cavi tva punaI' api manu!?yaloke upapatsyanti j atismaras

-ca

blK\.visyanti te durgatibhayabhi'ta na bhuya:(h) krunagunebhir

bhavi~yanti

- "

. danabhiratas ca bhavi 9yanti C'TJll-15.

Here again the

underlining :indicates the correction which, again, appears to have

been written over an ernsure.

This correction is virtually identical

wi.th the rending of the pnssnfT,e in X, unn (:oull1 not hnve come 'from Y,
which has quite a different l'eadins.
1845.2: nubhavflI!1ti . te anekana vnrsasatnsahasriinii.mm a- I9B is added
:)eneath the line, but the usual '+' indiC'atinr; where it should be
illserted in
fll'!it

mis::linl~,

pl'olHtbly due to the fragmcntary nature of the

l;wo 11nc:J. Tn IUI.'{ ell~lC, Llrl.n '(:ol'l'Cl:l.iull' could ltnv~ <.;Olllt:

rl'OIll

ej.ther X or Y, both having essentially the same reading.

18115,11: vamana, to: va-hft-mana C9J6. An obvious correction.
18117 .11: p::thagbhutanavahayanti, to: p~thagbhutiino.-mii-v8.hayunti
CIOJ6. In reference to thc gen.pl. ennin~, the reading of Z, which
is exactly the same reading as X, has been changed to the reading

of Y.

Note, however, that Y reads

p:.rthakp~'tho.gbhiltii-,

while X nnd

'L. have only ])!'thllr,bhD.tn-.

1850.2: ko.(p)xx .. , to: ko.-r,:a-(puhr~'{ [13J5. An obvious correction.
1851.5: no. co. kenncic ehal<yo.m Qloptlbati . bhagavan aha etc., to:
no. co. kenllcic chnJ<yam o.Jo}mhnti . h:r;to.l? vii
--'---

bho.gavan iiha, etc. [13J15-16.

oJ1.~ pu}~nn~

-- --

pro.tyiiho.lo.ti.

------

--'---

Here the correction :Ls virtually the

same as the reading of Y, and X could not possibly be the source,

since it shows

0.

different reading.

1852.2: -samo.nvago.tam upavasi tavyal.l, to: -samanvagata-!E.. upavasa-m

Uvo.van i tUvyo.l.1 [1), ]), .

'1'111.5 c;orrec cion coul d have bern made on th<:

basis of either X or Y.
An ohvj on!, corrC'ction.
1n53.6: sVllpnnm 6ynnti, to: Gvnpnnm ~-synnti nl,-lh.

1\11

obvious

correction.
1854.6: janayisyo.ti bhirupa, to: jano.yi~yo.ti ~-bhi rupo. [15Jl l,..
This co r ction is the rendine; of Xi Y has

-i~ya.lrty

a'bhiruram.

1858.5: no. tv e tasya, to: na tv e-va tasya [16::::8. An obvious

correction.
Here cy,aj,n the evipence is not conclusive, but it does indica te a few
possibilities. It indicates, for example, that the 'corrections' in Z
could not have been made on the basis of either X or Y alone. This in
turn suggests at least two possibilities: (1) the 'correcti.ons' in Z Here
made by someone

~"ho

compared it with both X and Y, and thus in terms of

the 'corrections' Z represents a conflated Ms; or (2) the 'corrections'

:In Z were basc'c\

Oil

!ll1othcr. t-Is, no .longer cxtnnt, whIch cOlltni.ne<1 rcncllngs

which sometimes agreed with X, and sometimes agreed with Y.

This hypo-

thetical Ms., however, would appear on the basis of its readings to have
been itself a conflated Ms. Both possibilities seem to indicate that in
terms of the 'corrcctions' alone, Z represents a conflated Ms. tradition
which is to be placed somewhere hctween X and Y.

As we wll1 seu below,

this pattern conforms very closely to that which emerges from an analysis
of the internal evidence.
Th~ internal evidence available to us is in quantity, at least, much

richer, although here again

precise analysis of it is not easy. I

it is clear from the m:tterlal that in the three matH N~s.

\'1('

think

havl' at least

two, and probably three, separate redact:I.ol1S of our text.

lIut here n1re,Idy

we have a problem: it is one thing to state that we hnve two, or probably,

three redactions of our text, but it is quite another thing to give a precise
definition of what

constitute~

a legitimate redactional differencQ.

A large

part of the problem is that we lack parallel examples .from other texts, since
almost all our Mah;~~na texts in Sanskrit are preserved in only one, usually
late, Nepalese redaction.

When the Kashgar Ms. of the Saddharmapur;4anka

is fully studied and compared with the Gi1git/Nepa1ese version of the text
we may, however, know more about the nature and possible range of redactional
variation, especially in regard to prose composition which is not governed
by the conservative influence of meter.

Apart from the Saddharma, we already

know that there are considerable differences. notably in prose, between the
Gill3it and Nepalese redactions of the Sarnadhil'aja-sut;Y'a~ but these differences have yet to be ana1ysecJ.

The only other example thut I know of - and

the one which is perhaps most compnrahle to Bhg - is that of the Va.jY'acchedika~ where we have both an early Gi1git/Centra1 Asian redaction(s)

and a later redaction preserved in Nss. from Japan.

But here again, the

variations have not yet been systematically studied and are imperfectly
marked in Conze' s edi tion.

or

In light of this lack

comparable material -

and therefore of: anyth'!ng 1:ike cstahl:L!->hcd cr.i teria - the he!->t method of
procedure seems to be a definition-by-enumeration.

That is to say, that

it is best to begin, at least, with an enumerution of examples of what

appear to be legitimate redactional differences.
In the tab 1e below the numbers in square brackets refer to paragraph
numbers in my edition.

I have also added in parentheses after each reading

the letter or letters of the Ms./Nss. in which it is to be found.

It should

be noted that when a reading is assigned to two or more Nss., this does not
ne.cessari1y mean that both Mss. have exactZy the same reading.
often minor differences in tense, spelling, etc.

There are

Readings under 'Redaction A'

are those of my edition and do not, therefore, necessarily correspond exactZy

to Y or Z, etc.

Those under 'Redaction B' are unedited; I have merely added

missing letters when necessary.

Redaction A

Redaction B

[lJa. bhagav~ ... vaisa1im anuprapto a. bhagav~ ... nupUrve~~ yaina

vihnrati sma. (y)

vaisaliJ'!l mnhanagaril~ . tennnuprnpto

bhut tatra kha1u bhagavann vaisalyrup
viharati sma. (x)

Redac tion A

Redaction B

deyasuragaru~a..ldnnaramahora

b.

b. mahatya ca

gail; ('1)

devanagayak~angan

dharvasuragarudakimnnahramahoraga. ..
'

., manusyamanusyaparsada (X)

--'

C2Ja. ekiimsam

a. ekamCsam uttaraJsagha~ ~tva (X)

dve,ram EE...a:v::tya (Y)

C3Ja, satvanam arthaya hitaya sukha-

. .'

b. tasya

devamanus~nam

m~jusrir

a. satvanam arthaya hi taifa sukhaya

devamanu~yar;~ ~ hitarthaya (X)

ya devamanusyanam (Y)
C4Ja. sasta

'--

"'-.

a. sasta devan~ ~ manu~;y!~~ ca (X)

(Y)

b. tasya khalu puna maI!1jusrir bhaga-

bhagavato,

etc. (y)

vato, etc. (X)

c. pfuve (Y)

c. purvClJ!l (X)

d. katamani dvadasani (y)

d. katamani

C5 .1Ja. buddhabodhirn abhi sffi!1budhyeY8J!l (y)

b.

a.

dvadasamahapr~idhanani

(i)nu[ttarJay~

(X)

samyaksClJ!lbodhim

abhis8J!lbudhyeY8J!l (X)
b. tada ~ sarir(x)xxxx-prameyas~

tadaprameyas~hyeyaparima~a

lo~adhatavo

mama sarirabhaya

khyeyaparima~a lokadhatavo bhrajer~ (X)

blu-a:j er8J!ls (Y)

C5.4Ja. 'h8J!l kumCarE;apratiJpann~
satya bodhimarge

prati~thapayeyClJ!l,

sravakamargapratipannCa~

pratyeka-

a. 'h8J!1 ye kumargapratipannanam
satvanam' sravakaxxkabuddhapratipannas
ca te satya anutare bodhimarge mahayane

buddhamaJrgapratipanna va sarve maha-

niyojayey~

(X)

yane niyojya prati~~hapayeCy~J (z)

C5.5Ja. tatha canye

aprameyas~

a. te sarve akhaI}9-asila syus (X)

khyeyaparimana satvas te saCrJvCeJ

akha~~asila

sY~ (z)

b. rna ca kasyaci silavipannasya

b. rna ca kasyaci silavCiJpannasya mama

mama niimadheya.l!l srutva durgatigama- namadheyaI!1 srutva rna kaci durgatigaman8.1Jl

na~

syat (z)

syat (X)

C5.9Ja. C.. 'ham sarvasatva maraJ-

a. 'har!! sarvasatvu muro.pasabandhana-

pasai~ parimocayeya~ nanad~~~iga

baddha

hanas~a~apraptal;

-sarvamarapasad~~tigatibhyo

drstyam
-...

tan

~~

pratisthapayeyam
..
. (Y)

C5.10Ja. ye ca bandhanatadanava-

-.--

ruddha (y)

nanadp~tigahanas~attaprapta

samyagd~~tau

vinivartya

niyojya (X)

a. ye va bandhanabaddhavaruddha (X)

b. te madiyena In.u;ylinubhfivcna
parimucyeran sarvopadravebhya~ (y)

b. tc !rJ'::L':. nfunadhey~ srrtvanii.

madiyen&.. i;I'-Qyanubhavena fjarva~~~~
padravebhya(~) parimucyeran (X)

C5.11Ja.

aharaparye~~yabhiyW~ta~

a.

aharapanaparye~~yabhiyukt~s

papam" Imrma kurvanti aham. tesam

..

tanidan8J!1 pap8J!1 kurvanti sace te mama

var~agandharasopetenaharena

namadheY8J!1 dharayeyur

santarpayeya~

sarir8J!1

pasca dharmarasenaty-

antasukhe prati~thapa.yeY8J!1 (y)

mahap:ra~idhanam

var~agandharasopetenaharena

sarlram

santarpayeyu(r) (X)

C5 .12Ja. dvadasamaq tasya tathagatasya idam

ah~ te~~

a(bhiit)

a. dvadasamam tasya mahaprar:idhan8.I}l

abhut (x)

( y)

b. sitosnadamsamasakai ratrimdio

~
~ak er upad ru tb. ~sltC;:;;I,1a d8J!1samas
a

_._-

yam. -.--'
duhkham vedanam. vedanti (Ms.

trndrivam
sace
.
. duhkham anubhavanti ---

vi~dya)

te mama

ahal!l te~~ vastraparibhogrun

upanamayeya~ (y)

te~e:l!l

evatmana na

paribh~janti

dasadasikarmakaranam prag

dharayeyur ahlJJ!l

vasCtJraparibhogam

hareya~

C7Jao aneke ca te satya ye svayam

namadhcYaI~!!.

upasa~l

(X)

a. X: aneke ca satya ye svayam eva na

prag eva

paribhtu~jati

evanye~~

dasyallti prag eva dasadasikarmakaranam

prag eva matapi tr1I,1~

(pra)g evanye~~ yacanakanfu~

yacanakana~ (y)

ao Z: anekani ca satvani svayam evatmana na paribhumjanti prag eva mata-

---

pitrir:~~ bharyaputraduhitr1r:~ (das~ti)

b. tatra

te~~

va. tiryagyonau

sthitan~

tathagatasya nama
saha

yama10ke sthitanam
amukhlbhavi~yati.

smaritamatre~a

punar api

tatas cyutva

manu~ya1oke

jatismaras ca

va tasya

upapatsyanti,

bhavi~yantidurGatibha-

prag eva, etc.

b. tatra tesam yama1okasthitanal!l

tiryagyonis.thi tan5.m -vii. tasya tathaga~~,

tasya nama:

8.mukhibhavi~yati

smara~amatre~a
manu~ya1oke

ca

saha

tas cavitva punar api

upaCpaJtsyate jatismaras

bhavi~yati'

te ca durgatibhayabhita

..

yabhita na bhiiyah kfunagunair arthika.,na bhuyohkarmagunebhir

aCrJthika bha..
--sarvastiparityagino 'nupUrveI,la

danasya ca varr:avadinaosarvastipari-

sirsru~aracarananayanasvam8.msasoni--.
<..

tyaginaoanupiirvena karacaranasirsana-

t~ yacanakan~

yanasvam~[saJso~it8J!1 yacanakana~

pradasyanti (y)

anupradusyati (X,Z)

--.-

10

C8Ja. santi satya ye tathagatanam

a.X: santi satya ye ta:thagatan udisya'

uddisya siksapadam
dharayanti,
.

siksapadani
dharayati te silavipat.
,

silavipanna acaravipann8.h. drstivi... _-

CtJirn apadyate

~anna;

ye punah. silavantah. te silarn.

,~~~~ivipatCtJirn

acara=.

vipatCtJiy? va 'kadacid apadyate sila-

rak~a.nti na. b:husrutY8.I!l parye~anti

vipanCnJa

na ca tathiir;o:tiinaJ'!1 sutriintana'I;l r.:aJ'!1-

sl J.~U!l

bhiraJ'!! arth8l!l vijananti (y)

esanti
na ca tathagatabhasitanrun
.
--.
.

y..!:.... y..!:....

rak~ati

sutrantan~

puna silavanto bhavati

'na puna

bahusrut~

pary-

gabhirarn artham ajanati

a.Z: santi satya ye

tathagatan~

sil~a:padani'

te silavipatirn

uddisya
iipadyate

~~~~vipattirn

acaCraJvipatti

va kiidaci c1 apadyante' te silavi pann8.l).

iicaravipanna~ dri~~ivipanna

CpuJn~ silavant~

te

y[eJ

sil~ rak~anti,

etc.
~.

yai

srut~ bhavi~yati

tasya

'hh',p'a'{,!"to bhaisajyaguruvaiduryapra.
bna~ya

tathagatasya

narnadhey~

b. tatra yes tasya bhagavato

yaguruvai~uryaprabhasya

c. tat.hap;atn.s5.l'mne 11rCtvra.jHvanupur-

tvanupurve~a bodhisatvacarik~

vena

cari~yanti

yanti

(Y, probably Z)

yai~ sruta~

plirvam

tais tasya bhagavato

vai~uryaprabhasya

tathagatasya

(Y,Z) narnadheyam. srutam. bhavisyati

.--- (X)

c. tathiigatanru? sasane pravraji-

C9Ja.

bhai~aj

manu~yabhu

bhai~ajyaguru-

bodhisatvacarik~ paripurayi~

C)

a. ye (rd.yai~) plirvaJ'!! manu~yabhutais

tasya bhagavato

bhai~ajyaguruvai~urya-

tathagatasya narna- prabhasya tathagatasya narnadheyay?

srutaJ'!! bhavi~yati (X)

dheyam (Y,Z)
b. cchindanti rnarapasaI'fl bhindunti
vidyar:q.akos~ uccho~ayanti kles~l.na

b. rnarapasa bhindya
uccho~ayati

vidyar:9-akos~

klesana,dim

uccho~ayati.

diy? parirnucyanti ,j atijararnarar:asoka- jati ,j aravyadhirnar:~};laxxsokapari devad~hadaurnlanasyopayasebhya~ (Y, and duQkhadaurrnanasyopasebhya~ (X;Z follows

generally Z)

X only in inserting -vyadhi- and

-pari dcva-) .

C10Ja.
yai
vato

sariravinas~

srut~ bhavi~yati

va kartukarna;
tasyabhaga-

bhai~ajyaguruvaiq.uryap~abhasya

tathagatasya

narnadhey~ (y)

a. sariradhikseparn. va kartukama yai

punas tasya bhagavato

bhai~ajynguru-

vaiq.uryaprabhasya tathagatasya namadhey~ srutal!1 bhavi ~yati (X, and

probably V)

b. o.vyapado.ci tta viho.rnnti (Y)

..

[1,lJa. yaih. punah srutrun bhavi syati

u.

o.vyapo.nno.citCtJa villul'uti (X,V)

0..

yai punas tasya bhagavate

to.syo. bho.go.vato .. ta"Lhago.tnsyo.

to.thago.to.syo. nfuno.dheYa!!l S r"utrun

namadheY8J!l (Y; Sik~)

bhavi~l-ti (X ,V)

b. te tato.s cyutveha manu~yo.loke

rajano bhavi~Yl1nti (Y ,Si1<~s)

b. te tas cllvitva (X only) iho.

manu~yaloke upo.patsYl1te rajano

bhavi~yati

c. t(e) ru[paJs~panna~s ca bhavis-

c. te rupas~panna aisvaryasrunpanna parivaras~panna sUra vira

tnllhiinu~nlLua] n'Vcgu(Jhiid~lo

(X,Z,V)

ya ti . ai s varyas~pan [n J as ~ bhaveyu~

hhllVir;Ytwtl lllll'i vii.rl1r.llll~lpl1nni:i.6 eel ullUV1:;1Yllti

suras ca viras ~.mahavalave~a

( Y)

dharinas ca bhavi~yati (X,V, probably

Z,Sik~)
[l2J

l.~

punar

tathagatasya

mat~gra.mer:E:.

tasya

namadhey~ srut~

bhavi~yati udg::hit8.J!l ~ tasya pascimo

!!!.at~gramabhiiva1: pratildir!lk~i tavyo.~

V: yas ca

mat~r;ramas

tasya tatha-

ga tasya (namo) dg~hi ~~I!1ti tasya ~

pl.\.sclmaka stribhavaI: pratildiI:u(~itavyal?X: yo.S ~ mnt:r()rn,(x)mo. to.sya. bhnl3o.vato

bhai~ajyaguruvai~~rabhasya

tathagatasya namadhey~ srutv~

codg~hi~yanti tasya ~ ~ pascima-

stribhava pratikalt~ita~Ta(~)
Cl3Ja. buddhanamrun karr:a~~~~upa
sa~ari~yami (Y)

ti~yati

b. sutrru~ dhiiro.yi~yo.nti (Y,V)

c. pustakalikhit8.J!l va

a. buddhan~ nama karl).aE!!t~. nipa-

satkari~yan-

ti (Y)

(V, and probably X, Z)

b. sutro.ro.tnCU!l dl1o.ro.yi ~yo.nti (X, Z)

c. X: pustakagataI!1 va k:rtva s8.J!lskari~yanti; V: pustakagat~ va satka-

ri ~y~ti; Z: "

xxstaJ(agat~

satka-

ri~yanti

nanapu~pamalyago.ndhavilepana

d. nanapu~padhupagandhamalyavile

curnacivaracchatradhvajapataltabhih.
---.

panacchatrad'hvajapatakabhi (V,X and

(y)

probably Z)

d.

e. parive~~ayitva (Y)

e. parive~~~ (V,X)

12

f.

devatako~isatasahasr~yupas~

f.

hari~~~ti (y)

devako~inayutasatasahasra~i

tatropasa~rami~yanti

(V,X, and pro-

bably Z)
g. te
bhagavato

yaguruvai9-uryaprabhasya tathagatasya

namadhey~

purvapra~idhanavise~avistara~

bhagav8J!lIl imam sutraratnam

dharayisyanti
tasya bhagavato bhaisaj.
.

bhai~ajyaguruvai 9-Uryapr'a-

bhasya tat.hagatasya

purvapra~idhanavise~avistaravibhag8J!l

ca

tasya tathagatasya

(Y, and probably Z)

~~yati

namadheya~ dhara~

(X, V, although Vends after

the first tathagatasya)

h. na ca kenacic chakyam ojopahar-

h. na casya kenacic chakya ojam

t1lJ!l Z: -opahati), h~t8J!l va oj at:

.;...;;.:.=.:...-.

punah pr8.tyiiharanti (Y, Z. The 2nd

samharat.i

ahatum hrt.am
va ojah punar api -prati

,x)

clause in Z is added in another'hand

below the line.)
C14Ja. bhagavan aha evam etad mamjusri tatha yatha vadasi (y and

a. bhagav~ 8.hai vam eta m~jusri

evam eta tadyatha vadasi

probably Z)
b. nirmalacittenakalusacittenavyapadacittena

bhavitavya~

b. X:

,nirmalacitCtJen8kalu~acitCtJena

sarvasatvesu maitracitCtJena sarva-

(Y)

satvanam antike samaci tCtJena bhavitavyatp..

b. Z:' nirmnlacittenakalusacittena
avyapadacittena maitracittena sarvasatve~u

hitacittena

kar~aci ttena

bhavitavy~

mudit.aci ttena

citCtJena samacittena
c. idam sutr~ prakasayitavya~ (y)

upek_~n

bhavitavya~

c. idam ca sutram pravartayitavyam

. '

(X; Z omits the phrase entirely).

d. yady

aisvary~

prarthayayanty

d. yady aisvaryam

alpakrcchrena labhanti, yadi putra-

alpak~cche~a

bhila~i~

prapnoti, CyaJdi putraputrapratilabha~

putralabh~

pra-

bhilabhi bhavati

papal(~ svapn~

pas-

pratilabhate . ye papak8J!l svapn8J!l

bhavanti

tilabhante. ye

abhiprfi~rthayati

yanti yatra vayasal} sthi to bhavati,

pasyati ". yatra vaya stChJita bhavati

durnimittam va pasyanti yatra sthane drunimitCtJam va sthitam bhavati .

satam

alak~mi~am

upasthi to bhavu.ti,

tais tasya bhac;avuto

bhai~ajyaguru-

13

to tunyn bhae;rWtLto bhuir:n.jynl~uru-

. V(L"I.t.li1rYrLprnl)h:"L:,yn \;atllngrLtaoyn pi1;jii.

vaiduryaprabhasyo.
tathagatasya nann.- kartavii1)1. sarvadu[hJsvapnadurnimi
tCtJ.
.
prakare~!!:. pujabhisllJ!lskar8.J!l kurvanti

amal!lngalyas ca bhava prasami~yati .

sarvadw:svapnadurnimitt81~ ciim~gala- yasmn agnyrulludakavi~!!:. sastrapradnta'

bhava ~ pasyanti. ye~fun agnibhaYI.l.1!1

~l!Ir:~ahastisi~lgha-vyaghraril~~ata

udakabhayam candahastibhayrun sirnha-

ra1~qadvipild'i. [i.sivi~E:Y.rscikns/l.tap5.da

vyaf:5h'rabhay~ il~~atarak.~asivi~a-

d8J!lsrunasal~adhibhaY8J!1 ~ bhavati tena

vrscikasatapadabhayam tals
-.
.--

tasya tathagatasya puja

.-..

'-.tasya

kartavy(a) (X)

tathagatasya puj a kartavya (Y and

probably Z, although like X

treads

abhiprarthayati and unlike Y or X

it reads tad

alpnl~~cclller.\11.

(.Ll\d putra

pratilabhate; i t ends at durn:llllittrun

va :paoya ... )

-..

Cl5Ja.YC-Y1Ll,lIii plLrie;~hHi.il! uik~iimLlII-

varu tato
~lhrn~1;~

'nyatarilnyatarnoil~95.pucla-

bhllvanti durglltyapayabhaya-

u. yo ~ yul;hiijlndg~'hHii(; c1dk~ii[lal!1-

va ra(1 nnyu Ln:rue c:hilu?npadiic1 1)hra9 ~il

bhavnnti / oncet te t1urgatibhayabhitas

l>hita, "';:l:=.. tasya bhagavato bhai~ajya- tasya bhagavato bhai~ajyaguruvai~uryaBLlruvai~uryaprabhasya

nrunusyanti

puj~

tathac;atasya

kurvauti, nn

te~ru!1

prabharajasya tathagatasya

nUmadhey~

dharaycyul" yathuvlbhtlVatas ~ puji?:!!l

tryapayaduJ:1~hal!l pratik~~itavy~

kuryu}: (X has only na.madheY8J!l dhara-

(Y, but the final clause is taken

yeyur) / na bh1\yas te~a:m apayagatil;

from Z)

pratikank~itavya (X and ik~)

a . . . . . . . padas8J!lvara tato 'nyataranyntnrac chik~iipallad bhru~~a bhavanti'
te durc;ati apayabhita ye tasya bhagavnto bhaisn,iynguruvaiduryaprabhasyn
.
.
tathagatasya

pUjru?

kurvanti na te~~

tryapayaduJ:Ikh8J!l pratik~~i tavyal!1 (Z)

b. ya~ kascit miitrgramal; prasavanaka~Le

ativativrfun. duhkhiirn. vedanam

b. yas ~mat~gra:rna prasavanakale

tivriim
duhkhfun
kharfun
.
..
. -kattukfun
.. --. vedanfun.

VCJ1\Y"llU, yuo tuoyn hhne;IlVl1l;o hlHtl.f~ll;l- vcdn.ynt,i ynu 1,:wYIl bhlll!,lLVlllio blllli!!lijyaguruvaiquryaprabhasya tathaBatasya

yuguruvai~uryaprabhasya

namasyati pilja ~ kurvati sighr~

namudheY81h

parimucyat i, (Z, and probably y)

sukhnm ~ prasvayute (X)

c. na tasya snkyam amanusena ojo

.-.-

gruhIliulII (~)

tathagatasya

anuomare puja

kuryu' ~

c. na ca sal~yate-rn-ojopuhart~ (X)

14

n6Ja. tathago:tasyo. arhatal} sumyo.ksambuddhasya gunanusrumsan varnayis-

--

---,"

--.

..

a. to.thiigutusya gunan
. vo.rno.yisynrni

(f3iks: varr:aJ limi) (X, Sik~)

yami (Y,Z)
b. na me bhadanta bhagavan (Y ,Z,

..

Biks)
. kamksa na vimati na vieikitsa
va tathagatabhasitesu
. . dharmesu
.- (Y)

..

b.na me atra
- (X) kfunksa na (Z,sn,s:
.
va) vimatir va vieikitsa va tathagata-

bha~ite~u sutrante~~ (X,Z,Sik~)

e. aparisuddhakayavanmana1:samudaenral: ( Y, Z )

c.

d. s uryaenndrrunasnu ... prthi

. vyam.
ntpn.taYlll) (Y,7.)

c. pnrvo.tnraj ii sthiinnt snmkrrunC''t

-samudaearil.ti'i (X,

Gj Ic?)

d. enndras uryiiv ... p~thi vyru~ prnpa-

l;t~'\;n (Gilt:}:

Tl:1.I;otfu;1)

(X,f.l1;.r:)

e. pnrvntn.rn,iii sthiiniic cnlet (X,Sik~)

(Y,2',)

f. te~am evam bhavati (y,Z,Sik~)

f. ev~ vak~yanti (X)

g. namadheyasmarar:amatrer:a (Y,Z)

9.

namadhey~ ~smarar:amatrer:a

(X,ik~, but the latter without anu-)

..

h. ettaka gunanusamsa (Y,Z,Siks)

anarthayahitay~sukhaya

i.

vini-

h. tavanto gur:anus~sa (X)

i. [anaJrthaya

hi taya

sukhaya

".

pataya (y,Z,Sik~)
j.

~S8m

.-.

vinipataya (X)

tasya tathagatasya nama-

dhey8.J!l k!3.rn.~~~ nipateta (Y, z)

j. yenas tasya tathagatasya nama-

dheY8J!l srut8J!l (X)

j.

ye~~

tasya namadheY8J!l nipatet

karr:e (ilc~)
k. asthanam ano.ndanavakaso ... yat
tnsyo.

durgatyapnyagamnn~

bhavet

(y,Z,Sik~)

k. ahsthanam anandanavakaso .. ya
to.syn satvasyn durgatigamanaIp bhaven
nedam sthanill~ (Vid,Y'CltP.J (X)

1. kalp~ va kalpavase~!:r:~ va (Y)

.1. kaJ.p~r;... va kalpavases~l!!... va (X,Z)

bodhisatvaenrik~ vistarer:~~~pra

bodhisatvaearikaya

ka!iu.YCX!::!!l (Y, z)

nirtlescyru~ (x)

[17Ja. tena ea

pun~

minn eva parsadi

-.

samayena tas-

(Z: tatra parisa-

yfun)
.. mahaso.tvah. sa
. tranrumukto
.
ut" " .yasanad ekal!lsru:t civar8J!l pray'~~(y ,Z)

vistaravibhanga~

a. tena khalu puna samaye tasyfun eva

par~adi

tranamukto ... mahasatva sanni-

patito

bhut'sannisannah
- - . -.. -. sa usthayasanad

15

b. ya ca tasya purusasya sahaja

-_._---=-prst[hJanubaddha devata, yat tenD.
_0

.. _ -

kusa1am va akusa1am va krtam bhavet

f;'.

tac ca sulikhitam krtva (Y)

c.

ell ~'a"sya

satvasya sahajanu-

vaddha devnLi sya yatl{if!1ci tena

puru~:~~

kusa1am akusa1am. ba krtam. bhavati ta

sarvam. suIikhitam krtvo.

(X)
.

c. tatra xx te mitrajnatisa10hitasas

bhai~~

tasya bhagavato

guruvai~uryaprabhasya

b. yas

tathaeatasya

tasya turasyarthaya tam bhagav(:>:).x

-.

sara~~~ grumi~yanti tasyaturasyarth-

bhai~ajyaguru\fai9uryaprabhe~!l tathaE5at~

ayed~sena prayogena pujru~ kurvanti

sara~~

(Y, and Z except that after

gami~-

gaccheyus tas_~ tathagatasya

puj~ kuryu

(X)

yanti it has tena tasyaturasyaxxxsena

prayogcnu ptiJii kl1.rtavyii)
d. navacatviirilllDutimc (Y,Z)

e. tasya tathagatasYll pujii

d. ckOnaptll!lc[isati.me (X)
l~'arLll-

c. tanya bllll.gavato

bhai~aJYDguru-

xxrYI.lp-ro.hhnGya tnthii.(Tl.tn.sya niirnadhcya~

vy5J} (Y, prolmbJy Z)

dharayeta'.,yOJ'!l yath!.!. sa1!lvidynmfina ca

pujam
.
. kartavya (X)
Cl8Ja.

athiiyu~mOn

Onandas tranrunuk-

trll1yn bodld [In 1:V,nnyn"i. vam iihn (Y)

b. sapta ratri1!ldi vas am

manvae;atam

a~'~~gasa

uposadhasam~

.lirhil;a.

c. tri~~~va ratrau tri~!s.:::);vfi

divase tasya bhagavato
guru~~uryaprabhasya

bhai~~-

tathagatasya

nrumasy it avyOIll ( Y )
d. navacatvarif!1sad diPnt: pradipi...;
ta'VY8J;l, sapta pratimii kartavY:1~, e-

a.

athiiyu~man

anandas

trn.~amuktll.J!l

no,InIl hoclldrmtvn.mnl crt:n.(i ftVoc:nt

.---

b. sapta divao:lny

(X)

iirya~~al:gasalTlanva

gatmn upavasa (m) (u) po..vnsi:t().yYt (.X)

c. ~ bhae;a( vato) bhai~~;Y:Cl.guru[vaf9-uryaJprabhas tathaga tn!s.:ritva

ratrau

B'~~:h111 vasau

namaskaxx ...

( X)
d. elwnaPOJ?ciisa

dipa prajva1ayitavya

sapta pratimii knrtavya ekaiknya prati-

kaikE-~ pratimay5l} sapta sapta diPW: mayii sapta dipa prajva1ayita~ (X)
sthapayitavya~ (Y)

c. yadi navacatviil'imsatime eli vnse

e. yady C'konaxxxxxtli vase ii10ko nil

81oko na k~iyate p8J!lcarBl!lgildis ca

k~iyate veditavy~ sarvas~pad

patCildi -na~Taclltviirimsnd drstikii(?)

.---- .. - -

POl~car~glkas cn plltiildi. ('konapru~

kartavya~ (Y)

(~)xl{-t.a

kartavya (X)

iti

16

[19]a.

vyadhipi~a

va svacakrapara-

a.

vyadhipi~a

svacakrapi~~

va

Cva

cakrapi~a va nak~atrapi~.! va nak~~-

paJracal\.rapi~a va candragraxxxgra(ha)-

tragrahapid~ v8.k.alena vatavrstipid~

pid~ va axxxpi~~ va (X)

...

va anav:r~~ipi~~ va (Y, perhaps Z)

b. bandhanagata mok~itavya (Y)

b. bandhanagatas ca satya. mo(ca)yitavya

(X,Z)

c. tath~gatasya ;z:athapCilJrvol\.ta pilja

c. tathagatasya tad:rsa pilja kar-

karaniya
--.

.!:avya. yathapilrvokta (Y,Z)

tax(a) (X)

d. pilrvapranidhanavisesena
.
. . (Y,Z)

d.pilrvapranidhanavisesavistarena
.
.
.- (X)

e. kalona va.to.v::~~isasy~ so.m--

e. kalena vatavrsti
.. , sasyasampad5.
-.
(bhav:i.~~yati (X)

patsyati (y)
C20Ja. annndas

tr5.~~lnuktasyai yam

a. anando tr1ilfamuktarn bodhi(satvarn)

aha

e(tad av)o(cat) (X)

(Y,Z)

b. saCnJti naCvaJkalarnaranani tesarn

b. santi navakalamaranani tena

n):1.ntrn.u~o.dl1iprayoe;a upac1i~~a (Y,Z)

pratiksepcno. satrau- (rd: mo.ntrau-)-

.-

~adhiprayoga upadi~~a (X)

('. yadi. v5. vn.idyn

abha.i~ajyru~

c. yadi va

vo.idy5.bhai~ajy8.J!l

xx

kurvanty etad prathamam akalama-

nidanam kC'alamJ kuCrvanJtCiJ CiJdarn

r ar.laf!1 (Y)

CprathaJ
(m) CamJm
.
. akalamaraCnamJ
.. (X)

d. ye

si~havyaghra~~galavya~a

cftndamrgaraadhyagata
bhavanti (y)
.,
.
e. ete

sa~~eper;a

mahanto: o.knlo.-

d. ye' vyaghravyadacamndamrga. . . .
madhyagata vas~ ko.lpayati marati (X)
e. xmani sa(m)ks
. . (e hi(::dxxvaxxxxmarana.

marana
. nava tathagatena nirdistah
. ..

ni tathagatena nirdi ~~ani anyani caprame-

n.nye cap.r~lIncyakalamarru;al: (Y, w)

yaxxxxla..'llarar;ani (i)

C21Ja. atha tatra par~adi dvadasa

mahayak~asen'apataya~

sannipati ta

abhuvan: kimbhiro
mahayal\.sas enapo.tir ,
.

va,1ro mahiiyaksasenapatir, etc. (Y)

a. o.tha l\.halu tatra par~a.yfur! dva( dasamaha)yak~asenapataya'sannipatita abhilvan

yaduta kimbhiro nama mahayakso.senapati

----

vo.jro.s ca --nama mahayo.ksasenapati,

etc.
.

(X, n.nd pl'ooubly W).

b. ekavacenaiva bho.gavantam evarn
ahuh (y)

b. eka.kar;~hena bhagavatam evarn 8.hu (X)

17

In looking at these 'differences' we can inunediately make a certain

number of general observations. First, for a small text there are a surprisingly large number of differences.

Second, apart from one or two

ambiguous cases, none of these 'differences' can be explained as the

result of scribal errors.

This is not to say that scribal error does not

occasionally produce differences in our Nss.; but generally the purely

scribal natu re

f the difference is obvious.

Obvious eases

f this kind

I have excluded from the above list since simple scribal errors or
mechanical corruptions due to transmission cannot be used as indicators
of legitimate redactional differences (although they are often important
indicators for determining the relationship of one Ns. to anothe:r).
Third,

,1

differL~nces

considerable number of these

clearly dellmitable categories.

fall into more or less

These catQgorics arc of interest and

\vC \vU1 look dt lhl'lIl In more dclnll:

plll'a~:eulugy:

Recan ii.rzg ill[.o u tc.oul H'tii:le,l ;;Uiltl

of the mosl intel"e:stlng categories,
di.rection.

<lilt]

Th j s is pc rhaps one

its OCL:urrcnee goes in a uniform

It is ahvays rC'Cla{:tion A which l'xhibitR the rC'nding in non-

-s tandardized phraseology, and ahowys Redaction B which ShOlo1S the 'recast'

and standardized version.

I have noted the follO\ving examples: [1]a.

(c::;p. lhe yena ... lcna ...

COilS lruc

t Ion), [1]b (\vlt leh also fnUs 1n to

another category 'variation in lists'), [2]n (although the reading of A

is found elsewhere, B represents the more common expression), [5.1)a,
[7]b (the change in B to smarana-), [13]a (d. [16]13), [13]b and [U]g
(the addition of -ratna in B), [13lc, [14]a, [16]k (neda!?, etc.), [17]a,
[18]a, [18]b (upaviisam, etc.), [20]a, [21]a (yaduta ... n;ma, etc.), [21]b
(-kanthena in B).

It should be noted that occasionally the 'recasting'

amounts to no more than changing a single \o1ord (or the form of a \o1ord).
Such cases then also fall into the category 'Substitution of a \wrd'.

Making explicit in one l,tjdcwt-ion Whclt is -implicit in the other>:

This again is a very interesting category and here too its occurrence goes
in a unifonn direction.

It 1s always Redaction B which tn.:lkes explicit

wha t Is only implied in Rcdact:Lon A.

In lwo

CUSl!H

In A where the rl' [erwn t

of a pronoun is potentially ambiguous, B makes that referrent explicit:

[l7]c,

where A's ye in B appears as te mitraji'Hitis8.lohitasas; and [l7]b

where A's

tena appears in B as term

puru~ena.

Other cases, not involving

pronouns are: [5.11]b (n's tanidan8J!l), [5.12]b (B's upadruta), [ll]b (B's
upnpatsyate), [151a (H's saret tc), [lRlu (B's veditavya~l, etc.), [J9]h

18

(B's satva), [20]c (B's xxnidanam, etc.), and [20]d (B's vasam, etc.).
Use

of .; bhu:

Redaction A exhibi ts a dis tinct tendency to use .; bhu

very sparingly, connecting a whole string of predicate adjectives with a

single'; bhu, where redaction B uses four [7]b, [ll]c) or alters the construction considerably ([ls]a).

In two cases A does without a .; bhu where

B has inserted one ([8]a, [17]b; in the latter i t is not'; bhu, but sya[t]).
[13]g exhib"its a similar pattern with the verb'; dhr: where A uses only
one, B shO\vs two.

Substitu'tion of one verb for another: This is perhaps the larges t

ningle ea tegory, there being as many as twenty-four examples. They can be
broken dO\vn in to a number of sub-categories.

1) differences in prefixes

attached to the same root: (7]b, [14]d, [16]d; 2) significant differences

in fOl'm: [14]d (A: kurv[1nti, B: kartav~m. = krtavnn).
[19]b; [19]e (A:
.
sa~patsyati, 13: -sa~pad; (bhavl)~yati; 3)

differences in ant-ire verbaZ

sighra~

parimucyati; B: sa sukh3m ~a

phrases: [s.12]b, [12], [ls]b (A:

prasvayate), [16]f,

[16]j, [16]1, [18]b, [20]d;

4) simpZe substitutiorl

of one verb for another; This is the largest sllb-category: [s.12]b (A:
upanamayeya~, B: upasa~hareya~),

[8lc, [13]a, [13]f, (14)c,

[14]d (A:

pratilabhante, B: prapnoti, [14)d (A: nn l)Q.synnti, B: prasruni~YQ.ti),

[ls]c, (16]e, [18]d (A: pradipitavyal~, B: prajv~layitavya), [18]d:
sthapayitavyal:, B: prajvnlayitavy~).

I t is impossible to detect a pattern

here in terms of the relationship between A and B.

Transposition of the verb to the end of the phrase:

Redaction B

shows an unwillingness to have the main verb of a phrase or sentence

anywhere but at the end; Redaction A shows no such unwillingness. Several
of the cases which nre to he clasfiified here involve n formula repeated
throughout the text.
bhavi~yati

tasya bhagavato

n8.ma.dheya~,

hhnp;nvnto

In A this formula al\-wys appears as: yai sruta.IJl

bhai~ajyaguruvai9-uryaprabhasya

while in Bit always appears something like: yais tusya

bhai~n:lynp;uruvni9urynprnbhasyn

bhavi~yati,

tathagatasya

so [8]b, [9]a, [lOla, [l1]a,

tnthfip;ntnnyn nfimndheYlU!1
[121.

srutn~

Other examples of the

same phenomenon, not connected wictl this formula, are to be found at

[s.lO]b, [13)g, and probably at [19]c.

Variation in the mgribel' of items in a Ust: This ca tegory can be

further sub-divided into 1) Usts in compound where there are fewer
items in A than in B: [l]b, [s.lO]b, [s.ll)a, [9]b, [13]f; 2) Usts in
compounds where there are fewel' items in B than in A: [7]b, (13]d, [16]k;

19

3) 'lists not in compoW'ld where there are fewer items in A than in B:

[8]0., [141b, [15]b (series at adjs.) [17]e (epithets).

Ther.e is also

one case where in a lis t not in compound there arc more items in A than
in B, [19]a; and

on~

passage where in lists both in and out of compound

there are more items in B than in A, [14]d.

The only observation that

can be made here is that there is a tendency, although not unduly strong,
for 13 to show lists with more items th.:111 the corresponding lists in A.
We might also add here two cases where there is a difference in the
order or sequence of the same items in a list: [7]b, [13]d.

Compounding: 1) what is in compoLmd in 11 is out of compound in B:

[4]a, [15]a, [16]g;
[7]b, [8]c, [14]d,
1\:

2) 'what is in compozmd in B is out of compound in A:

[19]a.

One passage, [14}d, shaHs both phenomena;

snrvndul:svnpnndurnimittffi!!

ciirn~rnl:J.bhfiv5.,

B: sarvnduCl:Jsvnpnadurni-

mitCtJnmnl!lnr,nlyns cn bhiivii; nnd there nrc two uncertnin cnses: [13]a,

where the Mss. readings are uncertain; and [17]b, where B' s snhajanuvaddha

may represent a case of double sandhi.

In terms of the relation-

ship between A and ll, I am here not able to detect any de finite pattern.

Substitzltion of one wOl'd :POl' another': [S.10]a, [10]a, [12], [14]d,

[15]a, [16]b, [16]h, [16]1, [17]b, [181b, [18]b, [21]b.

In virtually

all these cases the word in B has a similar or related meaning to the
corresponding word in A, nnd generally there does not appear. to be any
definite reason - apart from the individual taste of the redactors - to
account for the difference.

The three possible exceptions are [16]h,

[18]b (A: uposadhasnmvarnm,

.
.
.

B: upavasam) and [21]b, \07here the reading

of B seems to represent

Cl

change to a more standardized picce of vocabu-

lary.

Differences in word-ol'der: [5.1]b, [13]g, [16]d, [17]c, [18]c, [19]c.

These differences do not seem to exhibit any particular putterns; at most
they can only

Inclil~clte

a Rlight clwngc in cmphnl-ill-l.

O"rissions in B oj' mai:eria& in A: The three exampll!s in this ca tego ry

must be viewed with some caution.

It is not impossible that they might

represent cases of simple scribal omission.

The on"ly pain t I can urge

against this possibility is that in these Mss. simple scribal omissions and

theT'~

are a number of them - generally are not so neat.

The omission

is hardly ever of an entire self-conto-tilied phrase or sentence as in these

t.hree cases; it 1.S, rather, almost always purely mechanical, resulting in

20

the loss of only parts or pieces of one or more complete sentences or

phrases, as at [5.13]n.2, [6]n.ll, [9]n.24, [14]n.33, [15]n.29, etc.
With this caution, I would classify under the present category [5.5]a,
[5.11]a and [17]b.
Of omissions in A of material 'in B I can find no firm examples which
are not accounted for by other categories. For example, most, if not all,
of the examples given under my second category could possibly - but I
think wrongly - be described as examples of omissions in A of material
in B.

There are other instances of the same kind.

Variation in the form of numerals: This is a small category of only

three definite examples: [17]d, [18]d, [18]e.
Apart from the one category of doctrinally significant variants
which will be deal t with below, the above cons ti tute the maj or categories
or patterns of variation Hhich I am able to discern.

!lmvever, there are

a significant number of examples which do not seem to fit into any

pattern; the

reac1in~

in A simply differs from the reading of B. Examples

of this kind are [3)a, [4]c,d, [5.5]b, [5.9]a, [5.12]a, [9]b (although
B here appears to be corrupt), [20]b.

\.Je should probably also add here

[5.4]a and [14]d, where the material i.n A appears to have been condensed
in B.

This is an important group.

Taken as a whole, the

pre~ence

of

examples of this kind seems to establish the principle that in prose we

can expect a significant number of redactional differences which do not
follow any pattern and which do not have any obvious explanation.
The final group of variants to be discussed is also the only group
which appears to have a definite doctrinal significance.

The variation

here involves the presence or absence in a given passage of reference to

hearing or preserving the name of the Buddha Bhai!?ajyaguru. If we look
at the wording of the twelve vows, the first thing we notice is that our
datn is unfortunately incomplete: In the first four vows there is no
reference to the namadheya in any of the Mss.

The first reference we

encounter is in [5.5]4; here both X and Z (= B) have the same basic reading
in terms of the name:
(roa kaci,

roa ca kasyaci silavipannasya mama namadheY8J!l srutva

X only) durgatigaman~ syat, with which T only partially

corresponds:

.. bdag gi

important to note

tha~

mi~

thos nas /

bda~

gi mthus ...

HOHever, it is

Y, the basis for Redaction A, is here lost.

the 6th, 7th and 8th vow only II is preserved so we have no basis for

For

21

comparison except T. For tlte 6th and 7th T, like ll, IttlS .reference to tlte
nnme; but for tlte 8th, while B has reference to the name, T does not.
In none of our sources for the 9th vow (A,B and T) is there mention of
the name.

p~yanubhavena

For the 10th A has te madiyena

parimucyeran

sarvopadravebhyw:, and T bdag gi bsod nams kyi mthus gnod pa thams cad
las yons su thar bnr gyur cig;
madiyena pru;yiinubhavena, etc.

but B has te mruna niimadhcylJ.l!l sravanii

For the 11th A has aharn tesam varr,:agandha-

rasopetenaharena sarir~ santarpayey~, and T agrees with A; but B has

sace te mama namadheY8J!l dharayeyur ahllI!l

te~~,

etc.

In the 12th vow we

find exactly the same pattern, A and T not having reference to the name,
but n Itnving

In terms of the vows n]onc, foy' LJlOoc c(wca lJJhc'l'(l ouy'

t.

data. is aompZete J we can note a distinct difference bet\07een Redaction A

and Redaction 8: in every cnse the Intter incorporntes a reference to
hearing or preserving the name in its version of tlte vow \07here the former
has none.
In those passages not directly connected with the vows the pattern,
Tn [7], [8], [9], [10], [lJ],

f.lt least initinlly, is somewhnt different.

[12], and [13], in all our sources there is reference to hearing or preserving the name.
bhagavuto

At [lS]a, however, this changes.

bhai~ajyuguruvai~uryaprabhasyu

Here A has ye tasya

ts:chiigatasya nrundsyanci

kurvanti, na tesam
. . tryapiiyaduhkham
. . pratikiimksl.tavyom;
. .
. T:

pujru~

.,. sman gyi

bla bai ~u rya'i 'od de la mchod pa rnam pa sna tshogs byed na .. ;

B, on the other hand has saeet te '"
vai~uryaprabhasya

bhai~ajyaguru

tasya bhagavato

tathagatasya namadheyrup c9hfi.rayeyur '"

A has tathagntasya nrunnsyati I)ujii en. Imrvu.Li, '1' hns' '"

de la mchod na,
kuryu.

Again at [15]b
bai du rya' i

'od

but Breads tathiiGatasya niimadheyam anusmare pujii ea

The same pattern is also to be observed at [17le where A hns

tasya tathagatasya puja kartavyary, which T follows exac tly.

tasya bhagavato
dhiirayetavyOI~

bhai~ajyaguru1Cxr~aprabhasya

yathii

sOI~vidyamanii

ea

puj5:r~

ex:unp] c wh I cit exlt.1bJ ts .n pattern not found

But B has

tathagatasya namadheyal!1 .

kartavyii.
el~ewhere

There is one finnl

in thn t 1\ uncI B agree,

bu t T differs: A and B have: bhaisajyaguruvaiduryaprabhasya

tathagatasya
.
.
namasyitavya.I?,

but T de bZin gsegs pa sman gyi bla bai ~Urya'i 'od de'i

mtshan yid la byalo [18]7.

Any generalization concerning the relationship between Redactions A
and B in reference to the presence or absence of references to hearing or
preserving the name must be

pr~faced

with the stntemcnt thnt hearing or

preserving the name has an important place in both redactions.

This is

22

amply demonstrated by sections [7]

th~ough

[13].

In addition to this,

however, it is clear that in Redaction B this importance receives considerably greater emphasis: the name, judging from the number of references
to it, has become increasingly more significant.

Incidentally it might

be noted that this tendency is not without a certain comparative interest

as regards the relationship between the Larger and Smaller Sukhavativyuha-s~tras in reference to the relative importance that each attaches

to hearing the name of Amitabha.

Stepping back from this mass of detail, we can make only a few general
observations. We can say with certainty that there were at Zeast two
distinct redactions - which I have labelled A and B - of the

Bhai~ajyaguru

-sutra circulating at Gilgit at the same Ume. Hhen we compare these two
redactions we observe that in relation to A, B shmqs a significant tendency

to express itself in more standardized sutra

phraseology, to make explicit
what is only implied or potentially ambiguous in A, to make increasing use
of forms of I bhu in constructing its sentences, to transpose the verb to
the end of the phrase or sentence, and to emphasize more strongly the
importance of hearing or preserving the name of

Bhai~ajyaguru.

Now under

different circumstances all these 'tendencies' would argue for the chronological priority of A. If, for example, A was a Gilgit Ms. and B a 13th
century Nepalese Ms, such an argument would be obvious.

But our situation

is different: on the basis of place of origin and script, there is absolutely nothing to indicate that the Mss. of A and the Mss. of B were
anything but contemporaneous.

This, of course, does not necessarily say

anything about the relative chronology oE the two redactions which these
contemporaneous Mss. contain, but it does indicate the need for some
caution.

If we are to take B as a later, revised redaction of A - and

this is what the 'tendencies' mentioned above would indicate - what we

would want is some evidence of a direct dependence of B on A.

Here,

fortuna tely, there is one piece of evidence which migh t es tab lish such
a dependence.

[20] in A - and he't"e A

Y and B :: X, these being the only

Mss. which preserve the passage - begins by saying atha tatra

dvadasa mnhayaksasenapatuyah sanniputita abhuvan,

yak~a~generals

par~adi

and then the individual

are listed by name. But A, in spite of the 'twelve' of its

first sentence, gives only eleven names. The corresponding passage in B

is exasperatingly fragmentary. Still, and here I quote from

~y

note on

the passage [20]n.14, "Although two names are obliterated in X, it is

clear that it had contained only eleven names; the number of

ak~aras

23

exactly corresponds (allowing, that is, for the uniform insertion of

nama in X) to the numher of aksaras in Y (cf. notes 8 and 13); and in
spite of some variation in spelling X appears to have given the names
in the same order".

In spite of the fact that the fragmentary nature

of X precludes absolute certainty, this passage seems to be a clear case

of the direct dependence of X on Y.

It is virtually impossible to assume

that exactly the same highly visible omission could have taken place in
exactly the same way in both X and Y independently.

It is extremely

unlikely, given the 'tendencies' of B noted above, that A was in any

way dependent on B.

If this evidence is accepted as proof that.X is

directly dependent on Y, then in light of this dependence, and in light

of the clear

'tendencj~s'

of b vis-a-vis A, it seems altogether reasonable

to describe B as representing a conscious, primarily stylistic, revision

or updating of the text as preserved in A. But the sHua tion found in
[20] has one additional important implication.

If it shows that the

redac tor of B based himself on A, it also shows that he did not have
access to any other Ms .. tradition or single Ms. which would have allowed
him to correct this immediately obvious omission.

The importance of this

observation becomes obvious when we look at Z.

In considering Ms. Z it is necessary to note again that there is
nothing to indicate that it is not roughly contemporaneous with Mss. X
and Y.

Given this, and given the fact that the redactor of X appears

not to have had access to a Ms. or Ms. tradition on the

b~sis

of which

he could have corrected the omission in [20], there appear to be at least

two possibili ties in reference to Z: either Z itself had the same reading
as Y and was therefore both directly dependent on and slightly later than
Y (again, it is virtually impossible to assume that the same omission
occurred independently in both); or Z may be slightly later than X (and,
therefore, also Y) and would not have been available to the redactor of
X. In both possibilities Z appears to be slightly later than Y, so the
real question concerns its position in reference to X. As I haye i~aicated
above, on the basis of the "corrections" made in it, Z appears to represent
a conflated Ms. When we look at the actual readings of Z we find'what might
appear to be a similar pattern.

In nine cases Z shows a reading which

agrees with X against Y([7]b, [ll]b,c, [13]a,b,c,d,f, [19]b); in four

cases Z has a reading which differs from both X and Y. but i.s closest to
X ([7]a, [8]a, [14]a, [15]a); in thirty-one cases the reading of Z agrees
with Y against X ([8]b,c, (9]a,b, [12], [13]g,h, [14]a,d, [15]b, [16]a,b,

24

c,d,e,f,g,h,i,j,k,l, [17]a,c,d,c) [19]a,c,d, [20]a,b,); and in four cases

Z differs from X, but Y is missing ([S.4]a, [S.S]a,b, [lS]c).

Since Z

shares readings with both Y and X here again there are at least two
possibilites: 1) either Z represents an initial revision of Y which was
then even further revised to produce X; or 2) Z represents a version
which resulted from attempting to combine the version of Y with the version
of X.

The two possibilities might be represented in the following way:

either:

1Z

earliest version
at Gilgit

or Y earliest version'\.
Z combined version

initial revision

X revised version /"

X - further revision

It is very difficult to choose between these two possibilities. As we

have seen above the "corrected" version of Z could not have been arrived
at on the basis of either X or Y alone; it presupposes either a comparison
of X and Y, or a text, now no longer extant, which already had readings
which sometimes agree with X and sometimes with Y.

That is to say, on

the basis of the "corrections", Z appears to presuppose the existence of

a version of the text now represented by X. But I think it is easy to
make too much of this.

It is perfectly reasonable to suppose that the

corrections to Z were added, if we accept the first possibility, after

the "further revision" which produced X was already completed.

This

would only require that the earlier versions (Y and Z) continued to be

read after the further revision into X was accomplished.

It should also

be borne in mind tha t these "correcti.ons" in Z concern only a very;lsmall

part of the entire text, and that when we consider the text as a whole,
it is obvious that Z is much closer to Y than to X.

This, of course, is

difficult to explain if Z is the final form of the text at Gilgit.

It

would mean that someone intentionally restored several instances of nonstandardized

phraseology, irregular syntax, etc.

This is contrary to

anything we would expect in a final revision or updating, and argues more

or less strongly for the priority of Z to X.

This in turn suggests that

the first of the two possibilities noted above is the most likely, that
we have in our three main Mss. three different stages of the stylistic
development of the text: Y represents the earliest form of the text at
Gilgit; Z, an initial revision of the text; and X, a further revision

25

nnd,

liS

far as we clln tell, the finnl form of the text at Cilgit.

It Ls

important to note that this scheme is presented only as "the most likely
possibility". The material available does not allow for any stronger
statement.

It should also be noted that the scheme presented here applies

to the development of the text at GiZgit onZy~ and not to any complete
history of the text as a whole; such a history would have to take into
account the evidence of both the. Chinese and Tibetan translations.

But

even with this restriction, and even allowing for the fact that the
evolution of the text as we see it is possibly a purely local development
restricted to Gilgit, still the situation is not without some interesting
implications.

It clearly presents us with 'an instance whe're a single

text circulated at the same place and roughly at the same time in three
s tylis tically dis tinct redactions.

I t is here important to emphasize

again that Y, Z and X cannot be separated from one another by anything

but a relatively small spaee of time, and that they were all available
to the Gilgit community at least just prior to the 'time when the stupa
in which they were

discov'~red

was sealed.

This single, fairly well

established instance should serve as a warning that a text may change

considerably in style and even in doctrinal emphasis within a very short
time, that two or more redactions of a single text may have been circulating at virtually the same time in the same place.

It will, in any

case, make it necessary to use even greater care in framing chronological

arguments on the basis of what might appear to be far reaching redactional
differences, or in em'ending a text on the basis of some hypothetical,
singZe~

"original" reading.

Before concluding this section I must say a few words about V and W,

and about the quotations from our text in the Siksasamuccal/a.

V consists

of a single leaf and therefore any statement in reference to its relation

to one or the other of our redactions can be only tentative.

It is in-

volved in thirteen of the variants we have set out above in two columns
([lO]a to [13]g).

In eleven

of these its readings

a~ree

with X against

Y; in one ([12]) i t has a reading which differs from both X and Y, but
is closer to the former; and in one case it agrees with Y against X
([13]b).

This final case is not of great significance; where Y and V

have sutram, X has sutraratnam.

On the basis of the single leaf available,

then, it appears that V, like X, preserved a text belonging to our Redaction

B. For W our classification can only be even more tentative: it consists
of a single somll fragment of n single leaf, and represents the last part

26

of [20] and the beginning of (21].

~le

only indication of redactional

affiliation is that it, like X and unlike Y. :lJ1Ser'ts nnmn after the names
of the yak~asenapatis listed in [21].

In reference to Sik~ the situation,

though more complicated, is not any more certain.

It contains the text

for almost all of [11], the whole of [12], about half of [15], and about
three quarters of [16]. Although these quotations represent a not insigni-

ficmlt portion of our text, the readings in

S'i7(~

do not correspond exactly

to the readings in anyone of our three main Mss.

~iks sometimes shares its readings with Y,

Because the text of

and sometimes with X, it is

possible to take it, like Z, as representing a trpnsitiona1 state of the

text; hut nl though

like

7., it I R hy no means .{ den t I

(~ill

with it.

points come to mind in re ference to the text as i t is found in

the lack of agreement

Two

Siks:
..

it and any one of our three Mss. may lend

betwe~~n

some weight to the observation made above that the relationships we

discovered mllong the Gil git

~IHS.

Illny :In fact represent a purely local

development; or, this lack of agreement mny be attributable to the fact

..

that Santideva may have been quoting from memory and djd not actually
have a text of Bhg before him.

These possibilities, of course, are not

mutually exclusive.
Finally, as a kind of footnote to all that has been said above, I
must point out that my observntions are entirely based on the written Ms.
tradition of Bhg at Gi1git.

I hnve not taken into account the possible

role or influence of a possibly contemporaneous oral

lDay have been current there.

'Ms.'

tradition' which

This, of ::-nurse, is because it is impossible

to know anything definite concerning such an oral tradition, although I

readily concede that the possihi'li ty of there having been such a tradi tion
is very strong, and ackno\111edge the fact that it would undoubtedly have
had a considerable impact on the written tradition.
say here is that it seems to me

The only thing I can

that Y might represent the earliest attempt

at GiZgit to reduce an oral tradition of the text to \l1riting.

About the

relationship of the further literary 'r.evisions' or refinements to any oral

tradi tion I can say nothing which would no t be pur.e specul n tion. On the
possible influence of oral on written traditions see the interesting paper
recently

published by Georg v. Simson, "Zur Phrase yena . tenopajagama

upetya und ihren Varianten im buddhistischen Sanskrit", Beitl"l1ge zw.~ Indien-

fOT'sohung (Berlin: 1977) 479-88.

In addition to this ques tion,

Sim~on'

paper raises another question which is directly relevant to the Ms. traditions

27

of

Bhg.

This is the question of what does or does not constitute an actual

variant of the kind of formula he is dil"cussing.

examples of his formula,

He cites a number of

yena... tenopasaJpkkl'ami / upetya , yena

tenopasamakramat / upasa~ramya .. , etc.

Now I do not think anyone would

hesita te to classify X's bhagavam .. yaina va.:lSalil!1 mahanagari1!'tenanuprapto bhUt at [l]a as a variant of this formula.

But when we look at the

corresponding reading in Y the situation is much more difficult.

bhage.va1!' .. vaisalim anuprapto.

Y has

That this is a ~ariant of the formula

would, I think, be difficult to maintain.

As a 'ma~ter of fact, it is

perhaps best characterized, vis-a.-vis X, asa piece of 'preformu1aic'

>

prose.

Such an ins tance highligh ts both the need for es tablishing some

kind of definite limits for the acceptable nmge of formulnic vL.riat:i.on,

and the utility of formulaic considerations once such limits are established.

III.

Notes On and Towards a Methodology.

It should be made clear from the very beginning that my intention was

not to reconstruct the text of a hypothetically conceived 'original' version

of

Bhg, nor to assemble from the various Mss. a single text which was

supposed to present the sum of the 'best' possible readings.

This appeared

to be both undesirable as well as methodologically i.mpossib1e given the

material before me.

As a matter of fact, this

~'teria1

- five Mss. repre-

senting at least two, and probably three, redactions, but all of approximnte1y the same date and all coming from exactly the same place - presents
an essentially

net~

situation to the text-critic and editor, a situation in

which the conventional procedures of text-criticis.m usually applied to

Sanskrit Buddhist texts either do not work or work only imperfectly.
The five MSs. of

Bhg found at Ci1git differ among themselves to a

greater or, lesser degree in almost any given phrase, but - and this is
an important 'but' - although they differ, given their virtual identity
of date and actual identity of place of origin, we have at present no
legitimate criteria which could be applied to justify the selection of
one 'correct' reading in preference to another which, though different,
is equally 'correct'.

There is, in short, no way of declaring one reading

more 'valid' or 'correct' than another. And we are here not talking about
only one or two places in the text. For the majonty of the redactional
differences listed above we have no explanation (e.g. 'substitution of

28

one verb for another', 'substitution of one word for another', etc.). They
simply differ. (Cf. the remarks of C. Regamey, IIMotifs vichnouites et
si vaites dans le Karat,:l<!avyuha", Etudes tibetaines dediees

a 'La

memoire de

MarceZle Lalou (Paris: 1971) 418, where it is clear that in editing the
Kar~~vyUha he has encountered and is struggling with similar - if not

exactly the same - problems.)

Confronted by this situation, the only methodologically sound procedure
seemed to be to take one of the five Mss. as the basis of an edition, to in

effect edit this one Ms." and give the variants from the other Mss. only in
the critical apparatus.

After studying all the Mss., I chose Y

BS

the one

Ms. I would edit for two important reasons: 1) it was one of the two

n~st

complete Mss. (X being the other); and 2) it appeared to represent an unrevised, and therefore earlier written redaction of the text.

By choosing

to edit Y I arrived at what appeared to be the only legitimate criterion

for the selection of readings: I chose in effect to prefer the readings
of Y over any others.

Even in those cases where one or more of the other

Mss. had a reading which - assuming a hypothetical 'correct' text - appeared

to give a 'better' text in terms of grammar, syntax, style or meaning, I
have as a general principle pre Eerred the readi ng of Y or a reasonable
emendation based ()n that reading.
exceptions to this.

There are very few and only minor

This procedure seemed to me to be the only effective

means of bracketing any question of ultimate validity or correctness and

of avoiding prema ture or sub j ec ti ve j udgemen t.
For those portions of the text for which Y \otas missing - the most
important being [5.21 to [5.6] - otller procedures were obviously required.
In such cases, i f I had Z - as I did at [5.2] to [5.6] - and if Z differed
from X, I have preferred Z over X.

The procedure here is based on the

observation that in the variants studied above in two out of every three
cases Z agreed with Y against X.

Now although I have admitted these

readings of Z into the text of Rednction A, they cannot be accepted as

legitimate readings of that redaction without reservation.

It is possible,

for example, that although Z differs from X, it might also have differed
from Y (as at [7]a, [8]a, (14]a, and [15]a).
text is, therefore, open to doubt.

Their admission into the

In those ct,\ses where I had X alone,

its reading was of necessity adopted, but

a~ays

in brackets. That is to

say, that it is not meant to be taken as representing the text of Redaction A.

29

It is perhaps worth pointing out that in choo!'ling to edit a Ringle

manuscript, and in taking that manuscript as representative of a separate
redaction, I have in fact followed the general procedure adopted in what
is to my knowledge the most recent attempt to distinguish redactional
differences in the manuscript tradition of a Buddhist text.

For this is,

in regard to the general principle, exactly what A. Yuyama has done in his recently ~ublished PrajPla-paramita-ra'tna-gur:a-san:caya-natha (Sal~skrit

Recension A) (Cambridge: 1976),

Given the almost total lack of discussion

in the literature regarding the characteristics and criteda by which

redactionai differences can or should be established, it is to be all the
more regretted that Dr. Yuyama did not give us a detailed discussion of
the method and principles by which he ,,,orked (c[, my revLow of tilts tldit:lon
in ,TIel 20 (1978) 110-2 /1).
My choice ot Y as the manuscript I would edJ t', and the conHeqUtlnt
acceptance of it as the criterion for the Relectinll of n'aJings, had
importnnt fnrther consequences.

As will already be obvious from the tnble

of redactional differences and my comments there, I nOw think that Y re ..

presents an

unrevised , text, a kind of 'rough draft' (it might, in fact,

represent a first attempt at (fn,gi't to comml t an oral trncHtion to wr:l,t:lng).

By its very nature then, the'text I have C'sLablished as Redaction A lacks
any number of the stylistic conventions and phraseological niceties common
to Mahayana Sutra prose.

Judged by the standards of similar prose found

in late Nepalese manuscripts (Le"

prose which has been subjected to

hundreds of years of written conventiolH'l) it is syntactically very clumsy

and grammatically peculiar.
think of as a 'correct' text,

It is, in short, not what we are wont to

But on the assumption that I was right in

thinking tha t Y rl'prtlsen ttlU un 'un rev:lIH!d' ttlxL, then, sinetl the prtlservation of such nn 'unrev'1sed' version is, in my experience, unique, I
was very reluctant to make any but minor changes in the text.

I only very

reluctantly "corrected" faults in subject-verb agreement, in forms of verbs

or verbal endings, in declensional endings, spelling, etc,
true of Ryntax,

For eXl1ll1p'ltl, there wel"t\ n nUlIlbtlr

or

The same is

p'lnCtlI-l where X rcad

a pronoun, and where the inclusion of a pronoun would have given an easier,
less clumsy reading for the phrase, but I intentionally excluded the pronoun from my text, admitting it only when its absence meant serious .ambiguity or unintelligibility.

In brief, my intention was to preserve as

much Lle pOI:lI:l~b1.(! of tlltl ll~XL'1:l 'ullrcvlul.!ll' dwrncll'L" nlHl HLJll prl.!lIl\flL II
readable text - readable; not fluent, 'correct' or unproblematic.

10

My trC'atmcnt of sandh:i. departs in !'1omc \vf\ys from the above.

In com-

paring the sandhi found in Y with that found not only in tl1(~ four other
Mss. of Bhg, but aJso to that found in virtually all the Hss. from Cilgit,

it seemed to me obvious thot Y was, in tC'rllls of sandhi, In no way unique.

It

"xhibit~

the same features, or absence of features, as are found through-

out the collection.

Since establi::;hing dcrinitC' cri teria \Orould have in-

volved a minute and detailed study of

th~

entire collection, and since

neither. time nor temperament would allow thi.s, I adopted the f:ollowing
principle out of sheer editorial expedience: if <lny one t-1s. had the correct
'classical' form, T adopted i.t.
preferred

~le

If none had the 'correct' form T genC'ralJy

form found in Y.

In my remarks above on redactional diffnrences T have ilnalyzed, more

corr.ec.tly, classified - how(wer provlslonill1y - Llw major pecullilrltles of

I h .. ve not done the samL! for the gmllllllnl:.ic;11 peculilrltlcs,

syntax ;lIlt.1 style.

and tld.s for the following reason: Hhg b;

quence any

gencralizat~lons

il

very short text and as a conse-

which might be generated from

alone could have Httle 1[ any validity.

;lD

an;llys'Js of it

Since the Gl1g1t texts allow for

a definite periodl ~ation of the written Lradl.tlon of 1-1nh?iynnu Sutra pros('

(I .c., w(~ can

R(,C'

thc~r(' whilL Lhl~j pro~ll'

(I(!/.wd.7y lon\l.ld like in the Stll-6th

century), what is needed is an analysis of the 'gramnli.lr' of the whole

collectIon.

Only then will we have definite criteria by which i.ndividunl

variations can be j IIdged.

Until th en :1 t is perlHlps a dub lous undertilking

to analyze anyone individual text in terms, 8ny, of its

v~riation

clnssJc.al n(1rmfl, or evC'n thor;e of BlIflC (the l"tt'(,1" bC"ing

ba~('d

to

from
1;lrg(~

iI

degree on verse and on editions - not actual manuscript usage - of late

Nepalese IDilterla1).

With this in mind I have left il number of" gramnk.ticill

p Tob 1CIIIH till rl'!.JO1 vc d III lily L (!x t:.

or translatIon, some are not.

f)ollle

iI 1"(1

t l'l!H tl'd III llO L l'~; Lo the ed I l'lon

TIle latter arc not treated bC'cuusc I had

no thing inte11:i gen t to say about them and because 1 did not see the point

1n trying to explain or account for isolated :instances of what ml;:;ht turn

out to be - wlwll the whole co] lection l1i studIed - on I.y
comm()n

prllr.t'l('(~.

Til BIll'h

l'1I~1('H Illy

eXi1mph~1i 0

11

Own 11l1l'rprl'lntloll - noL l'Xplillllltl(lIl -

can bC' seen :i.n my traas1ation.

I mi.ght here take

11

part:icul.l1'c example to j]justrate the above rt-marks.

At [5.4.] my edition reads 'hlll!' kum(at'ga-pra.tiJpannii~ natvii bodhimarp;e

.. .

pratinthapaycyo.m sruvokamiirgapratipann[uh pratyekabud(1hamiiJrgapratipf:t!~nii

vii unrvc ITl!1.iliiyfinc lliyojYI1 pruUothiipo.ye[yntn:J.

.

This is tile rt'adlng

0 [

Z,

31

but !iravllkrunarr,aprllt1pnnn[aly, etc. J is restored on the basis of the Tib.

Obviously, however, the -at: is not restored on that basis.
it on the basis of the preceding -panna~.

I could have equally restored it

as -a on the basis of the following -panna.

-pannan, the 'correct' form.

I have supplied

Or I could have given it as

If I would have taken the last alternative

I would have olso had to 'correct' the entire passage as well, reading
kumCargapratiJpannan satvan ... sravakamargapratipann[an pratyekabuddhamiiJrgaprlltipannan .. That is to say that I would have had to

that -ah and

-3

presuppose

were simply scribal errors for -an (probably through -am

and the conseq uent easy omission of the anusvara for -a; and through a
substitution of visarga for anusvara for -al.l; or even some 'rule' of Gilgit
sandhi, e.g. [14] n.l,9, [19] n.27).

woul d have been to rend -~h nnd

acc. pI. endings in n~ and in
read -al} and

-?i,

-0

-n.

This is one alternative.

and to see

of

Another

n them instanc~s of masc

A third alternative would have been to

and in transla ting to take them implici tly as acc. s

(context makes it clear that they cnnnot be anything else), while hrllckcting
the question of whether they should be interpreted as scribal errors or as
legitimate declensional endings.

Now I am well aware that most people

would have almost autotnlltically opted for the first alternative (with the
equally automlltic llssumption that til(! indivIduals who actually preserved.
these texts were a lot of linguistic bumpkins who had nothing like our
present wisdom.)

I could not take this alternative chiefly for two reasons:

first I found it methodologically impossible to presuppose a 'correct'

original text for Blzg (:1 f anything the movement in the

MRS.

of Bhg itt

Gilgi t is not from a 'correct' to an 'incorrect' text, but the reverse);

secondly, because acc. s in

(5.91. nOl, rlftl

n. /19,

-al~

or

-11

at'c.), and

are round several t:Lmes in IJhg

('VCn

n c:urflory ('xnminlltion of those

Gilgit texts which have been c<1refully edited indicates that such endings
are not infrequent (E. Conze, 2'he Gilgiot Manu.9aroipt of the A~ padasasahasrikapraj~ap~~ita~

Chapters 70 to 82 (Rome: 1974) 25.19, 21; 41.8, 14,

15; 116.12; Y. Kurutniya, Ral,nalw"cupmtiva1'ta, Barwkrib 'l'e:J.:t (Kyoto: 1978)

173.12; etc. etc.). This is not to say that T think the fi.rst alternative
is wrong (it very possibly is not).

It did seem to me, however, that there

were more than enough indications to make it clear that .to assume it was
right was i tacH wrong.

The second alternative was also p.rohlet1l..1tic Its

adoption would have required either that the 'resu] ts' of an analysis
based on a 'single slRall text be accepted as legitimate; or that a grmnmatical investigation of the entire Gilgit collection be undertaken.

Neither

32

of these - for different reaso~s - wna

acceptable.

111is left the third

alternative and, although for those who want in an edition a 'correct'

text wi th all of the problems accoun ted for this may not be very comforting,
I have followed this alternative throughout, both in regard to these
accusatives and in regard to a number of other

'gra~tical'

problems.

Behind much of my thinking on all theRe matters waR an observation

the true significance of which I cannot determine.

'fhl"> obser.vation is

this: as we have seen above X and especially Z have been "corree ted" by
someone,

but these corrections never concern what appear to us as faults

of grammar, sandhi, etc.

As a matter of fact the "cor.rections" themselves

sometimes con tain such faul ts.

Wha t does this say about the way .the indi-

vidual who took the trouble to correct these }Iss. saw what we see as errors
of gral1lJllc'u, etc.?

This question is perhaps more important than has

generally been recognized.

'I11e way it 1.5 eventually nnswered

will hnve

definite consequences for any theory of editorinl procedure.

I must also note here another external fnctor which influenced my
methodology because it, in large measure, accounts for the fact that I
may not have been as consistent in my handling of the variants as some
might have liked.

Thls factor was the cont'lnuolls and seemingly :lnexori1ble

increase in the size of the crJtical apparatus.

to keep it within reasonable bounds.

In terms of my handling of the vnriants

from the Mss. this meant basically two things.

to

I had to constantly attempt

First tha t I would attempt

ec~nomize

on the number of notes by treating, wherever possible, phrases

27
rather than individual words. That is to say rather than, e.g. aneke
28
-29
30
27)
(27
ca te
satva
ye , I would prefer:
aneke ca te satva ye
Second,
that I would occasionally jgnore trivial variations in spelling in Mss.
other than Y.
This same consideration has influenced my handling ..
/

the critical apparatus.

c.

the Tibetan in

But here there was the additic)(;,_ifactor that a

complete crlticlll edition of the Tlbeton text lnunediately follows tIll!

SnnRkrit text.

'1111R, it seemed to me, justified a restricted usc of the

Tibetan and, as a consequence, my use of it was intended to be

not definitive.
Y.

illustpative,

It is generally cited when it differs significantly from

It is also cited when it confirms Y, when Y is 'misspelled' or partly

illegible (it then often serves as the basis of my corre'cUon), or when Y

a'ppears unduly peculiar.

It is also cited a nunner of times when it

33

differs from all the Mss. and thus appears to represent a s~parate trad~tion.
I ~_ave also attempted to illustrate by selective citation that in addition
to sometimes representing a separate tradition'. it sometimes agrees with
one redaction and sometimes another.

When Redaction B is edited, then a

detailed study of the relationship of the Tibetan trans1adon vis-a-vis

the two redactions will be possible.

Until then any general statement on

this relationship - obviously a complicated one - would be premature.

The need to keep the critical apparatus within reasonable bounds also
lead me to exclude virtually any reference to the previous edition of Bhg
done by N. Dutt.

This edition is essentially an edition of X and is very

carelessly done.

It should be clear from the small sample piece of this

edition I discussed in IIrl 19 (1977) 208-10, that if I had taken it into

account in my notes the critical apparatus would have been twice as large
as it already is.
I must also say a few words about the punctuation and the paragraphing
found in the edition.
original Ms.

There are two problems with the punctuation in the

It is too sparse and occasionally too erratic to be of use

for the purpose of dividing the text into meaningful or manageable parts.
It also depends in many cases on conventions which are imperfectly understood or ambiguous.

For example, it has already been recognized that

: sometimes stands for

punctuation.

and sometimes appears to be used as a mark of

The same thing, I think, applies to

....

or r

This is

the most common punctuation mark in the Gi1git Mss. as a whole, but it
also seems to be used sometimes for visarga.

With these problems in mind

I decided that I would insert into the text my own punctuation (i.e. commas,
colons, semi-colons, etc.).

Since, however, all imposed punctuation is

unavoidably interpretative I have used as little as possi.b1e.

was possible 1 have dispensed with it altogether.

Where it

\fuere this was not

possible I have simply tried to break the text up into manageable pieces,
or I have punctuated it :in accordance with my understanding of the sense.
But in line with my intention to preserve as much as possible of the
character of my Ms., 1 have also marked in my edition the actual punctuation
found in Ms. Y (1 have ignored all the other Mss.; the five taken together
very often do not punctuate in the same way).
of two synbo1s:

a:

,..

or ,.

,and

00

This has been done by means

= ..

These symo1s are

inserted beneath the line of my edition at the point at which the original

34

punctuation mark occurs in the Ms.

"

or r

as I have already noted is

the most common mark of punctuation at Gi1git and is used anywhere.

#\

on the other hand appears to have been used chiefly - though not

exclusively - to mark the end of a section or 'paragraph', and I have

taken this apparent usage into account in the paragraphing I have imposed
on the text.

Thi' can be seen in the fact that although the divison into

paragraphs in my

~dition

is my own, in most cases the end of my paragraph

corresponds to a point in the Ms. at which a

"

occurs.

Finally let me conclude this section by stating what is implied in

its title - "Notes On and Towards a Methodology" - as well as in much of
what I have said.
five

M~s.

Given the uniqueness of the Ms. material before me -

containing at least L-wo, and probably three separate redactions,

but all of the same date and all coming from the same place - and given
the uniqueness of Y ns apparently represent! ng a

CilfW

where nn 'unrevised'

version of a text has been preserved, I found myself in unmapped territory,

territory in which the usual conventions of text-criticism were very often
times of little help.

In light of this my general method, my edition and

the redactional suppositions which underl1 e it must be considered in at

least some
solve.

sen~e

experimental.

As such they

rni~e

more problems than they

THE

SANSKRIT TEXT

36

[OJ

om nrunah sarva.1naya.

namo bhalF,avatc bhaisa.1yar;uruvllidurya-

prnbhara,1aye tathapato.vel
'l

l)X:

xxxxv(x)t(x)bh(x)~a,1yaguruxxxxxxx tathii~nt(x)x:

T:

SrulS

rpyas dan /

byazi chub sems dpa I thruns cad la phyap; Itshal 10.

[lJ

eval!l maya srutrun ekasmin samaye: bhap:avam janapadacary~

1) vm.sa
"'-1. " 'yam
- lVl.
- aratl
h sma (1 va
-dy asvare
caramano
1m anuprapto;
Va.lsa

~x

I)

..

..

vrksrunUle'" mahata bhiksusamf",henn sardhnm, ast8.bhir bhiksusahnsra.ih

satt ri x:sa ti bhi s

3 c a bodhis atvas ah us rai~ s a.rdh~, raj amatyabriihm81} n-

g:hapntibhi~ 4 dcvasurar;aru~nJ~i nn:U(J.mah()r.'lI~n.i ~s

pnri vrtoh purask:to

dhnrman desnyati sma.

,r

l)(lX : nupurvcnn
.
..... .
Yll1.na
vnit!-l:Hl. 1m Inf.l.uOlH.l.gar.lln
.

L enl..U1UprfLp
- t0

b"'-~
llU" t U t ru

khalu bhagnvann vaisalyam vihnrati smn; T: ... rpyu Zin yans pn can du
.
.
2)T
1
b yon t e / yans pa can nn . ..
: ro moli sgra cen gyi sin ljon pali
drun na.

3)X: sasrimSatis or sustim-.

. .'

l!)X:_pntirbhi r mahatya ca -.

ynk!}oilg81ldhnrviisurut~nru(lakit;1l1nol.. rrunll.ltorur;a
yapar~nda. 6)X:-k~ton.
5)X: dcvWlngn

[2J

munu~yiimnrn19-

l
atha kha.lu mamjunrir dharmarajaputro buddhanubhiivenotthayiisanad ,

- t.yn;~ ,
ckamsrun
elvarnm
prnvr

l~"

1-

(l1l\.~ i l~lll!l ,rulumru:'~1rL1 nJ~ 3

- 4 prnp:th-1 vynl!'

5
, bhu.p:nvrmtnm etnll
tir:thiipyn,
yenn. bhu.r,flViiw.
.
.tcnum,Jnlim
.
. prrulllll{Yn
.

ItV(ll'lll.: de!iIWIl \.U bhllt-~ILVill!ln \.('!:iil!l Lltl.hilt~tt.iulill!l llii.IllHlI\Wyiul i piilvnpl/l-

7 en yam 5 rutva s atvOh

nidhOnnvisesavis
taram
.
.
,

S[LrvaknrmuvnrWlnm.9

visodhoyeyul.l, te~al!' pnScimc kiilc pnocimc sOlllnyc saddharmnprntirupake

- - 10 anugr ah Olll upa
-d-aya.11
vurtumanc
satvanam
",
)

1 X: -cnnosth5yumsnnnad.
4)X: prthivyacca?

vistar~vibhwiP;8J!I.

5)X:

I) )

t.

X: ekam[srunuttnriDsnghmn krtvn.

ten~jjali~.

6)X:

pr~amy~r.

'1)

_
X: jt.tnllU-.

7)X: -visaisa

8)X: has sarvasatva; Y omits sarvasatva, but has n 3rd

pl. for the verb of the clause, which requires something like sarvasatva
for its subject; T (see next note) though constructed differently has also
rend

ll.

sntvl.l..

9)X: _uvnrw!uni; T: Bemn

COIl

I.noma kyi In.'1 ky 1 ngr-1h

pll

37
- - k armavar~~.
satvanam
slad du),

lolX"t
~ T : sems can d e d ap, (1
: sa yam;
rtes su gzun b a 'i

cf. the different word

For the whole of this speech by Maftjusri

order in '1'.

11 )'j1he phruuu puncime kille, etc, !.Hulllwldwtl between tU1}fll!1 Il.rul

ontviinrunlooko lIke u lu\.er Inoel't"ion

[3J

l'

we1 J IwoWli clIche,

11

ntho. bhngllvii,!, ffiIl.'!'t1u!irfye InlIlliirnbhtiLilyn uiidhukiirlUlI uuiit: siidhu

sadhu

ma~junrIl} 1 karU~ik.a.s2 ,tVnI!1

j unnyi t va mamndhyes as i

hi tnyn sukhiiya

uu!~~hu

..

nprnllleyul~

knrm:Y!lIp3

niinOknrmii vnrnnavrtannm snt viinii.m nrthnyn

devamanu~y(~a~15,

eu U1Wltwlkut'u

mnl!1.1usrn/

tenH hi

mn~ljusril:t i3~'I'}u sndhu co.

LJhi'~it,lYU~' uVIlU1lJtlUl~uvunn

iLl. IIIUI!l"uUI'ql

prut.YlJ.ul'llu:~TL

kumnrnbhiito bhnenvatru}

l)X: rnru!ljuSrI. 2)X: lIl11hiildiruniknn; '1': Olutts both ntuhii-, and nlso knrUl'}ikas.
3)
~)
'
X: kIU'IUl!llll,
X: -Ildhyelllluo; 'I': t~nolll!l 'delHI I'll; IIIHIIIH In noL f'ol1l11111y
expressed: 5 )X: insert.s h:re en hitiirthiiyn; 'f h~n structured the "whole
clause in a slightly different wa:y: sems can las ",-::.'1 sgrib po. sna tshogs
kyis bsgribs pa mams dan / Ihn dan / mi mnms kyi don dail / phan pa dan /
bde ba'i phyir ""

[4J

6)y:

bha~i'lyamahe,

bhagavan asyaitad

avocnt: nsti

ma,!,jusri~ purastime2 digbhage

1
't 0 b U ddh-r.l.l\.~C
t ra-t 3 d nsagnl!'gana
'
- d"1 va-luk.-nerunan
- 4 b u ddhok !?et ron
- 5 0.t'k
~ ral'l\Ya

Vaidiiryanirbhasa

nama 10k adh nt us tatra bhaisajyaguruvaiduryaprabho

nnmo tathagato 'rhan 7 srunyaksa'!'buddho

viharnti,

..

vidyiicar~asBl!'Pannal:t

. ..

sugnto loknvid o.nuLtarah purusad8ll\Ynsnrnthih sasta uevnmnnusyananP

buddho bhnenvin.

Lnsyn

10

mn'!'JusrIr bhagavnto

bhni:~;ujyueuruvai~uryn-

k
t nnyn purve
11 b 0 db"i so. t vacnr
- i k-n,!, cnrllt a 12
i mani d vi'i.prnuhasya
tnthngn
cr

1
daSnmahiiprB1}idhliniiny nbhiivan 13 , kntarniini dvndnsnni 1 ,?
l)X: (bhnp,nvru!l)n enyetad; Y: (bhap;nvnn) asyntnd; T: de la 'di nkad cer..
2)X: p(x)rx(x)smi; T: sal' phyogs.
='uk-a-.
-pcu.

5)X : - k ~e t rfJl}Y.
-

8)X: -buddha.
puna.

11)X:

6)X :

:~)x:

-ksetra,

'bh-asa.
- 7)X : t agator
h0.;:
Y (') r h-M.

-n~

9)X: devliniim ea ' manusyanam ca.

pUrv~.

12)X:

I,)X: -valuk(,c)xxni; Y:

earat89-;Y:e~rata.

14 )X: dvadaaamahaprSl}idhBnBni; Y: dvadaSaQ.

lO)X: inserts here khnlu

13)X:

nvabhuva~-,

38

pratham~l

[5.1J

tasya

rnahapr~idhiinam

2
abhiit: yadiharn anagate

buddhabodhirn3 abhisarnbudhyeyarn

..

'dhvani

4)tadaprarneyiisamkhyeyapari-

miina lokadhatavo mama saririibhaya{4 'bhrajerams taperarn5 viroceram .

7 dviitrimSadbhih rnahapurusa1aksanai

2)X: dyaharn.

[9sarnanvagato aSitibhis ciinuvyam-

janair a1amkrtadehas tathaiva sarvasatva[ .. J

l)X: pratharne.

10

3)X: ('dhvany)inuCt'v:..rJaY8JIl saIl\Yaks8.l]ib0dhirn;

T: b1a na rned pa yan dag par rdzogs pa'i byan chub.

4)(4 X: tada marna

sarir(x)xxxxprarneya - samkhyeyaparirniina lokadhatavo; T: deli tshe bdag gi

1us kyi ',...:1 kyis 'jig rten gyi khams grans rned dpag tu rned cin dpag gis
mi

1an

ta lag.

5)X: taped.

ciharn (dvatrrnSad-).

1ea~ng

g~;

6)X: virocera, or perhaps, -ceta.

7)X: yatha

8)F01. 13b of Ms. Y ends here, and fo1. 14 is lost,

of 12 lines of about 60

brackets the text of Ms. X.

ak~aras

each.

9)We give here in

The brackets are necessary in that Ms. X

represents a separate redaction and therefore cannot be taken directly

into the texts. In addition, Ms. X at just this point is distinctly faulty.
Dutt says that "one leaf is here missing", but the pagination is continuous
and it appears rather that the scribe inadvertently omitted a piece of text
equal in size to almost one entire leaf.

10)We have inserted bracketed

ellipsis to mark the omission, although in the Ms. the text is continuous:
sBtvaxrn~,

etc.

The last sentence of 5.1 in Treads: sems can tharns cad

skyes bu chen po' i rntshan sum cu rtsa gfii s dan dpe byad bzan po brgrad cus
legs par brgyan par gyur te / bdag ci 'dra ba de bzin du serns can tharns cad
kyan de 'dra bar gyur cig ces btab boo

[5.2J

[ ... Jxrnam disaxxx niiniidisarn

eac~he~an

kiini en karrniini kuxxx 3 J.

l)Of the text for the 2nd vow this fragment is all we have; it forms the
last part of the last sentence; after kuxxx immediately follows [trtIJyarn
tasya

rnahapr~idhiina ...

kBrrn~i

ea kurvantu.

2)Ms. Z fo1. 4a starts here.

3)Z:

-cch~tu

In T the 2nd vow reads: deli srnon lam chen po effis

pa ni / gari gi tshe bdag rna 'ons pa'i dus na b1a na rned pa yan dag par
rdzogs pa'i byan chub mon par rdzogs par sans rgyas pa de'i tshe bdag
byan chub thob pa na 1us nor bu rin po che bai
bar phyi

nan

~ii

rya ci 'dra bar de 'dra

Un tu yons su dag pa dan / dri rna rned 1a 'od gsal ba dail /

kho lag yaris sin che ba dan / dpal dari / gzi brjid 'bar ba dan / legs par
gIlas pa dan / iU rna dan / zla ba bas 1hag pa'~ 'od zer gyi dra ba marns
kyis legs par brgyan par gyur cig / de nB serns can gon d~g 'jig rten gyi

39

gan

bar dag tu skyes ba dag dan

mun po. mWl nul'. gi

rum

~ag

YM mi'i 'jig rten 'di na mtshan roo

na phyop,G thu d'Ld par 'gro bu de du.l!. bdug gi 'oIl

kyio phyotT,o d(1,u' nap;u[' 'gro llnr' f'Y II r'

(!i

Po / 1.f1.!l

i{yul, l)yc() ]In.r ryur'

t'nturl!l

cig ces btnb bo /

C5.3]
me

trtryan tMyn mahii.prnnidhanrun abhilt: b[oJdhipra[ptasyn en]l

nprnmeynprnji'fopiiynbnliidhCinenn3

l~) -npnrimiinnh.

n[k~83a-upaJbhor:nparibhofii bhaveyu~ (l~,

kenaci 7 vnikCnlyamJ

1) HoconstrucLed from X;

Rntvndhfitnvnh.

mo. cn5 knsyncid

6 sntvnsya

8 syat

uk.!~lUn.U.3

lou t; in Z. '1':

(~tUl

[1;1 L:lhu

bdul~

Hill

'onn

pa'i dus nn bIn nn med pn ynn dnr; par rclzogs pa'i. byril chub milon pnr rdzogs
pnr sans rnBn pn de'i tshe bdnp; byrui chub thob pn nil. .. This is formula1.c
in T, all the vows beginning in the same wB (it wil] not be noted in
future notes), and constitutes one of a. small number of significant plnces
where T agrees with none of our Mos.

l~) PiX:

adhanAna; T: see neJCt note.

ak~aya

2)X: hQre inoerts ye.

3)So X; Z:

-iiparimanosya sanndhataur C" -dhfitor?J

upabhogaya paribhogaya syur; Z:

-aparimru:~

satvadhatUlJl

aCk~aya-upaJ

bhogaparibhoga bhaveyu; T: (for the whole passage stnrting nfter ca me):

bdug l"J ses rub dnn

t.hubo dpng tu meli pCl!3 [omitting -bnlo.dhunenfi-J :.;ems

con gri kharns dpnr; gis mi

Ian

ba das Ions spyod [representing either

upabhop;a or paribhoga, but omitting one) mi zad pa dan Idnn par f:!Yur te /.
Our reading is a conjucture based on T which clearly indicates that the
subject of the sentence is -aparim8.QW: satvadhataval'}, and that it is plural.
Noting the occasional interchnnr,e of -I!I for -l} in our 1-15S., our emenda.tion
of -apariman8h is hardly drastic; -dhatum must simpJy be a scribal over-

sight.

5)x: omits rna ca.

)X: kasyaci.

7)X: kenacid. 8)60 X; T: breI ba

med par.

1:5 .l~]

')
l
caturtham tosya mahapranidhanam abhut~: bodhiprapto 'ham

3)kumcargapratiJpanna~

..

satya bodhimarge prntisthap8eyam, sravakamarga-

. pratyekabUddhamii~~gapratipanna va sarve mahay!.ne niyojya

pratisthap~eCyamJ5(3
..
.
-dhiinamm. 2) Z: abh ilva. 3) (3 x: ye kumiirgapratipannanrun
. satviinam.
.
pz:atipannCiih

I) Z:

ravakaxxkabuddhapratip8l1nns co. te satvii anutare bodhim.iirl':C mahiiyane

niyoJ~eY8J!l'

T follows Z except in the construction of the verb in the

40

2nd clause where it has gzud par bya'o only.

For acc. pl. in -ah see

Introduction.

5)Restored on the

4)Restored on the basis of T.

~asis

..

of preceding pratisthapayeyam.
.

[5 5J

. 2 ab hu-t 3 : b 0 dh'~prap
- t asya 4
[ p~cam~ t asya J l rnah-apra~~dhanam

me ye k ec~'t5 sat va- rna [~rna sasane brahma J6 - carYaJ!l caranti'r, 8)tatha
canye aprameyasarnkhyeyaparimana
te sa[rJv[eJ (
. satvas,
.

'M,~9 t r i

8 akh d ~-la~.as~ a

t-a IO ; rna- ca k asyac~.~..

11 mama
s~lavlpannasya
- dh eyaJ'!l sru
~ t va_12 dur ga t~ gamanal!l sya-t 13
nama

sJ~:

s~varas~V!

l)So X; but the space in Ms. Z would seem to require either 6 or 7 aksaras.
2)
3)
II)
r-)

Z: -dhan~.
Z: abhuva.
X inserts ca. J X: has a second ye instead of kecit. 6)80 Ms. X. rO x: careyu. 8)(8 x: has only te sarve.
T differs from Z only in omitting one of the three ad,iectives (sems can

gzan) dpag tu med cin dpag Gis mi Ian ba.

. ..

..

lO)X: trsamvrtaj Z: trsamvara-.

9)x: sYUSj Z: bhavanti.

11)So Ms. X; Z has what looks like

vIrcch(x)la-, part of the 2nd aksara is obliterated; T: tshul khrims log

par zugs te /

12)In T

na.madhey~

srutva is placed after sa[rJv[eJ and

is followed by bdag ~i mthus which has no cOlmterpart in any of the Skt

Mss. X inserts rna kaci after frutva. 13)Z: bhavati.

[5.6J

l tns CyJa mn.hi'ipl'ani.dhnnrun nbhut

sn!1thn.m
..

..

bOdhipriiptnsya 3 mc

ye keci tIl satva. hrcnakaJyii vikalendriyii durvarI}a 5 6) JacJ.ii khelii

k -(
n na-)

.-

l.n.ml~n

k ub.,n.
4_(6 7[~
't _8 k-n.n"H
~-9 nnCi~1111.- b ndh'lrn_10 umnnt[.t.n.
J_ll
.flV1.rn.

..

canye ~arrraJa-vyadhayas12t te marna niimadheyal!l srutva sarve

sakalendriya suparipurnagatra bhaveyuh.

l)X: sasttam; Z: sastha.

4)X:

~m~.~~

2)X: abhuj Z: vabhuvah.

I:cclt. 5)X: -vIlrnn.

6)(6X:

t1U~in,itii.l:ii

3)x: inserts cn.

- llll!lkii.; Z: nrt.ur

kubja adds: [xJxa ka; then there are several folios of Z missing. T:
bems po [instead of jada khela kanaJ dan / yan
dan / sgur po

[=

kUbja; dad /.

la~

skyon can [-

t)From this point for several

l~r,aJ

lines

of text we have only Ms. X which we here give in brackets.

8)T: Sa bkra.

9)T: zar bn.; according to Jli. 11722 znr ba - ynn

lag ma tshan: ''being not in full possession of one's members".

lO)X:

41
11)

va.lhira.

[5.7]
ye

l2)T: lus la. nad kyir. l>tnb pEl.

T: slI\Yon pa.

saptamrun tasya mahapranidhilnam abhiit: bodhipl'uptozya ca. me

..

nanavyndhiparipidi ta satya ntrano. Marana bhaisa.1yopakarana-

..

..

viral'li tii anatha daridra duhkhi ta, nace tesiim mama niimadheyam karnaf")

..

pute nipn.tet(-, tesiim snl'vnvyiidhaya. prnnameyuh n1 rogus co. ni rupndrllvas

- 3 Yll.va
b 0 dh'lparyavasanam
4
ca syur

l}T" serns

CWl gWl.

su 0 ne.

2)

X: nipatey[uhJ;

T: does not treat this as a

condi tj onal claune: s(lu(7; bonnl bn Poan clap: p;1 rna lam <'Iu l>oo.g r:l min r:rng

3)X: syud.

pa. grag pa nadati, not nipat-.

4)1n T this final clause is

constructed in a sU"ghtly di fferent woy: byan chub kyi mthll.r thu[r gi bar
du nad med cin

/?Tlod

pa med par

gnus

par gyur cig

I.

l
astamam tasya. mohapranidhfinam abhut : ya kaSci miitrgramo

.. . .

[5.8J

... . .

nBnastridosuSata! samkllstam stribhavo.m viJUguPSWI ,

.
matrgrnmayonim
. .3

4
pariJOOktukamo , mama namadheyam dharnyc[t], tasya mntrgramasya na

."
stribhav~ bhaved yavo. bOdhiparyaVasana'!/.
l)T gi. ves here the full form of the standard formula (see n. 5).

Jugupso.~ta; T:
gnas las.

bud med kyi dilos po la smod pa

I.

3)X: -yoni; T: skye

II)X: parimukta; I have followed T; see next.

~nT

this vow in n <1i rfcrtmtform: ue'i smon 10m chen po bl'pynd

gi tshe bdap; rna IOnS pa. 'i dUs na

2 )X: vi-

preserves

110.

n1 gnri

I bla no. med pa yoit oap; par r<1zop,s pa"'i byan

chub ronon par rdzogs par sans rgyas pa de'i tshe bdag bynn chub thob pa
na I bud med gari la 10. bud med k.y 1 skyon brgyu dag gis klU1 nas tlon

mOrlS

par gyur pa I bud med kyi dnos po 111 smod po. I bud med kyi skye fJlllS las
yons au thar bar 'dod pa. de oag bud 1000 kyi dnos po las lop; par f'Yur cig /
hynfl chub kyl mt.ho.r

tllUP;

Poi lmr du nkyenpa'i dbrui po

nyun bar P.'(llr cip,

I.

ces btab bo

. .
.
aarvasatva mara]l- 2)pasaih parimucqeyam, nanadrstigahanasamkata.
. ...
. .
[5.9] navamam tasya [ma]hapranidhanam abhu[t]: bodhiprapto 'ham

prapt~

tan

s~agd!~~ynm prati~~hapE\YeY8J!l(:'

4 S('~dadBiV'eyam5.

cirikim

anupurvClJ!l3 bodhiso.tva-

42

2) (2X: -pas ab andh an ab addho. nana-

1 Ms. Y (tol.15a) starts here again.

...
. ..
drstau
... niyojya; Y: samyagdrstya;
...

..

drstigahanasamkattaprapta sarvamarapasadrstigatibhyo vini vartya s8l'l\Y'ag-

for acc.pl. in -8h see Intro.; T: (sema

can theme cad bdud kyi) zags pa roams las yons su thar par bya '0

lta ba

tha dad pa mi mthun pa zin zin pas mi mthun par gyur pa dag yan dag pa'i
Ita ba la dgod par bya'o

I.

3)x: ';"anupiirvena; T: mthar gis.

Spyo~

satvacary8al!1; T: byan chub serns dpa 'i

3 satvi rajabhayabhita4 ye ca5 bandhanatadanavaruddhi6 vadhyirhi7

anekam~ibhir8

upadruta vimanit8h9

te 11 madiyena punyiinubhavena

l)X.. abhu.
va.

5 )X: swpn-; Y:-dars8eyul]..

2
l
daSaman tasya mahaprm;idhanam abhiit : bOdhipraptasya me ye

[5.10J
kecit

pa.

4)X: bodhi-

2) X: inserts ca.

k~ikacaitasikaduhKhaitO
.

J:2~arlmucyeran

3) So X;

sarvopadravebhyah (12.

4) X: rajadhibhaya-.' 5) X:

Y: keto

6 )X: bandhanabaddhivarubdha; T: (gan dag) bcln ba dail

go rar gug pa dan.

8)X: -mayabhir.

abhyBhati,

brdeg pa dan

7)X: badhyBhari; Y: ban dhyarha; T: gsad par 'os pa.

9)X: vimanitas ca;

nag dan sems sdug bsnal gyis.

Y: vimanitah.

11)X: inserts

her~

10)Y:_duhkher; T: lt1S dan

mama

nimad~ey~

sravaoa.

12)(12X: sarvabhayopadravebhya(l'}) parimucyeran.

l
1:5.llJ "ekadaSamam tasya mahiipranidhinam abhut: bodhipraptasya me ye

'kecit

3 prajvalita - aharaparyestyabhiyuktih 4
satya ksudhagnina
.
.

5)pipam karma kurvanti ~5,6 sham tesam varna7gandharasopeteniharetla

sarir~ santarpayey~,

. ..

8)paSca dharmarasenatyantasukhe

prati~~hapa

yeyam( 8

00

l)X: inserts ca. 2)X: omits kecit. 3)x: ksuddha-; T: bkres pa dan skom
:::"" t.ya-; Y:-parye~1'Yau
~hiyUl\,tcu.a;
..1. :::".
pa 'i me rab tu t bar ba. 1~) X: auarapanaparye~
T like Y and in spite of its preceding bkres pa dan skom pa'i me, has here

5)(5 X: tonidinam papam kurvanti. 6)X: inserts here: sace

. )
8)(8
te mama namadheyBl!' dhirayeyur. 7 X: bar~a-.
X omits entirely this

only kha zas.

clause, ending with santarpayeyu(r).

[5.12J

1) dviidaaaman tasya tathigatasya idam mahapranidhinam a(bhut)1):

4
2
bOdhipraptasya me 3 ye kecit satya nagni vasanavirahiti5 dB.ridrab
8
ittoanadamSarna&akai 7 ratrimdi vam 9) duhkhb vedanam vedanti (9,10, sham

.. .

.....

43
!:I12...
-
akt() xxxx13.
upan~lI8iYey8.11l
nanaranr,ar
Vl vi -

..

- vas t rapar~
11 bh og8.11l
tesam

dhai' ca ratn&bharanavibhUsanamal(y)agandhavilepanavadyaturyaaih 14

- - sarvau
::'I..hi prqan
- sarvasatvanam
..
.
.
l)(lX : d VcnlW:iamam t asya mall-apranidhanam
.
. -. auhut. 2) X: i nserts ca..
-d-avacar
t 8.

par~pur8iYeyam.

=.:II_J!

1..

time drops bdag byan chub thob

expression of these vows.

sdug bsrial bal.

Y: -diva1.

jH:::

na from its otherwise strict formulaic

4)X:Omits nagna..

5)X: vyas811a-.

7)x: -eaker, then adds upadruta.

dhar8eyur.

Jqy'~ri

ba.

lO)X: inserts

11)X: vasra-.

he~e s~ce

12)X: upasaIJlharey8.J!l.

6)T inserts

8)X: trndrivam;

9)(9 X: duhkham anubhavanti; Y: duhkhiirn vcdanWn

bsrial. gyi tshor ba

3;' (;n... thi s

te

13)X:

vi~dya; T~

sdug

~ma ~i.madheyamn
nB.nB.rangarakt~y

xxmanupaniJC;Yeywp (vividha.i~); Y: nanaranga(rakt-x)xxxx ('1iviuhai~); Dutt

gives Y ( .. C) as: nan iran gai raktnr. t::akarniinupa-, but the Inst, snd therefore important part of this is impossible; T: (gos yons su spyad par 'os
pa [. paribhogya ?J)tshon sna tshogs su kha bsgyur ba (dag sbyin pal'
bya'o

ji Itar 'dod pa biin du rin po che'i rgyan sna tshog:; dan

etc.).

14)X: ratnibhiraqagandhamilya-.

- 1
. 2
imani dvidda mahipr~i[dhanA.ni sa bhaJr;avan [bho.i~aJya~'U-

[5.13]

vai~Uryaprabhas tathaga'to .rhan saIl\Yaks~uddh~ piirv~ bodhl(satva)-

cirikim caran krtavSn.

l)So X; Y is obliterated.

2)rt is clear from both X and T that Y is here

..
.
sambuddba
pnrvnmbodhicirikim
.
.
. carata krtaviim
. . [6J

faulty: X (sa bhagavimd)bhaisajyaguruvaid\iry'aprabhos tathagatorhat sUVak-

bhagavato T: 'jam dpal

tasyn khalu puna mamjuBrrr

bcom Idon 'dos de bin ~ees pa dgra bcam pa

yait dap; par rdzor.s pa'i sans r(!Yas sman (!Yi bla bat

~u

rya'i '00 de I:;oon

byari chub sema dpa'i spyad pa spyod pa na sJlDn lam chen po bcu gftis po de

dag btab par gyur to

[63 'jam dpal

de bin ~egs pa The si t.n~t.j"n

in Y is fairly transparent. As not infrequently happens in our Io1ss. when a

string of worda is closely followed by the oome or
two often become fused into one,

0.

similar string, the

dnd the material separating them is

omitted. Thus the scdbe .of Y starts with the first bhagavant, omits
evel'1thing followins it up to and including the second bhagavant, and then
wri tes after the first what should have come after the second end continues
in thi, Wa:/. 'Ibis accounts for yes bhagavin (nom.) bhai~ajyaguruprabhasya
( sen.) tathlgataaya (gen.).

In the bracketed material we have put in

parenthesis those cases where X does not agree with T: T has -satva-,
X om

t.;

X haa klialu punar II T om ts

44

..
cal buddhaksetragunavyUham
...

tasy8 (khalu punar) mamjuSrir bhagavato] bhaisajyaguruvaidurya-

[6]

..

prabhasya tathagatasya yat pranidhiinam yac

.
..
.
. C~atoJ
l~) [paJri'uddham
tad buddhaksetra&4 apagatakamadosam5 apagatapayadulf.
.
.

2
na tae Chakyrun kalpena va kalpavaSesena va ksapayi tum;

khaSabdam

apagatamatrgramrun7 ; vaiduryamayi ea sa prthi vi , kudya-

pras iidatoranagavBksaj8.lani ryUh8h 9 so.ptaratnamayaCh]

...

~l 10 11) ya-d rs1

~k =1
..
( 11
dhatuh.

12 )

stambhakhota-

~- sa- Va.l.duryan1r
. . bh- 1 0k as ukh-avat1- 10k adhatus
tadrsa
asa

..

_
( 12
13
tatra ea lokadhatau
dvau
bodhisatvau mahasatvau

- - 14 asamkhy:eyanam
- - bill
- - IS prrunukh au,'
16 e k a Ch]
t esan!
aprameyanam
0 usat vanam

ex.

-.
- 17 ,(1
.
19
sllryavatrocano
nama
V1 t1y0.9~18 cnn d ravallocano,
a

20

yau

tasya

21
bhagavato bhaisajyaguruvaiduryapro.bhasya tathagatasya saddharmakosam

..

dharayatru:~2 tosmat to.rhi mamjusrih

duhitra2
l)X: yo. ca.

23

sraddhena kulaputrer;a va. kula-

4 va. tatra 2S)buddhaksetropapattau pranidhanam kartavyam(2S.

..

2)X: -vyuhams tam na saltyam.

3)'1'his is very uncertain. Y is

partially obliterated: e(k)( x)t( x), but -t- could be subscribed as a part
of a lost ligature judging by its shape; X has nothing corresponding to
1,)( l~
this; T: sin tu.
X: omits; Y: -k~etrru!un; '11: sans rgyas kyi ziri de ni
61 n tu yons ou dag pa ste / Cto this point agreeing wi th Y, but then adds: J

rdo dan / gseg rna dan / gyo rna med pa /.

tatpuru~a. 6)T: nan son dan I sdug bsnal

gri ogre. med pa, taking -ap~ndul~kha as <:l. dvandva; Y: -sabdanun. rny: matri-;
'I': bud med kyi clitos po med pa = apagataStribhiiva; cf [12]. 8)X: mohiip:rthi vi.
9 )X: lm1ynpriilciirnplfiniiclu.- .. - nt ryuhfi; '1' 1 nel \Ideo pli\kiirn.- = ln bn, but

med pa, taking

ka.mndo~a

5)x: egata-; T: 'dod pa'i skyon

as a gen.

omits pras8.da-.

handled differently: sa dan

khuil gi dra ba
c;lw

..

10)X: oIDits stambhakhotoluih. In T the whole clause is

I rtsig pa daii I ra ba dan / rta babs qan / skar

dan

sna. bdun l!.Yi

in compound with

I ba go.rn ni bai ~u rya'i ran bHn can / pu su ni rin po

ron b1.in con te I, suggesting that our p:thi vI <Jhould be

kU~Y'a,

etc., nnd that va.iduryamuyi should modify t.his,

while saptaratnaml\YiiChJ should refer to

st~bhakhotak8h
.. .

only.

ll)(l1 X:

. . .

yach",(x) sukhivf.ti lokadhatus tiidrsa (tatra vaiduryanirbhasayam lokadhatau

da.n bodhi~atvo.u ); an omission of the kind noted e.t 5.13 n.2. T: 'jig rten
gyi khams bde ba can eli 'dra ba de bzin du/'.jig rten .lYi khams bni (Hi ryar

snnn ba'i

SMS

r1r38S kyi Ziri gi yon tan bkod pa yail de dan 'dra '0

I.

12)(1?X: tatra valduryanirbhis5yam lokadhiitau, see note 11. 13)X: dau.

45

14) X: -anam, 15)X : 1nserts

'
- 16) X: -mukho. 17) X: nrunna..'/
mahasatvanam.
18)
19)
,
20)
Ms. Z fo1. 8a begins here -tiyas.
Z: -va1rocana.
X,Z: YO; Y: ye,
' th e dua.
1
21)X : -kosamn;
~
~
b ut th e 1 a tt er put sever
th
b 1n
Z: - k o~an.
22)Z: -yant~. 23)X,Z: -sri. 24)X: -duhita. 25)(25X: '-opapannau p ra9 i -

..
. ..

....

dhana karaniyam; Y: buddhaksetram pranidhanam kartavyam; Z: -opapattau

pranidhiinam karaniyam; T: sans rgyas kyi Zifl der skye bar S!llnn lnm thob cig I
BHSD e;1 yes upa:pat-ti as fern.

[7]

punar

sant 1,5

ma~

api 1, bhagavan

mamjU~riyam3

kumarabhiitam amantrayati sma tt :

j usr1.
~ -h 6 ,7 sat va_8 ye 9 na j-anan t,10
~ 1-fikusa
~ 1a~ k arma~11,12
1 k usa

~h 1'bh-t-13
..... 16 p h a1av1pakaJ!!,
,1 oibh au
u n , a j-ananto 114 d-anan15](anasya f!![.w

17)Cb-1-]
- kh-(17
~sraddh en d'
~
_18
a
r1yav1'k ala- dhanasamcayaraksanauh.L;yukta
a a mur

a:

- 21 c itt ru~ 22 k rama

- t e 23
na ea19 d-anns~v1'bh-age 20 t e~~
tt; d-anak-"
ale upns th't
1 e.;
~ h e dana 21l,1vana
- -tt amanaso 25 bh avant'1
26. 27) ane k e ea te
svasar1ramamsace

satya Yft(27 svayam evatmana 28 na

..

dasikarmakaranam, prag evanyesam.

paribh~janti,:;,

yaea~~anfun;
.

30 prag eva 31)dasa_

te tadrsa satya itas

311
eyut va_32 pret a 1 0 k e upapat syante 33
oc ya d'
1 va- tiryagyonau, yai 35 pilrvam

manusyabhiitaih 36 srutam bhavisyati

tasya bhagavato bhaisajyaguruvai.

diiryaprabhasya tatbagatasya namadheyam, tatra tesam yama10ke 37 sthitanam

vfi

...

38

tiryagyonau 39

sthitfina~

va tasyn

tntha~ntasyn

nnrnn

nmukhibhnvi~-

sah a smar1't ama-t re91l40 t 0.t as~ eyut va_41 punaI' ap1, manu~ya1 0k e upaIl2
.,
,Il] Ill,
pntsynnti, u ,1iitismarns en bhnvl synnt1'
dur~ntibhnynbhrtn: no. bhiiynh

n
+'

ya~1~

46
i r liS nrth ik~h'1rat-a 47 d-anasya ea var9avad
- it-h,
- i
kamagU9a
a, d-an au
a. .. 8 sarvastparityiigino 'nuPUrvena49 50 )sfrSakarnearannnayanasvamamsasonitam(50

k-~lnll!l
..;." prndYllcnnn
nsynn t'1,\51 prntT.

evnnyn~

...

52 u.:Jh:mas]{nnu.:Jh lll!l'1X>

l)z : punar Q. par run; '1" : yfm. 2)X , Z,: bh ngnV!un

- 3)Z.: mn.t~
- j USl'
~ r y C 1')<7" : om1't s
sma. 5)x: sati: 6)x,z: ~ri. 7)X: inser~s prthagnanax before satYa; Z:
likewise prthagjanam; T: (sems can) so so'i

s~ye

boo

8)y: satvSh.

9)z:
te. 13 )y:

yena. lO)i: janati~ 11)X: karma; T omits knrmam. 12)X,Zinser~

-hhiitih. 11,)X: ajinato. 15)X: dana. 16)y. omit~ ca, 17)(rrX: ba1agra

miirc1hn; Y: mur(kh)ii; Z: tc bula. miirkhii; '1': de dllg ni byis pn glen })(1.]8)z:

-sacaya-; T:'nor sog ein srun bn 1a mOon par brtson r,yi

1. 19 )X:

inserts

te~~.

46
20)X: -vibhagam.

21)X: ondts tesam; see n.19. 22)x: citam. 23)x,z:

24)y; -cheda; Z: -ched~~. 2 5 )X: taman as 0; Z: ~iittamanii.

krimati.

26)X,Y: bhavati.

27)(27 x : anekc co. satva ye; Y: unekiini co. tc satvii ye;

Z: anekibi co. satvEini; T: sems can de dag du mo..

28)x: omits ntmana;

Z: atmana; T has only bdag ilid kyan :ror svayam eviitmana. 29)x: -bhwpjati.
30)
X: inserts priig eva matapi trinam diisyanti; Z: prag eva matapi trinam

..

..

bharyaputraduhi trinfllil diisyamti; diisyamti is added as a correction beneath

the line; 'II

f(:llOW~ z.

31) (31 In '1.

partially below the line.

34)x: -yoni; Y: -yone.
37)x,z:
ItO)

X,Z: smnronn-.

is written in Ll. omnller hruld n.nd

32)X,Z: cavitva.

35)y: yeo

yamalokasthit8nii~.
1'1)

th~S

33)x: -syate; Z: -syanti.

36)x: -bhutai; Z: manusyanusyabhutaih.

38)x: omits vii.

tir,y~BYOn~sthitanii~.

39)x,z:

1,2)

X: tas cnvitvn; Z: xton cnvitvn.

X: -syntc.

43)x: -syati;Y: -syamti. 4 1)X: inserts te co.; Z: teo 45)x: karmagunebhir;

16'

Z: -gtll:ebhir. ' J X: inserts bhavisyati, Z: - -.anti; 'r: 'dod pa'i yon tan dag
8
...,.:tt
b 0. d
/
I,on X : 1.nser
.
t
"
1
../
d on d u m.l. . (,ner
an.
S -fi CD. b lnvlsy~t)"
t,: - - an t
" Ii ) X :
-viidina; Z: -viidino.

)
19 X: -po.rityagina .

snrviisthipntyiie;innh onu-.

!lIlU-;

50){ 50 x : karnCIlranasir3on oyanozvnmnmxsonitnrn;

Y: sirn-; Z: -cana:; T: rnri gi mgo dan / lag po.

anup~adiisyanti.

dasyati.; Z:

[8]

punar aparnl!1

m~ j

d~

/, etc.

5i)x: anu~ra

'52)c: -anyn.

~ h 1 san t1. so.t vn

- ye t ath- 2 u dd~
usr1..
ae;at-anam
1.sya 3

, siksapadrun4 dharayanti 5 ,

Y: -pnrityiiginnwlU-; Z:

. ...
..

6) silavipannii aciiravipannSh drstivipannii;

6
-~ te s11arn
~~ t yam8 par,yesan t19
ye punah s~r lavantHoIl
raksan t1. ) no.1 b-ah usru

..

- t- 10 su-t ran
- t-nnnT?
- p;nr!1ib1
. ~t1.12
nn cn t .n.;
.nnnm
1hnp;n
11 rnm11 nr th ~ ' v1.Janan
.. ; ye
13
~
_ 1 1,
16 17)
. - ik-0.15 blavlsyan
I
t.1, manns
tnbdh-h
a
5arcn
ho.hus rutns
to 'bhlmnn

1 t t=a
t .19
vannm
(v:r
lul 17) ,nn(lclh ll.rmfUn18 nvmnnnyun.}

t . k
t 20
nlpM.J
,.. mmn-

Pl'll.~l

- ~ - mohnI>uru~~
- svny~ k umargapra
t l,pannUl~
.
:::\.0. 21 anyan
- i 22
te tnd:sa
_~
_ .23 ~~_
24
t.25
_
clinekiini satvnkot1noyutwsntasahasran1
muunprnpntam
prnpatayan 1 n: .

pnk.~ikas

- 26
t .t}Ulun

- - -

- nVIlIII,up'UlIlIn nIL t~VIUlum

yai 30 nrlltlLf!!

bhaVj~y(ltI3~

h huy,
- Iut.ILt~1.Lr/I.11127

tnrlYlL

l)hnl~HVll.t()

29
28 II
) lav i nyu.ti

I
t. i l'
nll1ntll.f~ll.

(1Q

hhll.i 1:1l.IYIL/-,:1ll11vnl (~til-ynp .. n-

tatra nnrake sthi tan~ buddhanu31

- 33 -nmlm.
.11-lh
t t os~
bhn.vcno.
tnsyn32 tuthngo.t fJnya nnmfl
11) nVlflyn t
.1,. , 35)te.n

bhasya tathagatasya

n8.madhey~, te~~

cyutvii(35 punar npi manusyaloke

upapntSyan~136 s~ngdrstika37 'vir.ya-

- -~ - 39 t 'C grhnn
- 110 u t sr Jyn1,1 t 0.'tllfl.gn
- t-onnm
- Sfmanc
~1,2
vuntnh 38 kalyunnsOllls'

..

L3

q
pravraj i tvanupurve~a

..

b 0 dbi so.t vaear1

- k-~ cari

~yan

44
t
100

47

l)X,'Y"

~..

2)X : t a thII....
'z.: -ga.vOR,aqun.
.- 3)X , Y: u d'~
agatruq
~5ya; T om its 4)X
. , Z:
5)X : -aya t'~; Z 01111.. ts dbx te
"arayan t'~; T see nex t no t e. 6)(6':

-sr~.

- ad-'
an].
s~ik ~ap'

~ilavipatirn apadyate drsti vipatirn acaravipatirn va kadacid iipaclyate silavi-

.. .

.ponii. ye ye puna srlavo.n 1:.0 bhavuti sIlwn l'uksnU; Z is even further expanued:

...

te silavipatirn apradyate drstivipattirn aca[raJvipatti va kadacid apadyante te

. ..

..

silavipannab acaravipann8h dristivipanna y[eJCpuJnah sIlavantah te ~Il~

rak~anti; T (for the whole of [8J up to and including rf.tk~anti)

gZWl yoil / sems

CWl

'jam dpal /

gari dag de bzin gSegs pa roams kyi bslab pa'i gnas 'jig

pa dag yod de / de dag tshul khrims log par zugs siri

1 ta ba log par zugs

nas /gan dag tshul khrirns dan ldan pa de dag ni tshul khrirns

srm f:,rl..

'l'he

context as well as T 'jig pa might suggest that dharayanti be taken in the

1
sense of "sl!ppress, resist" (MIlD 519 ); nll versions of stP, however, read
'dzin pa. 7)X and Z insert puna. 8)X: bahusrutnm. 9)Z: paryesisanti.
lO)X ,Z: t a th-agat au
"h-as~'t-an -am. 11)X : gau
"h-~rarn. i2)X ".:
z -.t" T': ( m.) ses.
~
a.Janan~;
13)Z'
~ t as. 15)X : rnan~
- 'k"h'
16)X : mana-,
a; Z : au
~- .
: ~nser t s puna. '111)X : . -sru

17)(17X: parefliiql, omitting'

stw!lbdha; Z: -stabdha; T: ria rgyal. gyis non pas.

dvi~~a~;

Z: paresan dvista; T: gzan dag la phrag dog byed cio.

~nyati~'T: dbari za
~urnargahprati-. 22)Z: anye.

dharrnarn.
21)y:

19)X:

T:g-yan sa ch;n

bh~stena.

POl'.

25)X: prapata.

18)X: sa-

20)X: -pati; Y: -parnti

bar 'gyur.

23)Z: -niyuta-.

24)X:

rnahapran~xtam;

26)X: inserts yat before tesim.

28) X: narnkaviisagatiI!lr; Z,: -vasagatir.

29 )11'

(1'01'

27)x:

the 'whole sen-

tence): serns can de Ita bu de dag ni serns can dlT\Yo.l ba rni bzad par 'gro bar
30)X: has tatra. yes for yai. 3l)X: here srutrun bhavi~yati is
32)
.
transposed to the end of the sentence.
X: has sa instead; Z: tasya tasya.
'gyur

1'0 / .

33)X: namadheya.

34)T for this sentence is essentially the same except for

the f'irot clo.use which hus gun dag snon lIIi1' rorUl' pa na bcom Idwl 'dos de
b:Hn gSel1.s pa sman pyi bla bni du rya'i 'od de'i rnt.shan thos par eYur po.
"}111-t'a1..
. h sru
~ t fU!1 bh nVl~ya
.
t'
35)( 35 X: t escnv1.
~
. t 'va;
[7),: ya~. purvaIJI
f
c.
manusyau
.1
36~
3'0 X: -drstau. 38) X: omits. 39) Z:
Z: te tataa cavitva.
X: -syate.
)
1 ) ...
I
-Maya. 4o)x: grhiiny. 41 X: utsyaja.
12 X: tathagataSasane.
13),Z: -jitva
44)X
.
t'~; Y:
: par~purn.V1~Ylll'1

nnupurvel!o..

t'~; Z
,,:

can~ya

0 bl't
~ erat

' th
ed, b
u t l eng

of p;np favors cari~yonti.

[9J

punar aparru:

3) pnre8um

ma~ j

~ - sant'~ sat va
- ye a-t rnrmnsYa1 vnrnwn2 b ho:::anti,
usn

-t
l I(j ;
mn'fHU-YCfHLVIU'lIfUlI
n I. f,
aCnt'I\yIUl.,

..~pii.Yeau(7
. bohuni

7)parapwnsBki trav'

t'0 11 -n. t. 1110,t k Ilt'SI\\hIl

1-:., 5

...

- 6
uut Vlih

varsasohusriini duhkhwn 8l1ubhavisY8l1-

t
' nok- 9 VarnUfo'ulfl!l
.1
ti. e~c
MUnI
rOllnm
11 t;yu,ycnu 10) t. at.us~ t:yutva-( 1 0 go[ ,~
her

48

vo~~ragardabhi<ii~ull tiryagyoni~iiPapadlante12; ka~ad~~apraha.rais13

t a-dit_a

14 k tt
~ r ra- mAhanta.m bharrim
- _16 su arsa. Cp r di tal 15 -sar
. . vaharnana margam

gamisyenti

17

ni tyak8J.a~

. yadi kadacit manusyapratilabham lapsyanti

18

nrcak~e:iipapatsyanti,

20 ~ t 21 y8.1.h
sru. 8J!I
purv8J!l 22

, 19)Cte

dasatve paravaSaga bhavi:yanti. J(19

-

manu~yabhutais

23 tasya24 bhagavato b h 8l.~ajya.

25 e t ena26 kusalamu
~
-].ena27
guruv81.d uryaprahh nsya tathagatasya
namadheyam
.
.29 tks
_30 bh
ti 31
sarvaduhkh
e bhy ah 2 8
paruooksyant~.
~
nen d
rl.ya
ansyan

ex

. k~alamiilaparyesaniibhiyukta33

pandi ta vyakta medhavinah 32

..

kaly~ami trasamavadhiinfll!135
d an t~
bh ~n

38

pratilabhi ~yantr6. cchindanti 37

~ 39 ucc
. h osayant~)10 kl esanad
~
i m41
n .dy-an dak
osam

Ci'

ni tyam

marapasa~
.

par~mucyan

jati,1aramaranaSokaduhkhadaurrnanasyopayasebhyah 42 .

2)X:.
varna.
.

ti

UJ

.. .

l)X: atmanam.

34

..

3)(3X: matsarinax paresB.mm avarnam niscarayati;

Z: mostly obliterated, but s[cJarayiCsJ .. ; T: phrag dog gis gzan dag 10.
mi sfian par brjod pay-oel de

tatas
12)X:

h)X:

omi~S;

Z: ob.

7)('lx: paraspaxxsaskrtopiiyaisu.

6)X: satYa.

(liZ II

I.

5)X: atmakarsaka.

8)X: sing; Z:

pres~

9)x,z:

an~k1ina.m. 10)(10X: taS cavi tva.; Z:

cavitva. ll)X: gavasvostragardabhadibhi ~ Z: go-a.svanustraxx...
-yate. 13)X: daSad~~a~~ahare~a; Y: -prahares. 14)y: ~a~ita. 15)X:

written in beneath the line): te

..

. .

..

ksutarsapidi ta (sarira); Y: ksuttarsa.sarira; Z: ksutarsapaxx .. [Ms. Z here

,
I

is confused; a single line of wri tins seems suddenly to branch into two
lines 1]; T: bkres po. dan
Y: yah aman a..

skom pas Ius lien po. dail

I.

16)x: vahamanB.m;

l'T)X: gacchati; Z: gacchanti; '1': 'gro bar

18)~:

gyur roo

pratilapsyati; Z: pratilapsyante; 'r (for the whole of clause differs some- '
1
b !l.ru(')(
f:It
1 nu . .
] 9 )( 19
~.
t ..
) gill te brt~ulnJlli Ii utye
whut:
'X
: ... -upnpnvnyu.c
co. paravasd.gata

bhavi~yati;

Y: omits the entire clause; since Y has the

first clause of the sentence, this omission probably represents a scribal

error and not a lep;itirnate redactional difference.
but cf. n.25; Y: sruta..

?'?')y: piirvam;:I,: piirve.

20)X,Y: yeo

21)X: omits

23)Z: -bhiito.i.

2h)M3. X

is here badly muddled; the scribe repents - fused tor-ether - purts of fol.
158,.5 to 15b.2, and 15b.3: to. ksutaprdisara mahantam bharam vahamiinam paravaSagata bhavisyanti ye piirva
~rutam

m~USY~hiitais
~~)

bhavisyati; Y: -dheyamm.
29)X: paxxks;ante. 30)x: _y~ ca.
lOOdhiivina.

.33)X:

tasya. 25) X: here

21)

inse~ts

28)

X: tena.
Z: kusalena.
X,Z: -ebhya.
1
3 )X: -isyati. 32)X: rnedhavi co.; Z:

-pnrye~~yibhiyukta;

Y:

1
3 ~ X inserts

-yukt~.

ca.

35 X:

"

49

1
t'l.
36)X : 1 anpsyat'l.; Z':apsyan

-van dh -anarn.
38)X:

se~

n.42; Z: bhidyanti.

37)X: s e e'42
n . ;Z: cch'epsyan ti

39)T: ma rig pa'i, suggesting that we should

sli~test

read avidya-; but there is not the

Mss. which would support such a reading.

indication in any of the three

110) Y: -yatl..
.
41) Z: -nadi. 42)Z"

. .

jatijaravyadhimaranaSokaparidevaduhkhadaur[mana]syopaynsebhyah; T: skye ba
dan / rga si dan / 1I\Y'a nan dan / smre snap,s 'don pa dan / sdug bsnal ba
dnri / yid mi bde ba dan / 'khrug pa mams las. Beginning wi th cchindanti

X treats the whole passage in a somewhat different w~: marapasa bhindya

..

..

vidyandakosam ucchos~ati klesanadim

. ucchos~ati jatijaravyadhim~aQaxxsoka

'

paridevad~khadaurmanasyop8.sebhy~.

ah3
' -h l san t'l. satya
- ye 2 pal.sunyau
.,
~h',l.rat ""c'~.
punar aparam mamjusrl.

[lOJ

~t~

/r

..

-dt'l. 5 , t e pUl'usparam
'
- - parusparam k al ah'
sat vonam
aVl.grohay i va
am. 4 k-arapayon

vigrahicacittiih

8
satya nan8.vidbam7 akuSalam abhisrunskurvanti
kayena

IX

l
lO
vaca manasanyonyBhi takfuna9 ni ty~ parasparam anarthaya
parBkramanti:
12
te vanadevatfun

-:::1..
aVa.u~an

tl.,13 ; vrk sad evat-a gl.rl

. . d evata- smasanesu
'
pr thak CI"

14
prthagbhiitanam

aVa.u~an

-:::1..

18
tl. 15 t'l.ryagyonl.. gat-anam
- 16 pranl.nam
- . - 17 j-l. Vl.t-d
a
ex

vyavaropf:Wan t l.

19

:::,.
- 21 pu
-j ayan t'l..
y ak sarwo..sasan

IX

db'l.rabhak sa
_20
mamsaru

,
22 - ~ar
~ r raprati mam
- va
- k r t va
_23 t a t ra gh oraVl.......,am
A.. - 24
tasya satrusya
namwn va

..

-'
i 25 k8khordavetadaprOogcna
26,27 j"vi
- sarl.ra,sadhayant
l. tantarOwn
va
a : .

. ~~ 28 va
- k ar tuk-ama~
- yal..29,srut
Vl.nWj8.J!l

.
tl. 30 t asya bh agavat 0
ru;t bh aVl.~ya
IX

32
31
bhaisajyaguruvaiduryaprabhasya
tatho'gatasya nrunadbeyrun, tesiim
na

..

..

38
36
3h
sakyam33 kenacid
antarayam kartum 35 te
parasparam37 mai tracitta

..

39
_ _
_'10.
.11'\
hi taci ttO," avyapadaci t ta
Vl.harantl. <X

sarntusta.

l,)X , z :

5)X:

-:Hl.

-~o.Li;

I()
svoltas vokena pari grohc~tl ....

00

2)X: olnit'"... y....

~

7,: kurvunti.

1)x , Y :

-'-11
-Uu
1

l'n ,... u.

6)X: v:Jgrllhl\cittii.

tl)x : -v i va
-d-t
a'; Y :

7)X: vidhu.IluUIl

(1-.

9 )x: -man as a anyonyam ahi taka.x; Z: -manasa anyonya alli takwnax.

CsparaJm CaJrthaya; Z: paraspa(na)rthaya.

11)X: -ati.

-d-a.
-Vl.. vu

8)X: -vnti.
lO)X: para-

12)x: omits

vana~

and inserts ca after te. The ending -fun is here problematic; perhaps read:
-devata-m-ava-, taking -m- as a hiatus-bridger; or take it as a case of
13)
.
14)
anusvara tor visarga and read: -devat~ ava-.
X: -yat1.
X: prthapr-

thagbhiitanavihqati; Y:

prthakprthagbhutin~av8hqanti;

Z: prthagbhiitina-

50

(mn)vOhayonti.

-(mn)-

is a correction added below the line. Tho ~n.pl. of

-bhiita is problematic, but it is difficult to justify

clear and Z has been corrected to -8n~.

F)
) T

emendin~

it. Y is

structures the sentence

differently: de dag nags tshal gyi Iha dan / sin gi Iha'dan / ri'i Iha

'gugs par byed / dur khrod mams su 'byun po tha dad pa dag 'gugs par byed /.
All three Mss.. on the other harid, agree in punctuating te vanadevatiim

..

..

av9hayanti as one unit, and' vrksadevata giridevata smasanesu prthakprthagbhutan8.ll av5hayanti as another. This consistency among the Mss. is unusual.
On acc.pl. in -a see Introduction.

16)X: -yonigatas; Z: -yonigata-. 17)X:

prm:ino; Z: -prB.t}ina;T: (dud 'gro'i skye goas su son ba'i) srog chags mams
kyi (srog gcod ciri).
Z: -bhaksa.
For

21)X:

-usy~,

18)X,Z: jivita.

19)X: -ati.

20)X: -bhaksanya;

-riiksaksa.~yfun(?); Z: -riiksasiim. 22)X: sastr:;

12.35: 23)T ~iffcrs s,ligh~ly:'dgrabo de'i min

BHSG
pa ,
am/ gZllgri b yB.S nos.

24) T :

r~t

.
d l'a~ po.
snags

25) x , y : -yo.t'~.

Z: satrosya.
nas br.lod
26) X:

prBiYogaina; Ms.Z fol.llb ends here and fol.12 now appears to be lost. All
Mss. hav!~ the form -veta~a, cf. BHSD 5081 . 27) After -p~ayogena Y has an

ak~ara which could be read

Jt
r rB.dh~k~epatp,
- .
.
tiar
1nstead.

as va, ta or even ca; X has nothing here. 28)X:

29
)
~
,X:
yni punes; Y: yeo 30 ) X puts srutEll!l
bhav i I!-

yati at the end of this clause after .. tathigatasya namadheyam. See also
next note.

31)Ms. V - consisting of a Single leaf - begins with' bhaisajya,

guruvuiduryaprabhasya .. It too places srutum bhavisyati at the end 01' the

clause.' 32)X: tosa; Y: tosya.

33)V: omits gakyam. 34)X: kena(ntarayam).

sarve te; X: sarve ca teo 37~V: paramparam. 38)X:'

I )
.
maitracita. 39)V: hittii = '? hHtaciJtta.
10 V: avyn.pannacitta; X: avya111)
.
l!2)
pannacita.
X: -abo
Y: pagraher;ta.
35)X: kartu.

36)~:

1 2)

[llJ pllnal'aparwll

..

ete catvarah pnrisn

( ')
c..

.. .

bhiksubhiksunyupiisakopn-

kulaputra'( va kuladuhi taU viistiimgasamanva10

- ik am11 va
- t
gat am9 upavasam
upavasan t~ a' ,ek avars

. -'k am12 va- s~

~'k sa
a

rmmas~

- 15) eva
-b'"laprayam
padon 13 dh-arayant i14 ,yesam
evam prnn idh-nnnm (15 : anena
.l

~
~ i mayam
- - 16 di~- 1'( s ukh-nvnt yam
- 1 0k a dh-ntnv
- 18
vayWll kusalamulena
pa.clC
sayam

..

- it-ayus 20 t a:th-aga:tah~l ; ym'h~2 pun ah 23 sru

~ t am b hav i supapadyema19
yatram
(I'

26
25
yati 24 tasya bhngavat0
bhaisa.1YflgllrUvnidiirynprnbhnsyn
II

. ...

- 28 maran ok-l
namaclheyam,
tesam
a asamayc as t.fl.\)29 b 0 dbi sat va

..

32 upfl.llnrf1I~V
~ ~ i flynn.ti l3 ,.ft
,t 34 t.nt .r1l
mftr~fl.m
..,

- -

nIUlllr/ulI~('nll

tllthii.~ata."lya27

-30_31
l' dd""
' , ..va
-ap,ntva

35 pfU '\ IfI('!Hlpnpnllll

-~ k-n 36

51
pr8.durbhavi~1lUlti

37

36
39
40
41
keci t punar
devaloke
upapatsyanti ,

;:'" 42 t a t ropapannanarn
- _'43 t a t purvam
44 k u5ala.mularn
~
45 no. k s ryo.t'1 46 ,
tes ......
.

na ca.47 durgatigamana.m48 bhavisyati 49 50 )te tataS Cyutveha(5 0

0:

manUsyaloke 51 raj ano bhavisyanti 52 53) caturdvipesvaras cakravartino (53

'.

'nekani 54 satvakotrniyutaSatasehasranj 55 daSasu56 kusalesu karma-

pathesu57 pratisthnpo.yisynnti 58 apare plmoh 59 ksntl'i.yamnhasnloku

(X

60
h
t' eh- 61 b ::1.0.
ah-as -0.1 ak u1 esu62 prau
'1.o.h-t
1 esu
u 0.. e xgr
. apa 1m asalakulesu
. 0rtl.umana.m
:.
.0:.
- 63
- ak'ak
dh ana dh any
os osthagarasamrddhesu

64 kul esupapatsyant.
i 65 t e 66

a:::

67) rupasfunponna
- o,l.flvaryasnmpannn
.,
. varonrunponna
- sura
,- - Vl.rn
- - mah-MapJlaparl.

bnlavegll.dharino bhavisYElllti (67.

l)V, Y: -ih.

It

2)(2 V: etM carasrah parisado; X: etiiS cntasra'parsado.

II)S~ks 175.3 begins here. '5)v,X~SikS insert

wh~Ch very ~reqUentlY in our text translat~s punar
-Sh.

-putro.

8)x,Sikr.: -duhitaro.

9)x:

12)V:

. -a.:n.
.

14)X:

gZ~

yaiJ.,

upurulIl. 6)v,x: -a. 7)x:

arynstnmngnswmnnvnr.a~o.

11)V: ekaVarSaID;'y: ekavarsika.m.

traivarsikam: '13)v,X,SikS:

-anye; T:

3)y:

10)X: sing.

~~~m8sa(m); Y: tremasikam;
dharayiSy~ti.
15)(15 V: e~a
.
,

Siks:

prar:i-

dhanarn' eviibhipriiyan; X: evam t>ronidhana.m eviibhiprayam; Siks: evam abhipriiyeh

pr~;n~ for pranidhanam. j6)V: ~uScimlill\Yam.

17)~,x: ~iSi. i8)v,Siks: -~iit~u; X: -~nto. i9)v,x: -emeh; Y: up~padyate.

20)V: yatrami t~u; Sik~: -ami tiibhas. 21)T (for the text be~nning with

evant prnnidhanam. Y has

ye~8.m

and ending here): gaiJ. dag gis bsem pas bdag gis dge bali rtsa ba 'dis

nub phyogs gail. na de bzin gSegs pa tshc dpo.g met! b~ut~ pa'i Jig rten gyi
khams bde ba con du skyc bnr sog !lig cos sman lam de lta bu btab pa dar:
la.q
211)

I.

22)V: yais; X: yai; Y: yeo

23)v,Sik~:

omit; X: punAS (tnsyn).

V and X put srutam bhavisyati at the end 01' the clause after nwnauheyam.

:?6 }Sik~ h;re haa

25 )X: bhagavate.

bhoi~ajyaguruvfd~iiryaprabhavnj~ya
Whi~h
,

is undoubtedly a misprint for -prabharn,)WJya. Sikl?

tiona ('rom

tesii.

m'a

31)X: gatam

seems to result

the miirgam ot V, Y and Siks

32)X:

ol~itn.

the fact that X has omitted

33)X: upnoarao.ynti; Siko: upadnrnnyWlti.

35)X: -rOlJlp.a.:i.su.

-dukalH

the loco of

bhavantL

fr~m

f~io.

and thus has had to make gatiim the object ot

34 )V: tesiim; X: obl.

~:. translates

2B)V:

30)V,y: ridhyii; X: (r)dhyn; T: rdzu 'phrul

(~his'~eading
,

the fol10winR vb.

ill ito quotn-

27)x: tllthnp;atiip;atll!Jyn..

ILdl1n -rii.la \.0 1;1Ic nitRIc.

29)Siks: 'stau.

everywhel.l~

36)X:

p~dma by

pndlOOlll.lhpa~iidU}di.;

las.

Siks:

37)x: sinp.; Sik!l: ;riidur-

36)V: kecid; Y: keci; Z fo1.13a begins here.

39)x,z: puna.

52

,
41) ~
V.nika: -lokn.
V,.)l.ko.: npfLTmc1ynntc; X: llpnpndynte. T: I1kye bar
4)
'pyur ba.
2 Z inserts a ca. 43)T: skyes n8S. ltld V: tat(kusala-); X:
,
I r')
piirvakatp; Siks: t atpiirvak am; T: soon gyi dge ba'i rtsa ba de.
I ) V: to.t40)

46)v,x,Z,Sik~:

kuSalamUlam; X: -tniilai; Z: xxla.

48)

4 )
9 V:

V,X: -gamino.

pl.;

durgati vinipatabhOlfatp co. no.

Sik~,

-ate.

47)V: omits co..

for the whole clause, differs somewhat:

bhavi~yati.

50)( 50V: tatal'].s cyutva iha; X: te

taS cavitlfa iha; Siks: tetataS cyutva iha; T adds kyan but ond.ts teo
5l)V: -loka upapatsy:te; X: -loke upapatsyate;
52)X,Y: sing.; Z: bhavanti;

Sik~:

bhavanti.

Z: -loke upapatsyanti.

53)(53 V: (cakra)dvipesva(x)-

varttinah; X: caturdipesvaras cakravartina; Y: caturdvisvaras cakraxx .

54)V: te'8nekani; X: te nekani.
56'>Siks: daSa.

57)x: -pathaisu.

prati~ ~hapaylll1ti.
[c:

55)V: -nayuta-; Y: onnts -niyuta-.

59) X: puna:

58)x: pratisthapa,yati; Y: sing.; Siks:

60) V: kSll.tl;ro.:n:lh cUjiilllk ules iipo.( t-) xx .

6 ) .

upatuynntc 7]; '1': (khyim dnl!. tu) skye bar 'rYur.

)1 V: -kulc; X,Z,T

reverse the order of grhapati- and brahmana-. 62)V: -kule. 63)Z: -kosta-;
,
.

64)
6 ) ..
Siks has -kulesu in the place of samrddhesll.
X: inserts a ca.
5 X:
obl.; Z:

Obl.;Sik~:

-iipapadyante.

. .

66)V:'onnts teo

67)(67 V: rUpasaIJIPannas

. .

co. bhavisyamti aisvaryaswnpannas co. bhavisyamti pari varasap( -x)xxxras co.

viras co. mahanagnabala mahagan( dha) dharinas co. bhavisyati; X: riiCpaJsampannBl}s co. bhavi~yati aisvaryasruppanas co. bhavey~ parf.varas8J!lPannas co.
bhavi~yati siiras co. viras co. mohavo.lo.vee;o.dhiiriI!ns co. bho.vi~yo.ti; Z:

"
. xxpannns co. bho.visynntl Po.rl viirnsamprumo.siixxx .. ; Siks:
rupOSaW[>t:lllnn.

..

bhavonti pari vi'iranamprumii bhavf.lnti; '1': gzup;s phun sum tnhogs po. dan / dbrui
phyug phun sum tshoer. po. dan /

yog phun sum tshogs po. dan / dpa' ba dan /

rtul

phod po. dail / tshan po che chen po'i stobs kyi

'pyur

1'0 /.

[12J

su{':S dan ldan par

-l
t'U!..yu IlJUlJI I WL~lllJauyll
I
yen 1.1. I punar: ~ .i) IlIll;r'gr'lunclIll

II leyum
nUIIlUl

. :Jl'll"wn.
,#

bhavisyo.ti
udgrhrtrun
so. tasya. paScimo miitrgrrunabhuvoh
prutikiilllKsi tn
a:

vyoh (3
'''I

1)V,X:

:vo.u;

Y: yeo

~)V,X:

l!U;

{;1k~:

cu

pUIIIll';

11': ullllt,u.")V:lIliil,rl':l'ii.nU'u1

tasya tathago.tasya (namo)dP>rhi~yal!lti tasyn. eva pnScimo.ka stl'Ibhaval} pro.tikiif!lk~i to.vy~; X: matrgrn.( x)ma tnsya bhap:avato bha.i.~a.1yap;\lr\lvai~iiryapra

bhasya tathagatasya namadheya'!' srutv8.tp codgrhi~yanti tasya so. eva pascima-

.
mutrgl';ullL'UU.
,.

stribhava pratikBksi tavya(h); Y: in both occurrenccs ot' thc term Y hus

matri- for matr-; Z:

t,ll:Jyn t.lll,hii.I~ILI,lIl.hii/l,ILI,":lyn lliixxx " ,

53

, xxx~yati ud~hrt~ sa eva tasya pasci~ rnat~gram(x)xxx ; Sik~

follows Y except that it inserts bhagavato

bhai~ajyaguruvai9uryapra

bharajasya between tasya and tathagatasya, and va after

T: bud med

gan

ud~hitam;

gis de bzin gsegs pa de'i mtshan thos sin bzun ba de'i

bud med kyi dOos po de tha rna yin par ses par bya'o I.
[13J

atha kho.lu mal!ljuSrill kumarabhuto bhagavantam etad avocat:

2
ahal!l bhagavan pascime kale pascime 3 samaye tesam sraddhanal!l kula-

putra~~ kuladuhitri~al!l

ca

tasya bhagavato

bhai~ajyaguruvai~Urya-

- t asya nama
- dh eyo.m nanopaya1
- ,5
prabhasya t 0.th aga

- t aragat-anam
- 8
svapnan

~ ,
.
.

samsravay~syamY

6 an t asa
~ h7

'b u ddh anam~

9 k ar~apu,e~upasa.
t mh'
- ,10
ar~~ya~.

ye

ap~

'd am11 su
-t ram12 d aray~syant~
h-'
,13 vacay~syan
,
t,13
de~ay~syan
~,
t,13,14
~
~

ex.

tr.

1'-

-~'
t'~ l'kh'
l'kh"
ti 13
parebhyo ~ vistare~a sampr
~
~syan t,13
~
~
apay~syan
ak asay~syan

0:

c:c

ex
pustakalikhital!l va

16

'
t,17
- -]
dh a~'Iepanasatk ar~syan
~
nanapuspamayagan
,rr

19 pamcaraJ!lgikair 20
ciirnaci:varacchatradhVajt\rat
8.kabhih lB , , CtaihJ

I .

"h21
vas t rru.

'Par~ ve~

t ay~'t va_22 sucan

~
~ s th-apay~'t aVYaJ!l.i t a t ra 23
pra dese

cat vnro
rnah-ara-j-anah
,

' - -

sapar~vara

- ,24 ca 25 devat~
t all asrany
- 26,
UAO t~
~sa as

anyan~

"

27 upasamh'
+,28 29) ya t re dam su
-t ram
ar~syam .. ~

(I.

't,(29 y('.mam 30
pracar~sya ~.'

2 33)tasya bhagavato bhaisajyaguruvaiduryaprasutram 31 dharayisyantr

..
ex

bhflSYo. tnthnrn.tnsyo. nnmndheynm,

cn(33
. purvo.pro.nidhnnnviscsnvistnrnm
.
- 34 t~alnmo.ranflm
~,.t' na cn 36 1teno.c~c
' ch 0.k yo.m 37
no. t esam
a~sya~,
. .35 bh'

t'
oJopnhnrtm,n-38 ,hl:t.mn vn- 0.1n1} plU1!l1~ 39 pl'n't,ynhllrnn
,], 110
'"

l)V,X,Z: -sri; T: for the whole of E13J the sequence of individual sentences
and clauses is considero.bly different in T.
omits co.; Z: obI.

2)V: -am.

5)V: omits; X,Z: obI., the spo.ce

~n

3)X: po.sci.

4)V:

both - certninly in

Z - seems to require nanopayo.i; both recto o.nd verso of this folio in X,

fol.21, is very difficult to read; T: rnam pa sna tshogs suo

6)V: omits

sam-; X: obI., but space probably requires it; Z: sa-; T shows no prefix.
7)v,7.: antasa; X: obI.

8)v: -gatanarn; X: xxxpnantararn; Z: -gatanamm.

9)v: buddhlinam nima; X: buddhaxamWtam; Y: buddhanama; Z:

T: sans rgyas'kYi mtshan.lOt:
T:

~e

bar bsgrag par bgyi'o.

-0

niP~ti~yanti;

X: obI,;

buddhana~amltnhlU)xx,
Z: ,.,xxr~~yimi;

Jl)V: ya irnal!l; Y: ye idal!l' but cf, below,

54

yemam in exactly the same phras'ei Z; yedam. 12)X: sutraratnam; Z: sutral3)x : s i ng. 1 1)X'

rat nAn.
: ~nser t s paryax.-pt tJ.lTlt'~. .l5)v : pare'bh-~
y~ ca.,

kr~vii; Z: ".xxstakagatrun;
17) X~ sarnskn~iSyt:.lllt:i,
l8)v. X: niiniipuspadh
. .
. ~pa-

l6)v: pustakagatam(m); X: pllstakagata(m) vA.

T: glel.':3 bam In

b~is

te.

gandhamalyavilepanacchatradhvaj apatiik8.bhi; Z: nanapu~pa( dhiipn) gan dham&l.(ya):xx .. , xx(cchatra)dh(v)ajapat8kabhi~;

'r: me

tog dwi / bdug pa dan /

spas dan / phren ba. dan / byug pa dail / e:due;; dan / rgyal mtshan rnams

19)y: omits taih. 20)X: -r~nx.ikii; Z: from here about 41 oksarns

21)
,22~
missin~; oncasiona11y an aksara can be read.
V,X: vastrm.
V,X:

kyis,

parivestya; T: dkris teo 23)v: tat69s. 24)y: anye. 25)X: canekani.

26)V : d" evak 0 tr nayu t a;;.."as
....
all asran~;
- , X: devaxoxxyutaxxxhasran~;
- , Z : preserves
j.

only ... sr~(i).

krami~yal!lti;

inscr~

2 7 )V,X:

tat-ro; Z: tntl'QXx('?),

28)v: -Opa."HiITl-

X: -opasamkramayi ~yati; Z: obI.; 'r: mchi bar '('yur ro.

29)(29X: tatrcdam

sntr~[mJ

praxxsy(isi); T:

gan

na mdo sde 'di gnas pa

del' ... (mchi ba~ 'BYur ~o). 30)v: te ca bhagnvamn imam; X: te en bhagaC J 3l)V , X: su
-t rarnt nam. 32)y.: (I~h-'
.,.'
31)v : "blagato.,
1
~ ma IJl'
n.rlr:ynt~; X: sp.:. "
vann C'J
tathagatasya; the sinr.le folio of Vends here, X: tasya bhagavato bh8i~aj

yagUruvaidiiryaprabhasya tathaCgaJtasya piirvaprnnidhanavisesavistaravi,

..

bhagam
, tasya tathagatssya namadheyam dharayisyati; T: (gan dag) bcom ldan
'das de bZin gpegp pa smnn gri bla bai ~u rya'i 'od deli mtshan dail /
snon gyi soon lum gyi khyau par reYas pa'i mdo 'ui c.hin pa. '1' has connected
the mdo of the first clause in Skt wi th the piirvapranidhana. 34 )X: tasam
na; Z: na

[tJeC~amJ.

35)X: kila-.

36)X: casya.

ahitUlJli Z: ojopallati; T: 'phrog par.

pratisamharati;
Z: pratyiharat1,
.

39)X: punar

37}X:ChakY~, 38)X: 'ojam

IO
api; Z: p~nw:, 1 )X:

The whole of the second clause in Z is

added in another hand below the line,

ell]
L

l)bl WgUVIlll
- -aim:

ex

.~(] mam,Iun'l'l

CVIlIII Q 1
"Uu

2)."n, tlIt~ 1(2

m y n"
\11 vnllHfl
. a:
.

4
6
ye 3 ea mnmjusri
sriddhah kulaputrii5 vii kuladuhi tnro vaa: tasya tathi. ,
gatasya 7)piijiikartukiimii tais tasya tathiigatasya( 7 pratima

_8 sap t
t avya,
a

karapayi-

'd','
9 aryas
- - t-wngasamanvaga
- t am10 upavssWll
11 upa~'vasam

aratr~n

, . 13 nuaram
::1... 14
vas i tavyam,1 2
suc~m

ninig~dhanidhupite18

k r t va,
.15,suc~pra
,
d
' 16 nanapuspavwurne
- ..
17
esc

..

..

ninavastracchatradhvajapatBkabhih 19 samalamkrte20

21
prthivipradese susnatagatrena sucivimalavasanadharini
22)nirmala_

.
cittenikalusacittenivyapadacittena
bhavitavyam(22;
vidyaturyasamg[ti.
.
,
,

-ditena23 sa- t at h-agat1lprabma

. -24 pra dak'
-k t
_25 26) tasya
s8J!IPrava
~~~~ ar avya

55

tathigatasya purvapranidhiham msnasikartaVYaIl\(26 27)idam siltram pra,~

-~ it s'vynm;
(27 yam Cln
, t ayamtl.,28 yam29 prnTt
- h o;y-an t,30
31)t am surva
-bhi k asay
.1
..

(31 par1purayan
t,32
~~- k a t-am pra-rth 8an ti dlrr....
MpT8am
1
: yad'1 33)d
lrU',ayus
a,

6
yuska bhavanti (33, yadi bhog5n 34 pral'thnyonti 35 bhogasamrddho bhavati 3 ,

cr

t t .

a1Pllkrcchr'l~na"39

yady aisvarya.m prarthayanty3'{ ,38

1abhanti

1lO
u

, yadi putra-

_
111
42
_
11 3 ,
1111
_
bhi1asino
bhav(1ntl
putra1abhnm' pra:tl1/lbhonte ,ye papaknm

..

svapnarn paSyanti 45 46)yatra vayasah sthito bhavati, durnirnittam va

ex

,
ti yat ra s,
th
. - upasth i to bh avat,(46
pasyan
ane- 'satarn a1a.ksnunam
1
, t e 47
a:

a:

.
.
prakarena. piijiibhi sa.mskaram kurvanti (48
.
..

tasya bhagavato bhaisajynguruvaiduryaprabhnsya tathagatasya 48) nana-

cnma~ga

49) sarvaduhsvapnadurnimi tta.m

1abh-avn- nn. pnsYlUltl

~
, (119
50) ye~am
- ar,11lb
, h 8aJn udakab
.
h ny~
rc'

d a-

c~.

'_'I.
-,w.
bh ayam 1'ksat ar ak sasl
-~-,
, 'k asa
~ t apa-dabhayam(50
h as t 1'bh ayam slllluavyaCo',ra
VlsavrsCl

.... .

. .

tasya tathagatasya puja kartavya, sarvebhyo bhayebhy~52 pari53

511 paracokrabh8ntn eornbhoyrun taskarabhayam tais 55
rooksynnti ; yesfun

tais

51

ex

tasya tathagatasya pilJa

l)(l X :

bhagav~lI1

kartavya56 ,

Maivam eta,

CD

2)(2 X: evnm eta tadyatha vadasi.

3)X: yas.

In all Mss there is a good deal of confusion of number throughout this

whole paragraph. I have generally preferred to read pl.
5)X,Y,Z: -putro.

6)X,Y: -duhita; Z: ob1,

11)Z: sraddha.

7)(7 X: pujakartukamenas tena

tl.lsyu tathiigato.qya; Y: omi to::>; this omission is simil ar to, nod to be

accounted for in the srune woy, as those noted at 5.13 n.2, 6 n.ll; T: (dad
pa'i l'ir;s kyi bu 'am / rigs kyi bu me
pa byed pa de dag gin 8)X: -1i1Jl,
..
i vasa; T: :Jt'
~
ra.tr'l!'d
IIln zag
b d ~ d u.

.. .

roan

dng) de bzin ~er.s pa de 1n mchod

9) X: saptariitril}ldi VnlJl sapta.rp; Z: saptn10)X : -ary~.W!lgo.marr;asam8I1vagatom;

- tY:

..

nryiistiimgaso.manvagntohm; Z: iiryastiiC;ll.OfUlIrulvagatmn; '1':.. In reference to the

pr"cncnCf! or flbrJen~c of t-.he lIliirp,fl rp.ml by X, but. l'<!,ject<"!d by Y,7., the eviclence of T is very interp.sting: N and L of 'U!l(1 read phnf'.fi pa'i lam ynn
(N: lan) lag brg,oo, and so does N of ,'; ti'; all other 'vcrsion3 follow t3kt.
Y and Z. 11) Z: upavasam was originally omitted Md has been written underneath the line by 'Ulother hund.
[suJcina

~ucim,

14)X: Ilhiira,

12)X: upavusl tnvnm; Y,1.: -1 tnvyHh.

13)X:

15)X: bhoJanw!l; Z: {)huktvn; '[': b7.R.; zirL

16)X,Z: sucai pradege (Z orip:tnally read prave(ic, but the correction -dewas added by another hand below the line).

l'()

X: omi ts; Z: -I)\l~piibhikI rQe ;

56
T: ,me tog sna tshogs ail :rna bkranl pa..

18) X: -gandhi1.nidhupi t.e, Z: -gandha-

pradhupite. 19)x: -pat8.ka,(samal8lll.lwte); Z: -patiikibhi. 20)X: inserts sa.

21)
..
Z: -vasa-; again the sequence of the clauses here differs somewhat in T.

22) (22X: nirmalaci ten Bkalus aci tena sarvasatvesu rnai traci tena sarvasatvanSm
&ntike samacitena bhavitaVY&lJ1; Z:

ni:nnalacittenkalu~acittena

avyapada-

cittena maitracittena sarvasatvesu hitaaittena bhavitavyam karunacittena

mUditacittena upeksacitena samacittena bhavitavyam; T: dri rna med pa'i sems

dail / rflog pa med pa'i sems dan / gnod sems med pa'i sems dan / byams pa'i
ky1
' serns dan. / mfiam pa I1' sems su b ya / 23)x : nana-sems d an. / bt
an snoms
turyasamgtipravaditena. 24)X: -pratimam; Z: tathagataSarIrapratirn~.
25)y : pra
. dak ~ i I}al!l k a rt avya; Z~ :-kart.avy~.
- ' 26)(26 X: ... -pr~1;dh-anan1
- .
manasikartavyiini; Y ... praI?idhana manasi-. Z: tasya pu pranidhanam .. ;
2'"{)(27 x:

T: de'i srion f!Si SInon lnm yan yid la bya zirl.

prn.vnrt~itnVY.fu?;

idnt~

co.

sii~rnt!1

Y: . -yitnvya; Z: omi.ts t.he whole phrase. 'I': mdo sde

'di yan bstan na. 28)X: citfWati; Y: cint~ati. 29)y: yat; Z: om.
30) X, Y , Z , s ing.
' " 31)( 31 X: sarvau
~h 1praya;
. Y: t atsarvcw
::hh'1pray8.J!l.
32) X , Y, Z :
33)(33X: diCrghaJyusko bhavati only; an omission of a typical kind,
1
cr. 5.13 n.2, 6 n.11, etc.;. Y,Z: both vbs. sing. 3 ,) X,Z: bhogam. 35) Y,Z:
36)
.
sing.
X: obl.; T: (for the Whole clause) gal te lons spyod dail ldan

sing.

par soon nn. ni loris spyod 'byor par

Z: abhiprarthayati.

f!Yur ro).

38)z: inserts: tad.

abhiprBhrth~ati;

37)X:

39)X: alpakrCChena'

40)X:

prapnoti; Y: labhati; Z: labhavati; T (for the whole clause): gal te dbari

phyug dan ldan par smon na ni tshegs chun nus med par 'gyur
putrabhilabhI; Y,Z:
......:>t

1'0 / .

4l)X:

-l~i.

put ra; T : b u J:ued par

42)X,Y,Z: sing. 43)X: putrapratilabham; Z:

'
45 ) X, Y
'
Z
g1 gyur roo 1,1, ) X, Y, Z
: s1ng.
: s1ng.;
: or1

nally read syanti, but another hand has inserted pa- below the line; T:

eM

dag sdig pa can ('Yi rmi 10m rmis

.
durnind ttwn. paSyamti
.

SlUll /.

1,6)(46 x: yntrn viiya strhJi ta

bhn.vn.ti druni mi t.11.1Il vii. nthi tam bhnvnt,i. Y: yhtrn. t.n.t.rn. vii flth"i to bhn.vll.t.i.

. .

yatra sthiine sntam alak.smfnfim upasthi to bhnvabi. Z:

yaxxxxxxxti durnimitta1!l va paGya-xxx ... one folio of Z is here missing;

'r: gEul dnr, sdig pa can tlYi rmi lwn rmis sam / guil du bya khvn tn dati / ltaD
linll Pit mthoil iWIlI / 1.'7111':'1 l-~uil till bkl'/L mi. nln pn l)l'.~H dag glluu

1'11.\'

l'Yllt' pH

In. T hnve 'eorrectcd' Y'n l.ntdll. vii to vi\ymlllh on tht' 111uli:1 01' 'I', hilt. t.he

h'r)
reading fot the whole clause remains provisional.
X: tais; Y: ye;
T:' gail dag. Though the 1'eading of Y and T is unmistakabl.e, the sense here
seems to require a correlative to the ye Which begl.ns the sentence and I
have corrected according1y. 48) (lI8X: puJii. kal'tavnln; T: mchod po. tnwn pa.
sn 0. tshofF,S kyis bkur sti byed na /.

49)( 119X: s nr~nc1l1ll vo.pnn.du1'ni mt tn-

JII8.I!ll'lgalyiS ca bhavi prasami~yati; T: nni lam ,ian pa dan / 1 tas

nan

pa dan /

57

50)( 50x:

pkra mi 6is pa'i cmos po thams cad mthon bar mi 'p;yur ro I

yasam

..

... .

agnyamudakavisa6astrapradata.camndahastisi~ha.vyaghrariksataraksa.

dvipika-asivi~a~~cika6atapadad~~amasakadhibhay~

na bhavati; T: gan dag

mes 'jigs pa dan I ChUB 'Jigs pa dan I mtshon gyis 'jigs pa dan I dug gis
'jigs pa dan I g-yan sas 'jigs pa dan I glan po che gturn pos 'jigs pa dan I
sen ges 'jigs pa dan I stag gis 'jigs pa dan I dom dan I dred dan I sbrul
gdug pas 'jigs pa dan I sbrul dan/sdig pa dan I rkan lag brgya pas 'jigs pa.
51 )X: tena; 'I': de dag gis. 52)x: xxxxbhya c= ~arvabhayebhya 'lJ; T: 'jigs
"
54 )Y.
. te~nm,
., - . T," ran dn~. 55) X., ta1s tais.
.
pa thams cad las. 53) X, 'wing.
56 )x: kara~iya.

..

[15J

punar apar8J!l mElJ!ljugri ye 1 srnddha~? ku1aputra,3 va kuladuhitarol~

5 udgrhnanti 6 annnyadevatii 7, ye pamca. siksava yavajjivam triSaranam

a:
. '
8
padani dharayanti , 9)ye dasa siksapadan1
dharayanti(9, ye 10 bO~li
~

':t 8J!l11"
- d-nnaJ!!
- 12 dh-arayan tz13
sa:t vas8J!1var8J!l cat ur th 8J!l sa
sl.ksapa
''''' ; ye punar14
1
t ag~ h-avasa-15 bh'k
h16 dvl'sat apa1!'cnsa
-, "k
- d-ani 17 db-aranl., ~K:ran
1. ~avn.
s 1.' ~a'Pa
18
20
, :t 'ik ~apa
- d-anl.21 dh-arayant,22
yanti ' ya_19 bhl.'k ~~ya,h
p~casa as
1.
; ye 23

211 )yatha-parigrhitab siksasamvara tato 'nyataranyatara-siksapada

,.b hra~~a- bhavant i(24,25
a:
dm'gat ynpayabhayabhl
ta 26 , ye 21 t asya bhac;a-

vato bhaisajyaguruvaidUryaprabhasya tathagatasya 28)namasyanti pujam

29) 30)na tesam tryapayadul~ham pratikoorutsitavyam(3~ yah

..
.
.
. .
. . .
36
vedanarn. ved~ati, ya6
tasya bhagavato bhnisajyar,uruvaidUrynprabhusya
,.

kurvanti,(28

..

..

knsci 31 miitrgriimnh 32 Tlrflonvannltii1c 33 34) ntivntivrarn duhkhiirn (34, 35

tnthap;atnsyn 37)nEUllnsynti pu ,iii en Kurvnti{3 (,38 (29 Gir.h'ram 39 r ari 110

III
,_
42
mucynti cr , snrv8rntT,nparj
pUTnam
putrwn ,1nnayisynty
abhlrupnh -prnsa
..

'

~ rynh 411 t2"'ldr i yo 45 1)U ddhi mnn

- 46:i
- -dh 0 48 ,
.A.ASnen
nro~o 47, 1Tlnva
diko 43 dar~nn
' ,

l)y: omits; T: gari dag. 2)X: raddha; Y: raddhah. 3)x: -putro. 4)y:
-d,mita. 5)X,Y: tr-. 6)l: sing. 7)x: inserts bh~vati; T: I 1ha ginn mi

MX: sing.; Siks 17h.1 begins with y(~ pnPico.. 9)(9x : omits
10)'
.
11)
_
the whole phrase.
Silto: inoerts cn.
X: cnturutfl.rnm 6ikuf11lu.dnm
12)
i3)
14)

.,.
antfll!l.
X: nee n,ll.
X: nin",.
X: llUrllll" api; Y: llunn.h; ~iltr.:

'dzin po. do.n I.

pWlar (abhi-).

1 ),

5 Sik,: abhini~krinta.-.

16)

X: bhibhik~ava.

')

17 X: PfU!!-

,
('nlihikul dvi r.ik!ln.pnd,\n!~tld.r; Slk,,: pnikiigii<lhil~(: (lv(! nilt"iiptld:l:1n,t.e;
formation 01' Y

i~

20)X
: bhik sunya.
'"?2 ) X

unusual.

lB)x: sing.

19)so X;

Y:

ye~ S'ik~:

1.1\(>

yF".w t:n.

21)X : pamcasl.ksapa
,. - d'
~ 'k supn
- d'
~- .
asa t-
run; S'k
l. s: pUllca..<n
flH11.W11.

I
)
(
1

- "-t-0. Sl
'k ~USo.l:1VUtU
-d
, l. ~: l.nser t co.. 21 ~l1X : ynth
npal16pll.

23) X S' k

: sl.ng.

unyatELra. siksapada bhrasta

here:
.. xxpadasum. bha:vati; Z: fo1.17a begins.
..
..

..
.
ehlksapadiid
bhrnstii
..
. bhavnnt.i;

VUla: tato 'nyutaranyntarncchiksiipadiid bhrasta bhu;vont:i; Sl.ks: yathiipuri-

p;l'hit.ac chiksasamvariid
nnyntnrac
.

'L': gan dag

,il ltar yons su bzun ba'i bslab pa'i sdom pa de dar; g:i. non nan bslub pa'i

!~~.i.

I.

gail yail. run btl zig las Hruns pnr gyur tc

25)x: suca tc; Z: tc; Siks:

sncet te; T: . grui dag ... na. 26)x,SikS: durgatibhayabhitas; Z: d1.lr- .

- kh~t.
.
v,nl-apayau
t
l. .n; T
: 'nan , gro nail
son. 'gl.S
Jl.gs s k rag po.. 27)x , S'k
l. ~:

I:.

01111 t

yeo

28)(2(~: niimadhe:-~

Sik~:

dharayeyur; Z: pujal}l ku-rvanti;

namadheyrup

oharayeyur yathiivibhnvattiS ea pu,1fup kuryuQ; 'r: mehod po. mum pa nna tshogs

by~(l

nn..

29)(29'Phis ent.ire pnssnp;e is omitted :in Y through on omissi.on of

the usual kind; cf. 5.13 n.2, 6 n.ll, etc.

30)(30 x : na

bhulJyaxxxxrup~n-

gamano.lJI pratikiiTJlk~i tavyru.R; Sik!'}: na bhGyas te!'} am apfiagatilJ pratikank~i-

Sik~

tnV'Ja; the quotation in

01' n5J ends here; T: de dag 10. nan son gsum

I.

llYi sdug bsnnl med pnr ses par bya'o

32)

la In bu.

33)

X: -griima.

khnram knttukam;

'r:

:n)X: YnS ea; Z: kaSci; 'f: gail.

311) ( 31,
_ Z: l)rusrunana-.
X: tl. vram dul}kha1Jl

sdup; bsnal mn runs pu

With~. 35)z: 'inserts

teo

3G)Z: yeo

<1raf~

po lIIi bz.nd pa, agree:i n{~

T{)(TI
. X: namndheyalll anusmnre puja

co. kuryu;

Z: both vbs.pl.; '1': mchod nil..

3fX: inserts sa; Z: tc; '1': de.
ho)
. X: HI)khnrp en; Z: annl!'; '1': lrum'du.
X: prnsvl\yntc; Y,7..: pJ..; 'I':

39)

yons su thnr bnr 'pyur 1'0. "l)y: 1'1.; X,Z: -ati nbhi-.
h2)x,Z: abhirupu;
k
l13)
.
11
4
)
1 -*.
l15)
. ru.n.
Y: nuhirupmn.
X: prasnolkn..
X: (nrstllllya.
X: -en dr:J.Y

l,f;) X:

b1.ldhimal'ltlll~.

vaUhru}; 7..: xx-o.

117)x : -nrorornl!l.

lln)X

1 -

-'1

llpU,VaUlU1It

1I9)X: en instead ot' tLl!)Yo..

11

~:HVl.sya"l.;

50'x: nll.k;nte.

'i:

lJlii-

51)(~)lX:

n.mllllll~e~n; Y: (s nlty fUll) nml1l\ \: l,W at i ;, 1II1l.; th w\

-lIIu.1(,'.Hlhltrt.um, om i t.t.i n [!,

Oluittjng by u simple scribal error: ojo Oohitur.n. ntha khalu bhagnvan

~u~mllntam anandam, Le. the introductory phrase of n6]; Z: nmanu.71i 0.10
1.~!Xt.IlI!l; '\': ril.:!

!:\ () J l

1ft

mi rna Ylll p1\:, mc1Clns 'phrog pILl lILL nus so

uLhll khlllu

bhl.l.gtlViin aYUSIIIull tmR 5nondam

I.
J

rull'ln

trl'.yati ) ulIla:
~

5 yud aham6 tasyn bhngavato

thn,<ldhasyasi'l tvam ananda llattiYisyasi

ex:

..

bhaisnjyagllruva.idiiryaprabhasya

-,
- 8
uya ('{ r,unanusamsnn

tnthngatasyn!~rhatnh.
sntrwllksrunbuddha.

-.9 , a th a vn- tc k-mk

_10.
..
0. sa
Vl ma:ta. r Vl.Cl.0:

varn~l.syaffil.

- va
_11 0.t rn gamibh-lre b U(J'dh agocnre. a th-o..yusman
.... 12 bllagavuntam
r.l t'sa
ananllO

00

59

I
I

_111 na 15 nma
, t'l. na.16
t na me 13}bha. dan t a bh agavan(13 k~_l.
e t a d avoca.:
wur.sa
viciki tsa va tathagatabha.:i te~u

dharme~u:7,

tatkasya hetor

18

, nasti

- aparl.su
" ddhak-~avamnan,
-.
ah samu d-acar,
- ah 19 . l.mau
'
20 bh agavlllJ121
t a th -aga t-anam
- d ramasau22 evam mah arddhl.kav
, - 23 evam mahanubhavau
24 PI' th'l. vyam
- 25
suryacan

, t eyuh 26 ; sumer uh 27 parvataraJa

_,_28 s t hanat
- - 29 samkrame t 30 na t v eva 31
nl.pa

"

- vaL!unam32 anyatha
-33 b 1lavatl.,3~
k'l.m tu 35 bhadan t a 36 bh agavan 37
b U(ldh -anat~1
0:'
-38 sra
, -ddh e!1dnyaVl.kala
'
,
- ,l. d a~ 39 b u ddh agocar~ sru
'
t va
_40 t e~am
- 41
san t l.' sa t va
, 4 4 45) nama
- dheyasmaranamatrena
( 45 t asya
evam42 bh avat l.' 4a:3 : kathrun l.dam

- ~6

tathagatasya ettn<a
1

..

- ,
- bhavantl., 47 ; t e na sra
' dd a db an t l.' 48 na
gunanusamsa

0::

'
, t.esam
- dl.l'fY,ara
.h
-t ram 50) anar th-a"ya.ul.
::;""'tpattiyanti 49 prat l.' ksl.pantl.,
aya_

cr

"-t'
t'l.a!
s u1Ch -D.,ya Vl.nl.pa
aya ( )0. bllav~~ya

bhagavan aha: asthanam an an dan ava0:

- tasya ta tol1aga
- t.asya nama
- db eyam k arnapu t
k -'
aso 51 52) yesam
e '
nl.pa t e t a (52

..

durgatyapa~raga.manam54
,

yat tasya53

56
bhavet 55 , duhsraddadhaniyam
ananda
,

buddhanam buddhagocE.rc.:..Tflo yat 57 tvam ananda sraddadhasi

58

pattiyasi

59

- t nsyal.SO
, 6 0 , nubh-(:1.\0 ~1 dras t avya 62 ; ab hunus
- "
-t ra63 sarvasrava, t t\tllaga
ea

"

- - sthapa"yl.tva
- , _611 e k aJa
'-t'l.pral.
t'b a ddh-a 65 b 0 dh'l.saOV!l
tk apl'aye
t k ab U(I"dt.IHUlam
mnhasatva.

66

,67 dur1abha

68

ollanda manusynpratiliibhah

69
; durlabham

, 70
,
dh~(l t
trl.SU
ratnesu srad agauravam; durlabhataram ca
;nS7ra tathfir;a tm;ya
72) n'lmadheyasravanam'
,
73 , apramanam
d a t asya bhagavato bhaisa,1yaanan
11
gllruvuidul'yaprabhusya
tathagatasya (72 bodhis atvacal'yam7 , aprrunanam
,
,
- k ausn
' 1yam, apramanam
75 pl'anl., dh-anavl.S
' t HrnIll 76 ,<JJ\.a
:::,. -mk samano
, ham
upaya

. ..

...

tosyn tathngatasya '('()lwlpena va kalpiivasesenn va( '{'( '"(8)bcdhisatvu-

carika vistarena samprakasayeyam( 78 ksiyetananda kalpam 79 na tv eva

rSl1k.ya~]80

tesya bhagavat.o

bhai~ajyagul'uvai?uryapl'abhasya

tathae;atasya

t 82 '11'
.arasya 81 pnrynn.o
( 11.(';1311 t urn

, - ,,
't
p\l1'vnprcnl~hannvl.senavl.S

1.) Siks 174,7 be gins here.

yate.

Sik~:

II)

2) Siks: omits.

3) X:

amru;m t.raya;

,
X: sraddh6.si; Z: sraddhnsynsi; Sik~: sl'addadhasi.

pattiyasi.

6)Z: allam,

\1)

SikS: aman tra5)'

X: obl.;

7H7X,Siks,T all omit arhatah srunyaksam-

bundhanya, T has here once ne;nin

Change~

c~nuses, 8)~,Gtk~,
Z: r,ur; an liS runs a.

tl,le sequence of

Tall omit -anusarpsan and have simply: gur;iin, yon tnn;

,
60

varI}ayi~yfuJlx;

9)X:

Z:

-l\Yi~yamal:;

Siks: yarI}aya.mi.

10)y: kfiksii.

.....
/
Yl.. d E.ul.S
sam / som n- i ' am / the ts h OUi za bl-l mel!-" da.m.

ll)T:

l2 )'X: . AnM
d nm.

13)(13X: omits bhadanta bhagavan and has inst.ead atra. 14)X: kaksii.
15)Z S""k
16)X , Z S"'l.k~.T: Vl.rna
. tl.1'" va.
17) X.Z,Sl.k!?:
"'.
l. !? T : va.
have su_to rantesu
instead of dharmesu; T: chos rnams lao 18)Z,SikS: hetoh. 19)X: -kiiyavanma- - t0.0.;
- S<l. k s: -' k-ayavanmanu.usamlldll.ca-rata.
- .~.....
- - ' 20) X.1,:
~.lme. 21) -X, ZJ:
nusnmu d acarll.
bh agnvaf!l.

22 ) X : -s'" can d rasuryam;

- '
Y: -lilasnuv;

~.ll.'1t~: eW1dras{iryiiv;
[jurya-;

~/I:

T: gdugs dan dgun zla. 23)x: mahardhikSm; Y: mahardhikiiv; Z: mahardhikau.

21~)x : mah-an'llbh-ava.
25) Z: prtl11.vya.
. 26) X: prapateta; S"" l.ks: pat etam;
'1' : 1 tun'
- . Y: sumeru. 28) X,Z: -raJa.
-.
29)x Y : sana;
the - yan g da ' 27)x : sumeru va;
30),
'"
X: calen; Y:'o> smnk:rrunena; Z: salpkrame; Siki}: eaJet; T: 'pho
31) X S"" l. k !? T : onut
. ' eva., 32 ) X : vacanan; Y.Z: vaeanatpm.
33)T : gz~Ul
" du
'.
- or anyatra. 3h )x: bhaveyu; Z:
whl.ch may be either anyatha

'1': gnas nas.

.
d' .
y~Ul g a :L.

'r
: ' pyur

bh ave; .1
S" "kS: bh ave tJ;

37)x: bhag:va; Z: bhagavam.

id8J!l.

35)y Z : k'
-l.n t u.

1 ags so.

39\~iks

38)Siks: satv3h.

4 ,

O)Siks: inserts na sraddadhati.

1 X: o'mi.ts.

36)X: omits.
has ye i.n place of
42)y.. eva. 43)
. X:

114 )
vaksyanti; Z: bhavanti; 'T!: 'di suam du sems par 'gyur te /.
X: eta;
.
115)(45
_
_
'"
Y: ida.
X; narnadheyam anus,maranamatrex; Siks: namadheyam. smara.I}a-

miitre~a;

T: mtshan 'di dran pa tsam gy-is.

ettakii; Y: -gatasyettaku; T: sin tn.

bhavati; 'gyur (snam nas).

16)X: has tavw1to in place of

47)x: obI.; Z: bhavisyanti; SH:s:

18)x: xddhadadanti.

l
'
9
1

)X: patiyanti.

\(

50,5 0 X:

xrthaya na hitaya nn sukhaya vini-piitn,ya; Y.Z: tl.l1arthayahitayasukhilyaviniputayn; 'r: gnod pn dan / m:i sman pa dan / mi bile ba dnn / log par ltun bar

Sik~

'gyur ro /;

has the reading we have adopted here.

51)X: ahsthanarn

ananda-; Z: asthanam anandam anavakasah; ct'. T which again rearrane;es the

2
order of the
'32)(5 X: yenas
tuthur.;atusya nanmdheyru.n srutru!1;
'"
Y: ... nipatita, Z: ye!iOn ... ; Sik~: ye~5Ip tusya numadheyru!l nipntct kttr~e;

elause~,.

'r :

1 1)1.1
'" . n
(e

'"

I~;er.n

tasya satvasya;

~asya

1 ,."
(e
1

pll

Sik~:

1
III I;n\lH\
:1\1 ' :1.

tesam.

rnn 1
' a11\

I
(\l

[.~Inl~

54 )X: durgatigamanal!l; Z: durgati atiap8..va-

p,lUlllUHll!1; T: nan 'gro nan son du 'ero bar 'l!Yur ba.

Si.k~:

3
pH I' IWUl' pn. 5 ) X : y It

55)x: bhaven nedam

56)x: (du)sraddho.dh5niyrun; Y: au'lrr)

iil'uddadhnnfYIlI1l; 51Jw: dulti'i'ltddho.niynn (:0.-.
X: yudtl; Y: ylL; Z: ya(; l:l\.;

sthnnoJU (vidyatc);
Stks: yac ca.

-tasye~o;

Z:

bhaved iti.

srfi~dhfu;i;
.
61) z,:
-tasYaJ.sam.
5B)X;

63)X: abhUmir atrn.

7.: sradilhunL 59)X: pnt.Iyn.si. (0)X:

2
S'" . k
anu-. 6 ) Z : d r~ t avyom;.l.!?:
- t avy ah.

611 )x: sthapayetva( ika-).

66)On these aee.s in -0. see Tntroduetion.

65~x:

-aikajatilabdhfi.

67)SikS quotation ends here.

68)X: durlabham; Y: durlabha-. 69)'1': mir 'CIYm' ba rood pa ni 11ied par

0
dka'o. 7 )x: obl.; Z: t~~ll. 7l)X: durl(abhataraS ca); Y: -tarnS ca; Z:
-tarnsyn. 7?)(7 2 X: omits t.his entire piece. 73)y: nfunac1heyam sravanrun.

61

7 4 )X : -carya
-()
n x;

z:

~an

lam gyi khyadpar 'rf!Yas pa

..

vaSesfUll va,

75)X : apramMa,
-

-car,yam a-,

76)Z :

' t" nrn; T : soon

-v~s

tshad 'med do /,' 77)(77 x,z: kalpam va kalpa-

. nirdeS~yam;.

78)( 78X: bodhisatvacarikaya vistaravibhangam

.

bodhisatvacarik8.ql; T: fla ."

Z:

bskal pa 'am / bskal pa las Ihag par rgya

cher yan dag par bsad par 'dod,

79)y: kalpa.

80)None of our Mss - and

we have three here - has sakY8J!l, but all unmistakably have the infinitive
adhigantw.n at the end of the sentence, T also has no sakya.I!l, but it, at
least, also does not construct the main vb, as an infin, In light of the
requirements of sense, and in light of parallel passages (SUkh, 37,4, etc,)
'-,.
81)X : -v~s
' t aram; T : rf!::las pa " ~, 82)X : om~'t s;
, d th e stu\,ya:rp.
we h ave supp 1 ~e
Z: vistaraparyantam.
t ena ca1 pun ah

[17J

'
t ranam
ukt 0
samayena 3 4)t asm~nn
eva pnrsad,(4
~

namn bodhisatvo muhasntvah, \

sn utthayasanfid

..

6 7) ekamsrun civaram pra,

..

vrtya (7 daksinam janumandalam prthi vyam pratisthapya, yena bhagaviinlS

tenamjalim, prananwa bhagavantam etad avo cat : bhavisyanti bhadanta

"
k::'::'
bh agavan 9pasc~me
(l..J.e

... ,

pasc~me

10 samaye sat va
_11 nanavya
- - -dh'~par~p~
, d'~ta,
-

12
13
14
,
dirhagl.nyena
ksinagatra , ksuttarsocchuskakanthaustha
,
,
,
-bh'~mW\.
""h-a 15 ,1'0 d a.mana~
- ,16 nu.'t rnJ'ft-t'
-10 h't
,17
marana
a ~ sa
~ a~

, - ,t_a 18 ,

par~ var~

19) an dhakar an diSah paSyanto (19 yamapurusair apakarsamana20 ; tasya21

t a-m-upak a d evaram a t ra22,sa..v~'t am23 ,v~'jft-anam yamasya dh armara-j asyagra

,24 ; ya
- ca25 t asya 26) purusasya s ah a j-a prs t[hJ_anuib a ddh-a d evata,

n~yat~

..

yat tena kusalnm va akusnlam va krtrun bhnvet(26 27)tac ca s1.Llikhitam

-( 27 ,yronasya dh nrmarn
-j asyopanatl\'{n
tC
28; 29 yamo 30 dh nrmnra,1ns
31
k l' t va

'1:3
3l 31 )
tam prcchati ganaynti, yathBkrtam,) .... ' - kusalnm akuSalam va 1 :> tntha-

. .

-- -J-" t'~;
(35
a napaya
j nam
(X

'If)

36) ye t asya bh agavat 0 bh'

, da~sa j ynr,uruva~
urynprn

bhMyn tnthiir;nt.nsyn Sm'IU1!lm

p,nm1.nynnti
t.nsyii1;ulnsyo.rthiieclrscna prn, ,
,

-1-run k urvan t,(36

tht d '1 t 37
YOBena pu,
1
,
, ' s anam e n Vl.Cyn 'e

yn't

38 t
'1-Hsyn V1,lnn-

' val' t e t a 41 1:2) svapnan

- t ara ~' vntmruH1Jn
- nam 39 punar eva 40 prat in~

- - , ( 4:

samjanat~

yndi va saptame divasc, yadi vaikavimsatime divnsc, yndi va pamcatrim0 : .

, 43- d'~ vase, yacl'~ va

- navacat var~rnsn
- , , t'lome lt4 d'1 vase t nsyfL v ..~ ,In
~--an nm 45
s, atl,me

'

'1~6

ni vnl't.etn, ~lIlrt'.im upnlobhct

svnyo.m eva

pratyak~o

; so

lt7

,
118
kunnlu.m
flk

un

119
nl om
knrrnnvipi'ik.IUtl

51 j .~ v~'t~~
t 52 53) ap1, papam
k armn
bh avat 1,50
rr ;
CUIC or

ex:

62

t.asmii~4chrii.ddhenft.

nn knroti (53

kulapllt.rena va kuladllhi t.ii. vii. t.anya

55) t.athngat.a..c:;yn piij ii knrt.avyiih (55.

1)

2)

X: khalu instead of ca.

par~adi;

_a:)

3)

X: puna.

Z: tatra 'Pari~ay8Jp; T:

X: samny-e.

'khor de'i nan nas.

4) (II

_
X: tasyam ev:1.

5)X: mahasatva s 811ni-

patit.o bhut sannisnnnnh; X alone makcn thi s addition which is n piece

.. .

lnccl' :1t.Cl'Co\,ype<l phrll!lcolopy.

)(

)X: lmthiiyfi.-; 70: -it'lluliil.nd.

r(

r(X: uldim-

. .

sam utaramsamgam
. . krtva; Z: ... pravaritva; T: bla gos phrag pa gcie; tu
gzar nas. X again has a reading conforming to later stereotyped phraseology.
8)X: omits

1II.\.VC' IlC1'C
sat va;

(l

bhada.nt~.

Inr:cl'tcc1

9)X: although partially obliterated, X appears to

GlltVIl;

e\'. n.ll; 7.:

]0)7': pmnc:.

l 1 ): X
01111' t n

12)X : (l~
~. 1"(1:h avya-dh'~na;
- '1'.: (b 1'0 nf\.(1 sna t s h ogs ky~s
' yons
. su

n. 9

t e /) yun rJ.n
. . po ,.1 b 1'0 nad k
'
y~s.

gz~r

1>hngnvll!~.

13)y : -gatra.
-

. . .

.1 1,)X ::1.C uk ~at

'

:1.-S~

k a-

kon. t.hos. ~a; Y: ks u t!l1"soc:chuskl'..kanthos

Z: ks.
lrl;arso
. . bha;
.
.(:dlll:Jkul~nntha\lst
. )..
. 11;
'1': bkres po. dIm / skol!l pas gru b~l dnn / m<:hu Ili sl~alll::; /. 15 Y: -nbhimukha.
ZJ: re d Wllanau~.
- ~""'h'

- bh'1;
1'0 d amfUlC

16) X :

1 7)X:

. ~-t'

. t- -

1 1 . t alo.
.

n~rmloamfUlya.lua;~saou

Z: mitrnji'latisalohi tebhi; T: mdza' bses dan / fioe du dal1 / snap: fd rolpn mtshams
0:

kyis.

18)z: parita.

19)(19 x : aI!lndhBkaran disamapaSyato; Y:

-iindhfikarii disam<'lHa!3ynnto; Z: wH1hOkaradisasapasynntol;l; '1': phyogs rnwns

ni mun pu.r mt.hori /. 1\1'1 thecc Msn. insillt

Oll

(l

f'innllonl': nO!"". IlIHlhn,

an apparent acc.sing. of dis, and the neg. prefix n- for paSyanto; in

light of this our emenda.tion is a radinal one. It is not impossible that

WldhSkara- represents a case of double sondhi and that we should read
andha Bkaran disam npa..~yanto. T could easily have made the mistake that we
t'
2 0 ) X : n,(nrflfUnnnm,
-,
-.
7
:'
- ~\..

pi'll'h ars mlHp.

Ollr omen d n.1.on.
,: :Vlutlll'so..ywnl.1nnu;
1 1n
. 'Il) .
.
T: (gsin r.1e'i mi mams 1':yis ni) drans te. ,:. X: so cn tasya; Z: so tasya.

2~~)X:
til:!

ltakadevnrcmtun ntl'fl; Z: aft.Cl ntt'n nl)ou\. 15 MBl1t:U; mtssing; 'l?: deli

r")")
rIll)
.
'dlllu.i~lll. ,) X: iJIWIt.Il.. '
1,: up;ul:iJII:1.,yal.l; 'I': l~hl'lll (:11\. HI' h:IVl'

Cultcn the -m () {' -ngtubn.m (= ngro:tun)

25) X: yun, en; Y:

yll.~
0

l'lS

7'
m
cn; ,: -nea;l; see

i.ntcnded
flP.Xt.

('01' rL

note.

hintll:'-l)l'jdt~('l'( '!)

26)(26 X: sntvnsvn.

r;rtha.Fi.nuvn.ddhii (\uvfLtii nyo. Yfltkl'!ld t~enn. PlllIH.ler:1L Itllfini.n.m nkulJl11u.l!1 bi'i k !'tw~

bhnvnti;o:0: mll1lusyllXx
.. (nbout 13 oksa:rus) ... XXkllso.lurniil.wlI vii n.ltusulu..

lIIull.l.\Il vii. lu\;ulltxx .. (auouL .l.J tlk~lU'II!l); 'I': ml dl! d:u\

"

lha slnd bZin 'broit bn

pa.

27)(27 X"

b1'1s nns.

511l'kh't
1
~ ,am

d~c bn eloil / mi dec bn be:Y'is

k r t ,V-;
- T
Id
: (0 thrunn
cn legs par y1 r,er

X: -opa.1(~nte; Z: -oponwnnynti; 'I': phu.l ba dnil /.

,.

insert.s tlldii.
ILk:lll1'lUl

to. snorvarn

I)H)'

/1,M lnpp pa des ni (los

lluul dl~ Ukyc::l pn'l.

:~O)X:

~2) Y:

:'9)

insert::; 'pi. 31 )y: -tii.,1fu~; :I.: -riijaxx ... (ubout I,

i1)
1 11!1l~ rl.!l cmIY'\.
3") 17{,: om tI \ o!l /lUI!!I"
I ' filII VII.
-In\~Il.
. X:

X:

63

35)(35Z: tathajnapayati; T: (dge ba 'amI mi dge ba ji ltarbgyis pal

bzin du bsgo ba las /'

&~

36)(36X: tatra xx te mitrajnatisalohitasas tasya

turasyarthaya tam bhagav(x)x bhaisajyaguruvaiduryaprabham tathagatam

saranam
, , gaccheyus tasya tathagatasya pUjam
, kuryu; Z: ye tasya bhagavato

..

xxxxruv( ai) dUryaprabhasya tathagatasya saranam gamisyati ' ten a tasyaturasyaxxxsena prayosena puja kartavya; T: gan dag nad pa deli don du bcom
ldan 'das de bzin gSegs pa sroan gyi bla bai du rya' i

'od de la skyabs su

mchi Z1d 'di 'dra ba'i sbyor bas mchod pa b~id na /' 37)Z: sthanam etac
di,
39)X : t a dVl.Juanarn;
' ':XZ
' '!l/40)X : ap~'
: Vl.Juana,
c h ~'dyat e, 38)X : ya; Z : y a
,

~ns

t ea d

f eva,

- t araga ta '~ va-tmanaJ!l

42){42 X': svapn8J!ln
-

41)X : prat"~n~ var t a t a,

samjanite;
Y: svapniintarevam atmanaID, samjanati; Z: svapnantaragata
,
ivatmiinam samjanati; T: rmi lam rmis pa bzin du bdag nid kyis 'tshal bali
gnas

der'mch~s

te /' 113)X: pamcatrisatime?, 7.,: pamcatrmsatime. 44)X:

4 ) .

,
46)
ekonaPa.I!lcasatime.
5 X: inserts punar api; T: slar ldog cin.
X: upalabheta; Z: upalabhati; T: (dran pal riled la, 47)X: sa. Il8)X: kuSalam.
49)X: inserts va; Z: akula.I!l' 50 )T (for the whole phrase): de dge ba dan /
mi dge ba'i las kyi mam par smin ba bdag iUd kyi Mon sum d'.l 'gyur te.
51)X: inserts: jatva sa. 52)y: -hetur. 53)(53X: xxx pi papam akuxxk(arma
na x)rasyati, 5 4 )Z: tasma. (sra-), 55)(55 X: bhagavato bhai~ajyaguruxxrya

prabhELsya tathagatasya namadheyam dharayetavyam yatha samvi dyamana ca

pUjam, kartavya; Z: (sraxx ,) (about 15 or 16 aksaras) .,' xxgatasya puja.

kartavyiih, (judging by the number of oksaras, Z probably had the same

reaa.ing as Y); T: de lta lags pas dad pa'i rigs kyi bu 'am / rigs kyi bu
mos de bzin gzegs pa de la mchod par bgyi'o.

[18J

othayu~man

anandas

tra~o.muktnsya

bodhisatvnsyaivo.m

aha~:

_ 3
kat.hw;t kulaputra tasya bhagavo.to
tathagatasya pUja. kartavya,
bhada,ntananda

ll

bhal~aJyagul'uvai9-ul'yaprabhuuyu

tranamukto
bodhisatva aha: ye
'

5)mahato vyadhe (5 parimocitukiimas,

tais 6
n:

- th-aya '( sap"a

t ra
- tr~tp
' d'~ vaS run B
t asya'-t'urasyar

t-atp[,;ll.sn.rnanvagatam
9 upo-

a~,

ll
sadt,asamvar~lO
grhitavyam. , bhiksusamghasya
caharapanai sarvopa.
. ..
..
karaI,lnir yathasaktyii. pu.1opasthBnBl!l kartavyru;t;
tri~k~tva

divase tasya bhagavato

12>tri~k~tva

rii:trau

bhai~ajyaguruvai~uryaprabhasya

tatha-

- , ~ d yare
- d aJ!l13 sutram
gat ,asya namasyit'aVYBl!l (12,navacat var~tpsa
CanJusmarayi- imsad
" 1~1 d-~pa
-h16 pra d-'
;:",17 ,sapta pratima
tavyam14 navacatvar
~p~tnVYWl

"

64
karta.vyru;, 18) ekaikaya p;ratirnayID;t s apta. s apta

dip~ s thfi.payit.avy~ (18,

~. ah 20 s'
'ak atac:a.kraprrunannh
21 -~a:r t ,aVY'lU
~l...22 .
e k arnek 0 19 (Jl.p

..

..

ya dl.

- . , t'l.me 24 d'l.VllseB.lotC'l
- 1 nn kS1.ya
t e 25 , 26) prunetl:ramgl'k-'
varl.msn.
an

23

Cfl

navacat ,-

:t~1.pa,u.r.u

-( ) kartavynh
- (26 .
- . ,
navacat varl.lnsad
dI'stika?

u:

1) X: tri'mruTluktllI!l niilTU1.

? )X: bodhi satvamm C'!"'l(l avocn!;; 11': bYM chub ncms

dpa' skyabs gro1 1a 'di skad ces

leaf missing).

smr~s so

5)\~x:

4)X: bhagavatananda.

3',:. -guruvaidu{rya)xx .. (1
vyadhitaJ!l

Y: mahanto vyiiclhayah: T: gru'l dag nad chen po las.

m~ato

vyadhe;

6)y: to; Ir: de dng gis.

7)X: ta.c:;yatmusyii-. 8)X:, sapt.a divflSany; T: iUn bdun tntshan bdun du (cf.
the edition of tho Tib text [18]11.4 for the variants for this passage).
9)X : ary~.
- - t-a1!'ga-. lci)x : upavasa
- ()
m . 11)X : ( u ) navusl.' t avya. 12)X : ca
bhaga( vato) bhai~a.1yaguru[vai~luryaJprubhas tnthiiga tp~kri tva ratrau

..

trskrtva
di vas au namaska[rtavyamJ;
.
.

Y: triskri tva ratrau di vasasya tasya

(cf. Sik~ 290.10: tri~k~tva ratrau tri~k~va divase); T: iUn lan gsum

mtshan 1an gsum du/bco~' 1dan 'das de bzin gsegp pa sman gyi bla bai ~Hi
rya'i 'od de'i mtshnn yid In bya'o. 13)X: nacatviirimsatadvaredam.
14)X y
,
15)X'
-,
'16)
, : usmarayi tavya.:rp;~: p,don par bya o.
: ekonapamcasa.
X, Y:
17)X: prajvalayi tavya; Ir: bud par bya '0.

dipa.

18) (18 X: . ekaik1Wa. prati-

maya sapta dipa prajvaJ.ayi tavya; '11: sku gzugs re re'i spyan snar yail mar
me bdun bdun p,zag go /.
y : -pramanam.
pramana;
24)X: ekonaxxx ....

19)X: ekaiko.
22)X : k nr t aVYIl;
-

25)T

20)x: dipa.

21)X: Sakattacakr::0-'

Y: k nrt avyarp.

23)X
: ya'd'j'.

(for the whole clause): ci nas kyail zag bzi bcu

rtsa dgur mar me mi zad par bya'o.

26)(26X: veditavyrup sarvas8J!lPad iti

-cat. viirimS
. ah.

d~~t.ikii; T:

[19J

tDhon snn lrin pn'i bit Cll1.11 1JZi 'b(~U rtsa ell'u Inn 1haC'. pur byu '0

/.

d a 1 ye ra
-j~' - - 3 murdha
-bI11..
punaI' aparam b h a d WltanWl
uat?2 k ~atl'l.yano.m

6
. tono.m
- - II upac1ravopo.sargop~o.sW!
- - ::::\.. 5 prat yUpflS t'IU. th vya
-dl-'
- Dl.k
'a bllavcyu,
Ill[)1.da

- sVflcukraparacokrap r da-'r va- 0) n uk sa'rapl.

t
Pd-a va
va
.

..

..
Pd-a
n uk satruBrahapl.
.
.

- i p1.d-ava
- anavrs
t'l.pl.d-((~ , t'ena ra-jOl-9
'
10
v8.ka1ena
vatavrst
a va
ua k satrl.yena

cc

ll
murdhabhisiktena sarvasatvesu mai traci ttena
bhavi t.avyarn, bandhana12
gata

mOk~i tavya~3

111
tasya
bhagavato

l5) tad::sa
- ,- pu"a
-~- k ar t
tathagatasya'
ksatriyasya17

- . -". . . t
murdhauhl.~lk

bhai~ajyaguruvai~uryaprabhasya

- yathkt-(15
_~~ah16
. apurvo
a a:' t asya ra<ll1
.

avy~

' l~'
asym. t ena18 k usa
allll.U.ena19 t asya bh agavat

65

20
bhaiaajyaguruvaidiir:(aprfl,bhe,sre. tathagatasya piiryap;ranidhiinaVises,ena

..
...
21
.
.
2
2
.
.
- t avrs t .

t a t ra vlsaye ksemam
subhl.ksam kalena. 23) va
. . . bhavisyat1,
.
...

1-

sasya~ s~atsyati (2\

24
Sarve ca visay811i v5.sin~' sll.tva
aroga

sukhi ta pramodyabahula bhavisyamti; na ca tatra visaye dustayaksa.

0:

~1.
bh-t
.~- - sntvnnnm
- - 25 vih ethoyantl.26 27) snl'vad urnl.. mitt-n no.
ru.l,sasa
u apl.aaca.

..

28
, .pnsyl.U1
.~
t'l. (27
t asYIl rn
-j IDtIoh
U"'
.

'
29 tRlll'(
- Ihiib\.
k~ntrlYnsyo.
n 11l.~l.'kt
' asynyur-

var~abalarogyaiSVaryabhiv:ddhir30 bhavi~yati~
l)X:_iinAIlta.

2)X,Y: rajiia.

3)x: ksatryanrun.

-opaxsa; T: sequence of clauses is

-upas th l.'t~~
w.'.

ll)x: -abhiktanam.

~ga~n ~o~ewhat

5 )X:

different in T.

6)y:

7)X : svac ak rapl.-d-a [va

- paJ rac ak rapl.-d-a va;
- T : ran. .
gl. dInag
.
.
8)(8
tshogs sam / phn rol gyi dmng tshogs kyi enod pa 'am /.
X: candragraxxxgra(ha)pi~a va

axxxpi~a

zla ba'i i?1lod pa 'am / gza' fii ma'i gnod pa 'am

dan

."

va; T: rgyu skar gyi gnod pa 'am / gza'

dus rna yin pa'i rlun

char gyi gno d pa 'am / than pa' i pod pa yait run s te / f?1}od pa dan /

nad 'go ba dan / 'khrug pa zig fie bar pas par gyur na (for the last three
see n. 5 above). Judging from T, X has omi tted nak~atrapi~a and akalena

.. . .

vatavrstipida, on the other hand T's Bza' zla ba'i good pa 'run / gza' ili
ma'i gnod pa corresponds to X's candragra[hasiiryaJgra(ha)pida and not to
Y. Ms. Z begins again with [anaJ'Vl'stipida va. 9)x: raja; Z; rajna.
10)X
-~ ca satYa;
- Z : ban. ,Z: k satryena. 11)X"
: -Cl. tena. . '12)X' : vamn db anagatas

dhanagata~ c~ s~tva;
Z:

moc~i tavya.

T: btson du bZm1 ba

l4)X: inserts ca.

rn~s.

l3)X:

moe ca)yi tavya;

15)(15 X : yathap( ii)rvokta piija karaniya

taxa; T: goil du smos pa bZ1n du ... de lta bur mchod pa byas. l6)x: r~ja.
17) X,Z: k~at~asya. 18) X: obl.; Z: -~iktasya etena. 19)T" spyi bo nas
c1bo.n bskur ba de'i dep. ba'i rtsa ba de dan / bcom ldan 'dus ... gyi5,
~ none 0 f t h e ross. h as one. 2 0 ): X
' ~ e~ as ugges ts a ca be read here, thOUfS'A
-Vl.S
vistarena.

2l)T: yul bde ba dail /.

22)y: -bhiksa.nn; T: 10 legs par 'gyur.

-susyas~1pada

23) (23 x ;

(bhavi)syati; T: rlun dan' . char dus su ldail zin 10

21~)y' : satvW1.
25)X : s atva;
- T : sems can rnams 1 a.
tog 'grub par 'gyur / .
26) X: sing. 27)(27 X: -durnl.IDl.
. . tanl.
- caxxnasaYl.sya
- ' -~ .
t'),. 28)x : ra
-j a; Y : rndllo.

-,,:li

29)X,Z:

k~atrYasya.30)X:

[20J

(-sya) ayur- ...

(b~th

X. and Y:).. vala.- ....

athayusman anandas l 2)tran.amuktasyaiVam aha(2: katham kulaputra

0:

pariksinayuh 3 punar eva vi vardhate.

tranamukto bodhisatva iiha: na

n

IT

t 6

- bhadantananda4 tathagatasyantl.ke
- . 5 srutam
~
tV"tya
san l.

~l.-l amarananl.
- .7 ;
naVtlAa

ex

66

..

8) tena mantrausadhiprayogi Upadista(8. santi satya vyiidhi to., na ca

guruko

tasya vyadhi

[ki~

tu]lO bhaisa,1yopasthayakavirahi ta yadi va

vaidya abhaisajyamln.l kurvanty etad12

prathamam13 akalamarar.am.

00

14
dvi tiyam akalamaranam
yasya rajadandena
kalakriya a:: . tri tiyam akala

lG
maranam ye 'tiva pramattSh pramadaviharinas 15 tesam amanusa ojam

...

apaharantil~.

caturtham

ak8J.amaraz:~

ye agnidShena:-

kal~

kurvanti 60

.
.19 sastham ak-alamaranam20
ak a-l amaranam ye udakena marl.syamtl.
pamcamam

co

-gh ras'rgi:L..Lavyadacandamrgamadhyagata
::::,
_21 bhavant i 22. saptamam2::;
ye Sl.. mh avya

00

. t a t-at 21~ prapatantl..25 . astamam akalamaranam

ak a-l amaranam ye [9.rl.
ye

a::

visak8khordavetadapr~yo~na

P all a t _26
a

a::

maranti.00 navamam akalamaranam

ye ksuttarso

'\..1lamana
- -27 1~i:L..Lam
:::,
k urvantl..
.28 21'),) e t e Sa,lIll\.sepena
~-,.
arap an
am al au

:::l.,.tl,u

co

mahanta ak8J.amarana nava tathagatena llirdistSh (29 , 30) anye ciipramayakal amaran Sh (30 .

l)Z: anando.

2)(2 X: tranamuktam
.
. bodhi(satvam) e(tad av)o(cat);-Z: trana-

mu(k)t( x)x:yxxxxx yam Sha; T: byarl. chub sem.'> dpa' skyabs gr01 la 'di skad
ces sroras so.

3)X,Z: -ayu.

4)X: omits bhadanta.

5)X: -antika.

7) X: nakala-; T (for the whole phrase) btsun pa kun dga' bo

6)X: sati.

dus rna yin

par 'chi ba dgu yod par/khyod kyis de bzin gSegs pa las rna thos sam /.

..

...

8) (8 X: tesam pratiksepena satrausadhiprayoga upadista.;

. Y: tena

mantro~adhi-

proyogopadi~~a; Z: t.ena mantrausadhiprayogfun upadista.; T: de'i phyir / m1ar-;s

.
.. uk.-u. 10)X : kl. t u.
dan sman gyi sbyor ba rnams bstan
t o/. 9)X ,Z: gur
Y: omits kim tu; Z: kixxx .. (from this point the remninder of Z, except

Lhe lusL folio eontn.llllug PUjt of the colopholl

(11" 111 l'uct thlu co.l.opilon

belongs to Z), is lost); '1': (beginning from nl.l cn, gUl'uko . ) de 11m1 tsho.bs
mi chc:CJ kyoil sman dan, etc.

11)Both X /lIld Y .read

could be separated as vaidyii

bhai~ajYBlJl,

vaidyru,hai~o.JYI.ll}1

whi.ch

but the correct separation i

fl

preserved in the fragment W which begins here: .. xxxdya abhaiE}ajyrup, and

confirmed by'!': yon nil sman pa smn.n ma yin po. byetl pa. 'lhe reading of X and
Y represents a case 0 f double sandhi. After -abhaisajyam X adds: xxnidan8l'll
12 )
(.
( . 13) .
........
kCiilarn?J ku[rvan]t[i]?
'X: l.)dam; Y: esa 1).
X: oble; Y: pra-

thamamm. 14)W,X: krya.. 15)y: -vih~rinah. 16)Cf. BUSG 16.16, but W:

.
17)
. . . 18) .
19)
ojopahaxx...
W: -opahaxx ... ; X: Sl.ng.
T: mes tshig ste.
X:
. tl.; T': 'hi
- .h
m!l.ya
c
bll ' o. 20) X : 0bl . ; Y: -marana. 21 ) X: xx vyalT,urflvya~a-

67

eamndBJIll'ga-; T: sen ge dan

bO;~:

I va dan I

stag dM

sbrul dan / gcan gzan khro

22)X: vasal]l kalpayati marati instead ot' bhavanti; T: nail du chud de

23)
24)
25)
0
26)
'chi ba'oo
X: saptamo
X: -tatta o
X: s~ngo
X,Y: ksutarso-o
)
28)
27 Y: -miinBl} 0
T changes the order: garl dag zas dan
skom ma rned nas
0

bkres pa dan

skorn pas nen te 'chi ba'i dus byed pa'oo

29)(29 X: xmani

sa(lJl)k~(e)p(x)xxvaxxxxmarru:ani tathagatena nirdi~~ani; T: mdor na 'di dag

ni/de bzin f'fiegs pas dus 'rna yin par 'chi ba chen por bstan pa ste 10
30)(30X: anyan~
- 0 caprameyaxxxx
1 amarru:tan~;
- 0 W: anye ea aprameya-mak-1
a amaxxo 0 0 ;
T: gzan yan dUs ma yin par 'chi ba ni grans red dpag tu med do

[2lJ

atha

4
abh uvan:
cc

tatra parsadi
o

k O ibh

~ro 5

~m

10

dvadaSa mahaYaksasenapataYab 3 sannipati ta

0

ah-ay ak sasenapat~r,
0 6 va j ro 7 mah-ay ak sasenapa
- to~r6 ,
m

0
0 6
mekh ~ 1 0 mah-ay ak ~asenapat~r

1 0
an~

8 ml1,uay
~\.- ak ~asenapat~
oh06 '

..

- to~r 6 , ~n
0 d-1
h ,
Ysk sasenapa
a 0 mahay ak sasenapat~

o 6 , _:::\.
ah-ay ak ~asenapa
tO~
pa t ~r
1I1<;.uuro m
~s,

- 01 0
pay~

"1 0 9
san~

mah-a-

10 mah-ay ak sasena.

l l ah- ak
0 d-1
- tO~
a 0
m ay ~asenapa
~s,

c~n

- to~r, n kal 0 13 mah-ay ak ~asenapat~r

0 14 e t e
co db uro 12 mah-a:y ak ~asenapa

-d~'
15 e k
d va
asa mah-a.y ak ~asenapataya
16
vara

ekavacen~ va

17

~k ah
0
0

sapta sap t a y ak ~as ab asrapar~0

t 18
- 19 ~
20
~. 21,22
bhagavan am
evam 8.hub : srutam
as mClJ\. am
o

buddhanubhavena tasya bhagavato

bhai~ajyaguruvai~Uryaprabhasya

tatha-

- db eynm; 23) na bh::1.

d urgatObh
gatasya
nama
uyo , sml2l'o.Wll
~
ayam (23 ; 24 s abO~ t-a
ex:

- yava
- j j.
b u ddh am saranam
~
27
samagra
~vam
.
.
. ~. 25 gaec h-amo 26 , db armam. saranam

..

- ah 28 , samf:f.am
~
- - ar t haya
h ~0t-aya
gaccham
.
..w,. saranam
.. gacch-amal1.29 ; sarvasat vanam
s ukhaya
nutsuky8.J!L

- al 30 0

kan~yarn].

0~

nse~e?a

d
j anapa
~ am su ram
. de 32 varanya;ya
. - t ane va- c
t :-t. .

- nagare va
yat ra 31 grame
va
0

t 033 ; yo va
_31~ tasya

pracar~sya ~

bhagavato bhaisajyaguruvaiduryaprabhasya
tathagatasya namadbeyrun
o
0

dharayisyati 35; 36) vayam api te ca raksisyfunnh sarvopadravebhyah pari

f'

rro~ay:if?-yam~

t esam
.-

-~sarvasam

0 0 - I (36
"panpuray~~yama:
")

_ . - 38
mahayaksasenapat~nam

yak~asenapnta,yalf

40

vai~u:ryaprabhasya

- sat VAl1~

h~ tnya.
0

yad

y~fll!I

nth n kh a 1 u 37 bh agnvru;t.c;

-dbuk-aram a d-as~
t 39 : sa
-db u sa
-db u mah-asa
41

ttl~.syn

42

bha~avato bhai~n.1yaguru-

~ - :::\.43 sarvatathagatasya krtajuatam anusmara.man""u

_44 0
pra.t i panna

68

l)X: inserts khalu.

5\:

. .

2)X: parsayam.
.

4)X: inserts yaduta.

3)X: -senapata"ya.

6)ThrOUghout the list

vajro nama.; .X: vajras ca nama. 8)X:

inserts nama after the name here and throughout.

7\~:

X has -pati; Y always -pati}} .

obl.,
-,... O
BlU
11)
X:

showing mekhilo nama maha(yaks a) xxxxxxxxxmahayaks a , etc.; -senapati

the1S space exactly.

9)X : san1' 1o.' 10)y : pa-1- . 1 o.

nama
wo uld .t'll
1
12)13)
.
vidalo.
X: caundhuro.
X: obl., show1ng caundhuro nama maxxx-

senapatixxxxxxxyak~asena(pati);

(yak~asena(pati

(ma)hayaksa(senapati) vikalo nama maha-

would fill the space

e~actlY.

14)This is the end of

the enumeration in Y in spite of the fact that only eleven

yak~asenapatis

are named. The curious thing is that X appears to have had exactly the
same list as Y. Althougn two names are obliterated in X, it is clear that
it had contained only eleven names; the number of

ak~aras

exactlycorres-

ponds,'( allowing, that is, for the uni form insertion of nama in X) to the
numbGr of ak~aras in Y (cf .notes 8 and 13); and in spite of some variation'
in spelling X appears to have given the names in the same order. T has
twelve namt:s, but since in a nurriber of cases determining the Skt. name to
which the individual Tib. names correspond is far from easy,

am now

not able to say where in the Skt. list the missing name belonged or to
15)y : -senapa
- t ay ah.' 16)y : -par1. var
- ah.; X:

a tt emp t a recons t ruc t 10n.

-pari vara te (this is the 'beginning of the 2nd line of fol. 38a; the 1st
line is IrOstly obl.); T: gnod sbyin rori sde dpon chen po re re 1a yai, /
g-yog enod sbyin bdun 'bum bdun 'burn yod pa ste
XIS te).

17)X:

ekak~~hena; Y:

de daB gis (supportine

note the instr. of a stern vaca (unrecorded

in BHSG); T: (de dag gis) tshig gcig tu (neither T nor X has an eva).
18)
19)
_
20),
(
~
X: bhagavatam.
X: rulu.
Y: sruto X also probably read ;:)ruto,
but it is partia11y obl.).

2l)x: obl.; Y: 'smnk8.I?; 'I': bdap; car gis.

22)X: adds -r bhnr,avata (the superscribed -r may indieo.te that X, instca(l

23)(23 T : bdag cng la yail nan 'gror mchi
2h)
ba'i ',jigs pa 'bymi bar mi 'grur ro /.
X: inserts te vaam before
of nsmf.iknrn (n.?l), hnd u..qmabh:ir).

sahi ta; T: de na bdag ca.e. 25) X: sarWla. 26)x: gacchrunai ~: gacchamah.

2'n x: dh armasarana. 28)x : gacarnx
- ( ) x. '29)x : .. xxcama.
30) X: [ kar1.sya.J :
.~
31) X : y n trngratnc.
: 32) X : om1. t s j anap(l(,c.
1
33) 'r : ~ pyo d -pa d
lHlule.
an /'.
34)
:T
eon' nne

35}x : 0bl.. ; Y: p 1 .

36)(36 x : xxoxs tlHmam

k
'
t'1. t-nvnt
aru;ya

vay~ bhagavat satvadrak~i~yam(x)xxxlayixy(x)xxxxxxxxya par(i)m(o)cayi(~)-

y{ x)xxxxsam

8.Srup

paripiirayi~yfuna (cf. Dutt 31. 5f); Y:

. .

pur8isyOh; T: (' chan ba dan) / mchod pa

dan /

. sarvasa pari-

rim gro bgrid po. 'i serns CWl

de dag 19. bdae eng gis bsrun bar bgri / yons su bskyaii bar bpyi / e1lod pa
thwns cad la..q yons s u thnr bar bgyi / bsarn pn t.hams cad yons su rdzog3 par
bpyi'o

I.

3'() rr: de nus.

'~n)

'~9 )

{: -senapatina . .

X: udnt; for Y l:f. bllSG

69

40)X :

12.55.

- t1nfll!l.
-senapa.

syllable of tasya.
X.

42 )l-1s. Y. endr. a.ft.er the first.

this point to the <'nd of OilY" text we huve only Ms.

~'t"om

. b t"at!k ets.
We gi ve 1. t 1lere, as b e f ore, In

II 3) X : 8nUSInUX ( rna
- ) monu;
- -

J.:

hi

is struct.ured difi'erently: . bui du rya'i 'od de lu byus PIi, p,zo ziri r.1es
II )
.
II T : sems can tbams cad l
su d ran 1 a.
a '
pnW1 }>u ,.1 p h
yl' l' "zup:s pa.

[22J

1) uthliyu~miill Unondo (1 2 )bhneuvlUltrUll etnd uvocnt.( 2: ko nfunfiyOJ!l

bha/7,avun

dhuY"mupa:ryi\yIl~4

kathutp

tena by Onlll1dn dharmaparynyulJl

cUin~5

dharuyrun'i.

bhut7,UVM Mn:

bhfli~!u.jyuf.Ul"uvui~uryuprabhusyu

tnthii-

. c11 IanlloV
.uwn
,
tllt"1IJ1l
' 7,.
1 -.' to..lI11llllll
- ,~ r,nt anyrl purVUprll1l1
11Vlfl
1 tl Ii IlIU'/lY
tl R; (VllufJ.
IntulU-

..

Yok~ILSeniiputrnfu!P
1) ( 1

10
nii.mn dhiitnyn

pr'n xxxxxxxxx( rnvn) xxxxxxxxxt:i

X: xxxxxnu'!l110o. 'P: de nan tnhc don 1dnn 1ln kun dp;a' 1)0.

"

( ()

t:'rlhi!~ 1:,

t.

expanded - by means 01' a typical formulu - in 'r: (kun dc;a' bo) stan las

lans te

bla f!,Os pbrag pa gcig tu gzar nasi pus mo g-yas pali lha ria sa.

la btsugs tc

beom lcltlll 'df1!3 gu lu bn de logs

5)X: caina.

pa!'YlWa.

6)'r: inserts 'di.

lam gyi khyad pur rgyas pu.

7)x: purvuprHAxxvi,sel?a-; T: SInon

9)X: mah~a~xxpatin~.

,. / lus };yi sgrib pa thlllll!.l cud

slg

ZUrl

rnam par sbyon ziri ;r: ba thculls cad yori!)

I.

Btl

~_]

skori ba zen byu bllr yon

sir~

- 2,. -nt. t .amn.nn

-i
i rlum nvoeat 1 b 1Hlr,tlV1ll1

5)i'iYU~ma.l~~

ZUll

lO)T: BOod sbyin gyi sde dpon chen po beu

gfiis kyis dam bcns pa ~es byn bur yan zuri

[ '1
t

thul mo sbyu,r ba btutl

h)
X: bha ~a.va.
X: dharmu-

8)'11 inserts het'e: byali chub sems dpa' lag na

rdo r.1es dam bellS pu zen byu bur yoil

sig

3)

I.

nas/beom ldan 'dus lu 'di skud ces gsol t.o

Sl1

an

(for

mn~.1'1
llS 1":1 }

01'

or

er.

[?~)l

Stp).

k lllnlll'Uuhut.fl
- ~ - 11

cruullldas trriIyunuktaS cn bodhisfltVfl.S t.e ea bo(lliisatv8s te ca

..

Innhasravllkiis te cu rn;jrimiit.yabri'ihmanugrhupntayah. sfulcvamnnusMllrn.x

. .
xxxrvnf. en 1oko b1w'(,,(1.vnt.o

bhii.~i. t.nm clhhYlllin.nc1~lI!1

( 'j

..

l)X: nvo<:u. :~)'l': beom ldlll1 'elus k:yis de Oklld (,l~S bku' st.!Hll nos I.~)X:
-WIt 6ID!UlH.
h ) 1\:
v
~h uta.
5 )( 5X : -ayU!;mul~1S
- , CaJlUh.
,,1
t.
r. eu
mClI!'j (u) xxmaruu
.. U. tT~ulllul\tn!l
Xxxotvll. tc

cu botlhl!Jntvii:.;

Le (:n mohiluravukrw Le Cll rii.lnllliixbrilllIllW.lUerhu-

pllto,ya snlle( VIl..'IlMur:ii)01J( rll)xxxxrvt\!1 en .. , '1' her'n rli rret:: enn~i(h.-Inl)ly:

'.1M! dlHll g1.on nur pym'
bdag

1)11

po lag nIl 1'110 rJt' dUli

(hul

byun chuh !~(llll~ dru' d.' 11nl~ dn11

1~:Hu1 'tin

pn';

thazns cad (hU'l l(hn pn'i.'I:hol" d!~ dru' ,bl\ / lll~l. (lnil

70

mi dan / lha ma yin dan / dri zar beas pa'i 'Jig rten yi rans te/beom ldan
'das kyis gsuns pa 1a ronon par bs.tod do / This again corresponds exa.etly
to the 'Wording of S1;P.

[24]

l)(lX:
bai

9u

l)a:ryabhai~a.jyagurur

ixx{x)~ajyaguru

nama mahayanaslitram samaptaJp.l) ]

nama .. rr: 'phags

~a

beom ldan 'das sman gyi bla

:rya'i 'od kyi snon gyi smon lam gyi khyad par rgyas pa zes bya ba

theg pa chen po'i mdo rdzogs so /.

, FtfAGS PA BCQ\1 LDAN 'DAS Sf1C\N GYt BLA BAt

nu RYA' I

, OD KYI S~ON GYI SrtlN LftM GYI KHYAD PAR

~

RGYAS PA ZES BYA BA THEG PA CHEN

PO',

MIX)

THE TIBETAN TRANSLATION OF A SANSKRIT

niE BHAI SAJYAGURU-SUrRA

TeXT OF

72

Introduction.
It w'i11, of ocourse, bo obvious frolll what I have !owid in tho lntroullctioll to the SOIlBkrl t text that my 1 ntcrcRt in the Tibetnn
of Bhg is - at this p()int in time - secondary.

tran~J

ntl on

A critical edition of it

is here added for the convenience of the reader, for the aid it ndght
.offer. in appronching the Sanskri t text, and because it has become a
convention to edi.t the: Tlbetnn translation when one edits its Sanskrit
'original'.

But its inclusion here should not be taken to imply that

T think there is any cli1'eat relationship between this Tibetan translation

nHd the Sanskrit text of Redaction A from Gilgit.

Any relationship has

yet to he deter.mined; and even now it is clear that this Tibetan transluticn is not a direct translation of the Gi1git text of Redaction A.
I have not studied the Tibetan translation in detail because I was
firRt of. all interested in the Bhail!ajyaguru-sutl'a at Gilgit, and because
any detailed study of the Tibetan would have required that Redacoion B
n1so he critically edlted.

In addition to thts,

text would also have r.equired that a number

in detail.

study of the Tibetan

E other texts be sttldied

Among these other texts the Arya-sapta-tathagata-puPva-

pr~idhCma-vi6e~a-vistflm-sutm (Pek. Vol. 6, no. 135), the Al'ya-f;athaga-ta-

vaic].urya-pr>abha-nama-Z,aladhana-samadhi-dhal'coJ-i (Pek. Vol. 6, no. 137)

and at leost '..:hrec commentaries on the first of these (Pek. Vol. BO, nos.
3953, 3954, 3955) would h:lVe to be inkl?q into account (I have read onty
Lhp.

first two texts). In short, LP01C would have required a separate project.
Instead of. !Juch a project I have simply made an edition of the

Tl\;;:tan translation of lJhn which I could usc 1n cditing my Snnskrit text

and Ln rn.'lklng my translation.

l'hls edition Is bnsed on the Derge,

N.'rtlu,ll, Peking nnd 1.1I01111 vl!rsionfl of the Klln.1ur. text.

the nerge vendon as my tMin text.
that. of

tt~ls

version.

'ArabIc' lluabers.

And T hnvc token

The punr-tuatoion 111 my edttion is

Va, lants from the other ver!-.i"lons are marked by

It is necessary to note this bE:cause my edition for

paragraphs [4] through [21] ha:.; in

["'c~

two separate critical npparatuscs.

The first marked, ns I said, by 'Arabi.c' numbers, gives variants fro!1\

the versionR of TJhg; the Ber-nnd, m.arked by 1m"e1' cnsc lct:ters from n to

~.

71

gives vnriants from the Derge, Nnrthnng, Peking and Lhasn versions of
the A~a-sapta-tathagata-pu~a-pranidhana-vi6e8a-vistara-sutra (Tib.:

'phags po.: de bzin gegs pa bdun gyi snon gyi smon 'lam gyi khyad paT'
rgyas pa zes bya ba theg pa chen po'i mdo) = StP. StP is a text in two
bam po.

'fue first ham po denls with s1.x' 'I'nthngatas, each in the same

wny: it first gives his name; then the location, name, and description
of his buddhaf.ie1d; then it enumerates in the yad~ tada formula his
vows.

The pnttern is almost exactly the same as that found ill Dhg

(4) - [6] (for these Buddhas see S. Hummel, '''Der Mcdizin-Buddha lmd
seine Begleiter' 1.m lamaistischen Pantheon", SinoZogica 2 (1950) 81-10 l,).
'fue second bam po deals exclusively with

Bhai~ajyaguru

and the text of

this bam po - all but the very end - is almost word-for-lolord the same
as the text of the Tibetan translntion of Bhg (1 am at this point not
sure who 'borrowed' from who;
priority of either.)
versions.

arguments could be rr""de to support the

I had, then,

for the bulk of the text eight separate

s~'ll,

But in spite of this the number of true variants is very

most of i:hem are scribal errors or 'misspellings'.

To my knowledge there are only two small fragments of a Tibetan
translation of this 'text' from Tun-huang, neither of which was positively
identified by La10u (M. La10u, Inventaire des manuscrits -tibetains

Touen-houang, conserves

a Za

ae

Bib Uotheque Na-tionale (Ponds Pe Uiot

tibetain) I (Paris: 1939) nos. 247 and 248). Although I cannot say
whether these fragments come from Bhg or stP, no. 247 corresponds to the
text found at [7]14; and no. 248 \:0 that found nt [18]8.
According to the colophons the translation of Dhg was

~,de

by .Tinn-

m1 tra, Diinasi1a, Ye ses sde, etc.; that of StP by ,Titw.mi tra, Diinasila,

Srlendrnbodhi and Ye sea sdc.

at the beginning of;

t~tl.!

Both, therefore, were probably translated

9th cont.ury A.D. (S,I}. d'l

](fll8,

"Notes n propos

des colophons du Klllljur", ZcmtY'aZcmin.cioclw Dtudi.cn 6 (1972) 507, 52/,).

Flnlll.ly, it uhould be nol:cd thnt both

in the Tantrn soct1on of tho Knnjllr.

<Ind [itl' nrc cln~HJI.f1ed

Uil{f

1111s is

i1

little! RtrnngC! !'1:tncc Uh(]

contains nt:'thing which could be called Tantric, and Stl" contains at tlla
most a few &t...,rt (non-tantric) dharar:':~s (on both points cf. pp. 270.1: below) .
An in to'tes ting passage in F. D. Lessing & A. Hayman, Mkhas fP~!.h l"je' 0

Fundaroontala of the Buddhist 2a1'ltrao (The Uague: 1968) mn)' pNvidc

l

liB

some iden of the kinct"of thinldnr, whir.h \Inder1"ll'~ tll1~ c.la.<;~d F1cal"'!ol1:

wi th

74

"Some claim that the following two works belong to the sutra category.
because they are set down as s~tras in former catalogues; 1. the

. .

Saptatathagata-puroapranidhana-visesavistara-su'l;ra ... ; 2. the Bhagavato

..

..

bhaisajyagU'1'u.-vaid.U'P]japrabhasya puroaprarzidharzavisesavistara-sut1:>a ...

Others claim that they belong to the mantra category, because the acarya

..Santarak~ita
listed).

has composed a rite [based on them] (Toh. 3133, no author

He composed it consistent with the structure of kriya-carya

ri tes, in tha t he has the preliminaries of observing the Sabbath (upo!?adha),

and so on.

They claim, moreover,

Tathngata family.

tha t the (two works) belong to the

Our own school places them in the mantra category.

They are also explained as belonging to the mantra category in the

Sarvadhararzimandala-vidhi
(Toh. 3136, by Ratnaklrti), called 'Bright
.
sun-rays'.

However, the family to which they belong is not certain."

It would appear that in this case at least the Kanjur classification is

based on factors external to the texts themselves.
I add here two concordances of the material on which my edition
is based.

75

Concordance of the Kanjur Editions of the 'phags Ea

bcom ldan 'das sman Sli bla bai
snon &i smon lam

~i

9-u

rya'i 'ad kyi

khyad par rgyas pa zes bya,

ba theg pa chen po'i mdo

Paragraph No.

00

Derge
da 274a1

Peking

Lhasa

470a6

da 253b7

ta 1I19a3

I'larthane;
tha

274a2

470bl

253b8

419a5

274a2

470bl

253b8

1I19a5

27 11all

470b ll

254a2

1I19bl

271~a6

1170b7

25 11a5

419b ll

27 11bl

1171a3

25 11a7

1I19b7

5.1

2711bl~

1171a7

254b2

1120a5

5.2

27 11b6

117] b3

~!51Ibll

1120bl

5.3

275~d

471b7

25 11b7

1120b5

5. 11

1')75a4

11720.0

?55nl

1120b7

5.5

.-T5a6

472a4

255a3

1121a3

5.6

275bl

1172a7

255a5

1121a6

5.7

275b3

I172b3

255a7

1121b2

5.n

?75b)

117:'1)G

;)(5 ',ib2

11?:l1)G

5.9

275b7

117311,1')

255b ll

"22o.~

) .10

~) '( () /I;>

11'(1nr)

;) ~j ~j

he;

II~?I\;I

5.n

2r{6all

473bl

255b8

1122n7

5.12

276aG

I173b 11

256o.-~

1122b3

5.13

2'(6b~~

117'11.11

;~)Ga)

11;!;Jb7

~?'(Gb3

Inllt~~

:)~ljllG

112311.1

2T{al

l17 1lb2

256b3

1,23b:':'

11

.~77ar(

I175n5

25'(0.2

II~) Illri

?'(7b~i

)1 'i5bl;

:~)r(nn

li21ibl

I"
.'

~)'rhli

1!7Ga :'

J5'(b l )

li;2)ft

I'

76
Para.graph No.

Derge

. Narthane;

Pekinfj

Hwn tl

11

da 2,8b2

thtl 1176b6

dtl 2581\'3

ta 11251)6

12

279n.1

hT{b2

258b1

11 26b:?

13

27902

117Tb2

25&2

1126b3

Ih

279o.G

11'(8n..~

251)b',

),2'Tnl

15

2~O1l1

1179nl

?59nR

11?~n~

16

280u7

11 79b2

259bG

1128b3

17

2810.3

h8ob3

260b2

429b5

18

281b3

1,811.16

261nl

l'30b1

19

282a.l

11 (lIb 11

~!(';1 n6

l'30bG

20

;~8;)uG

),82u)

;>Glb 1,

1'310.'(

21

282bG

h82b7

26f~a2

1'32n..':

22

283bl

1,83b)'

262b3

432b7

23

2~3bh

1,~110.2

2G2bG

433a5

21,

283bG

484a4

262b8

433a7

colophon

2B3b6

1,B1'115

2G?bB

1133bl

77

Concordance of the Kanjur Editions of the ';phags pa

de bzin e;Segs pa bdun gyi silOn gri sinon lam Wi
khyad ;par reyas pa zes bya ba theg ;pa chen po'i mdo

ParatEa;ph No.
11

Derge

Narthang

Peking

Lhasa

da 261a5

tha 452a6

da 242a3

ta 11000.4

5.1

261bl

452b3

2 112a6

400b2

5.2

261b3

452b6

242a8

400b5

5.3

261b5

453a3

2 112b3

40182

5.4

261b7

453a5

2 112b5

1101a5

5.5

262a2

453a7

242b7

401a7

5.6

262a4

1153b3

243al

401b3

5.7

262a6

453b6

243a3

401b6

5.8

262bl

454a3

243a6

lW2a3

5.9

262b3

4511a5

243a8

402a5

5.10

262b5

II 511bl

2113bl

1102bl

5.11

262b7

1154b4

2113b1~

402b4

5.12

263n2

1~511b6

2113b5

h02b7

5.13

263a4

455a3

243b8

1103a11

26305

h5505

~)111Il.l

1103n.6

263b3

1155b5

2 111'a6

403b6

~()111t3

1156n'(

;? l,llb()

IIOllb~

2611bl

457al

2h5a3

4050.4

10

26 1lb6

1157b2

2115bl

1105b5

I1

;26~all

1'58'1.1

:..!l, ~jb(j

11GGa~i

l~

265b:1

115Bb)1

, )l,()(!.~

1lO'iul

265b'i

115Ob~)

;':1\6a':

1, O'Ta?

1)1

2660.l

h59o.1,

.~IIGN)

liO'ttl::

1 'I

;~66b:'

1\t10a:)

241a4

L!oOb2

.-

,)()6b7

1,60b4

247b2

409~

... 1

78

Paragraph No.

Derge

Narthang

Peking

Lhasa
-,

17

da 267b3

tha 461b4

da 248a5

ta 410a4

18

268a3

462a7

248bll

411al

19

26&1

462b6

249al

illl a7

20

26&6

463a7

249a7

412a1

"21

269a5-269b6

464 al-46 llb6

2l19b5-250a6

l112b3-413a7

THE

TIBETAN TEXT

79

[OOJ

rgya gar skad du

a rya bha ga van bhai sa dzya

gu ru

- r b a 3 pra nl. dl1a

- 4 na b l. se
~ sa b l. st a5r a
b al. du rya pra bh a sya 2 pu
no. ma ma h5. ya nO: sD. tra

bod skad du
rya'i 'ad kyi

I
'phags pa bcom Idan 'das sman gyi bla bai du

snon gyi smon lam f,Yi khyad par rgyas pa zes bya ba

theg pa chen po' i mdo

l)N,D,L: dzye. 2)N: pra bha sa. 3)p: pu rka; D: pu rbba.

II),
5)
G)
P,N,L: dha.
N,D,L: sta.
P inserts rgyal polio

[OJ

sans rgyas dan byan chub sems dpa' thams cad la phyag 'tshal

l)Skt differs completely; cf. Skt 0 and n .1.

[lJ

'di skad bdag gis

thos po. dus

gci~

no.

bcom Idan 'das yul

~. .yans
. pa can d u 2 b
. po. can na ro 1 mo ,.l sgra
rgyu b rgyu Zln
yon tel yans

~.. J. j on pa , l. I, drun. no. dge Sl011 brgyad 5 stan gi c1ge slon gi

can 3 gyl. Sln
age 'dun chen po dan

thabs gCig

6 tu bzugs tc I byan chub sems dpa'

sum khri drug stan dan yan thabs gcig'( tu rgyal po dD.l1
bram ze dan

khyim bdag rnams dan

mkha' ldin dan

811 8

b S k or

. . md'\ln
Clll

l)N : gl.
.
r; ) N: ur gy 0.

mi 'run ci dan

2)N :

.
rzY:LS

nfl.

G) n : c:t g.

blt
"/18

1)

I,
'Ge

Iha dan

Iha ma yin dan

has yonr.iu; [Jot noted hcrcu:f'tt!t.

narn

1 to 'phye chen po rnams kyis yons

"
CIIOS

t
s'~on "0

II

N: has sgra, gcrm instead..

7)1): cir,.

blon po dan

~)N:

lH!l'l!

',nd

l! )

ll'\l!lr'il\,

P: ba.'L.
'LhIllY,,; Ilrl'ougll"111

80

de nas sans. rgyas kyi mthus chos kyi rp'yal bu 'jam dpal stM
1
2
las lans te / bla gas phrag po. gcig tu bBOS nas pus mo g-yas pa'i Iha
(2)

no. so. 10. btsugs te / beam Idan 'das ea 10. ba de loes su thal

IOO

sbyo.r bo.

btud nas beam Idan 'das 10. 'di sko.d ees gsol to / r:;ait thos pas sems can
r11anJs kyi las kyi sgrib po. yons su by-an bar 'gyur ba dan / slad ma'i
tshe slad mali dus su dam pa'i ehos Ito.r beos po. 'byun bo. no. / sems can
de dag rjes su gzun ba'i slad du de bzin gSegs po. de do.g gi mtshan dWl /
snon gyi smon lam gyi khyad pal' rgyas po. beam Idan 'das kyis bstan du
p;501 /

l)p: omits bla.

2)p: [';zo.r; cr. Skt [2J n.2: eivo.rrun pravrtyo. /

. .

u t tllriin a {'lW.J11 1<:rt vii.

[3J

de nas bc:om Idan 'das kyis 'jam dpal gzon nur l"'Yur po. 10. le~s

so zcs byo. ba byin te / 'jam dpal legs so legs so

/ , jam dpal khyod

kyis suin rje dpag tu med po. bskyed no.s sems can las kyi sgrib po. sna
tshogs kyis bsgribs pn rnruns dun / lha dan mi mruns lcyi don dmi. / phan
po. dan bde bali phyir gsol ba 'debs po. ni legs so / 'jam dpal deli
phyir legs par rab tu Han 10. yid 10. zun

sig dan bso.d do / 'jal dpal

gzon nur gyllr pas beam Idan 'das de bzin no zes gsol nas / beam Idan
'das kyi 1 ar nan po. dan /
1)1'T~ : 1 (' P;flO 1 e (!!1 ().

2 )I. r7.11lln.

[l~J beam Idan 'das kyis della 'di skad ees bka' stsal to '/ 'jam

dal
p

~
..
. rgras kyl..
sar
phyor,s logs su2,0. sans
rgyas k~,3)'d
yl. Zl.n.
l. nas sans

zin(3 gail ga'i11,b kluil beu'i bye ma sued 'das po. no. 'jig rten gyri khruns
r:

bai. <;iu rya'i' ,c snail. ba zes bya ba yael de / de no. de bzin gsegs '9f1. dgra

beam po. yan dag par rdzogs pa'i sails rgyas rig po. dan zabs s11 ,d Idan

1'(}, / bde bnr gsegs pit / 'jig rten mkhyen po. / skyes I bu 'dul ba' i
khn 10 nf'yur

R c / hJn nl)
on'

T::en rn / 1h.'1 dnn ml rnntn:; }::yj ~;t;nn ll:' J

81

snits rflYHS bcom lr1r.u1 'elns smnn pyi blll bni ,?U ryn'i
bzugs s09 /

'od' con . 1WfL

'jam dpal bcom ldan 'dDS de bzin ,f.seg.s pag smMt':Yi

h
bai 9u rya'i 'ocl de

da.

b'~a

snon byrui chub sems J.pa'i spyad pa spyod pa

na smon lam chen po beu gfiis :po 'Ui dag btab bo / bcu gi'iis

1) L:

l)/l

g.an

ze na /

2) n:

10g5u; almost alwllYs throughout; not notecl hereafter.

3)(3 N: 0101.' t s ' e
' rEYes kyi :nn.
....
11)1IT
-,.J.. 5)p : b'
dnasl i
sans
n,L: ganga
ill.
u
rya, dental. cl throuGhout; D: oui du ryar. 6)N:
8)p., N : b sf'Jur b a. 9)D"
': b"zugso.
: bzug so; N:

Z~b~u.

7)N: skye bu.

a)N: logsu, almost; alwny:.:; thrOlll')lOut.; not noted hCl'cnftcr. b)W:

gnnga'i.

C:)P,N,D,L:

e)N,L: bsp;rur bn.

bnl

du ryal'; P hns dental d tl11'OU[l)lOut.

:!')H,D,;J: add('oll)]\:.yi re;'Yal po;

insert here dgra beom l:a Y811 dafs par nlo'.ogs pa'i

zr~B
flail':>

for ce.s.
rgyas.

d)N: zabsu.

g)n,L:
11)1'1,L: Hdd

(' od) kyi r(!Yal 1)0.

[5.1J

de'i smon lrun chen po dan 110 ni gall gi trihe bdag rna tons

pa'i dus na bla na med pa yail dag 1)ar rdzogspa 'i 1)ym!1 chub mtion par
rn7.ogG pur snns T{~ryns

llU

de'i tnhe

D.

/ 1)dag gi lUG l~:vi

'oc! kyis '.):Lr. l'tcn

gyi khams grans med dpag bu nled cin dpag ) gis mt.id.an ba dag 11Hun me 1han
ne lhan ncr gyUr cig / sems can thll.lns cad skyes bu chen po'i mtshan sum
cuc rtsa gnis dan /

dpe~'yad bZru1 po brgyad cus1,d legs par brroral1 par

2
gyur te / bdag ci 'c1ra ba de ,e bZin au sems con thnms'cad. kyru'l de 3 ,1'
'dra bar gyur ci g ces btab bo /

l)p: beus.

2)p: omits de. 3)p: inserts dan after (1e

a)p ,N ,D,L: insert here bdag bY-ali chub thob pa no.. b )D: : dbag.
c)P: beu.

[).21

d)P:bcus.

(le't

e)p,D: omit de.

IIlllon JIlIn

ellen po p;iHn

f)N,L: insert dan after de.

I'll

nl

gIll)

/1,1 l,nhr. llCltl(-r,

IIIfl '011fl

l)a'i dus na / bla na med pa ynil. dag -par rd?,ogs pa'i byan chub a) rrmon
rdzogn pU'r 9urm rpyflB pa de'l t,nhc

l us nor bu r:in po chc hoi

~Hi

2
b<1IlS l>ynrl ,ChUb(U Lhob 1)11 na

ryn b) ci

pilI'

3 'dra l>nh de 'd1'o. 1Hn' phyi nWl (11

""'~S s'in' che b .n,. . dan' / U'''pal (un

l'
Y <....

dan / iii rna

par brgyan
tu

dan

. b r j'1. d 'b ar b a [[ID

l ' / 'I' ep;s pal' r.;nan pn.

p.;z~

zla ba bas Ihar, pa'i 5 'od zer [lYi dra ba rnams kyis lcp;s

par f:.'Yur ci g / de na'T serns con goA dag '.1i e; ,rten

bar dall"

('Yi

skyes pa dag dan / gail. dag yan mi'i 'jig rten 'di na mtshan

mUll

100

pa mun nag gi mlil na phyogs d tha dad par 'gro bn. de dag bdag r;i 'od
kyis e Phyogs:f dga' mgur9 ,g 'r,ro bar f'yur ci g / los rnruna

kyeil byed par

gyur dg ces btab bo /

l)N: has what appears to be de dag. 2)L: ni. 3)p ,N: ji. 4)N: bar.
, 9 ) p : r'I r;ur;
5) N,L: Ihag par. 6) N: r&'{an. 7)N" fie nIlS. 8) D: bhl' duo
N:

'e;ur.
a)(

~ ,L:

omit umon par ruzogs par sons rgyas pa de' i tshe buae

byan chub. b)(b L : has instead ci 'dra bar phyi nan.

d)
.
e)
.
r)
D,L: add rnams suo
N: 'od kyl..
N: adds rnams.

C)P,L: med pa.

g)

P,N: dr:ur

h)N,n,L: dge bali las rnams instead.

[5.3J

de'i smon lam chen po gsum pa ni gan gi tshe bdag rna IOnS

pa'i dus na / bla na med pa yan dag par rdzogs va'i byml chub lro1on par
rdzogs par sans rgyas pa de'i tshe bdag byan chub thob pa nal / bdag
gi ses rab dan thabs dpag tu med pas sems can gyi khams dpag gis mi Ian

ba dag Ions spyod mi zad pa dan Idan par gyur te / su yan cis kyrui breI
ba med par gyur

[5.4J

cj

p; ces btab bo /

de'i smon lam chen po bzi pa ni gan gi tshe bdag rna IOnS

pa'i dus n a / bIn named pa yan dag par rdzoSS pa' i byan chub milon par
rdzogs parI sans rgyas pa de 'i

tsh~ bdag byan chub thob pa na / sema

can gail dag lam na."l par zugp pa de dag byail chub kyi lam la dgod

rCNas kyl.. c
l)ya , 0 / b) ~uan thos kyl.. Iron du ,zugs pa dan (b / ran.sans

par
1l'tTn

du zugs pa de dag thams eatl ni thee; po. c:hcn po 1 n ~:md -rar llya' 0 ::,(~G

"

htab bo"

83
0

1) N: omi. ts rdzogs par.

alp: bgod.

b)(bN,L: instead of

have only nan thos dan.

[5.5]

2 N: bi.

nan

t.he; kyi lam du ;Zugs pa dali

c)N,L: gyi.

de'i smon lam chen po lila pa ni gail gi tshe bdag ma 'ons

pa'i dus na / bla na ned pa yail dar; par rdzogs pa'i a)byan chub mnCJn
par rdzogs par( a sans rg,yas pa de'i tshe bdag byait chub thob pa na /
sems can gan dag bdag gi gan na tshans par spyad pa spyod pa dan / de
bzin du sems can gzan dpag tu med cin dpag gis mi Ian ba cle dag thams
cad kyaiJ. bdag gi min thos nar / bclag gi l7.thus sdom pa gsum gyis bsdams
po. dail / tshul khrims nams pa me.d par gyllr cig / su yan tahul khrims
b
log par zugs te / nan 'gror 'f,ro bar ma gyur cig ces btab bo /
a)(aN : omits bynn chub milon par rdzogs par. b)p: nan par instead

[5.6J

de'i smon lam chen po drug pa ni gooi gi t~he bdag rna 'ons

pa'i dus na / bla na med pa yan dag par rdzogs pa'i byan chub ronon par
rdzogs -par sans rgyas pa de'i tshe bdag byan chub thob pa no. / sems

CiO;.i'\

ga.n

811

dag Ius nan pa dan / dbail po ma tshan ba daii / mdog mi sdug pa

dan / bems

po dan / yan lag skyon can dan

l
sgur ,a po dan / sa bkra

dan / 7.ar bo. dan / Ion bn (1an / 'on pa (1an

('OIl

<1m\ (2 / 13zan yan gml su dag

l~i

l)

smYon par gyur pa

1 us la n ad kyis btab pa de dag gi s

millo thon nun thnms cad (ll)[Ul po tshrui 7.1.n yon Inr,

YOll;,

3 bdag

su rd7.0r:;s pllr

GY"ur ci gees btab bo /

rgur po.
(omitting g,{ur Po.) .
I1)N: rgul' po.

l5.7]
po. 'i

2)(2 p :

S1l\'fO

bar gyur pa dan; N,L: sreyon po. dan

3)N: r;i.

b)

P,N,D,L: gail dag.

(1e'i. smon lam ellen po bdun p8. ni / gan gi tshe lldo.r, mu

'OnD

dun nfl. / blo. na med pa yari. dag par rdzoe;1:> pa. 'i byan chub mnon 10m'

rdzor,s par sans rr;yas po.

\:(~

'i. tshe lJdng l.lywl ehub thnu pu na /

,~etr:~: Cftll

gail. su dag .'ne.d sna tflhogs kyis

l
yons su gzir ba / skyabs mea. pa / rogan"

med pa / 'tshog chas dail. / sman mi bdog pa / dpll.'l gi'ien med, pa" / db~
be. /
It,
';.i

sdug bsnru. ba gaD c;1ag gi rna lam du bda!;t gib min grag pac de dag
nad

rti d

thams cad rab tu zi bar gyur cig / byan chub gyi mthar t.hug gi bar

du nad med cin gnod pa med paT' gnas par3 gyurcig ces btal? bo

"1)

2)

D: omits yons suo

I
l!j

P: has nas for ni nad; N,L: sl.mply na(l,

3)N: omits gnas' par.

omi tt}.ng ni.

a)N,D,I~:

insert lus'here. b)N: bdag gis.

c)N: gragspa.d)p: d,e dt1(';;

N,D,L: de due gi.

c

deli smon 'lam chen po brgyad pa ni g8.lb5i tshe bdag rna 'on~"

[5.8J
pa'i dus na

/ bla n!l, medpa yan dag par rdzogs pa'i byru\ chub Tlulon

])81'

. . '~~~'-;.\ .r
rdi:egs par sans rgyas pa.' de'i tshe bdag byan chub thob pa: na / bud med
I~\

I;

gcn la la bud ned kyi skyon brgya dag gis kun nas non mons par gyurpa
bud med, kyi

dl'lOS

""""~~:kye gn~,ls ;'las

po la smod pa / bud med kyi

yons su thaI'
jl

bar 'dod pa de dag bud med kyi dnos Po las~ log pur gyur cig / ?Yarl chul:f

;/

2
1/.
kyi mthar thug gi bar du skyes pa'i dban po byuil 3 ,b bar gyur jel. gees;
btab bo /
l)N: omits na.

2)D: omits duo

a)N,D,L: insert slar.

3)N ,L: 'byuil.

b)P,D,t.: 'byun.
J ')

\.,'

r5.91

rle"1

I\II\0n

'<"-1

111.1(,1,;. ',,) (111.11 pn ni

\IJ'l

'Po. 'i dus no. / bIll no. TIled payo.i1

rdzogs

pilI'

p:ltli

gi

tnlw 1H1ng

11i1l

'llli,1

dug po.r rdzogs po. 'i bywi chub lmon par

sons rgyll;f! -pa.de 'i tshe bdo.g byo.n chub thob po. no. / sems

clln thll!lln end l)c1ud Jtyi f.lLg!J pc rnmno 1 us YOllt:l El U tlm t' bill' by n '0 /
1.-

" n.
tho. dud po.

1tn b a

I")

,~.,

IIll. /Il~hun

pu

~ln

i .2 ,b
z n
pmJ

1 m'tl nUl

Ill.

pa'i Itn ba In dgad par ?;ra'o / mthar gyis

pB. bston par bya' 0 zes bto.b bo

I
f:'

. . l];7.l.n.
. .

z~n

n)N ,D,L: thn d

'.
nd Cl.n.

3) N '. I:>'
frv l'

h)N : gZl.n
. . ,gz:l.ll.
.

f!:yur

.1

."

PH uut) yWl

uug

bynil chub sems tipa'i spy-od

J'

2 ) l'~:

plU'

II

85

~~
d ""'l.'
'"
nJOOll 1 aT) chen' po bell pn. nj gail r::1. tnhe 11dnp,
ma

[5,10]
P, n'i

dUB

na / b),a n~a med po. yan'"

UCtg 'P0:r rdzor,s pal; 0J{fI.n chub InnOn pal'

pn

rozogs pur Sun~1 rpyn!3

.1

gnn

1
unce;

1.

dag rgyal po' i

5U

va

10m til

II

'OrlS

\l0Il

f',O rnT

de'i "tshe / brlnp; bynn chub thob vn na sC"mG

'jigs pns skrag pn rlnr1 / Bon ut6 bcin bn

~

~7.ug pll.

\.:lU:

don

2 n.
3 b c1u ntllS
t1nn / gsnd'
rmr 'as ptt / Br.;U'

Pot-OOG pn / nn. rpyul dOli llrnl un lnn llt:U1 nue; dnn nellis ollu(T, b!~11(l1

[!.Vis i'ren pa de due bdug gi bsod nams kyi lllthus gnoe1 pr. t.ham~ (.:tlC1 Ins Y(liw

su thnr ba.r gvur ci.g ces btab bo !

2)

UN
I'
't gait,
1 ,~:
om'
1).)

"
N: bsarl,

N: osn(1.,

[5,lD

de'i smon lam chen po bCli gc:i 15 pa ni ,I gan gi 'tshc belag rnn

IOnS pa'i dus na bla nn med pa

par rdzogs par sans
can

.' )

-' P ,!\J'I , TJ:

gan

su dag

Tf!3tlS

bkres

yen

dag pal' rdzogs pa'i bya.'-1 chub milon

pa de'i tshe / bdag byall chub thob pa nn sems

po. dan / skonl pa' i me rab t.u 'ba.r ba / Jilia zan

t;51101 ba la rab tu brtson pa / sdig pa'i las byed pn de dag, b(lag gis
khn dog dail / dd dan /

1'01'

ldan pa' i kha zas kyis 1us tshinlD. pur byml

'::1

t.e . . . / phyis chos kyi ros !1in ttl bd:!1)a Ia dgod par bya'o zas btab bo I
1 ) N, L: go.:1 dng, omittin;,r su.,
n)N,L',

[5,12J

2) P: dkl'cs,

.)) N: omi ts

'
Slm,

de bZin gsegs pn ne' i smon lam chen. po beu gTlis pn ni

gi tshe baa.g rna IOnS pn' i dus nn / bla no. med pn ynn <lag
hYnt1 chub TTu10n pnr rrl:mp,!1 pll.r nruin rp'ym: pn
{ln~1

i~~'

()0.'

1 'I.nhe l

1Hl.r

llcrnn

Son

r(ho~ pn' i

eon p;nrl

1)\1

b '
' 1 1lit / 1';t'M,2 \,)n (ru1
l ' 1
ngren rno bp:o bn mecl lln"clbnl
hn / n01lr.; l
Hlnn

tshl btl dnn / sbran bn dnn /

sa

sbrrm df,\g gis ffin mtohM du sdug bsnn{

pyi tnhor be. tl\Von bn C\lnp, In bang

~13(c

goo yon13

BU

3)npyn<1 pal' 'on

IHl

tshon(3 sna tshogs su4 khn bSrYur59d bn dng sbyin pur byu'o / ,1i Itnr

'r1oc) po. bUn du rtn po che'l

1'f'YfUl

sno, tnho(f.n c1nne / npu\l pu. dlul / phren

86
ba

dan /

;'~1 Mo'i sgrR c1ai1 6

dan / byug pa dan /

spos

pheg l'd"lo pa

rnarns kyis serns ean 1"llEUnS "kyi bsam 'na.

them,s'
en.
a yon's l;\1 1'd?ogs par CYUl'
lo'
.........
f
dg ces btab bo /

1 ) N ,L '. !:iU d ag, omitting .:rail.

_. U

omitting -r 'Q9 po.. "\~ ~L: omit su, having

5)
.
6) P: om:its dan.
1)0.).
P: Sg{1.U..

a).

~ ) ( 31~

..") ,~. l:r

<Traf1.

im~i~\;a(l

P ,N ,D~L: add bdag byan chub thob pa no..

u)( c

'V' d
r: sl'.r::l.
pa.'t s 110tl

YO!\3 su (kha bstyur

b)N: omit..) bgo bn mcu p:t.

p,D:e)e c1ag l~t bdag gis.; N,~: de dug gis (emitting l~ bdag ) . 11)1'"

~jf'Yur.

N, 'L: tshogs pa. dmL

',l run

[5.13J

t)p ,N ,D ,1: btab :;;te.

13ptU beom ldan 'daB de b7.in (~segs lH;' dgt'a beom pu Y0l1

lJyan chub sems opa'i spyat1 pa spyo<l pn. un BtnOn Lam ,~hen po bcu giUs "pc

de dal btab par eY'l.U: to

l)p: 'di dag.

a)

P,N,L: add 'od kyi l'l?yal. P').

'jam (lpa1 de bzin

C6J

~ .
smon 1 run gnn" Yln pa Clan

paa smon fYi bla bai ~u 1'ya'i 'adO deli

r.zer,s

ISlUm
'

l'gyns

,l{~{~. ~.'.
7..1.11 III

t
bk0 d po. 1, c) gun.
yon '~tln

yin pa(l,c de ni bskal po. 'am / bskal pa. las lhag par yail. zad par byar rni

nus so

Sll1l.S rgyns kyi zin cle ni sin tu yons

d
gseg rnn dail

gyo mo med po. /

bsnal fi sgrn med. pa

dWl /

ra ba. dan

~i

',1i~

'dod 1'a'i skyon med po.

bud med kyi atlOS po med po.

(pu su

dag paC: ste

I non

sac

rto. boos dan / skar khun gi dra bn dail

C}.ii ryn'i ran bZin can

te 3 /

5U

ni S rin po che snll. bdlm gyi

gl.

dail. sdug
l-tsill pa

run
I

bzin ean
'jig rten

yon t an bk 0 d pa

yoil de dnn 5 ,j 'dro.'o / '.1iS Tten Wi khalllS de nn bY/:ul Chl,lb sems dpa'
'grans rned dpng tu med. po. de dag gi nan no. / byrul. chub sems dpa' serns
dpo.' chen po gtso bo gflis yod. de

bo. gam ni be.i

h
rten v.yi khums bde bo. ean ei 'd1'a bn dcbZin du

k . ~'"
khams bui du 1"yo.1' snon.1, ,i b 0. t
~ sans rflYas 'y~ nn

5011

dnn /
I

1'd0 dmi

Ceig gi min n1 fit rna ltar mam par

snanbyed ces byn / fIis po. 'i min ni zla bn ltaT rnam 'Par snan byed ees

87

bya / de dag ni beom ldnn 'do.s de bZin gsegs pa

'odIc deli dam pa'i chos kyi mdzod 'dzin pa'o

51110.n

gy; blfl bai ~u r;ra' i

',jam ;ipal de ItA. bas na dad

pa'i rigs kyi btl 'am / rigs l':.yi bu lnos sans rgyb3 kyi ?in de)' skye ba1'
smon lam thob ci g]~

1.) (Ip: gad yi n pa; L: omi t

bai

du rya'

snan.

gan yin :pa.

5)p: omits

dan.

2) P: (lag b a .

3)

P: cali de.

6)p: 1an.

o.)N , L
. rgyns.
: '~nser t d
gra"ocom 'Pa yan. d ag par l'dzogs fla ' ~. sans
PD., om~~,:U1r;
b)"l
. '" t k y1. rgya 1 })o. C)(c
I t p;an.
0)1:': .os~g.
1, D , L'.1n",er
. N : JfJ.n
l"')
'.
1')
g)
~.
- P: sa rde; D,L: sa rdo.
P: brtsig.
P: ka(?) su ni; N,L: so. gZ1
. D : 1ca ZU
~ 111.
.
h)p ,D: b~'
1
. t .eac1 01 de b~'
i)p : b aJ.. dun1;
Z1n eu,
H1S
Z111 dll.
n

rya'i snari.

k)N,L: D.clcl kyi rg:yal po.

I.,)H: sig.

yan beom ldan 'das kyis 'jam dpa..l gzon nul' gyur pa In. bka'

[1]

stsal pa

,1)p: omits a.an.

'jam dpal sems can so so '1. skye bo gail dag dge ba dan mi dge

bo. mj. ses

'"
pa dag yod de

de dag ni chaBs po.

pn. dan sbyin pa'i 'bras bu l'nam par

].

,.a
;L

zil gyis non pa

..

smin pa mi ses palo

sbyin

de dag ni

2
byis pa Blen po. dnd pa'i dban po dan bral bn. / nor sog cin ,b / srun
l1
bn 3 , c la milon par brtson gyi / sbyin pa yan dag par 'gyed 'fla la , d de

dag gi e s ems mi 'gro ba ste / sbyin pa' i dus fie bar gnas pa na ran gi
lus kyi sa las bcad pa 5 ,f bzin du yid IT\i' dgo.' bar 'gyur
de dag ni bdag fiid kyan du mah yons

5U

1'0

6 ,g / sems can

mi spyod na pha ma dan / chun ma

dan / bu dan / bu mo la mi i ster bn Ita" smos kyan ci dgos / bran pho 7 ,k

d an' / b ran mo dan. / las b yed pa rnams 1 a

8 1
ta. smos L k yan"

"
C1 d gos / 'gzan

slon ba rnams lam Ita smos kyan ci deos / sems can de Ita bu. de dag ni
'di nas 6i 'phos nas 9 yi dae;slO, n kyi 'j i g rten du skye bal' 'f'Yurll,o
yan na dud 'gro 'i skye enas su

12

skye bar 'gyur

1'0

de 1a gan dag snon

mil' gyur ~a na / beom ldan 'das de bzin gsegs pn sman gyi bla bai ~u
rya'i 'odP de'iqmtshan thos -par gyur pa de dag ni g8in rje'i 'jig rten
na gt'las kyan run / dud 'gro 'i skye gnns na p;nns kyan run stc / del' de
bzin gsegs pa de'i mtshnn ronon du 'gyur zin dran r)mn thng pn tso.m p,yiS(r

88

yan

de nBS si 'pho;:; nas

par

~rur TO

13 / .

dag don au ml:

!(

po.
te

,.

Jj,_,.

"osnags

16

nan

111

mi'i 'jig rten au s'ky~ bar 'f.Yur tshe, rabs dran

,.,.

,J~CP 1)0.5

{3ro:1,

aun I

gnel' b~\

slcro.g

"

'Oarl

'
yoit 'dod po.' i yon tan'

sbyin pa 10. mnon, paT (lga' bo. dan / ,sbyin

15 po. b rjod. po. da.n I bdo.g 1?t1. tho.ms cad yons

/ rim gyiG

~i

Ton

nl[) dan

Stl

lag 'Pa d.an / rkan 'Pt.:t dan / mig dan

'e'Ytn' nu I

f, a dan / khro.g kYM sloD. ba rn(Ul1S 10. rub ttl sbyin 'Pal'

phu:t1 po gzan 1 to. smos

1)

nOT gyi

t kYM ci dgos I
2)

..,)

' P: brtsogs sin; L: gsog c~n.

N,JJ: rnam po..

l!)p: bkod po. lao

gton bar [!;Vur

;) P,L: bsl'uO ba.

5)p: geod po.;N: 'bad po.. 6)N: 'gyu:rlo. 7)N: bran po.
9)p.".,
1
ll)p'
.: ~n p h os na. 10),.w:
(vags.
, ,L: I gyur J~O.

S)p.. am).' ts "1 a.

12)
13)
N: gna..c;u.
N:

1)1)

pyur .

P:

15).

lIl~l.

16)

P: snags.

N,L:

gyur tl'!.

'b)
N,D,L: chags pas.
P: b:r'tsogs s:tn;D: sogs s:i.ri; L: bsop; sin.
e)p D .
.
(1)
e)
r)
, ,L: bsrun.
P: god po. 10..
P: gis; N,L: onut gi.
P: gcad.
g}p
'N . . ,
, h)
"t )
j )
. , ,D,L: gytir po. O.
N,T": du mas.
' N: Ini omitted.
T",: 10. I'o).'
k)I'!"
L)p..
TIl)
.
n)
lto:.
bronpo.
mos.
p: 10. oml,tted.
II: dvo.gs. 0) P,D:
a)

'gym: ro; N,L:

'gyul teo

P)N,L: insert kyi 1'&a,l po.

:r)(rp;D: have instead rna 'tho.g tu l'im @"Jis.

c8J

n.i

dag yoa del/de do.g tsh\tl khrim.'3 log pal' ZU{1;fl

lta bo. log par zugs nas / gru1 do.g 'tshulkhrillls d811 ldan po. de dag
I.
'~s

1n 11

. b
It h :r111llJ

.::2 , C!
S l'tm'

.
u;:t man du;t 1108 po. yons

.
S UlIll

bzin gsegs pus gsuns po. 'i mdo sue mo.ms kyi don 7.nb

moil du thos po. de

eYis e non
bUT
ky1.

t)p: nos.

S)N,T.J: :dtlls gyis.

'jam dplll gZo.ll yan sems can gari (1ag d.e bZin l;,..segs po. :rnll.l11S kyi

bslub po. 'i 8}1us 'Jig pu

sin

q)N: de for deli.

'{~yur
G

do.g ni lhug po.' i

/ spong bar
i

l'eYu1

CUll

100

'l~Ul' ro~ I

h 0 1 3 t e / (,e
~

11\1 ses / gru'i dill,';

(lu f'Yur

gzun dag 10. f phro.g dOG byed cin dam pa'i

pM

t)hyogs

I'm

I
'~s

to

Oh05

liu

rgyru.

la dbon zo.

mi blun po de Un bull de do.g nj 'bdu.d

.
.
J
It
po. ste / bdag kyan lam nan par zugs la sems con ~gzun bye

'( L
bo. 1th1'o.g khrig brgyu ston du Ina dag kyail g-ynil so. chen pOl' lhU11' bar

byed po. '0

sems can de 1 to. btl de do.g ni sems can du\ya.l bam mi bzo.c1 pllr

'gro bnr 'pYur

1'0

earlao.~ snon mir '''Yur po. no. beom

p:segs pnnsmnn fJYl bl.a bo.i.

?\t ~l'yn'i

loan tdns de bZin

'ad (lo'i IlrbflluU1 thOfl par P'Yllr pn9 de

dag ni s~ms ('an dlT\Y11.1 bn nn gnus kyru1 der nMs

l'pYnl1

kyi mthus de b7.:i.n

89
gsegs p~ de'i mtshflIl T(u10n clu gyur te /ne dag,de nas S1: 'phos nas ynri
mi'i

on.

jig rten du sk:re bar 'pyur / yo.n dag pa't lta

'grus dari. 1dan pa (lari. / dge ba'i bsam po. can dn

can darl / bl,'tsoll

'gyUl' 1'0

10

de c1o.gkhyim
1

Gpar'ls te de bz::i.u gSees pn.':i. bstan l)a.l.a rab hi 1)YU11 nus I!1tho.r gyiR ]

0
byan chub sems Gpo. 'j [rpya~l 'Po. opyod pal' ' gym' ro 10

1) N: yoel,

2)p

6 )p" kyi8.

1'0,

,
,L: bs;nln,

r( ) .

'

;~Gtun,

goo

insert

n)

9)

5)N: omits

lO)N:

P: &'fur bo.,

b)N
,,,
'
. ,1.1,1.,:
;:d'Ger tsh
1J1 l<hl'J.InS
add

E')H,L: uclc] lYL I1fLc:r liu rpynl

(1)D: , C'YUI' ,

i'')N: oll1il;o 'In, P;)N: npof1,

N: omi ts (Ie,

1].) N: mthal' f!Yi.

"1'
' " J1.8 pl1,
(Zl,n pa .i
' or

e)p,D,I.: UG'rUn,

l\ )

8)N: omi ts ro,

N ,L: lttm,

'g'luro; not noted 11ereo.fteT,

u)p , N , D )1J:

3) T.: 'tshol,

1/

h)N,r,: ol/lil,

l~)p:

af'te,r gz.on,k)p: bYl1,

ltun,

j)NlD~L:

i)T,: l'LOp;n,

,i(' Hn.1)\1.

[.";ylO,

W)L: lin l'p;ya11JCt :I'm.' c1mya), bo..

N,L: add dgra bcom po. yan dar.; par l'cIzogs PE'.' j saris rgyas, .. ' od kyj

l' L1Y al

~po,
[9 J

bl'jod

~j,ri

0) 1":

d]~n'

spyac1,

' j am dpo.1'"
'd
1) dag
gzan yan sems em1 gonag
r;~on

phl'o.[l, dog gis

c1ag

1~1.

,1

g~

o'
snags 2 ) 0. pa

1).
4
mi snOJ1po.r l)1'jod po. yod de /

bdo.g la bstod, cin gz.an 10. srood pa'i sems

CDll

cle clue; nan son

(5SUlll

po do.g

t.u 10 stan pln.,'b.g man ])01' suug bS118.1 n~on bt'tr 'gyur 1'0 / de du(; 10 stori
phrag du ma 'das no.s de nos Si 'pl1os nils bn lail dan / rta dan / rna mo
c1rui / 11011 bu 10. sogs

1)1l

duel 'gro 'i nkye p;nUS1'.l1IUI\S su skye bttr

,c, t!'YUl' d

8 elM / 11kl'es pa dan /

).cug lCf,1.g 5 dan / dbyui)c J.co.g rnruns kyis 7 bl'der,pa

SkOlll P!\S

1'09

Jus iron

pn dIU)

ldll:Ll

chen po b lml j' 'to lnm dll 'gt'o bnr

gal te b r eY 0. g 1 a. h) ml ' :l skye bo. rffed no.(h

rnams kyi nan o.u skye bar 'gyur TO

' (zy'Ul'

YM rto.g t,u l'igs (imo. ' ba

10)1 / brM dull 'f!YUl' ro

/ gon do.g

srioh mil: gyur pa no. bcom :I.dM 'do.s de bzin gsegs po.j smM gyi blu bai du

12 ugc bo.'i rtsft btL'

13

1'yo.'1 'od deli mtnhon thoa par f!Yurp(l. / dc dar; nl'

des sdug bsnal thams cad las yons su tho.r bar 'gyur / dbari. po rno bar
'gyur / mkhaspo. daTi / gs al bo. dan / yid gzuns
btsal

lll

,L ba. 10.

mnon~ar

po. drul / dge bn. yons su

brtson 15 'Po. don / rto.r.; tu age 11(1. 'i bscs ffi r;ffen

do.rl 'grosspa rffedyul' 'gyUl' / bdud kyi zags po. geod po.

dun /

mu rig po.' i

90
sgona'i sbubs gcogn pa dan) 'non moris pull chu klun J6 s\tems pur '/?yur /
skye ba dan / rgo. si

dan, /

dan /

lIlya nen aan / srn1:'c snugs '(lon 1>1:',

1)snol ba dan / yid mi bde bo. d011 / 'khrug

pa rnams

leIS

Y0l1S

Sll

sdug

thar

bar 'gyur ro17 / /

1)N
.
2 ,):psnags.
'
3)p : c1ag Iba or elga 'bu.
)1)
, : bd ag g1.s.
D: ljod.
5)
6),.)
8))
N: leu leag.
P,N: dby).&;. '7 N: rnams l(Vi.
P: ba. 9 N: Igyur.
10) P,N,:
L ' e;yur. 11) N ,L: bran tu. 12 ),p: (~e
.
.1
clug
no.. 13 ) [,: l'tSo. po..
14)p: brtsal; N: stsal.

J.5)N: :rtson.

J.6)p: rlun.

17)N:

'gyur.

"

a)N: bsno.g. b)p.,Jll,D,L: rni snan pa.

C)p: omits po..
cl)N: 'gyur 1'0.
e)p . dby1.g.
'
f)p.. bslcal. g) N: rgya. h)(h P)N)D~L: fui'i riled pa rffed pa
no..

:l ) P ) N , 1) ,J:
T ' &'(ur.

~1lI1D

l'p""yOLl

l'gyo. 1 po.

'od kY'i

k ) l'T

~:

.j) 1,.,.
N I' 0. ud)u~rn br;olll pu yontl./!,
. d
'par

l' d ~',ogsp[.~ ' J.

po; D: adds dgru beOIn, etc., but not; 'od kyi

L )L
rn
)..
n)
0 )
: beol.
N: [!;ses.
'II: cog.
N )L:

l'!?yt:l.l

'b ...

zuns.

'khrugs.

CiOJ

1
.
'jam dpal gzan yan serns can gail dag phru rna la nu10npar dga'

zin serns can gail

2
dag phan tshun 'thab pa drui. / l'tsod pa dan

pur byec1 cl)b '.1ug po. duge: yot'!. de 3 /

SOIllS

ellll

de

II

I
d

u:1.g l'I1011l

po.:r~

b) , gyed
rtsod

pa'i sems su 5 gyur pas

6 lus dan nag

sna tshogs mnon pur 'du byed. do

cin

II

dan / yid kyis 7 m:i. dge

ba:~nam

po. [$

geig 10. gcig phan pO. ma yin pa 'dod

rtag tu phan tshun gnod par bya ba'i phyir bl~tson te /

qe

dug nags

tshal gyi Iha dail / sin gi Iho. dan / ri'i Iha 'gugs9,e par byed / dur
khrod :roams su

10 'byun po tho. dad pa dag

I gugs

ll

,0

pur byed

dud 'Bl'O' i

skye gnas su son bo.'i srog ehags rnanlS kyi srog geod cin sa dan khrag za
bali gnod sbyin dail / srin po rnams mehod par byed de
min nas br;10d pn r 'am
ein / byad stems

1lt

12

/ dgra bo deli

.
g7.U'f3 byo.s nas der ri&; sna~s
drag po sgrub 13

,g dan / ro lans kyi sbyor bas

drui / lus mom par gZig pur 'dod pa 10.

,bZ:l.p
,.
,
gsel13
pa sman gyi bla bai d. u ryo. '"1.

g;Ail

Sl'Or;

r;i. bur chad byu bo.

dag e;is beom Idan 'das de

d "k'
0.,
y1. rgy al po 15,h de'i mtshan

16
7
thos pur gyur pa
de dnp; 10. {T,ru1 gis kyo.n bar ehll.p. byo. bo./ mi nus, te /
',,,'

de nnp; phnn tnhlln bynmn po. 'i flcms clnn / Tlhnn pft't

fWlIIl1

(11'-1; / p:norl po. '1

9]
sems

18,i

me

,.
5
pa ~ sems su gt1as par 'gyur I rru; ran gi bdoG pas chog

,.
se:, par 'e:,yur

TO 19

1/

1) P,N,L: senlS can da.g.

2)

3)

L: phn.

4)

N: yode.
8)1IT L
.

N: omi ts de.
.
5) N : s ems u. 6) N: bas.
7) N : f!Y~ s
1.,: om t rn am p a . 9)p: 'gug.
13)
10)N" rnamsu.
11)p : , gug. 12)
N: byec1e.
1",L: bsgrub. 14)p:

stem.

15)Note the addition of l'gy8.1 po to the name. It is found in

cdi tions.

16)1'1: ba.

17)N: b ya b a.

o.)PTIT
. ,l~: omJ.'t gm). .

rnarn po..

T'

h)D:

gan

rir,s kyi bu mo

2 c

nub phyogs gan na

1\

Z1 a b a gsum d II b s 1 ab pa ,.~
3 d

.... 5 e

s~g'

g81'l (lag gis bcom Idan

... . b

gz~

dge bali rtsa bo. 'dis

de bz:i.n gsegs pa. tshe dpar; med bzugs pa'i

...

dgc ::;101; TIllL

gzan yan clad pa'i rigs

bsrun pas bdag gis'

f!Yj. khams bde ba can du skye bar sog

dn.g Ins

dag yan lag brgyac1 dill1 ldan pa'i bsnen

l
' g grurl
0 gc~

roams 'dzin cin gail dag gis'

'od de'j

i)1", N ,f), r.: {';'rlo(l noms.

f'Y:1.1 110.

gnn.s 1 a ~
ue b ar gnas tea

P,;)N: stem.

dge 1)sf'1en .l dair / dge bsffen lnn de dag dan

};.yi bu 'run

po.

c) N ,L: omi
t 'ao.g. d)p :

'.iroll d1)tLl. e;zo.n ywi 'lthol' 1: y i po {lgc: sTor; c1rui

ell]

dan

f)p: omits pn.

19).1'
h:
gyuro.

gnO(1 sems.

b)('b p : , gye db ul' b ye(1 tu.

e)p: 'gug.

mtsh ill1, omittinr; ]W'i

18)"T
L'
1'.,.

ol]

'Jig l'ten

ces smon lroll de 1 ta bu

btab

'das de b?' 1 gSegs pn. sman gyi blfl.

bai ~u rya'i 'odg deli mtshfl!l thos par gyur pa de dag 'chi bali dus kyi
tshe byrui chub sems dpo.l brpyo.d rd?.u 'phrul [,';,Yis lho.gs no.s ston par
I

gyur te

l'<1'l,UfI

bar

11 i
'

de dal7, del' po.elmo.

te r.l<yc bar !PYUl'

8 tshon ]<hn9
1'0

/1

{l,on

doe son tshog13 rnruns las

In. ln dn.l~ lhn'i

10 h
'

'.1ir; rten elu sl<yc

gyur ba de dag ni del' skyes nes snon gyi dge ba'i rtsa ba de zad

par mi 'flffur zin nan 'gror 'gro bar rni 'gyur

1'0

II

de nns si 'phos nns

12 j

],yo.n mi'i 'Jig rten 'dir glin bZi po.'j dban phyug 'khor los sr,yur

b 0. I i

t'(1Y 0.1 po r'

rY u r '1:(: / !'lcrna co.n by c 11 It k 11 r'Hg lell ri

dge bo. bcu Ii Ins kyi lam 10. 'god par

'gyur

1'0

I'~

'Il t lry II

I I g~,ill1

U l:ori

1c

dl~Il po

J l;u uu' 1 khylrn tlug Utr.ll /

110t dtu'l

tlu

UlItT.

du nu yoii rr.;yo..l

rigs sin sil. 10.J.3,n chen po lto. bu'i khyim do.g tu skye bar 'gyur
~
ze sin
sil. 10.13 ' n chen po Ita bu ,.~ k hyim do.g .,'
uun

'

brrun

1ch
' bd o.g s'
~i'n su
- 1 0.13,n
Ylln

'llru duil / IIIdL',ud

\1\

I /

llUl

I.

.1 'i

utUl

.16,

ba man

po

by or pa'i

17

khyim' dag tu skye bar

db an phyug phun sum tshogs 0 pn dan

tshogs pa dan

tshogs pa dail

i .
/ dpa' b a 18,p (an
I rtul 19 phou po.

po

, .20

.,-

stobs kyi<l sugs dan Idan par 'gyur TO

1)

2)

P: dge snen.

5)N: sog eig.

of gun no..

3)

N: gail dag gi.

6)p: btab

g-yo[5 -phun sum

dan

tsh on vo ehe chen

II
l, )

d.

P,D: bung

7)p: bar.

1H1..

I gzugs phun sum

te

GYU1'

L: gzan ins teo.n

8)p: pad rna.

9)p:

10)p: rnnn"" 1 a. 11)N : b l' d ZHS. 12) P, N ,L: bs[';yur. 13) P,N:
sa 10.. 1 ,)p: mjoc1. 15)N: bad. 16)N: lnad. :17)p: 'byor ba'i. 18)N:
19)
20)
.
dpa' pa.
N,L: brtul.
N,L: tshan po chen 1)0'~.
tshon po. (?).

L ... '....,

a)L : gnas 1 a.

bdag

(3i.

e)L: eig.

f)N: udds dag.

In. i)Nr
, J: 'bl
rCZllS.

TIIOInG

L)

b)N , L : b s 1 ab pa ' ~. gnas.

p)p :dpa' bo.

g)N,L: add l<yi rgyal po.

;j)PNll
" J : )sL'Yur.

m) P : bk 0 d par.

P,N,D,L: (lu rna d ag.

c) P,D: gan. d ag gi.

Jd PD
, ,[,:

n ) l' ,l':
"1

d) P,N,D,L:

h)P,N,D,L:

1
s\..on. p11'o.g.

0) I ,:

] a.
SEI ..

.t
OlUl'S

tsho/,!,s.

q)N ,1: stobs Icyis.

bud flled gan gis de bzin ~egs po. de' i mtshan thos sin bzun ba

Cl2J

cle'i bud med kyi rul0s po de tha maayj.n 1)ar ses par bya'o

II

a)D: tha rna pa.

Cl3J

de nas beom Idan 'das la 'jOJll dpal gzon nur gyur pas 'di skad

ces gsol to

I I beom Idan 'das slac1 ma'i tshe

mdo 'di 'chan ba dan

yan dag par ston pa dan

dan

klog pa dan

byug pa dan

yi gel' 'dri ba dan

gdugs dan

.
ky~
' b u ' am
pa , ~.2 d a d po. ' ~. 3r~gs

slad ma'i dus na / gan dag

don

'chad], po.

glegs bam 11. bris te me tog dan

ba dan

gzan dag la rf!Ya eher

b
yi ger 'dril stsol ba

bdug pa

dan

spos dane

phren

rgyal mtshan rnams kyis bkur sti bgyid

r~gs

ky~
' b u mo d e d ag 1 a bd ag gis
. b com

Idan 'das de bZin gSegs pa sman gyi bla bai ~u rya'i 'od de'i mtshan rnam
po. sna tshogs

II

(1)

su bsgrug

par

bgyi '0

kyi mtshan rna lam du fie bar bsgrag

II

par bgyi '0

gos 7 rnams kyis dkris te phyogs gtsan mar bzag

(1,l185

pa

..e

tho. no. rna

lUIlI

9 'P'Yur ro I I

sans reYas

I I tRhon sna Ina pa'i

na

gan

del' rgyn.l po chen po bZi 'J<hor dmi bcll.~ po. dan

khrig brgya ston gzan yan meh-L bar

du yan

gan

na mdo sde 'di

1ha bye bn. khrag

dag beom 1dan 'dns de

93
i

bZin gsegs pa smnn pyi bla

btii.

:1ii

eY i soon lam gyi khyad par rgyas pa'i

lags par 'gum par rni 'gyur

rya'i 'odlO,j de'i. mtshan dan

k

snon

mdo 'di 'l1zin pn Lie nag Lius mil

sus kyan mdarls 'phroc; pal' rni nus te / phrof,fl

II

na yan slal.' 'phrop;ll,L par 'gyur 1'0

2 ) 1\T..
bkur s t~-'-.
1- b L-V-'DV'
.
ba'i; L: bkur stir bgyi pa'i.
3)N , L : om~'t d a d pa~.
,.
11)N : t S10gsU.
1
5)p : b a1'. 6) P: lna
. na pl-. ('"I)
..
. 7)
8)
.
9)
10 )
N,P: tshon instead of gos.
P: 'dn.
P: pal'.
N: 'od 'od.

U L '.

n) P:

' ch an'.

'phrogs.
a)N : om. t s s 1"
aa. rna , ~. tshe.

b) L:

dri. c) P ,D: omit spos dan.

'"
He b flr a.nd read s bsgrags; N;

d)N , L : b sgrags. e)L : ,an.

.
f)p.~: om't S
'"
h)N ,L
'
sgrag. g)p : gzag.
: '~nsel't d
e dan.
'))N,L: inflert lWi 1'pyal -po.

n4J

iD:
)onnts
.
sman

k)p: l!.VOS p[\..

L)P,N:

bcom ldan 'das kyis bka' stsal pa /

Ji skad smras pal,a bzin no

II

. bla.

f!:Y~

'phroes; n,L: phl'or;s.

',irun clpal I de de bZin /

';jam dpal dad pa'i rigs kyi bu 'am / rigs

kyi bu mo gan (lag de bZin gsegs pa de 1a mchod pa byed pa de dag gis de

b
C
bZin gsegs pa de'i sku gzugs bya

ihn zagbdun du 2,d)'Phags pa'i yan

lag brgyad(2,d dail ldan pa'i bsnen gnas la fie bar gnas par bya 3 ,e
khaf zas gtsait rna bza,g zin lu..s legs par

II

4 bkrus te I gos bZru1 po dri

rna

6 bkram pa /

med pa5 bgo zin phyogs gts.an marh me tog sna tshogs sil ma
i 1)uUP;S
..:l
7, j pa
spos nna t s h ogs k Y1S
]. ep;c
sna t s h ogs 1CY1.S

drui

sems dan

btait

sgra dan

sil srion dan

8(:,:1

S(1c n

;'11'

p;nol1

Snoms kyi sems dan

I]
[';C 1l{lP

..:l.
11M

Hlc<111n't

nellln

UClllii

rnnarn pa'i sems au

1'!Yll1 rrr t S 1Hm

lO

dru~1

bymm::; pf.t'i

bya

rol mo'i

de'i srlOn gyi SInon lam yaiJ. yid la bya zin

I/l,IUI
'

, <"It yon. b !I tr.m nnogrm

. b saInS l? pn t1I.UI.

de thams cad yons S"\'l rdzogs par13 'gyur te

ni tshe ril1 por 'g:rur ro

/1

lons spyod 'byor par 15 , r

'gyur ro

ntL nil,sheL!,8

don'

glu dbyru1s blan zin de bZin eftegs pa.'i slm gzugs

de 111 bskor bar bYf1 stell,m

me10

l'flR

b rpyon 8 ,k "[1a , 1.. sa P'1YOt7fJ

,
1 . rna me d
su9 (r1.
pa' 1.. nems

pa~

rno(1; pn mell pn.':i.

gal te lons spyod

16 l!huil tiusrf1ed pur

II

DIIlOIl

P11 '1

b oWIl

gal te tshe rin bar

q

1)/111

14 SIllOn na

dan ldon par smon na ni

gal te dbun phyuB dmi. ldilll par smon

'g}'Ul'

1'0

II

gul te bu 'dod

IlLt

17 bu

ni'

94

med par 'gyur ro / / gan dag sdiB; pa can gyi rmi lam rrnis sam / Ean du
t nan pa mthon. nam
. t
bya kh va +"a d an.18, s / I as
u

brgya

gnflS gan du bkra mi

sis

pa

dag gnas par gyur pa la / gail dag bcom IJan 'dac; de bzin gscgs pa

small f!::Il. bla b a1. du- rya "

i v
od de If!. mchod pa maIn pa. sna tshogs kyis
bkur st.i byed na rrn:i. lam nan pa drui. ;' Itas naIl 1>(1, dan / bkra 1I1i sis pa'i
dri.os po thams cad mthon bar rni 'gyur ro / / gail dag mes 'ji g-..; pa dan /
elms ',jigs pa doil / 19)mtshon gyis 'jIgs pa dan / dug gis 'jigs pa dan(19
g-yan. sas 20, j.19s pa

~lan

..:l

gl
.
dan / sen ges
. an. po ch eW g t um pos ' j1.gs-pa

'jigs p8. dail / stag gis 'ji gs pa dc1. ,I dom dan / (ired dail / sbrul gdug
l . / s
b ruJ
pas 'j.19s pa (an
. d fin.21 ,x

'Jigs pH de dag gil:]

thruns cad las

ue:

b~in

/ s d1.['; pa d an. .I 1'\[IJ1.up;

1 .]
b l'pyay pac; 22

gsegs 1>(1. de "La rnchod pa byl1S un 'jir.s pa

YOllS su thar bar 'gyur

1'0

gltIl dag phn roJ gyi umug

tshogs l(yis 'jigs pa dail / rkun pos 'jigs pa dan / chom poc 'jic:s J:>a fle
u.u
da ~ ~s ky~~23
..,

Er-

de b'z1.n'
d 1 a me h 0 d
ba' 0 /'I
gs e gs pac
pay

"phap.;s pa i lam 1ml 1a(\ brf:'Yad; L: , p h Clr.S pa ,.1. 1 am

3)
11)
5)
yan lag brgyad; cf. Skt. [14] n.l0.
N ,L: bya '0.
P: bar.
P: ba.
b)
.
7)
8)
9)
10 )
N: bS11 rna.
P,N ,L: bdug.
N: rgyan.
N: phyogsu.
N: semsu.
1) P: ba.

2 ) ( 2N .

11 )P: bskor bar byas te; D: bskor Lia byas te; L: bskor ba bya ste.
12)p.. bsam. J.3) N: bar. 14) N,L: por. 15) P: bar. 16) N,L: tsh1.gs.
.
17)D:

'dod na na nl..

18)N: bya khva dan; IJ: bya khva da

invert the order: dug gis ... mtshon gyis.

sbrul

dan.

22)p: bas; L: pa'l..

d)N:

'phags pa'i lam yan lag brgyad.

.1a.

f)L: omits kha.

pa.

k)N: rgyan.

o)N: ston na.

clan.

u)P,D: brgyad.

omit sbrul dan.

b)p: omits sku.

21)N: omits

c)P,N,D,L: byas teo

e)N: omits ['}las par; L: gnas pa bya

h)p: rna.

i)N: l(yi.

j)p: gdugs; N: bdug

m)N,D,L: bskor ba bya ste.

P)P,D: insert dan; N: bsams pa.

S)P,N,D,L: khva
nam.

L)p: gtari..

20)N: g-yans sas.

19)(19 N ,L:

23)N: de dag gi yan; L: de dag gis yail.

a)N,L: af'ter pa insert de de.

g)N: za.

uan.

n)p: omits sde.

q)N: spyad.

r)D,r.: bar.

t)p: Itas nan mthon ba 'am; N,D,L: Itus nun mthon

v)N,L: insert kyi rgyal po.

yP,D.
) . brgy(1,d.

zP:)OIDl
t s 1 as.

w)N: ches.

x)P,N,D,L:

I.

~5

'jA.m ural gzan yru1 rlu.d oa'i 1':i!'~ kid. Inl 'nTI / :l'i[ts 1.yj b'111J)

[l,)J

Gmi. dA.13 ji !Jl';i d 'tsllO 'i. bar au Cllwn mchog

Lba gzW1 mi
VH dan
r~hllb

ll

S0IDS Llpa'i srlom Pt"\. bf:llal) pa

lchyim gy-i gnas nas bynn bn'i.

JJia

e;zi

':1QZ:I.n
.

no d ag 3,h

l'
po. (all

fIr; dag,':=

...

'gro

~lEtl1 .I

[)0

"

. .

(,ag

\.I.ZH.

ISM <lag b::rar

(la.g 'ely,h! po. drill .'

dgc sJ.on Jrli..t f';8.!1 Ll11g bs~.al) pa 'i ~z;i. Ina b)'(lya

.. ..
1l;.'
.
. 1 ,. , J "\. .
gan d ag Jt
ai' yons
su ,
02.11n
Hl J. I)SaLJ

iclom pa ds daf'; gi nan nos bslab 1)(1.' i p;ii

trylll' l:c / nail

'cl:dn p;".

gzJ. 1Jzi brr.yQ pc'

J.

"

enol. 'dzin ci.>1

dgc slon r,aii dog o.918b p".i'i gzi. g fiLS ht(!.,p.

dan /

JA.g 'dzi.n pa

lJ(.!ll 1)0

b(;u
,.

1~.S1.Alr. It.. sl:~rabs

., . c .i.tlCl.
.. '
YElll "h.slab pn.'i gz"!.

'clzin l)a clan / gall \lag

.'Sal} (Jag bslo.1:l pa ':i.

r~8il .'fan

l'm1 bE,

fian son gis 'jigs skrap; ra enn

zj f,

ilams pel),

12S"

dD[~:)cOHl.l<1o..n

bZ1.11 r;scgs pn ::.nlfUl. pyi bla bal. (.lli t'ya'i rod de 1n wc:hod

'c1m; de
k

rno.in pl'l.

J)Q

pa.l"

[;shogs byed no.. / dE: do.[lla 11Dn son gsum [!;yi tHing bsnal med pa.r.
byu

'0

buel med giJn .La la

1JU

bt.s a' ba' i dus no, stiul,; 1)Sna1

Ul'ag po mi bzad pa 111yon bo c1es

b10. bai dli l'ya'i 'od
bu yail yan lag yons

I,

nllS VH

/ beom Idell 'das C:ie bZin esegs 1,>a small g-{i

de 1a mchod na
tshEUl bar

S1.1

lila.

snn

de myur du yonS

3U

:- n
thar bar 'gyur)' .

......

btSD.' ZJ.n (;szugS bzaYl ba dal\

Indzes pa

6
don ! blta na sdug pa dan / llb 8.!1 po l'no bn. dan / bl0 dan 1da1l pa clan I
nad med cin g1100 1)8., fhni bar 'gyur ro P

de III mi

lOa

yin pas mcians tphl'og<l

par rai nus so /

J )
. N: slcyabs u.

'/\,{uro; L:

~)

- P:

'bYU1~1

G)p:

'(WU1' 1'0.

t")

.' N:

3) N: de CtU[;.

po' i .

IttL.

a)N,D,L: omit Ukon mc1wg.

b)N,L: omit dag.

c)N: bzi.

d)N:

olllit~

.
dem.

e ) N: omits dag. 1') N" : 111Ser t s t d ~. a ft e1' po. g) N. 'b "z;... . h ) N', Olill' ts
1
'.
t
1 or"z~g
. I as. ,j ) 1.~,:
L '1.nse1''t "
' a io.l'
r
<lag. i ) P : nan lns,euc
(1011
(',er gro. 1: ) N ,J:
L) N: ornJts
.
.
10) N,:
L add kyj rrora.l)().
)
n )1'J: , [..yur 1'0.
nmii; rnam po..
dag.

o)N: tzhail oa.

(16J

P)P,L:

r;yj

chcs smn

te.

q)D:

'phrof,s.

de nas beom ldan 'das kyin tshe dWl 1dan pa

stnal pa / kun dga' bo

smnn

'mut

bIn. bai

?U

gan

gi phyir

naJ ,a

kUJl'

dga' bo :La bkG.'

bcom Idan 'dus d.e hzin gser,s pa

rya'i 'odo de'i yon tan brjod par khyod dad dnm yid

yoii na ]{hyod suns

Tlf,.yns

]~y i spyoJ yul

'lUU t; 1110

'di In yid gnis

96

nam "/ som fii 'am

daiJ d

the tshom

II

dail

de skad ces bka' s tsal pa

btsun pa bcom ldan 'das bclag 3 de bzin gsegs pas [';Suns pa'i

chos rnams Ia yid gnis sam

II

ia ba men drun

de nas bcom ldan 'das la tshe dail loan pa kun c1ka' bos 'di sknd

ces gsol to

so

som Iii 'am

de ci'i slad du ze na

the tShom11,e 'tshnl ba lUa. mchis

de bzin gsegs pa rnarns la sku dan

gsun

thugs kyi kun tu spyod pa yons su ma dag pa mi mila' ba'i slad du' 0

'di ltar rdztl 'phrul che ",

zJ.n, I 'di ltar

bcom ldan 'das gdugs dan dguil zla f

rnthu che ba5 'di gnis ni dog sa la ltuil yan gda' g

ni gnas nas 'pho yari. eda 'i

ri'i rgyal po ri rab

"
sans rgyas mams kyi 7 bka' ni gzan
h

nu nli

'gym' lags so

/1

btsun pa beom Idan 'dus de lta

dad pa' i dbrui.

1)0

dan bral ba dag mchis te I sans rgyas rnams kyii saris

rgyas kyi spyod yul 'di thos nas

de bZin gSegs pa deli mtshan 'di
tan

dan I

spon bas

phsn yon du 'gyur

1'0

II

lass kyis kyrui. sems

Cutl

de dag 'di snam du sems par' gyur te

8 dran pEl. tsam gyis ji ltar sin tu yon

snam nas de clag mi dad cin :,rid mi ches te

yun rin por gnod pc dan

par ltUli.mbar 'gyur

mi sman pa dan

mi bde ba clail

beom Idan 'das l<:yis bka,n stsal pa

9 I

log

kun dga'

10 0
bo de bzin gSegs pa de'i mtshan su'i rna lam du erag , par gyur pa de
nan 'gro nan son du 'gro baT 'gyur ba ni gnas med de
l?

no -

II

kun dga' bo sans rgyas rnams kyi

yid ches par elk a , ba 'or

II

11

go skabs ma yin

sans l'gyas kyi spyod yul

II

by811 chub sems

dpa' sems dpa' chen po skye ba gcig gis thogs pa rnams ma gtogs

ni

kun dga' bo khyod13 dad cin yid ches pa gan

yin pa de nj, de bzin gsegs pa'i mthu yin par blta'o

nit nan thos dan

ran sans rgyas thrums cad

14

kyi sa rna yin no

dga' bo mir 'gyur ba15 rried pa ni riled par dka'ou

dad cir'l gus pa yail med par dka'o

II

II

II

par 'di
kun

dkon mchog gsum la

de bzin [5Segs pa de'i mtshon thos

16 yarl. med par sin tu dka'o I I kun dga' bo bcom ldan 'das de bZin gsegs
v
po. sman gyi bla bai du rya'i 'od deli byail chub sems dpa'i spyod po. ni 17

pa

18 II thabs la19 IDkhas pa yail tshad med do 18 II smon lam gyi

18 II na 20 ,w de bzin ~segs pa de'i
khyad pnr rp,ras pn yon tshnd med do

tshad med do

byaJi chub sems dpa'i spyod pa bskal pa' am

bskal

21

pa las lhag par rgya

97
cher yan dag par bsad par 'do~ kyari bskal pa zad par 'gyur gyi / beom Idan
'das de bZin gsegs pa sman gyi bla bai

9u

rya' i

! od x de! i snon pyi smon

lam gyi khyad par rgyas pa'i mtha' rtogs par ni 22,y mi

l)N: omits na.

3)

L: yid rna ehes sin.

13)N: khyed.

ro / /
4)

P,N: tsom.
N: de dae; instead ofbdag.
N: tsom.
~()rJ: kyl.S.
'
8)p : mtsh an n1.
.
n)
.
6)L: g d a y1.
:/ N: Yl.. d ehes
'

omits btl.

sin;

2)

'g.YU:t"

10)N,L: grags.

11)U: me de(?).

12)N: yino.

14)N: has rnams kyi in plaee of tbams ead kyi.

15)N:

inserts ni ai'ter bfl. and omits it after the follovring rued pa. 16)p: thos
1 7)
.
18 )
19 )
20 )
par.
D: yan.
N: medo. .
D: omits lao
P: de in plaee of na.
?l)p : ska1. 22)N : om).'t s n~.
.
a)p: de instead of na.
d)

b)1' ,N ,D ,I,: add kyi r[ryal po.

P,N,D,L: omit de sltad ees bka' stsal -pa dan.

e)

c) I: zlab.

P: tsom.

f
'.
'N,L: fll.

rna

dan zla ba instead of gdugs dan dgun zla. g)p: gda'i. h)N,L: de ltar.
i)p : kyl.s.
'
j)p , D : t h os na. k) P: gyur. L) P: bu. m) N,L: rnam par Itun.
instead of log par ltuil.

n)p: 'ka'.

o)N,L: grags.

have only sans rgyas rnams kyi spyod yul.

t)N : nl.. oml.' t teu..
'

u)p : dk'
a b O.

x)P,D,L: aeld kyi rgyal po.

Cl7J

p)P: kyis.

r)N,L: dka'o.

v)N ,L: a dd k'

.. yl.

s)N: btogs.
w)r : de'f or na.
.

al po.

r~r

Y)P,D: omit ni; N: rtog for rtogs.

yan deli tshe 'khor deli nan nas byan ehub sems dpa' sems dpa'
1 a

ehen po skyabs'

grol zes bya ba stan las lans te / bla gos phrag pa

geig tu gzar nas pus mo g-yas pa'i Iha na sa la btsugs te

ga la ba de

q)N,D,L:

/ beom Idan 'das

logs su thaI mo sbyar ba btud nas / beom Idan idas la 'di

skad ees gsol to / / bstun 11a beom Idan 'das slad mali tshe / slad mali
dus na / sems can bro nad sna tshogs kyis

yons

f,U

gzir tc / yun rin po'i

..... d / bk res pa d
1. us k''''
b ro na d k. Yl.S
yl. sa b aSSl.n
an s k om pas gre b a d
an / me h u
ni skams 3 / 'gum pa la ni mnon
snag gi gf'1en mtsho.ms nu

du phyogs / mdza' bses

dan / ne du dan

4 ba rnams kyis ni bskor / phyogs rnams n1 mun par

mthon / gsin rje'i mi rnruns kyis ni

drans 5 te / deli Ius 'di na f'1o.1 y(J.n

rnaIn par ses pa ehos kyi rgyal po gsin rje'i mdun du khrid ein / mi de
' 6 d es
dan Ihanh cig skyes pa , i Iha slad bz.i!!.i n 'b ran b a gan 1 ags pa d
es nl.

dge ba dail i / mi dge ba

bgyis pa de

thrums ead legs par yi ger 7 bris nas

ehos kyi rgynl po gain rjc In phul bn dnn / ehos kyi rr,yal po gsin rjes
de Ia dris sin brtags L nas dge ba'am / mi dge ba ji Itar

bgyis pa de bzin

98

dll bsgo bn las ,n / gail

da~

nad pa de'i don du bcom Uan 'das dt' bZin

o
[Begs pa sman gyi bla hai ,:u rya'i 'od de la skyabs su9 mchi p zin 'di
'Lira bn'i :.byor bas mchod pa bgyid

lO

,q na / de'i rnam par Bes pa slar

lrtog dil rmi l[un rmb pa bZin du bdo.~ ?lid kyis l l ,r 'tshal ba'i gnas der

t e 12 /
.
,
1
mcns
ynn
na.
m, gdu[3n bdun I y:U1. na ni gdup;s flL fln
rtsa gcig / yaiJ.
13

nu ni r;dl1gs sum cu

rtsa Ina / yuil nfl. ni gdul:s bZi 1;cu ltSo. dgu la /

de 'j rno.m par Bes pu sIal' l(log (!in dl'~ pa riled la / des dge 1 a dan /
m:i dge ba'i laG kyi rnnm par sroin pa boag fiid kyi lTnon sum du 'grul' te t

Sl'O~

Si.

~lad

du J'an / sni..g :i.lu'l. 18s mi bl'y"l J do

vnd Pll.'.t rigs lWi

par brY:i

'0

'WI

I/

d,~

lta 1 ae:s pas 15

l'i~~ kyi btl tr.O..l (11~ biin [',s"p;s po. .1e la mchod

/ /

1 ') N : b s k yab .
1
drau.s.

hll

14

~ )p

~.ue1.

3 ) N : b SKaTru",.

M
,l'I, ... :

6)N : om' t s des m.

.

10)L : b /'All.. 11)N , L : ky~

' .
15)
bgyido.
H,L: bns.

7)N ,J:
I
YJ..

~2)'T\j,:
L

gc 1 n.

mc h
l. 's".1".

/I ) 'T
.~:

dU ".or nu.
.

O)p : ' 1
1 ..

5 ) p '.

9)N : s k y:.J.b su.

~:?)l)" . .,,''''

uu

bcu.

14)N"

b)N,T,.. P,t'I\JI~ te. u) P,N,D,L: l.nsert

.
Ius o.fter kyis.
e\.
1')
.)
n: bas ba cin.
'P: snon for mnon.
N: 'dza' ~es.
~ P: ni omitted.
h)
i)
.)
P: Idan for Ihan.
P,N,D,L: c1tSe ba'al':. J N,D,L: mi dge b'1.'i las.
a) N: lH;]{yo.b.

u)

k)N,L" l.nsert
.
dug.

L) P: rtl1[3s.

n) P, N ,D,L: lao

m ): pJl.
' Ita1l.

o)p ,N,D, L :

insert kyi l'gya] po. P)N: 'chi.; D: m\!his. <1)p: bgyb; N,L: bgyi.
l' )
s)
t) H:' LJ;\'Ul' 1'1').
N, fJ: kyi.
D, L: de 1.0. fo l' dt!.

L181

Lie !las tshp dan Idan -pu imn dgo.' bos / byan chub serns dpa'

1 a
~
ni-:yabs ' gro] la 'dj skat1 ces Slltras so / rigs kyi uu / bcom Idan 'das

rle bZin

g6e~

-pa sman gyi bla bai du ryu'i 'od

1 a

bya / byan chub serns dpa' skYl1.bs'

de la / ji Itar mchod par

grol pyi:..i smras pa / btsUl. 'pa kuu dga'

bo I3wi c1ag nad (.;hcn po In:. yons S11 thar bur 'dod pll de do.p; gis no.d po. de'i
don du 3 / 11) ili n ndun mtshan bdun d. du yn.u lag brgyad dan Idon pa'i gso sbyon

r.i sclom pa blail e bar byn'o / dge slon gi dge 'elun 10.

ZM

don / sknm rnams

don. / yo byad throns cad kyis ci nus su mchod ]la dan rim e;ro byaio / rlin Ian
gsum mtshflIl lan 17,Sum illl (4 / beom 1 dM 'elas de b7.i n r;r.cr-;n pn small {Jyi 1)1n
bai.

~u ryn'i

'Od

de'i mtshon yio la bya'o / melo 'di Ion b7.i beu rtsa dp;u

99
gdon par by-a '0 / zag bzi bcu rtsa dgur mal' me bud par by FI. '0 / sku gzugs
baun bya '0 / sku gzugs l'e re'i spyan snar yan mal' me bdun bdun gZl1fj5,(!
go

mar me re re'i tshad

kyen s:i.n 6

rta'i 'phan 10 tsam du byas tch

ci nus kyAil zag b2.i beu rtsa dgur mal' me mi zad par bya'o / tshon sna
lilO. pa'i

1)

7 ba

II

dun bzi. bcu rtsa agn la.c; 1hag par bya'o

2)

N: bskyab.

1\ ) ( I,

3)p: nad chen po deli don duo

N: smraso.

Nand T. omit the passage bee;i.lillin,;, tUn bdun mtshan b(ll.lU du

rim gro bya'o.

TIoth

Mel ending

After ... uad pa deli don duN has [lin 1an gsum mt'shan

Ian gsum du which is what P and D have inunediate1y followine the passage
omitted in N.
lldun mtshan

L~ On

lU~l

bdundu.

Il)N: bskyab.

mts1um Inn bdun.

C; ) P , N , D , 1. :

[19J

1) z. ag .

the other hand, following rim gro bya'o has fUn Inll

sen.

6) D:

5) N: bzag.

7)p: 111!L' 1.

r:).,. : pa.

b)I::> , N , D ,J:
I
ky~
' rr;ra1 po.

d).)
1 :

n.p"N,D,L
'
: '1l1sert !
cyl.

e)p]
. : .. en f or b1
an.
h)
P ,N: bya s te .

ul.l1

b~(J,un

" 1-10.
Tr.ryb.J.

btsun pa kun dga' bo gzan yait 1"I?Yal :po rgyal rigs sp'J-i bo nat;

dbuil bsku:r ba rna.ms In ,I ne.d lwi

pha 1'01 E!Yi dmaB t.shogs kyj,

r1un dan char gy1 gnod pa 'run

gnod po.

'tull /

lIW.'l

rg:'{u skuI' &yi good po. 'am /

BOod pa 'am I dus ma yin pa'i

than pa'i gnod pn ynil run ste

liaIl / uad 'go bo. dCln / 'khrug va zigne bar gnus par gyur no.
1&yll.1 1'1 gs s pyi bo nas dbun bskm.'ba cleG
511

.I

good pa 'run / roil [,;i cll11ug tshogs sam

Gza' z1a bali good pa 'am / gza' fi:i.

.
pu'i sems

1 an

:>(.

anod pa

rgyal po

sems canhhams cad. Ill. bya1l1l3

3 bya / btson u clu bzun btl.h rnams g t an. b (\.1" 5 ,b bya ~.

.
.
Zl.l1 gon

;';11108 po. bzin du bcom 1c1an 'dns de bzin legs pn smOll gyi bIn bai

eL.l

c:lu ryo. 'i

e
'0(1 c de 1ad
de lta bur mehod
pH byl
us no.
rgra1 po rgral rigs spyi bo nas
dba.n bsk.ur btl <'Ie'i dge bali rtsa ba de del;
pfl6 smon t':fi b]a bni

au

r,Yo.':i. 'od

beom 1dan 'dus de bZin Bsegs

(1e'j. 511011 pyi I1mon lam

(!'Yi

l<hyad 1mI'

gyiS"{ yul bde ba dan / 10 leg5l, par 'g'fl.u / rlun dan char dus su
h
8
lo tog 'grub par '/?'Yur / yu1 de nn. gnns 'Pa'i sems

CM

i
uad med pa dun / bde ba dan? / mehoB tu dgo.' bn man bnr

ld.wl

zin

thwns cad kyuil

'l-Wur

TO /

yu1

der l!,I1oel f\by1.n Ciru\ / flri n 1)0 dnn / 'hymi 'Po dnn / $ n ?n. mn runs llflS scmn
can morns In gtoc,1 bar lIIi 'pyu,

1"0 /

1tUB

non

k
pn thtUflB cuel mtholl bur mi

y.

100

/.?YurL
mdog

/ rgral po re:ral l,'igs 'sl?yi bo nns dbm; bskur bn (Ie'i tshe dan /

TO

dan I

stabs dan

1.) P :,.1
n 1 ky'~s

inse~ts

dan lO I

bll1~.

2)N
'
ky~s.
'
: tsnags

8)N,L~"gyur

bde ba dail.

b)

P: brtson.

<l)N: d,e la

~mittec1.

dus du suo

3) N: semsu.

6)N: omits de bzin gSegs po..

N: btail bar.

e)p,D: par.

c)

I: ) p : gzun. b a.

-n L : between

roris and yul

9}N: omits bde ba dan (is L n.7 a

1'0.

false correction of thil:i:omission 1).

a)

dbail phyug rnarns milan !lor 'phel

IJ

bar 'gyur ro

S)P,N: btan'

nnd mea pn

lO)N: omits nad med pa dan.

P,l'l,D,L: insert kyi rgyal po.

r)p,N,n,L: insert kyi rIVal po.

h)N,fJ: 10 thog . . UN: 1111111 par.

,1)1,: b'tse.

g)p:

k)p: omits pa.

'rorut.

l.)p:

de nns tshe dan 1don pa kun dga' b,1S byan chul) sems dpa'

C20J

1 a
sky,abs ' gro1 10. 'di skad ces smras so / rigs kyi bu .1i Itar na tshe
yons su zad nns
gyis c smras pa

pnr

yan man par skye

a
bynil ;;hub sems dpa' sky-abs . grol

btsun pa kun dga' bo qP,s rna yin pal' 'chi ba dgu yod

l~egs

khyod kyis de bZin

liD. Ius d

InU

thoz

!~a.rn

/ de'i phyir / snags

2
dan sman gyi sbyor ba. l'nurns lJstan toe II sems can nad kyis btab 1a3 , i' I
de nad tshabs mi ches

na sman pa sman ma yin pa5 byed pa yaii yod de

yan

'chi ba

dan

po '0

1/

tI~,,I,

gill; \lng hn, t:mi 1):1[-'; mOll

7

/J

dag mes tshig ste

/1

~ru1 dag sen ge dWl

khro bo 'i

nan

du chud de

'chi ba'i dus byeo pa '0

I
m

gan

1/

II

dus ma yin par 'chi

dus rna yin pm: 'chi ba drug pa

stag~-=iwa dail

sbru1 dan / gcan gzan '

'chi ba'o / dus rna yin par 'chi ba bdun pa ni /

gail dag ri khan nas g-yan du lhun ba'o

ni /

dus me. yin pur 'chi be. gsum pa

dus rna yin pal" 'chi ba bzi 'pa ni /

be. lila pa ni / gwi dag chus 'chi ba'ok

ni

ni dus ma'yin par,

lH\g met) ptU' glltl!.l plU'l de llnH lit lUi m:1

yin pa dag gis mdwls '})hl,'PS' pa '0

earl

J ',:1

g
h
dus rna yin par 'chi ba e;1115 pa ni I t;wl'Uag rroral

pa'i chad ~n.s 'chi ba'i dus byeo pn '0

rri

kyoo sliian dUll rim gro byed pn. llnn rot 1da.'1 nam

d~.g dug dan / byad

/I

dus ma yin par 'chi ba brgyad pa

dan / ro lans kyi sbyor bas gsod palo

1/

dus

mn yin pt\!' 'chi bu dgu pu ni / gon dug zos dWl skarn mn riled nas bkl-eS pu

101

dan

1/ mdor na 'di dag ni / de

skorn pas flen te 'chi bali dus'byed pa.'o

,bzin gef.lJ3 pas dus

IDa

I!).

~)L:

2)p: sbyor bar. 3)N,L: btab pa lao

6)
.
7)
~" 8)
P: mlS.
N: 'J:lhreg'~\
P,N ,L: gcan zan.

l)N: bskyab.
yin par.

a)

N:i,\bskyab.
f)N ,L: bt:1...
aLi pa 1 a.

b)

c).

j)N: teo

n)p: 1'i (ka'?).

d)

gf1.

g)N : gfl'lS pn om1' t te.

.. d

m)N: omits de.

chas. 5}N:

e)
N: la.
L: bstao teo
h) P ,N ,D,L:. d ag om1. tted. i )N"

N,~

P: zad pa nas.

" omits' bag med de; L: bag med dam.

zr.n.

bzan yan. dus

/1

ma yin par 'chi ba ni grans med dpag tu meddo

rl
/i

yin par 'chi bachen por bstan pa' .ste

k)N: 'chi'o.

L)P,N,L: gcan

o)P,D: byad stems for byad.

(l

[21]

de nas 'khor del'gnod st)yin gri sde dpon chen po bcu @lis 'dus

[1Yur te

&lod sbyin ('Yi sde dpon chen po ji 'jir;sa dail

sde dpon chen po :t'do rje

good sbyin @Yi

dM / good sbyin gri sde dpon chen po' rf!:{an 2

'ddn dan / good sbyillc gyi sde dpon chen 1>0 gza' 'ddo dan / good sbyj.n
gyi sde dpon chen porluri dan / good sbyin gyi sde dpon chen po gnas bcas
dan

b
fIlod sbyin r;.yi sde dpen chen po dban 'dzin dan / gnod sbyon gri sde

dpon Chcl':l po btun

dan / good sbyin grJ sde d.pon chen, po smra. 'dzin

good sbyin gyi sde dpon chen po bsam 'dzin dail / gnod sbyin ~i sde

dan

'~zin c

dpon chen po g-yo ba 'dzin dan.

good sbyin gyi sde dpon chen po rdzogs

byed de / gnod sbyin l!i sde dpon chen po bcu gflis po de dag go / / gnod
sbyin f!Yi sde

dpon~hen

'bum yod pe. ste

II

gs01 to

po re re 1a

g-yog
~com

de dag gis tshig gcig tu

dSMS rgyas kyi mthus bdag cag gis

~egs pn sman gyi bla bai ~u rya' i

yaiJ.

yail.

gn~d

sbyin bdun 'bum bdun

Idan 'das 1a 'di sknd ces

bcom Idan 'dns de bzin

e
''''''.
'od de'i Intshan thos te / bdag cag.1a

4 nan 'gror mchi f ba'i 'jigs pa 'byuil bar mi 'gyur ro / des na5 bdag

cag lhan cig tu mthun ,g par ji srid 'tsho'i bar du / sans j'rgyas 1a sky-abs
sU.m'~hi '0 / chos 1a skyabs su mc~i '0
ri"

dge 'dWl 1a skyabs sumchi '0 / /

'\',

sems can thams cad kyi don dan

bgyi '0

I ~m~

bye brag tu ni gron nom

pa'i

~as

bin

~e~

pa dan

~u

bde bali s1OO. du spro bar

gron khyer ram / gron rdal lam / dgon

gaD na mdo sde 'dt spy-od pa dan

pa sman gyi bla bAi

gailna7 ,h bcom ldon 'das de

i
rya'i 'od de'i mtshan 'chan ba dan /

102
mchod pa dan / rim gro bgrid pa'i sems can de dag 1a bdag cag gis J

Iyons
' su bskyan.m bar bf!3i / gnod pa throns cad las

b srun.8,k b ar b f!3 i 1

I bsam po. thams cad yons su rdzoes par bgyi '0

yons su thlJ.,r ba.r b!?yi

de nas bCCffi ldan 'das kyis gnod sbyin gyi sde dpon chen po de dag la /
legs so ze.:. bya ba byin ten / gnod sbyin gyi sde t1pon chen po dag gan gi
phyir khyed

O
/

bcom ldan 'dlls de bzin gScgs pa sman {!S"i bla bai

P
'od de la byas pa gzo zin rjes su dran la

I sems can thams cad

9-u

rya'i

In.9 uhan

pn'i phyir zugs pa legs so lees so ,I

1).

3) . . ,
).,.
n. amt8 laoI f
N,L. an.
7 ) P : om1 t s na. 8 ) .j'~T : srun . 9) N : OlJl1. t s t hams cad.
?

D. r a rdze.

6 ) ~~1 '. ' th un.

2).

N. rgya.

a) P,D: ci 'jie;s; 1'1,1: omit ji 'jip:s.

'dzin.
f)p:

j)~1 :

d)N ,D,L: insert bcom ldan 'das.

b)D: dproi.

t.; )

N,L: de nas.

elL: omits btun

c)p ,D,L: insert kyi rgyal po.

'chi. g)p ,N: 'thWl. h)p: ami ts nn. i)p ,N ,D,L: Insert kyi r('Yal po.
bd ag gl.. S k)~
.
L)p_: b f!Y1. I O. m)N , L : bs k yab . n)p , D: gnan. s t e
11: srun.

for byin teo

[22J

O)P,N,D,L: khyod.

de nns tshe dan ldan

phrag pa gcig tu gzar nas

P)P,N,D,IJ: insert h-yi rgyal po.

Po. 1\.1.111

dga' be stan las lUl1s te

I bla

~s

pus mo g-yas pa'i lho. na sa la btsues te /

1
bcom ldan 'das ga 1n ba de logs su thal me sbyar ba btud nas / beam ldan

'das la 'di skad ces gsol to

II

bcom ldan 'das chos kyi rnam grans 'di'i

';l

min ci Jags / 'di ji ltar gzun~barbrori./bcomldal1 'das kyisbka' stsal

pa.

I kun dga' bo ,le'i phyir I chos kyi rnam grruis 'di ue bZ!n gsegs pa

sman gyi bla bal

au

rya'i.. 'ad kyi snon

l~j

smon lam t"Yi khyad po.r

r~as

pa

,
3 b ya bar
4zun
. 5 s~i g / byari chub sems dpa' lag na rdo rjes dam bcas pn
zes

?es 3 bya bar yan zun

siS / las kyi sgrib pa tharns cad rnam pur sbyon zio /

. su skon. ba. zes

~ 3 b yo. b ar yan zun.6~.
'
rp. ba thams c:ld yons
Sl.g / ella dsb
y1n

l~.i

sde dpon chen po bcu gi'[is kyis dam bcas pH. 7.es bya bar yail zun.

l)D: pa. 2 )N: bzun.

6)

zwis.
L: zuns.

[23]

3)U: ces.

beam ldon 'dns ky16

4)D: inserts yan.

sir; / /

'i)
- Xl: bZuO; T:

de skad ceo bka' stsal ntis /

g.zon nur gyur pn dan / byan chub serns dpa' de dag dan /

gsan

'.1run opal
ba pa 'i

103
bdag po lag na rdo rje dan / thmns ead dan ldan pa'i 'khor de dag dan /
Iha dan / mi dan / Iha rna yin dan / dri zar beas pa'i 'jig rten yi 3 rans
'te / beom Idan 'das kyis gsuns pa l.a nu'lon par bstod do / /
l)L : f!::I1. s .
[2l~)

2)N , L : gs an b a ,.1.

3)p :

'd

Y1

'phags pubeorn Idan 'das sman gyi blabai c;lu rya'i 'od kyl

snon gri smon lam gyi khyad par rgyas pa zes byu ba theg pa chen po'i
mdo rdzogs so / /

1a d
l'gya gar gjJ.. mkhan po dZJ.. na mi tra dan. .I du- na1,_
Sl
an'

, 2.
3
zu chen f!Y~ 10 tstsha ba bonde ye ses sde 1a sogs pas 4 )bsgyur

6
,
(l~ /
5
7
dn zus te
skad gsar ehad kyis kyan beos nos gtan la phab pa

l)p : d-ana.
sin 1)sgrur ha.

2)L : zus.
'
5)N,L: bead.

3)p: ban de; N: ban dhe.

6)N: sin.

4)(4 N :

zUS

7}D: gtan la la 'pa(?).

THE BHAISAJYAGURu-SGrRA

Aft)

THE

BuDDHISM OF GILGIT

*
TRANSLATION AND ~knES

"La phil,ol,ogie indienne,

(38 t

d~ja pav~e

a peine

aentena'l>re,

de dogmes"
l,t/ul \j

(1(.:

r.n, Vllllec

P01UWl.ll.

"OccasionaUy one is so J'asci;nated by etymoZogical (liscussions that one for-gets that I.oJO}dg
have not only an etymology but also a history
and that the Zatter- may often be mo~ impor-tant
for- the student of ReUgion. The question in
fact is: I.oJhat do cer-tain l.oJopds and ooncepts
mean to specific people at specific times ?"
R.J. Zwi Werblowsky.

105

1.

More Notes On and Towards a l-fethodo10gy.

Undoubtedly one of the major problems in the study of Indian Buddhism

is the fact that it confronts an enormous mass of primary sources - both

in Indian languages and in translations - without having any very reliable
means of arranging them in chronological sequences.

Out of this arises

the situation, by no means rare, that in modern studies of almost any

given topic textual sources which might in fact differ in age by hundreds
of years aud may never have been available at anyone time to anyone
individual or 'community' are drawn together and lIsed to establlnh some

thing called "the Buddhist" conception of 'purity', or 'The l-fahayana'

conception of 'salvation'.

'Conceptions' thus established are open to

at least one devastating critici.sm: they are complete abstractions with

no demonstrable connection with historical reality, with time or place.
Even if caution dictates that the 'results' of such studies be presented
as 'The, or even A Theravadin Conception of Purity', the critic may
legi timate1y ask wh"l:ch Theravaoin,s and where and when. And if passages
cited to establish the conception are taken from the five Nikayas, as
we now have them, that same cr:i.tic can justifiably ask for a demonstration
showing that the hypothetical holders of that conception could have had
access to

aZZ the sources cited.

'l11ere are a numher of ways of avoiding these questions or at least

ameliorating their impact - temporarily.

But, given the nature of our

sources, there are very few occasions when they can be confronted directly.
And it is jUHt hern, '1 think, that the dlscovl!ry of till! Gllglt nmnuHlrlpts
takes on its greatest significance.

TIlis discovery has in fact provided

us with a situation where we know perhaps for the first time that a certain
number of texts were all available at the same ti.me at the same place to
an actual community.

Thus, in the same way that this collection provides

n11 ideal situation for a (lefinite periodlzGtion of the grammar and language
of Mahayana sutra literature, so too it provides that same opportunity for
a definite periodizat!on of the ideas and practices which are generally

--

lumped together undel:' the almost meaningless abstraction 'Mahayana Buddhism

It

allows us the opportunity to see, to reconstruct what

lluddhism' could

or would hllve b(~(>n in the 5th-6th century in an actnal 'Indian' communi ty.

106

(It should be noted that the ex,,:..:i: c.ate of the Gilgit manuscripts has
yet to be deterndned.
and 'historical'.

There are two kinds of evidence, paleographic

The latter consists primarily of the names of several

kings which occur in the colophons of our manuscripts, one of which also
seems to occur in an inscription from Gi1git.

Historians have not yet

been able to settle the problems associated with these kings, although
the inscriptions from the Gi1git region prondsed by Fussman (JA 265 (1977)
39 n.59) ndght hopefully throw some light on these problems.

On the basis

of the available evidence the Gi1git collection - and by implication the

'community' - has been dated as either early 5th century, or 5th-6th
century, or 6th-7th century.
(1977) 202 n.37.

F~r

references see above p.4 and IIJ 19

I use the 5th-6th century for convenience only, without

accepting it as established.)
This 'reconstruction' of the 'Buddhism of Gilgit' in the 5th-6th
century on the basis of the literary sources

kno~n

to have been available

there could, of course, proceed in any number of ways.

But since any

attempted reconstruction would be, in effect, an attempt to discover what

the term 'Buddhism' could have or would have meant or included at that
time and that place, it would require that all presuppositions regnrding
what 'Buddhism' is be set aside.

This in turn would require that the

defining characteristics must come from the Gi1git sources themselves,

that the sources themselves must be allowed to say what was and what was
not 'Buddhism', or what was and what was not significant.
that the "dogmes" of "In phi101:ogie
ignored.

This meant

indienne" be, as far as possible,

But it also meant that that 'reconstruction' would have to

have new cri teria by which it could select from the mass of material
those ideas or concepts whlch should be dealt with.
Confronted with this situation and admitting from the outset that
at this point in time any attempted reconstruction would have to be preliminary and tentntive, merely a first attempt to establish a crude map
of the territory, the most controlled method seemed to be the following.
I would select one text from the collection - by necessity a relatively
short one.

1 would then read through it carefully noting any ideas,

themes or topics which received emphasis, occurred repeatedly or appeared

in any way to be significant.

Having noted these ideas, themes and topics,

they would then be taken as the 'new criteria' by which I could select

107

from the mass of the larger material those ideas or concepts which should
be dealt with.

By thus allowing my selected text to establish the norms

of signi ficance it appeared to me that I could best avoid any presupposi tions.
Armed with these criteria I could then read through the collection as a
whole and collect those passages which were parallel or related in theme,
topic and treatment.

Having collected and analyzed these passages, and

having assumed for the sake of exposition a hypothetical literate member

of the Buddhist community at Gilgit, I could then suggest - and this was

my fipst intention in the study I wanted to undertake - how that hypothetical literate member of the community, assuming that he was familiar with
the literature known to have been available to him, could have or would have
interpreted the one text I had selected from among the collection. But this
is only one thing which such a study could suggest.
could also generate another set of suggestions.

The same procedure

As a matter of fact. by

surveying the whole collection for passages which were parallel or related
in theme, topic or idea to the themes and topics found in the selected text,
I could determine both which themes and topics were unique to that selected
text, and which had wider currency, as well as the degree of that wider
currency.

I could, in short, determine some of the elements which were

common to the collection as a whole, some, if not all, of the defining

characteristics of what could b2 called 'the Buddhism of Gilgit'. And this
was my second intention in the study I wanted to undertake.
Having decided on this method as that best suited to my intentions,
I had to decide on a text.

I chose the Bhail?a.iyagupu-sutm for a number

of reasons: it was short; it had received relatively little attention so

that a study of i t would not be encumbered ,dth too much prior exegetical
baggage; it was (or at l(!ast it appeared to me when I H rst stllrted) a
relatively straight-forward text; and, finally, it appeared to be relatively
representative of the collection as a wh01e, a sort of middle-of-the-road
text in terms of doctrinal developments (how true all this was I, again,
did not reallzQ until much later.)
With a method and a text selected I had to make some decisions concerning
the presentation.

I was first of all concerned with the construction of my

'notes', postponing for the moment the question of where to put them.

Since

one of my primary intentions was to discover the elements in Bhg which were
elements common to the collection as a whole, and since the nature of the
commonality had to be clearly shown, I was of necessity required to show

108

both the number and the kind of parallelisms which could be .found in the
larger collection.

This, coupled with the fact that very few of the texts

at Gilgit are well known, almost none of them translated, and some of them
not even edited, ruled out the possibility of simply giving references to
the various texts, and tn effect dictated that I rely very heavily on
textual citation.

Since I had to depend on textual citations anyhow, it

seemed to me that perhaps the least biased method of presentation would be

to compile for each topic discussed a kind of small anthology of representative passages from the collection as a whole bearing on that topic.

These

little anthologies would then be given first with little or no comment.

My own views or remarks could then be added at the end of the anthologies
as postfaces where I could draw what conclus'lons 1. snw.

I followed this

method whenever prnct:Lcable.

I also decided - much to my later chagrin - that the 'texts' thus
collected should be translated.

And it must be noted

here that these

translations,based as they very often are on uncertain textual

traditi~"\s,

and done by an inexperienced hand, are only intended as tentative, in some

cases merely approximate:.

I have tried both in my translation of Bhg and

in the translations in the 'notes' to be as literal ns possible.

Of ten-

it has been pointed out to me - at the expense of the English language.

1 can only say that the language of the original texts I was working with
was rarely beautiful, often clumsy, sometimes incomprehensible, and to
make it appear otherwise in translation would be to misrepresent my documents;
although I have undoubtedly added my own characteristic hrand of stylist:i.c
ugliness.
Once these 'anthologies' were collected and translated, I had to be
concerned with the nature and extent of the remarks to be included in the
postfaces.

Here it seemed to me to be important, given that my 'recon-

struction' could only be a kind of preUminnry nrchlleological survey of

the liteTllry remains, to note in particular plltterns, types and themes
which appeared repeatedly, to note, in effect, the structural aspect of
the presentation of the doctrine.

But since I was also interested In the

kind of 'Buddhism' the availnble presentation or the doctrine could

generate, I thought it was equally important to pay close attention to
the functional aspect of the ideas and practices which this presentation
mnde available, to pay close attention to the way in which the prnctices,

109

especially, were thought to work, and the goal for which they were intended,

according to the sources.

Here too I wanted to note any functional inter-

changeability of ideas and practices, and the degree of this interchangeability.

These, then, were the major kinds of things I wanted to signal

in my remarks.
There were also two other kinds of things which also seemed worth
noting.

First of all, it became obvious very early on that the picture of

"Buddhism" that was emerging from my sources

did not correspond at all,

or very imperfectly, to what, for the lack of a better term, might be

called '111e Buddhism of our handbooks'. It therefore seemed important to
note the way and the degree to which these "Buddhisms' differed.

A second

thing that occurred to me in the process of my research was that the picture
I was get ting did, in fac t, often correspond in some in teres ting 'lTays wi th
the picture of Buddhism which emerges from anthropological studies of
Buddhism in modern South-East Asia.

This, i t seemed, was also worth noting;

although my treatment here - given my unfamiliarity with anthropological

literature - could only be suggestive and in no sense systematic.
Obviously 'notes' constructed in this fashion could be very long the longest, in fact, is forty-three pages.
where to put them.

This presented the rroblem of

It would have been theoretically possible to write

them up as a long, unified, introductory essay; or to add them as a series

of appendices at the end of the translation; or take the text paragraph by
paragraph, give the translation of each paragraph first and then the note
based on or related to that paragraph immediately after; then the next
paragraph, etc.

I felt that at this time a unified, introductory essay

would be premature.

I Clctllnlly tried i t but found such an expm'litlon had

too many gaps and holes.

The second alternative shared with the first the

fact that it would result in separating the text of Bhg from the context
in which it was best read.

I wanted Bhg to be re'ad in light of all the

other sources in the collection, as an Integral part of that collection.

The third alternative therefore best suited my purposes.
to object

If someone were

that because of the way I have presented it it is very difficult,

if not impossible, to read the translation of Bhg by itself, I would say

that that was exactly what I intended.
to study,

Bhg~

by

it8eZf~

For the purposes of what I wanted

was of very little importance. As a concession

to the reader who might not share my interests I have, however, given a

110

detailed 'Table of Contents', which also gives by means of headings added

to each paragraph number a rough idea of what I thought the structure of
the text to be.

This same 'Table of Contents' provides an approximate

guide to the subject of the various notes.

II.

Abbreviations, Bibliography and Notes For Textual Sources

AdP i

= E.

Conze, The Gilgit Manuscript of the AfJpadasasahasrika-

ppajFfapammita, Chapteps 55

-1;0

70 Coppesponding to the

5th Abhisamaya (Rome: 1962)

AdP i t

= E.

Conze, The GiZgit Manuscript of the A~p<ida6asahasrika

pmjFfapammita, Chapteps 70 to 82 Coppesponding to the

6th, 7th and 8th Abhisamaya (Rome: 1974)
Note:

For information on the correspondence of Conze's editions

to the Mss. see the 'Introduction' to the respective volumes.

The translation contained in both volumes is 'reproduced' in
E. Conze, The Lapge Sutpa on Pepfect Wisdom, with the Divisions

of the Abhisamayalahkam (Berkeley: 1975) 431-652. My references

are always to page and line number of Conze's edition. I used

AdP i and ii very little because it, of all the Gi1git texts, is
probably the best known.

Aj =

Ajitasenavyakam~anipdeGa-8utna

lots.: R. Vira and L. Chandra, Gi 7.gi t Buddhist Manuscpipts

(Facsimile Edition), Port 9 (New Delhi: 1974) No. 40,

fo1s. 2336-2416.
Ed.: D.M. Bhattacharya, "Ajitasenavyakara~am", in N. Dutt,

Gilgit Manuscpipts, Vol. I (Srinagar: 1939) 103-36.

Tib: There appears to be :-:u1ther a Ttbetan nor a Chinese
tr:lllsla t

lOll

0 r thIs

:lntenl~t:l

ng text.

'I'h It;

makL'~

:1 t

all the more important that the ed. of the Skt. which has been rather carelessly done - be corrected.
Note:

References which give only page and line (e.g. A.i ]06.7)

without citing any text are always to Bhattacharya's edition.

When textual t'J.tations are actunlly glven I have almost always
consulted the Ms. and reference to it is also given.
Other works on Aj.
None.

112

= Buddhabaladhanap~tiharyavikurva~anirde8a-sut~

Bbp

Ms.:

R. Vira and L. Chandra, Gilgit Buddhist Manusaripts

(Faosimile

Edition)~

Part 7 (New De1hl: 1974) no. 7 (end),

fols. 128R-129 7
Ed.:

N. Dutt, "Arya-buddha-ba1adhana-pratiharya-vikurv8lJanirdesa-nama-mahayana-sutra", in Gilgit Manus(J1ipts~

Vo1.IV (Calcutta: 1959) ]71-83.
G. Schopen, "The Five Leaves of the Buddhaba1adhanaprati-

haryavikurva~anirdesa-si:itra Found at G11git,"

Joumal of

Indian Philosophy 6 (1978) 1-18.

fib.

'phagG pa sahs rgyas kyi atoDs bskyed pa'i aho 'phrul

l'nam pal' 'ph?,uZ ba bs tan po zes bVa ba theg pa ahen
po'i mdo.
D.T. Suzuki, The Tibetan Tt>ipitaka~ Peking Edition
(Tokyo-Kyoto: 1958) Vol. 34 no. 853, 189-4-7 to 195-3-4.

Bbp 1289.3 are to the folio and line number

of the Ms, as well as to my edition in JIP where folio and line

Note: References such

a~

number l'Irc! indicl'Itcd in the trl'lnsl i tl!rnted text.

References such

as Bbp 192-3-4 are to the page-leaf-line in the Tib. trnns1ation.

Since only a small portion of the text is preserved in the Gi1git
Ms., most of my references are to the> Tib.

Judging by the five

extant leaveR, the Tib. translation represents a text very close

to thn Skt. text' thnt

circulaL~d nt

G11Frlt. Differences between

t}\C two are of a very minor nature.

Other workR on Bbp
None.

E'ka

E'kclClasamukha-dhaT'an1Ms.:

R. ViTa :mclI,. Chandrl'l, Gi1.mt Rwidh1:nt Mnrlunonptn

(Faasimile Edition) ~ Pl'Irt 9 (New Delhi: 1974) No. 33,

fo1s. 2417-2444.
Ed.:

N. Dutt, "Ekadasamukham", in GiZgit ManU8aripts~ Vo1.l

(Srinagar: 1939) 35-40

Tib:

'phags pa spyan ~s 9zigs dban phyug zal bau gaig pa

caD bua ba'i a::uho. [>i.c XCl'okop'i e deo IJlana-K(mjur'~
Vol. 91, 235-4-1 to 236-4-7.

113

Note: References are to Dutt's edition.

Other works on Eka
None

GP

= GiZgit

PpajPlapG.pamita

end of Ch.

(i. e. th<:> Paf'taav1:rpsat,-isahasrika up to the

37, and then the 'l~padaasahasl~ka up to ,,,hat

corresponds to the end of the 4th Abhisamaya.)

R. Vira and L. Chandra, GiZgit Buddhist Manuse1>ipts

NFl.:

(Faasimil.e Edition).J Part 3 (Ne\" Delhi: 1966) o]s .175-254;

Part 4 (New Delhi: 1966) fols. 255-336; Part 5 (New Delhi:

1970) fo1s. 337-666.

fl.n

I';d.:

~~dltlon

of this Ns. is in progrC'ss. Professor l.C\.. ifi

Lancaster of the University of Ci.llifornia, Berkeley, is

editing the 1st and 2nd Abhisamaya. The last ,.lOrd I have
hnd from him indicated that he hoped to have his edition
completed by the full of 1978. I have agreeu to edit the
3rd and 4th Abh:isumaya, but I have had little time to gi.ve
to the project and it remains just harely begun.
Note: I noticed only too late that in referring to this Ns. I sometimes used the original folio number and sometimes that ass:f.gned
to it in the facsimile.

Since both numbers arc clearly visible

on the facsimile, and since I have cited this

I did not bother to change this.
translated in E. Conze,

~Is.

only rarely,

Some portions of this lots. arc

The La1 ge Sutl'a on Perfeat r1isdom

1

(Berkeley: 1975), but see my review in E,T 19 (1977) 135-52, nn

hls handling of the Gllg:lt m.aterial.

..

Kv = Karaandavyuha-Gutraa
Ms.:

R. Vira and L. Chandra, (li7.git l1uddh1:.qt MmmSOl"l:ptm

(Faasinrite l!}dition).J Part 7 (Ne,,, Delhi: 197'.) No. 12,

fols. 1594-1667.
Ed.:

P .1 Vaidya, "Ava10kitesvaragu~a-knrat}~avyuhalt, ill

Mahayana-Sutra-Sa~grahaJ Part I

(Darbhanga: 1961) 254-308.

[TIlis, like most of Vaidya's "editions", is essentially

a reprint of an earlier edition done by someone else; :In
this case S. Snmasrami in 1872.

114

'phags pa aa rm tog bkod pa zes bya ba thea pa chen po't

Tib:

000 Die Xerokopie des Ihasa-Kalljur, Vol. 53, 159-3-2 to

196-1-5.
Note:

Although I occasionally refer to the Ms., most of my references

to and citations from Kv are based on Vaidya's edition. This

"edt tion", as far as I can tell, is based

~:m

a single late Ms.,

the language of which Vaidya described as "horribly corrupt" and

"horrible Sanskrit".

This edition also differs very ofteon from

the Gilgit Ms. - at least in so far as we are able to judge by the

fragmentary and chaotic condition of the latter. Regamey, in
speaking first of the Nepalese Mss., says they all " pr~sentent
des divergences presqu'a chaque phrase. La

d~couverte

de fragments,

malheureusement tres endornmnges, du Kar'a1Jr!avyuha, parmi les

manuscrits de Gi1git (VIe-VIle sieele), au lieu de fournir l':l.ide
tant esperee, porta In confusion

a.

son comble: ce manuscrit, Ie

plus ancien qulon connait, est egalement Ie plus fantaisiste et

Ie plus

incoh~rent

(p. 418 of last item cited below.)".

eX'tlerience with this

~1s.

Ny

own

all too plainly confirms Regamey' s

observations. In light of this unfortunate textual situation 1

have tried to be very circumspect in my use of Kv. I have, for
example, tried never to cite anything from Rll which is not also
found in at least one other source at GUgit. In spite of all
this, the evidence from Kv must always be accepted with some
r.eservations.
Other works on the Gilgit Kv.
rAll of the following refer to, or give re:ldings from the
CHgit Kv.
C. Regamey, "Randbemerkungen

Z\U'

Sprache und Textuber-

lieferung des Kar8l~l<~avy\iha", Asiatica, Pestsa1zl'ift

P. Weller (Leipzig: 1954) 514-27.

- - -, "Lexicological Gleanings frotll the Ka;:"a~~avyuha",

Indian Linguistics (Chatterji Jubilee Volume) 16 (1955)

1-11.
- - -, "Le pseudo-hapax ratikara at la lampe qui rit dans
Ie 'Sutra des Ogresses' bouddhique" t ;lsiatisahe Studien/

etudes Asiatiques 18/19 (1965) 115-206.

115

"Motifs vichnouites et sivaites dans Ie Karal}~avyuhn",

Etudes t;beta:ines dediees

(Paris: 1971) 411-32.

a la

mcmoire de MaY'ceUe LaZou

= Mait~yavyakaPa~

MvK

Ms.: R. Vira and L.Chandra, Gilgit Buddhist Manuscripts (Fac-

simile Edition)~ Part 7 (New Delhi: 1974) No. 13, fo1s.

1536-1542.
Ed.: P.C. Mazumder, "Arya Maitreya Vyakara~al!l'"

in N. Dutt,

Gilgit Manuscripts IV (Calcutta: 1959) 187-214.

S.

Levi, "Maitreya Ie conso1ateur", Etudes d'OloientaUs!ne

pub Ziees paT' le Musee Guimet

a Za

memoiroe

if.e

Raymonde

Linossier> T.II (Paris: 1932) 355-402. [The ed. of a

Nepalese lots., with Tib. text of first 25 verses.]
Tib: 'phags pa byams pa Zuh bstan pa
Die Xerokopie des Lhasa-Kan,ju:r> Vol. 74, 247-2-7 to

250-1-5.
Note: References of the kind Mvl<. 42 are always to the verse number
of Mazumder's edition, but whenever the text itself is given
I cite my own reading of the }Is

]. have n1so occasionally made

referenC'c to, or given a reading from, Levi's ed.

Other works on Gilgit MPK
G. Schopen, "Text-Critical Notes on the Gi1git Redaction of
the Mait1'eyavyaka!'a1'}a", unpublished paper. [The Gilgit

MvK represents a redaction sOlOOwhat different from that

found tn the NcpalcRe text. this, unfortunat('ly, hnR not
been taken into account by

.~zumder

who, in editing the

Gi1git text has adopted - promiscuously it seems to me many readings from the Nepalese text. (The Tibetan translation agrees in most cases with the latter.) There are
also a number of minor nnd few mnjor wrong readings of
the MS. in Mazumder's edition.]

Rkp

= Ratnaketuparival'ta-sutm
Ms.: R. Vira and L. Chandra, Gi Zgit Buddhist Manusc1'ipts

(Facsimile

Edition)~

Part 6 (New Delhi: 1974) No.7, fols.

1166-1234; Part 7, no. 7 (cont.) 1235-1287, No. 29, fO]R.

1298-1331.

116

Ed.: N. Dutt, "Mahasannipata-ratnaketu-dhar;\~I-sutra", in

Gilgit Manuscripts, Vol.IV (Calcutta: 1959) 1-138.

Z. Nakamura, "Gilgit Manuscript of the Mahasannipatarotna-

ketusutl'a kept in the National Archives, Katmandu", Hokke

Bunka Kenk1/u 1 (1975) 13-37. [5 leaves, the last of which
contains the colophon to Ch. 5.1
Y. Kurumiya, Ratnaketupal'ival'ta, Sanskl'it Text (Kyoto:
1978) .
Tib: 'phags pa 'dus pa chen po

~n

po ahe tog gi gzuns zes bya

ba 'cheg pa chen po 'i mdo.

D. T. Suzuki, The Tibetan Tl'ipi taka, Peking Edition 'TokyoKyoto: 1958), Vol. 32, No. 806, 180-5-4 to 220-3-3.

cr.

Y. Kurumiya, Ratnaketuparivar>ta, 8anBkl'it and Tibetan

Te~ts,

Ph.D. thesis, The Australian National University,

1974. (Kurumiya' s ed. of the Skt. text listed above is a

revi.sed version of the first part of this thesis. The
second part contains an ed. of the Tib. translation based
on the Kanjur editions, but also gives interesting variants
from the Tunhuang Hss.]
Note: My references, e.g. Rkp 21.6, are always to the page and line
number of Kurumiya's published edition. References to the Ms. nrc
always indicated as such.
Other works on the Gilgit I?kp.
'{. Kurumiya, IIBibliographical Notes of the Ratnal\.e t'upar'1.:-

l1f'.l.1"ta"J lIo1<.ke 13zmka Kenkyu 1 (1975) 39-4'1.

- - -, "A Verse of the Ratnaketuparivarta", Indogaku Bukkyo-

gaku Kenkyu 47 (1975) 452-447.

S(Jf

= 8a,!,g1~~a-8utru
Hs.: R. Vira and L. Cha.ndra, Gilait lJuddhi!Jt Mallusm"iptG

(Facsimile Edition), Part 8 (New Delhi: 1974) No. 36,

f01s. 1949-2107; No. 37, fols. 2108-2289; No. 38, fols.

2290-2305; No. 39, fols.

fols. 2326-2335.

~306-2325;

Part 9, No. 39 (cont.)

117

Ed.: An edition of the Gilgit Mss. of

Sg~

was made by R.A. Guna-

tilaka at Cambridge under the supervision of H.W. Bailey;

it has, however, not been published and 1 have not seen it.
Tib: 'phags pa

2WZ

gi mdo'i chos kyi mam gmns

Die Xerokopie deo Lllana-Kan.iuY', Vol. 50, 179-2-1 to 214-3-2.

Note: Since 1 did not have access to Gunatilaka's ed. my knowledge
of

Sg~

is based entirely on the facsimile.

I have used two of the

four Nss., Nos. 36 and 37, and my references are usually to No. 37,
which is the more complete of the two.
Other works on the Gilgit

Sg~

R.A. r.unati1aka, "A Short Introduction to the Four Incomplete

Manuscripts of the 'Samghata-sutra' kept in the Nadonal
Archives, New Delhi", St1.",dies in Indo-Asian Art and

Cul,ture (R. Vi ra Volume), Vol. 1, ed. P. Ratnam (New

Delhi: ]972) 71-77.
O. von HinUber, "The Gilgi t Samgha ta-sutra .in the S. P. S.

Nuseum, Srinagarll, Jcunnnl and Kashmip 8ta:te Research

Biannual, II No. 2 (1976) 1.0-42.

Ms.: R. Vira and L. Chandra, ~:lgit Buddhist Manuscripts

(Facsirrril,e Edition) Part 7 (New Delhi: 1974) under No.29

(end) fols. 1)]6-1327
~

Ed.: A.C. Bnnerji, "SrInlUh5devlvy5knrm}nl!l", in GiZgit; ManUG01"ipts"

Vol. I (Srlnngnr: 1939) <)3-100.

'fib: 'pha!18 pa 7.ha mo chen mo dpa'L lull bs tarL po

Die Xe1'Okopie des LJza\'J(lrKan.iur~ Vol. 61, 194-3-6 to

199-1-7.
Note: References such as SmD 94.2 are to Banerji's edition. References
to the MS. are so indicated. Note that the colophon of this Ms.
gives the title of the text as (dva)da8a(da)~~kanama~~asata.,
"'"
vimal~kal'ana nama nnhayanasutram (fo1. 1326.6; cf. SmD 94.11).

.-

Other works on the

None

--

.
..
Cilgit SmD

118

SP

= Saddha~map~~a~ka-sut~a
Ms.: S. Watanabe, Saddh~TTr1pur:q.aM.ka Manuscripts Found in GiZgit,

Part I, Photographic Reproduction (Tokyo: 1972).

R. Vira and L. Chandra, GiZgit Buddhist

ManHsc~ipts,

(Pac-

oirniZa E'd?:tion), Part 9 (New Delhi: 1974) fo1s.2785-2908;

Pnrt 10 (New Delhi: 1974) fols.2909-3220.
Ed .: S. Wa tanab e, Saddha~rrr:cpu~q.aPlka Manus croipts Found in Oi 19i t,
Romanized Text (Tokyo: 1975)
~e

A. Yuyama and H. Toda,

8addha~mapurp{la'l'l,kasu;tm,

Huntington

F~agment

F of the

Studia Ph?: 1-0 logica Buddh:ioa,

Occasional Pape.!) 8el yies (Tokyo: 1977) [pp. 8-10, one folio
mlHH1nn from Wntnnnbe.l

n.

Kern imd H. Nnnjio, SaaifhaY'mapw:(lar:J.ka, l3ib7.iot:1waa

Buddhica X (St. Petersbourg: 19]2).

Tih: clron pa'i chos pad ma

mdo

dka~

D. T. S uzuki, ~e

po P.es bya ba 'theg pa ohen po'i

Tibe ta.n Troipi taka, Peking Edi tion

(Tokyo-Kyoto: 1955), Vol. 30, No. 781, 1-1-1 to 84-2-5.

Note: Refercmces of the kind SP 114.2 always refer to Watanabe's
romanized text.

References to the Ms. are always preceded by

the abbreviation 'fo1.', nnd again are nlways to Watanabe's

'Photographic Reproduction'.

Since the Ci1git MSs. are not

complete, I have cited the missing passages from Kern's edition.

The reference then alwnys

nppear~

In the form e.g. SP (Kern cd.)

47.2.
Other

\o/Ork6 Ull

A. Yuyamn, 11

the

GL1~1t

rill

LJibliog~aphy oj'

aw

Sam;krtit 'l"ext..<J of the

Saddhal'maplo:fjankasut~a (Cnnberra: 1970) 34-36 [a biblio-

graphy of work on the Gi1git SP up to 1970.]

7..

Nnkamura, "On Four Sheets of Gi.lgit Manuscripts of

Saddharmapu~~arikas~tra in the Bill (sic) Library,

AFljati (Wijesekera Volume), ed .1. Ti1akasiri (Peradeniya:

1970) 63-74. [Corresponding to Kern 102.1-15; 177.7-179.1;
479.12-481.5; the fourth

i~

not yet identified.]

119

H. Bechert, lfbe'P die "Ma'Pbu'Pge'P F'Pagmente" des Saddha'Prmpur}llaPlka~ Nach'Pichten dB'P AkadBmie cie'P Wissenschaften

in G8ttingen. Philologisch-histonsche Klasse J 1972,

no. 1 [The Gi1git text in the context of the history of
the textual trAdttion of SP.]

..

- - -, "Remarks on the Textual History of SAddharmapundar1ka"

Studies ,in Indo-Asian A'Pt and Cultu'Pe (R. Vira Volume),

Vol. 2, ed. P. Ratnam (New Delhi: 1973) 21-27

[The

intentions of this paper were "to sununarize the main

conc.1usions" of the preceding item.]
Y. Kurumtya, "Hokekyo bonpon shahon okugaku kenkyu nato",

in Hokekyo shinko no shokeiotai (Kyoto: ]976) 109-46

[On the colophons of the Skt. Mss. of SP, including the
Gi1git c.olophon.]

..

- - -, "Notes of a Facsimile Edition of the SaddhArmnpundar1ka-sutra in the "Gi1git Buddhist Manuscripts' (Parts
9-10, Reproduced by Raghu Vira and Lokesh Chandra",

Hokekyo Bunka KenkyUjo 2 (1976) 45-57

[Essentially a

dingrnmmnticD] ly presented Gurvcy of the l!ontents of the

Mss.l

8R ;:: SamadhimJ'a-Butl'a
Ms.: R. Vira and L. Chandra. Gilgit Buddhist Manusc'Pipts

(Facsimile Edition), Part 9 (New Delhi: 1974) No. 46,

fols. 2461-2784.
Ed.: N. Dutt, fl-iZgi"/; Manuncr1..p'f;u, Vul. II, Part 1 (Hrinngnr:

19 /",): Vol. TT, Pnrt" 2 (Conl""l tn: 1')1)1); Vol. TT, PlIrto '\
(Calcuttu: 1954).
S. ~'l tsunami, "Samadhtraj n-sutra", Tm:sho Daiaak.u Kenkyu

Kiyo 60 (1975) 244-188 [chs. 1-41; "Samadhiraja-sutra (II)",

ibid., 61 (1975) 796-761 [chs. 5-7]. [This is an eaition
of the Nepnlese redaction hased on 3 Mss. (roDl thu Tokyo
University Library but variants from the Gilgit Ms. are
given in a separate critical apparatus.1
Tib: 'phags pa chos thams cad kyi

r-an

b~in ~am

pa ftid rnam pa'P

Bp'POB pa tin ne 'dain gyi l'gyal po aes bya ba theg pa chen
po'i mdo.

120

D.T. Suzuki, The Tibetan

T~pitaka,

Peking Edition (Tokyo-

Kyoto: 19 ) Vo1.31, no. 795, 271-1-1 to 312-4-8; Vol.33,

1-1-1 to 34-4.8.
Note: References of the kind SR XXI 23 are always to Dutt's ed., the
roman numet:als

referring to chnpter, the arabic to verse number.

For references to prose passages I give page and line number of

Dutt's ed., e.g. SR 507.2. Note [14]b.

sometimes departs from

this scheme since there I have occasionally preferred to cite the

Ms. reading rather than Dutt's edition. In such cases

n1waYR inMcnted this.
Otll~r

J.

have

works on the Gilgit SR

Fil11ozlt, "La mort volontaire par

1(>

feu et 11 tradition

bouddhique indienne", JournaZ Asiatique 251 (1963) 21-51.

[Trans. of Ch. 33, with

SOlne

omissions, and discussion.]

F. Weller, "Der Arrne Heinrich in Indien", Or>ientaUstisahe

Litel'atu'l'zeitung 68 (1973) 437-48. [Trans. of SR 469.5486.18] .

StA = Sa'l'Vatathagatadhi~~hanasattvavaZokanabuddhak~etpada'l'sanavyUha
sutpa
Ms.: R. Vira and L. Chandra, Gilgit Buddhist Manuscripts (Fac-

simiZe Edition), Part 7 (New Delhi: 1974) No. 30, fo1s.

1746-1775; Pnrt 8, No. 30 (cont.) fols. 1776-1815; No. 35,
fo1s. 1816-1837.
Ed.: N. Dutt, "SarvatathngAtadhi~~hana-sattv;;va10kann

buddhaksetrasandarsanavyuham"
in GiLgit Manusarip'ts,
.
Vol. 1 (Srinagar: 1939) 49-89.
Tib: 'phags pa de bain gsegs pa thams cad kyi byin WJis 'l'Zabs

serna can Za gzigs Din sans 'l'oyan kyi ain gi bkod pa kun
tu stan pa zes bUa ba theg pa chen po'i milo.
D.T. Suzuki, T,he Tibetan TPipitaka, Peking Edition (TokyoKyoto: 1958) Vol. 27, No. 766, 270-5-1 to 279-3-4.
Note: References such as 8tA 75.2 are to Dutt's edition.

In addition

to the usual weaknesses which characterize all his work on the

Gi1git mated"l, Dutt' s edition of 8M suffers from the fact thnt

121

he ignored the second Ms. (No. 35) altogether. This Ms., although
very fragmentary, preserves some important variants.

Unfortunately,

the leaves of this same Ms. are not - in spite of Chandra's statement to the contrary - arranged in their proper order in the facsimile edition. [The correct order, using the numbers assigned to
each leaf in the facsimile is as follows: (Since Chandra has placed
recto and verso of the same folio side-by-side, I use Land R to
refer to the photo which occurs on the left or right hand side of
the page; numbers our of sequence are italicized.) 1819L, 1819R,
1820L, 1820R, 1821L, 1821R, 1822L, 1822R, 1823L, l823R, 1824L,
1824R, 1826L, 1826R, 1827L, 1827R, 1828L, 1828R, 1829L, 1829R,
1816L~

1816R~

181?R,

1817L~

1818R~

1818L~

1830L, 1830R, 1831L,

1831R, 1832L, 1832R,

1885~

1885R,

1833R~

1833, 1834L, 1834R,

1835L, 1835R, 1836L, 1836R, 1837L, l837R.]

The longer passages

from StA represent my own reading of the Nss.

Other works on Gilgit 8tA
None.
Vaj

= Vaj1'aachedika

P1'a.jF2apa1'ami ta-sidi'G

Ms.: R. Vira and L. Chandra, GiZgitBuddhistManuscnpts

(Facsimile

~dition)~

Part 7 (New Delhi: 1974) No. 10(1),

fo1s. 1380-1393.
Ed.: N.P. Chakravarti, "The Gilgit Text of the Vajracchedika",
in G. Tucci, Minor' Buddhist Textv~ Part I (Rome: 1956)
175-192.

IL Cnmm, Va,i)laoaluuUkn. PY'rr,jl'tap{l'Y'(um: ai (Romc': 19') 7). rAn

cd.Ltion bosed essentially on MUller's lote Nss. from Japan,
but gives - sometimes imperfectly - variants from the
Gilgit text.]
N. Dutt, "Vajracchedika Prajnnparamita", in GiZgit;
ManU8cnpt8~ Vol. IV (Calcutta: 1959) 141-70 [Ed. of

Gilgit Ms. with missing portions supplied from MUller.]

Note: My references are to folio number (original pagination) and
line number, and therefore to both the facsimile and Chakravarti's
ed. (where folio and line nuuber are inserted into the text).
Chakravarti's text is s till the bes t in terms of the Vairacchedika
current at Gilgit.

122

In addition to text titles the most important abbreviations in

the references are the following:
GBMs

R. Vira and L. Chandra, GiZgit Buddhist Manuscripts

{Facsirrrile Ed,ttionJ Parts 3-10. The numher of the

individual Barts is indicnted by lower case
numerals; e.g. GBMs vii
GMs

= GBMs

Ron~n

Part 7.

N. Dutt, Gilgit Manuscripts" 4 volumes.

The individual

volume nnmber is indicated by lower case Roman

numerals; e.g. GMs iv
Lhasa

= page

of the xerox copy - 'leaf' -

Reference is not to the original folio number.

line.

Volume 4.

Die Xerokopie des Llzasa-Kan,iuY'. Re ferences will look

like this: 195-4-2

Pek

= GMs

D.T. Suzuki, The Tibetan Tripitaka. Peking Edition.

My references follow the usual convention; e.g. 46-3-1

page of the photomechanica1 reproduction - 'leaf' Again, mferenc:e is net to the anginal folio

line.

numbe2

(',.enera1:
Although I have had the use of a microfj 1m belonging to Professor
J.W. de Jong of the entire Gi1git collection, I have taken as my standard
of reference the facsimile editions published by Vira and Chandra. In
referring to the MSs., I have therefore, unless it is stated otherwise,
uRed the numbers assigned to the 'folios' in the facsimile edition,

not; the OliaiYlaZ joUo 11ulllbem.

When quoting from manuscripts I generally give the text exactly
as it occurs in that manuscript with no attempt to 'correct' or edit it.
Only when it seemed absolutely necessary have I added missing letters
or syllables, corrected spellings, or added punctuation.

The original

punctuation is represented by a dot raised about a half-space above

the normal position of a period, e.g. p.159 lines 3, 5, 6, 7, etc. Any
other punctuation is my own.

The presence of these dots in a piece of

text will always indicate that it is being quoted from the manuscript.

123

III.

Other abbrevintions:
BeLS

= Bulletins de Za classe des

Zettr~8

et des

~cienceD

mO'l'ales et poZi tiques, Academie Royale de Belgique.

BEFEO

= Bulletin

BSOAS

= BuZZe'tin of the S()hooZ of Oriental and Ilfrican Studi.es

IIJ

= Indo-IT'anian

JA

Jou~aZ

I1siatique

JAOS

~lou~al

of the American Oviental S'o(:ie I;ll

.JIP

:::

Jou~al

of Indian Phi l.osophy

de Z'ecole fT'an(;aise d'extreme-orient

Jou~al

TRANSLATION
AND

NOTES

125

Homage to the All-knowing!

Homage to the BZessed One, the Tathagata

[0]

Or[l.

Bhail!ajyagurotmaiqiayaproabhal'Cr,ia .

1)T: Homage to all BuddhAs And BodhisAttvas

n. There is some question concerning tlw name of our Buddha, or nt

least the full form of his name.

The ques tion turns on whether or not

-raja is added as the final element.

Here in the invocation Y clearly

has it and X, though fragmentary, probably had it.

The addition of -raja

in the invocation is somewhat curious since nowhere in the body of the

text is this addition made.
is even more curious.

The evidence from the Tibetan translations

In the Tibetan translation of Bhg the translitera-

ted Sanskrit title is given in all versions without -raja, but in the
Tibetan translation of the title P adds

rgyal po, while N,D and L do not.

Apart from this, in the whole of the 'l'ibetan Bhg - where the name of our
Buddha is found again and again - -raja is added to the name only on one
occasion ([10] n .15), and here all four versions make the addition, although
there is nothing to set this passage off from any of the others where the
name is mentioned and the addition here seems to be wholly arbitrary.
In StP

the situation is as follows: rgya1 po is added at [5.13]n.a by

P, Nand L; at [4] n.f and [6] n.b by N, D and L; at [16] n.x and [21] n.e
by P,D and Li at [61 n.k, [71 n.p, {S1 n.n, {91 n . .1, [111 n.g, {13] n.j,

[14] n.v, [15] n.m, [16] n.v by Nand L; and at [16] n.b, (17] n.o,
[18] n.b, (18] n.f, [19] n.c, [19] n.f, [21] n.i and (21) n.p it is added
by all four versions.

Apart from Bhg, the only other text at Gi1git

which refers to our Buddha by name is Bbp. It, in at least its Tibetan
translation (the Skt. of the passage in question has not been preserved),
refers to him only as smnu &yi b1a bai du rya'i 'od.

Outside of Gi1git

".
we should note that in the S~~asamuccaya,
in the passages it quotes from

Bhg, the name is always given as Bhaisajyaguruvaiduryaprabharaja;

and the
.
same form is found in the Maftju6PimuZakaZpa (Vaidya cd.) 5.8, in the

Tibetan translation of the Al"1/a-tathagata-vaidUryapl>nbha-nama-baZadhana-8amadhi-dha~~~

(Pek. vo1.6, no.137) 139-4-4, and in Fonds Pel1iot

126

tlb6tain nos. 247 and 248. But in Dpa1 brtsegs' gsun P(w rin po che'i

gtcon rayud 6a kya'i mbs r(11Jud

(Pe k. vo 1.144. no. 5844), :1 n h is quo tn tion

from StP, the name is given simply as s~'n gyi bla bni ~u rya'i 'nd
(129-5-7), and in his quotation from Bhg as sman gyi b1a (181-3-7)_
About all we can say here is that it appears that -raja was probably not
an original part of the name, and that after its initial rtppearance it
1e~s ~o.

wns an opt:1onal element wh1 ch in time uecame increasingly

All of this would not be of great significance were it not for the
citation of our text in the Sik~asamuaaaya. As we have already seen,

Sik~ 174.1-175.13 quotes almost all of Bhg (11), the whole of (12), about
half: of [15], anu about three qllarters of f16].

Here the title of the

text from which Santideva was quoting :1~ given as Bhail!a,iyagupuvaitjuY'lJa-

-.

ppabham,1a-sutm. A problem, however, arises when we note that Santideva

~

quotes another short passage at BikE! 13.12 from a text he calls the
Bhail!ajyagurruvai~ruryapY'abha-su..t1'a. It is natural enough to assume, as

Bendall and Edgerton 1n BH8D have done, that Lhis is the same text as
~

thnt quoted nt S1-k.? 1.74.1 ff.

Such an assumption seems to be s1lpported

by the fact that both Mahavyutpatti 1404 and Dpa1 brtsegs (181-3-6) refer
to. presumab 1y, our Bhg

unde r the t i tlc Bhaif!ajyagurruvai(u:pyappabha

-(sutpaJ; and the cik.al'-ehag ZOOn-dka1' ma (La10u, J/i (1953) 323) refers
to it as the (de b5'in g5egs paJ s"rm gY1 bZa bai

q.u

:pya 'od (kyi anon gyi

smon Zam (lUi klluad pm" l'gyas p.lJ J while the pmlud sde np!li' i l'nwn part
gr:ag pa pgyas pat' bPjod

(Les~ing

and Wayman ed.) 108.9 refers to :f t as the

(de bain {/8egs paJ sman gyi bZa bai

gyi~

etc.).

qJi

Pya'i 'od kyi 2'gliaZ po'i (anon

I t would appear that as wilh the name of the Buddha by itself t

so thnt name in the title of the text could either ndd the -rnja or
dispense wi th 1 t; or put (mother way .in the snme wny

ClS

hoth names re fer

to the same Buddha, so both titles refer to thl! same text. (X is the only
Ms. at Ci1git which preserves a title, and here i t is given simply as

nxx(x)sajyaguru unma mnh3ynnns~tram.)

~

ntlt our problem arises from the

fnct thnt the pnRfHlp,e quoted ut Bikl! 1 :3.12 IIndc!r til' H tlC'! nllrdf!a;iWl(lUm-

vai{trr",apl'nbha-siltm, unlike tho~e quoted at .9ik!!

17/,.1 ff, 'I s not fOllnd

in any of the Mss. of Bhg found at GUgit. It reads:

..

..

.I

ctnc ca bhaisajyaguruvaidur,yaprabha-sutre drastavyam

yas tu mnhiisat.tva uVDl!' srutvipi bodhisattvacaryiidu~karatiim api

prujrtayiivngiihyotsahata eva sakD.l.aduskhitajllllapari tdinadhurwn

..

n'lllvodhll!l tena vnndanl1pu.1I1napapadesanapunyFinllmodnnnbuddhiidhye-

..

..

..

san~acanabodhipariniimantlln kr.t;va kalyanamitra:n (adhyesya;

SO

127

Vaidya) taduktanuvidena svaymp. va vaktavyw~ / srunanvnharacnr-

yiiham cv8J!I nrunety uktva I

This passage is not only not found in the Gilgit Nss. of Bh(J.) it is also
unlike in both tone and content anything that is.

1 t is, more than any-

thing else that I know, similar to the Mahayana 'ordination' formulae

discussed by N. Dutt in "Bodhisattva PrntimokR3 Slitra", Indian llistoli,aal.
QUQl'tel'Zy 7 (1931) 262ff.

It is of course possible that Santidevu was

quoting from a redaction of

text which contained this passage, but

....
given the' tone and content' of the passage, this seems highly unlikely.
OUT

It also seems unlikely that some other text, a text dealing with
'ordination' procedures, would have had the same name as our text, and
The most 1 ikcly possibility

that the quotation was taken from tha t.

,-

seems to he that Santideva gave the wrong title to the source of hil'>
quotation, and that the passage in <Iuesti.on has nothing to do ,dth our,
llnd probably ch(l only, Bhg.
b. There is one other major point in reference to the name of our Buddha

which must be mentioned.

As La wuI1 known there nre n number of other

f.i.gures, mostly bodhisattvas but at least olle Buddha.who have names which
have one or two clements' in common with tho t of nhai~a.iyaguruval(.luryn
prabha.

At Gilgit these include the bodhisattvas Bhai~ajyaraja. who is

mentioned at

Sg~

snmudgata, who is

2109.6; SP 3.26, ch.X, 156.1, ch.XXII, etc.;

referr(~d

to at SP 3.27, 173.23, etc.; and

referred to at Kv 258.14 and prominent throughout Sgt.

Bhai~ajya

nhal~ajyascna,

Outside of Gilgit

we find Bha1;~ajyarn.1a as the name of a former Buddha in ch. XII of the

VimaZaki.l'tinipdesQ and at IICrZii:av'/'sta2'a (Le.rmann ed.) 172.8 (Lamotte.
L

'enneignemcmt, 375 n.1l, hy nn oversigh t

'l'h(\1'(" hllV(' 1H'('n 11 1111111'H'1'

{'l

f IIll'l'IIllll'B to

giv~s

('(llll'" " I

the name
OUl' 01'

<IS

lihal~ajyagllr\l).

:lIIollwr of lhl'Hl~

figures - usunlly the bodhiRattva Bh<lt~a.1yarnj<l - wi th Uhni~ajyaguruv<ll

~uryaprabhll, usually by arguing that since the bodhisattva Bhai~ajyar:ija

is mentioned several times in SP. and since the SJ:> is supposed to be

I.lllrlicr tlwn JJllg, the Budllhll Bhnislljyngurllvaidiiryaprnbha

developed from the figure of the

"l~arller"

' .

hodhlflHtt'va.

IIlUS

have been

'I'he aRRumpt lOll,

of course, behind all such attempts Is that since both figures had names
with Bhai~ajya as the first element and raja ns the final element, they
must be related.

A. further assumption was that any figure which had

bhaisajya as a part of his name must have been conceived or ilS :I "ht:lIC'r" .

Given the nature of the arguments which ~uPJlort thC'm, T think t t i fl

entirely ullnecessary to discuss these attempts in detail. Note only that

128

the character of these figures, espc(:ially the

hlO

lIlOSt promInent,

nhai~ajyariija and IIhaisajyaguruvaiduryaprabha, havc nhsolutdy nothing

in common.

Bhai~ajyaraja, as he is most fully presented in SF ch.XXIT,

has very much in common with another figure in Buddhist literature, but
his name happens to be

K~emadatta

(cf. SR ch.XXXIII and J. FilUozat,

"l.a mort volontaire par 1 c feu ct In t:rncli tion b(}u<hlhlquc Indicnnc".

JA 251 (1963) 21-51).

,11e fact that both have

nhai~ajya

as the first

As we will see
below in some detail, Bhaisajyaguruvaiduryaprabha, even in Bhg, the most
element of their names is completely without relevance.

important text devoted to him, is not conceived of primarily as a "healer".

This is even morc so in regard to nhnl~ajYllraj".

The only healing

functions mentioned in the whole of the Bhaisajyara.1apurvayoga-parivartn

are ascribed not to Bhai~ajyaraja, but to the power of the text itself

..

. .

(-iiyam saddhal"Jllapundariko dharmaparyayah .. vadya i vaturanaCmJ

.
bhavisyati
. glananam. sattviinam. vyadhisprstanB.m;
... .imam
.
vyadh1h
kaye
nBkramisyati
na
jara
niikalamrtyuh,
..
. . SP 168.18).
sarvasattvanam sarvavyadhi-cchedakah,

SP 166.27f; bhai~ajyabhuto

. srutva

dharmapary~am

Finally, the

significance of the fact that the names of the two figures sometimes have
-raja in common as the final element is very largely undercut by the
additional fact that the evidence indicates that -raja was not an original
part of the Buddha's name and that even after it ,.,as added i t remained
optional.

It is of course not impossible that it was added under the

influence of the name Bhai~ajyaraja at a time when this bodhisattva

became prominent.

But this would obviously imply that the Buddha

Bhai~aj

yaguruvaiduryaprabha, if anything, preceded the bodhisattva ia time .

Implicit in what I have said above is the warning that if we are to
avoid misunde rs tandings we mus tread tex ts ra ther than analyze names.

In

specific reference to BIIY this means that we must look very closely at
the way in which the text itself presents - and by implication, conceives of
-

the Buddha Bhaisajyaguruvaiduryaprabha (who for the sake of convenience

wi 1.1 from now on b(~ referred to hy the shortened form or 8hid~aJyuguru).

In reading through our text it hecomes obvious that nn extremely important
component in the complex of ideas which is developed around the figure of

Bhg concerns the power of his name. {For the Indian background see J. Gonda, Notes on Names and the Narne of God in Ancient India

Bhai~ajyaguru

in

(Amsterdam: 1970).)

It is almost exclusively by means of his name that

'he' becomes available and that the individual gains access to his 'power'.
It will, therefore, be convcuieut Cor our aualysls to concentrate on those

129

passages which concern the name and the power of the name.

Such passages

almost always involve two basic factors: 1) an individual in a specific

situation, perhaps more correctly, a specific predicament; and 2) the
result for that individual which follows from hearing
name.
of

Bhai~ajyaguru'

By determining these situations and results we determine the range

Bhai~ajyaguru'8

activity and, by extension, we gain a fairly definite

idea of his specific character.

An analysis of these passages is most easily presented in schematic

form.

I give below the material arranged in two columns: in the first,

the situations and individuals for which the power of the name was made
available; in the second, the end to which the pm'1er of th(! name

\.,,<1S

.to

lead.
The name is available
Bhg [2]: for those who live in the
'last period';
Bhg [5.5]: for those who have

to effect the elimination of the

obstructions arising from karma.
to prevent unfortunate rebirth.

failed in morality,
Bhg [5.6]: for those who are lame,

to effect their coming to be sUf!h as

hump-backed, diseased, crippled;

have all their faculties and fully

formed limbs.

Bhg [5.7]: for those who are sick

and without refuge or medicine;

to allay all diseases, restore health

and avoid calamities.

helpless, poor;
Bhg [5.8]: for women who desire
to free themselves Crom existence

to ensure that this will be their

last existence as a woman.

as a woman;
*Bhg [5.]0]: for those terrorized

to deliver them from such calamities.

by kings, jailed, condenmed to

death, etc.;
*Bhg [5.11] ~ for those who,
because of hunger and thirs t, do

to effect their provision with food

and satisfy their bodies.

evil;
*Bhg [S.12}: for those who are
naked, poor, troubled by heat,

cold, flIes, etc.;

to effect their provision with

clothes and luxuries.

130

Bh g [7]: for those who, from

to effect their rebirth among men

stinginess and the non-giving of

and the obtainment there of 're-

gifts, are reborn in the world of

collection of former births', on

ghosts or among animals;

account of which - from fear of

another unfortunate rebirth - they
HiH pract:fsp. p.1ving.

r8]:

for those who undertake

to effect their rebirth among men

the rules of training, but fail

and their being there' of correct

in morality, views, etc.; or who

views, vigorous, etc. and their

guard morality, but do not seek

obtainment, after having gone forth,

fih g

great learning; or who have

'grc.~at

of: the prncticc of: the bodhisattva.

learning' but are proud on account

of it - all of whom are reborn in
hell;
Bhg [9J: for those who praise them-

to effect their release from all

selves and berate others and as a

suffering and their coming to be

consequence are first reborn in

wise, distinguished, intent on roots

the hells, then among beasts of

of meri t; their cutting of the snares

burden or inferior families or

of Mara, their escape from old age,

into slavery;

suffering, etc.

fihg [10]: for those who are the

to effect protection from such ob-

object of attack by boastful ond

struction nnd dwelling In a stnte

hateful persons who through com-

of friendliness towards all.

pulsion of various devatas, bloody

worship of

yak~as,

rites of black

magic, etc., try to cause obstructIon to life or destruction of the

body;
Bhg

r11]:

for monks, nuns, laymen

to effect that rehirth in Sukhavatt,

and women and others who have

undertaken the 8 part fast and

or in n cleva-world, or among men

upheld the rules of training, all

families.

kings, or in rich and high status

of whom apply their roots of merit

to rebirth in Sukhavnti;
nhg [121: for women;

to ensure that

thiH 'h;

existence as n woman.

tlwir laHt

l1fl

131

Bhg [13]: for believing sons or

to preserve them from untimely

daughters of good family in the

death and from c.ny deprivation of

last time;

vital warmth.

*Hhg [151: for believing sons or

daughthers of good family who

to avoid the sufforing of the 3

unfortunate destiniefl.

uphold the 3-fold refuge, for

t' ?se who uphold the 5 or 10

rJles of training, the 400 rules

of the bodhisattva, the 250 rules
of a monk or 500 of a nun, but who
fail in O1)e or another of these
rules and therefore fear rebirth
in an unfortunate destiny or hell;
"(Bhg [15]: for a woman experiencing
pain in childbirth;

to effect a quick deli very and the

birth of a beaudful, healthy, etc.
son.

Bhg [16]: for whoever hears the

to prevent any unfortunate rebirth.

name;
;(8hg [171, **[18]: for oue at the
momen t

f dell th ;

to ensure an immediate 'return' or

i1

'return' within 49 days) in which

state he will be consciouR of his

previous experience and wi 11 thus
avoid doing bad karma.
Bhg [211: for the

yak~a-generals;

to remove the fear of unfortunate

destinies.

Bhg l21J: to[" thmw who preserve

til<! nnme;

to guln protection, release from all

calamities, fulflllment of all
WIRhcs

at the hnndl-i of the

yalu~ll

generalR.

r",:

the effect is ns(:ribed to the ngency of the nil me only "in Redaction H;

**: the effect is ascribed to the agency of the name only in Tib. On
both see Introduction "On the Redactional Differences in the Gilgit Mss.
of Bhg."]

132

If, as we stated above, we can determine the range of 8hai~ajya

guru's activity, and therefore his basic character, by determining the
specific si tuations in which the powel.

f his name is though t to be

potentially operable, then it is very difficult to maintain, in light of

the above material, that he was conceived of solely, or even primarily,

or

as a Buddha of healing.
text in which the name of

the twenty-one !'lituotions described in the

Bhai~ajyaguru

is said to be operable, only two,

[5.6] and [5.7], appear to be connected with 'healing'.

To these two we

could possibly also ndd {13l (untimely deaths - although most, if not all,
of these are accidents, not illnesses) and *[15] (difficulties of childbi.rth).

There might also 'be a temptation to add "'[171 and **[18J, which

concern the individual at the moment of death, but to do so would be to

misunderstand the func tion of the ri tual there described.

As we will sec

below this dtual is not intended to 'heal', to revive the dying man, but
to ensure that he obtn,ins n direr:t awareness of the fact of karma.
If the situations developed in the text do not few examples - picture

Bhai~ajyaguru

as

(l

to ask how, in fact, they do picture him.

a~or.t

from these

'healer', then it is necessary

Here i t should be noted that

the specific situations presented in the text are, on the surface, of a

rather heterogeneous character.

They have, however, one thing in common:

they all involve an individual 1n a state of anxiety and unease which

arises from the actual or potential rehirth confronting him.

'l'hat in the

second case, that of potential rebirth, this anxiety amounts to a fear of

death and its consequences is confirmed by the fact that at BhS [5.5],
[5.8], [7], [8], [11], [12], [15] (1st), [16], *[17], **[181, [21] (and
probably [5.6] and [9)

hearing the name of

Bhai~ajyaguru

is specifically

stated to function in sllch a way as to meet the fears associated with

death: it makes possible the prevention of an unfortunate rebirth or
ensures an eventu('(l good rebirth.
8hai~ajyagurll

as

n~king

That is to say that here Rhg pictures

available, in the form of his name, a means where-

by the individual is able to cope with the anxiety Associated with death
and the predictable consequences of the accumulated mass of his past
actions.
'healing'.

~i8

is nis

fun~tion,

and this is a very different thing from

Although we will have more to say aiout this later, i t should

here be stated that by the very way 1n which the Buddhist 'world' is
constructed, death, rebirth, and karma are inextricably interlocked: the
primary meaning of n Buddhist death is the 'judgement' which is unavoidably implicit in it; i.e. rebirth.

And that texts such as lJhg take as a

133

given this karmatically constructed world is made explicit in Bhg (7),

(8], [9], *[17], and **[18] where the 'power' of Bhaisajyaguru's name
comes into effect aftep the initial death of the individual concerned

and in the hells, the world of Yama, etc. (i.e. after the results of
karma have come into effect.) This,in turn, suggests that it is important
to once again emphasize that the concern here is not with death in itself,
but with the death-experience as the implementation of the full effects
of one's past actions.

The ultimate concern, then, is with the conse-

quences of one's karma; ,death is in this sense only the occasion on which
these become fully and finally manifested and come into effect.
If in the above set of situations the name of

Bhai~ajyaguru

functions

in response to the anxieties ilnd fears connected with death and its consequences, then it is fairly easy to see that the remaining group of
situations - [5.7], *[5.11], *[5.12], [10], (13], *[15) (2nd), - also
responds to what amounts to the same basic anxiety and fear.

These

situations too have one thing in common: they are all life-threatening.
Here

Bhai~ajyaguru's

name functions not to remove the anxiety and fear

of the consequences of death by assuring that they might be favorable,

but it functions to remove the imminent fact of death and therefore the
immediacy of its consequences \.,hich cause that anxiety and fear.

The

first set takes death as a given, as being in some sense already present.
The second takes it as at least temporarily avoidable; both, however,
respond to the same basic fear.
In light of the material in Bhg then,

Bhai~ajyaguru

emerges as a

figure whose range of activity is in terms of the specific situations

highly generalized; he is presented as potentially active in any situation
loJhi.ch is connected with the fear of denth or the implementat:f.on of the
effects of one's past actions.
But the reader at Gilgit would not have known
alone.

Bhai~ajyaguru

from Bhg

He would also have known him from Bbp, and it is Bbp which can

serve as a check on the picture we have drawn of our Buddha on the basis
of Bhg.

It is significant that Bbp appears not only to confirm our

characterization, but to extend it in some interesting directions.

Here

again the function of the namadheya may serve as our point of departure.
The first references to the 'power of the name' we find in Bbp are
concerned with formulating the basic idea.
is a good example:

Fol. l296.4f, Tib 19l-5-5f,

134

And moreover, 0 devaputras, through a former vow Tathagatas

(who have been parinirva~ed for a thousand years), or who have

been parinirvaned for even a ka1pa, or even for a kot! of ka1pas,

as a result of beings worshipping and honoring and causing the
construction of relic stupas (and causing the construction of
images) and holding the name [of those Buddhas; .. namadheyagraha~a-]

and preserving and worshipping the Good Law, they

[the Tathagatas], even though situated in var~~us world-spheres,

effect their release from all hells, births among animals,
(the world of Yama, inopportune times, unfortunate destinies,
bad rebirths and downfalls, from all sufferings, until in due
order they are fully and completely nwakened ....
Here, 'holding the name' is one of several activities on account of
which 'Tathagatas', through the mechanism of a former vow, assure the
eventual release of beings from tile hells, unfortunate rebirths, etc.
(see also fo1.1297.2/Tib.192-1-2; 192-3-8).
is that the text is announcing a

gi',~c.:ra1

to Tathagatas, plural, as a category.

The point to be noted here

pattern of activity which applies

It is, I think, sufficiently

obvious that this general pattern fits perfectly in its essentials with
the pattern of

Bhai~ajyaguru's

reasonable to suspect that

type.

activity discovered above and it is

Bhai~ajyaguru

is only one of a more gene'ral

Happily enough, Bbp explicitly confirm8 that suspicion.

At Bbp

192-4-6f Prasenajit says to Manjusrr:

"Who are the Tathagatas (de dag gan lags) that, because
(beings) have merely heard their name (mtshan thos pa tsam dan),
or worshipped or honored them, will effect the release of those
b(~ings,

who hnve done evil, from thl! hells, and from birth among

animals and from the world of Yama, and will effect their going
to a good destiny?

In what world-sphere do those (Tathagatas)

live and how are they to be worshipped 1"

Maffjusri responds saying 'listen, I will tell you who those
'fa thagatas are:'

(Skt. names are from Chandra, 'l'ibetarz-Sanskli I; Diational'Y.)

"In the world-sphere vai~uryanirbhasa a Tathagata, Arhat,

Samyaksambuddha named Bhaisajyaguruvaid~ryaprabha lives, dwells,

..

abides and is teaching dharma; in the world-sphere gtsug phud

..

can (Sikha~in)

a Tathagata, Arhat, Samyaksa~uddha named rin po

,che'i gtsug phud can (*Ratnasikha~in) is; in the world-sphere

135

dri ma med a Tathagata named dri rna med par 'byun ba;
in the world-sphere ~i ba a Tathagata named rnb tu

zi

ba bkod pa; in the world-sphere Sukhavati a Tathagata .

named Amitabha; (then follow Tathagatas named pa mo 'byin ba,
rdo rje mkhregs pa

(Al{!~obhyaprajrr9.bha),

mya nan bral ba

(VigataSokn), 'jigs pa thams cad rab tu Zi bar md2;ad pA, etc.

up to:)

in the world-sphere dban po there is a Tathagata

named dban po'i blo gros; through only preserving his name
(de'i mtshan bzun ba fiid kyis) one comes to be the leader of
devas; in the world-sphere zla ba there is a Tathagata named
zln bn rgyas pa dr! mn med pa; through worshipping and preserving his name (de'i mtshan bzun Zln
to be freed from all imp uri ties; in the

mcl~od

pns) one comes

world-spher\~

khyad par

thob pa there is a Tathagata named nan 'gro thams cad zi bar

mdzad pa; through l-1orshipping and preserving his name one comes
to be freed from all unfortunate destinies; in the wor.ld-sphere
legs par snan ba there is a 'l'athagata named serns can thams cad
sdug par mthon ba; through worshipping and preserving his name
one comes to enjoy all worlds; 0 Son of good family, in brief,
the '!'athagatas dga' ba'i dpa, tsan dan dpal (CandanasrI), dpa'
".

bo (Sura), bdud thams cad kyi stobs rab tll 'joms pa, gtsug phud
can (Sikhin), thams cad skyob (Visvabhu), log par dad sel
(Krakucchanda), gser thub (Kanakamuni), 'ad srun (Kasyapa)

o Great King,

on account of' preserving the name of these

Buddhas, Blessed Ones, who have been parinirvn~ed for hundreds

of millions of years, or parinirva~ed for hundreds of kalpas,
on account of having had made (for them) relic-stupas, paintings
and images, and worshipping and honoring them with lamps and
perfumes and flowers and scents and unguents, and preserving
their teaching, and on account of penances and austerities and
obligations and fasts, these Tathagatas effect the release of
all beings from all bad rebirths and unfortunate destinies.
Purifying the obstructions of karma which persist for ka1pas,
the five acts with immediate retribution, etc.; having gone
to fortunate destinies and not having gone to unfortunate
destinies, in due course they will fully and completely awaken
to utmost, right and perfect awakening."

136

This passage, then, appears to make explicit what we had already

suspected: that

Bhai~ajyaguru

at Gilgit would have been seen as one of

a category of Buddhas which included, among others, Amitabha and the

previous 'historical' Buddhas, Kasyapa, Sikhin, all of whom made the

effects of a former vow potentially available through the instrumentality
of, importantly, the power of their name; and who functioned, in this
sense, primarily in situations connected with the fear of death, and
above all, the fear of the karmatic consequence of death, i.e. future
states of rebirth.

Here again, and perhaps even more than in

Bhg~

the

power of the name is presented as coming into effect after the initial
death of the individual concerned and in the hells, the world of Yarna,
etc.
We can also cite a few additional passages from at least one other
Gilgit text which indicates that there are still other Buddhas who were,
or could be, conceived of as belonging to this type.

Perhaps some of

the most interesting passages in this regard come from the Ajitasena-

vynka~anani~de8a-aut~a

Aj: GBMs ix 2343.4-2345.4; GMs i 105.13-106.17:

yo 10kanathA.sya hi nfunu (yal}) srune
samsaraduhkha vinirmuktu so naro
apayagami na kadaci

bhe[~yateJ

svargwn ca so yasyati sIghram eVBl!l

1/

yo lokanathasya hi namu yah srune

..

drdhapratijffo
mahBnubhavo sugato
kalpana

ko~yo

bahukalpako~ibhih

mahatmana~

nayutan acintiyan

. so bodhisatvo sthi to.

gnt~go.vnlukn

na kadaci so gacchati durgatI bhayam II

yo lokanathasya hi narou yah srune

apayagami na kadaci
kalpana

ko~Inayuta

b?e~yate

acintiya

rnja oa bhoti sada cakravartI

II

yo lokanathasya Chi] narou o.harayet

yat

ki~ci purv~

sada papu yat

. . .

sarvam ksayam yasyaCtiJxxmat

~akropi

devendru mahinubhnvo

kn11);111n ltot.fnnyut.iin nc1 ntnyn.

II

krt~

137

sukhavati~
pary~abaddho

gacchati

buddhak~etr~

sada bodhisatvo

brahmasvaro susvaru mamjughosn

.
bhavanti

var~~a sahasrako~ibhi~

apayagami na kadaci

/1

bhe~yate

yo lokanathasya hi na.mu dhiiro..yet / /

CIt is fairly certain that one or more padas have dropped out of some of
these gathas.
da~~as,

I have therefore 'punctuated t the text, by means of double

in accordance with what seemed to me the sense, and not in accor-

dance with the metrical structure.J

Whosoever would hear the nrune of t.he Lord of the
World, that man would be freed from the suffering of
S~sfira;

he will never be one who goes to an unfortunate

state; but he will thus go quickly to heaven.

Whosoever would hear the name of the Lord of the
l'lorld - he who is finn in his promise through many
ko~is

of kalpas, one having great might, a Sugata,

eminent - that bodhisattva, (though) he remain for

unthinkable
~ands

ko~is

of nayutas of kalpas similar to the

of the Ganges, he never goes to an unfortunate

dest.iny (or to a state of) fear.

Whosoever would hear the name of the Lord of the
World will never be one who goes to an lmfortunate state;
for unthinkable

ko~is

of nayutas of kalpas, he is always

a wheel-turning king.
Indeed, who would preserve the nwne 01' the Lord
of the World, always whatsoever is the bad which was
i

fonnerly done, all that will be exhausted

MOreover,

he (Will be) Sakra, the leader of devas, having great

might for unthinkable kotis of nayutas of kalpas

He goes to the buddhafield Sukbfivati always CasJ
a bodhisattva sitting cross-legged; for thousands of
ko~is

of years he comes to be one havi.ng the voice of

Brahrna, a fine voice, having a channing sound.

He will never be one who goes to an unfortunate

138

state, (he) who would preserve tbe name of the Lord

of the World.
Aj: GBMs ix 2353.3-2355.6; GMs i 109.9-110.20
ava~ya

m[eJ purvak~tena ka[r]ma~a

yenaham JfiCtu] daridrake grbe

karohi (ka)r~yu marna.I!l hi d~khi tn
vi(ni)v(ar)CtaJya naraka hi pala:

karohi karunyu mamarn hi duhkh:t taya

istri bhava upapannu nayaka
k~t8.J!l

hi natha

pra~idhim

ye keci satya iha

ti~~haI!lti

tvaya. hi

j~budvipe

ye vai dasasu di~asu

satya hi sarve sukhita.

ye keci t satya iha

[kariJ~ye

j~budvipe

nam8J!l ca vai dharaya pas cakale

parinir~tasya

tata pascakale

bhavi~yate sasanavipralop~

..

yatkimci paparn tada PUrvu yat krtam

..
sarv8J!l

It~aY8J!l

yasyati sighram eCtaJ t

Inevitably, by an act which was done formerly

by me I am born in a poor household. Have cOmpaSG10n
on my state of suffering
indeed protect (me)! ('1)

Turn (me) back from hell,

0 Leader, have compassion

"towards my state of suffering, being reborn as a woman!

Indeed, 0 Lord, the vow was made by you: 'whichsoever are the beings here in Jambudvipa, or which are
they that abide in the ten directions - all those
beings I will indeed make happy'

...
Whatsoever being here in Jarnbudvipa would in the
last time preserve (your) name, in the last time when
there will be a crumbling of the teaching after (you)
are

parinirv~ed,

then whatsoever is the evil which

139

was formerly done (by him), all that will be quickly

exhausted.
Both of these passages are presenting a Buddha which has all the
characteristics of our type.

It is :therefore of considerable interest

that the lokanatha, the Buddha, who is here being described is in fact

the Buddha SSkyamuni.

As he is presented here there is nothing to

di fferentiate him in his basic features from

Bhai~ajyaguru,

from Ami"tabha -

at least as this latter appears at Gi1gi t - and from the whole li st of

Buddhas found in Bbp.

Although other exrunp1es could be cited - notably SmD 95.3-97.15 I think it is sufficiently

c1~ar

from Bbp and Aj that

not appear at Gi1git as an isolated individual.

Bhai~ajyaguru

does

The reader at Gi1git

",ould have been forced, by virtue of the passage in Bbp, to see him as
one of a large category of religious figures - in this case Buddhas 0.11 of whom had a certain number of defining characteristics in common.
These defining characteristics, if we may s1Unrnarize here, present a
Buddha with the following features:

1) He, or rather, the effect of

his vow, is potentially available through a broad category of religious

acti vities undertaken in rei'erence t.o him; prominent wnong these acti vities is the ritualized recollection - whether verbal or mental - of his
name.

2) This vow is potentially available in, and responds to, a broad

category of situations which have in cornmon the fear of death and the
'judgement' implicit in death.

3) This potential avai lab ili ty functions

to assure, negatively, the avoidance of an unfortunate rebirth, or,

positively, the achievement of an auspicious rebirth, or, finally, the
temporary avoidance of any rebirth at all.
a positive and negative aspect.

This latter again has both

In the former it may function to provide

the individual with goods, wealth, etc. [5.11J, [5.12J; that is to say,
with those things which reduce the constant potential life-threat of his
environm~nt,

(poverty, starvation, etc., and, what is more typically

Buddhist, the possibility of doing evil on account of poverty, etc.).

In its nega-ti ve aspect it mB function to remove the possibility, usually
presented as imminent, of accidental or violent or 'unnatural' death.
Finally,

4) this potential availability is based on a prior assurance,

usually in the form of a formalized declaration to the effect that

this is done, that will follow'.

~f

140

There are, of course, other figure~ in Gi1glt literature besides

thoRe Buddhas.

These others arc primarily bodh.l.suttw,s, the 1II0St important

of which is, withol.t a doubt, Avalokitesvnrn. TL wl.ll not he wHhout

interest to look nt the way in whieh these figures - particularly Avn10kita _
are presented.

There are two texts at Gi1git which are almost entirl!ly

devoted to the figure of Avn]okltesvnrll, the J{n'l'ClYfifm'yiJza

chnpter of the SaddhannaplCfJcJanka.

Hllli

the 24th

He might look briefly at both of

these, the latter first.

The prose section of SP chapter 24 (57? 304.1-305.20; 286.1-15; Kern
438-46) begins, aito!' the introductory question as to why Ava10kita is so
called, wIth a general stntement: '!lcre, 0 SOil of g()ud rallll1y, as mnny as
nrc the hundreds of thOll!'lll1H1H of ko~Ts of ntYlltiHl o\" lll'lngs whn undergo
suffednr. (t1nl.lkhiini. prntyrmubhnvnnU), :I,f tlwy would hoar the nnmc (niimn-

. ..

dheyam srnuyus) of Ava10kitesvara, th-= bodhisattva, mA.hiisattv8, they all

would be released [rom that aggreg'-;lte 0 [ suffering (du~haskandhiit)'.
Thts statement illtroduces both the genernl theille and the bnslc vocnbu1ary
which wi 11 be developed throughout the chapter. In effect, the remainder
of the text is taken up almost solely with making the meaning of the
general statement's 'dul}kha:

-;,'

more specif 1 c by enumernting a series of

situations in which Iwaring the Mme of or 'invnking' (iikrnndnrp kuryat)

Ava10kita has a benefic:l.al result.
with the treatment of

Rhai~ajyaguru

Here already we can see parallelisms

in Efl!', both in the method of

characterization by means of the situations in which he is thought to be

operable, and in the fact that 'he' is presented aA available primarily
through the power of his name.

But if we look at the :specific s1 tuations

it will be clear that the parallelism goes considerably beyond this.

of the RituationR nrc presented

throl1~h II

more or

h!AS

All

l'itnndllTd fornl\lltl:

if an individual is in such and such a situation, and 1 he then hears

or pronounces the name of, or invokes Ava10kita, the otherwise predictable
conRequence of the situation will not result.

Almost nl1 the situations

have Lhe same predIctnb1e consequence; denth.

They are almost n11 what

I have prev'f.ousl)' called 11. fe-threatening Aituations.

fire: mahaty aeniskandhe

prapate~;

...

The threat is by

by water: nadibhir uhyamana, or

shipwreck; by execution: vadhyotsrsto; by yaksas and raksas; by fetters

and shackles: hadinigada; by chents, enemies and thieves: dhiirtoir amitrais

caurni ca.

In these Rituations Avalokita responds to a fear of death;

but that the essential component in the fear or ()eath is, again, the fear
of the 'judgement' implicit in it, is suggested by the next three items

141

or situations enumerated 1n the text: 'which beings, 0 Son of good family,

have acted from passion, they, after having done homage to Avalokitesvnra,
the bodhisattva, mahasattva, are freed of passion (ye kulaputrn riign.-

caritan sattvWh te 'valokitesvarnsya bodhisattvnsya mahasattvnsya

. .
..

namaskaram krtva vigataraga bhavanti); the same formula is then used for

dvesacaritah and mohacaritah.

The final situation given in the prose

concerns a woman who desires a son or daughter who does homage to Avalokita
and as a consequence brings forth either a son or daughter who is lovely,
beautiful, and who has 'planted the roots of merit' (avaropitakusalamUla).
The verse portion of Ch. 24, rather than being a versified version
of the preceding prose, appears as 1 :It might instead be an independent
text treating the snme mnterinl.

It begins

\~1th Ak~aynm[)ti

snying to

someone named C:ltradhvaj[), in response to the l<1tter'l'; question

Avalokita

i~

<15

to why

so called:
s~nu

cnraCm] ,-waloki te[sVUl'l; / /

~.~

/1

bllhukalpasatii aJcintiyii

bahubuddhana sahasrakotibhih.
pral}idhanu yath5. visodhitas
t.ata s~uyanto mama prades<tto
srava~o

/! "..; / I

atha darsano pi en

anupurval!l ea tathfi

an\lsm~ti l.l

. .

bhavatIha amogha praniniim

sarvaduhkhabh[aJy[aJUiokanast>Jtah
// h //
.
Th'ls passage is not free of ambiguity, but I think it might he trans-

lilted !1omething like thiA:

Listen to the conduct of Avalokitesvara !

1/ 2 1/

Hear now from my description how for many

unthinkable hundreds of kalpas under many thousands
of ko~ls

or

Buddhas [he] refined his vow! 1/ 3 /I

StiTely h('nrfng. Hnd nluo

Rl'{'IIl.~9 lind BO

to

successively recollecting [this 1 is. here for

living things an unfailing [source for the]
elimination of all suffering, fear and anxiety // 4

II

Theil follows in a manflcr similar to the prose a list of specific situations

expressed in the formula: 'If a man finds himself in such and such a

142

situation, then 'calling to mind Avalokita' (smarato avalokitesvar6J!l> ,

the othe1'Wise predictable consequences of the

situation/"~ll
\.

be avoided'.

Again, the s1.tuations are all life-threatening, the t(

fire: agnikhadaya

~atayed;

. being from
water: sagaradurgi patayen; falling: meruta-

latu patayed; storm: vajramaya parvato, vidyu and vajra; enemies: satru-

..

..

ganaih parrvrtah; execution: vadhyaghatana; fetters and shackles:

hadinigada; witchcraft: mantra, vidya, vetalai raksas, etc. who take

away one's vital warmth: ojaharaih parrvrto yaksana(gasJuCrabhutarak~asai~J;

drstivi~a.

fearful beasts:

vyal~gai~

mahabhayail}; and poisonous snakes:

This enumeration is then concluded with another general state-

ment:

sarvatra dasaddise jage

sarvak~etre~u ase~a d~syate

II 18 II

..

ye aCksanaJCdurgatibhaya
narakaJtiryaCgJyamasya Sa.Sl; . LIC
jatijaravyadhipi~ita

anupurv8l!1 prasamanti praQinam I I 19 I I

Everywhere in the ten directions in the woTld,
everywhere in all fields he shows himself, [and] //18//
ll7hich, for living things, are the fears of inopportune
times [for rebirth], or of un fortunate rebirth in the
sphere of the hells or among animals or of Yama,
[and which are] the afflictions of birth, old age
and disease, [these] are in due order allayed.
It 'Is not dlff'C'u'it ttl llrrlvc (It 11 genl'rnl chnrn<:terl1.lltLon of

Avalokita on the basis of this material.

As a matter of fact, such a

characterization is expressly formulated by Vs.25i

vyasane upadrave /

tr~u

Avalokita: marage

bhoti sarm:8J!l parayar:am: 'in death, in disaster,

in calamity, is the protector, refuge and recourse'.

But this character-

ization, as we nlrendy know, is not specific to Avalokitn in the Buddhism

of Gilgit.

Characterized in this way, he appears as only another example

of a much larger group, one example of, in fact, the typified Buddha-figure
we have noted above.

All the defining characteristics are here:

1) He,

or again, the effect of his 'vow', is potentially available through

religious activity undertaken tn regard to him - here, agnin there is a
decided emphasis on recollection or hearing of his name;

2) this 'vow'

143

is potentially available in, and responds to, a broad category of

situations which have in common the fear of death and the judgement
implicit in it;

3) this potential availability functions - in thi.s

case overwhelmingly - to remove the possibili ty of imminent accidental

or violent death; and 4) this potential availability is based on a prior
assurance, although we are here told very little about this.

But there

is even more: the shared characteristics of Avalokita and our type,

especially more clearly delineated members of our type, go considerably
beyond just these general definitional features.

For example, at least

four of the situations or sets of fears responded to by

Bhai~ajyaguru

have an almost exact correspondent (although not necessarily verbally

'exact') in the situations responded to by Avnloldta: Bhg [5.10]:
execution; Bhg [10]: witchcraft; and Bhg {is]: childbirth.
correspondent in Bhg is perhaps the most interesting.

Th! fourth

At Bhg 11ld we

find a list of kinds of fears (bhaya) the removal of which is to be

effected by undertaking the ritual activities detailed at the beginning
of that section; at Bhg .[1:3] it is stated of those who preserve the

Bh(J~

the name of Bhaisajyaguru, etc.: "Not for them will there be an untimely
death", and at Bhg f20] a list of these "untimely deaths" is given.

The

significant point here is that the list of what Bhg [lid calls "fears",
and the list of what Bhg {20] calls "untimely deaths", and the lists of
situations given by both the prose and verse of SF as those to which
Avalokita responds, are all only variant forms of a single more or less
standardized list of basic human fears.

This list, as we will see below,

has a wide distribution in the literature of Gilgit, but for the moment
we need only note one thing: in addition to the fact that Avalokita has
all the definitional features of our Buddha-type, virtually all the

specific situational responses which SP ascribes to Avalokita are also

ascribed in Bhg

to

Bhai~ajyaguru.

They are in this respect functionally

interchangeable, and this functional interchangeability is explicitly

expressed in the vocabuZarry availabZe to it by SP itself:
"Who, 0 son (If good family, will do homage to the bOdhisattva,
mahasattva, Avalokitesvara, and will preserve his name; and who
will do homage to Buddhas, Blessed Ones, equal in number to the
sands of Sixty-two Ganges rivers, and will preserve their names;
and who will do puja with robes, alms bowls, couches, seats, and
medicines for the sick to as

ma~y

as are Buddhas, Blessed Ones,

(who are now) standing, abiding, dwelling - what do you think,

son of good family, would that son or daughter of good family,

144

on account of that, generate

an accumulation of merit l'

When that was said, the bodhisattva, mahasattva, Ak~ayamati

said this to the Blessed. One: 'Great, 0 Blessed Onel Great, 0 Sugatal
That son or daughter of good family on account of that woul d generate
a great accumulation'.
The Blessed One said: '0 son of gooo family, which, aftcl:
having done homage to so mnny Buddhas, Blessed Ones, is the
accumulation of meri t, and which (is the accumulation of he who)
would do even a single act of homage to

Avalokite~vara,

the bodhi-

sattva, mahnsattva, and would preserve his name - in both cases

the accumulation of merit would

br~

the S'lme, not unequal., not

different'
Here we must state an obvious, but also

lm

important point. The

characterization which defined a particular type or conception of a

Buddha in Bhg, Bbp, Aj, and elsewhere at GUgH, is in BP XXIV found
applied not to a Buddha, but to a bodhisattva.

That is to say, potential

membership in the type has been extended or broadened to include 'individuals' of a supposedly different order.
are the characteristics attributed to

We must also note that not only

Bha1~ajyaguru

they are not even specific to Buddhas as a group.

I

not: specific to him,

The Ka'PClY}if,avyuha,

think, only deepens these impressions.

Since Kv is a much longer and more elaborate text than the Avalokita

chapter in BP, and since it :i.s riddled with textual problems, I will not
treat it in detail.

For our purposes it is important to note that hy far

the greater part of its narrative portion is given over to descrIbing the
movement of Avalokitn through various hells nno spheres of l1on-humnn
birth - including an outhouse in Benares.

'l'he passage concerning this

last visit deserves to be quoted in any serious study of Buddhism.

In

addition to this, it is short and yet a good example of the pattern of

fH:tivity ascribed to Ava10kita in

K7)

. Kv 281.24-32; CBMs vH, fol. 1603R.

Then Arya-Ava1okite~vara, the bodhisattva, mahasattva, having

departed from Simha1adv1pa, went to an outhouse in the great ci ty

Then Ava1oki.
tesvara, the bodhisattva, mahasattva, having approached, having

of Varanasi where many thousands of insects lived.

seen there those thousands of living things, having transformed

145

himself into the form of n buzzing bee, then to those (insects) the
sound 'namo buddhiiyn nome dhnnniiyn nnmn~ snf!1r.hii.vn' was manifested
(from that buzzing).

Having heard that, all those living things

are made to recollect the name (iti namam anusmarayanti) 'namo

buddhaya namo dharmaya nama~ s~ghaya'.

And all of them, through

only recollecting the name of the Buddha (buduhnuii.mn.omnrruymnr.i:trcr:tn),

having smashed wi th the vajrn 'of kuo\.r1edge the lOOuntaln 0 f the vIew
of a real individuality which arose with twenty peaks

(vi~sati3ikha

rasamudgatam satkayadrstisailam;
cf. Burnouf, IntPOduation a
..

du bouddhisme

...

indien~ dewdeme

l'histoi~

ed. (Parir.:: 1816) 235 n.2, 2h2), they

nl1 were reborn in the' world-sphere Sukhnvnti as hodhi.sattvns nnmed

, Sweet

Smellin~

Mouth'. They all, in the presence of the Blessed

One Amitabha, the TathagatA, having heard the Mahayana [Sutra] named
Kal'ar!4avyuha~ and having rejoiced, 1n various directions their pre-

diction was obtained.

As I have said above this is a good example of the kind of activity
ascribed to Ava10kita in Kv. lbe same basic pattern of activity recurs
in the accounts of his visits to one sphere of non-human birth after
another

(Avicinaraka (260.32f.), pretalokn (263.150, Sif!dln1advipn, the

home of fierce

rak~as,

etc.).

This aspect of Ava10kita is summed up in

the text when Bali, the leader of the Asuras says to him: sukhi tas te
sattva ye tava namadheyam anusmarairl:.i. mucyante te karasiitrarauravopa-

pannesu avtcyupapannesu pretanagaropapannesu ye tava namadheyam anusma-

rant!. mucyante te bahavah papaduhkhat. suce"l:.anas te sattva ye taw

namadheyam anusmaranti. gacchanti te sukhavatilekadhatum. amitabhasya
tathagatasya dharmam anusmaranti
recollect your nllml.!.

s~~vanti:

'Happy are those beings who

Those hnving been reborn :In the Knlusutrn (hell)

and the Raurava (hell), in the Avici (hell) and in the city of Pretas
who recollect your name are freed.

They are freed from much suffering

due to evil. Well-minded are those beings who recollect your name.
go to the world-sphere Sukhavati.

They

They recollect, they listen to dharma

from Amitabha, the 'l'athagata' (Kv 275.19; GBMs vii, fo1.l597L).

In all

these passages the power of the name of Ava1okita, like that of Bhai~aj
yaguru at

Bhg

[71, [81, [91, [17], and [18], and that of the Buddhas

grouped together at

Bbp 192-4-6f, comes into effect after the initial

death of the individual concerned and in the hells. world of Pretss, etc.

146

It is, perhaps, unnecessary to go into further dutai1s here, except

to note that Kv, like SP, explicitly states that Avalokita - like our
category of Buddhas - is available through, primarily, the power of his
name by

vi~tue

of a vow

(d!~apratijffa).

This vow is expressed twice in

Kv, na ea tavat tvayanuttara samyaksambodhir

abhisrunboddhavya, yavat
.
srunnntiid dnsnbhyo digbhynh snrviiksanopnpnnniih
srrHvii, hrnpn,vinC'r.o ni.rvulln.
.
dhatau na prati~~hapita bhaveyuh, at 266.26, and in very similar termH
at 268.11.

..

But the story does not end here.

..

If the Ava10kita of SF XXIV and

Kv is presented in such a way that he is both structurally and functionally

identical with Bhai~ajyaguru, the Buddhas of Bbp, the Sakyamuni of Aj,
etc., the same is true of the Avaloklta of 8M (66.7f) nnd EKA, the
bodhisattva Vajrapa~i (StA 57 .4f), the Mahayak~it}i Anopama (8M 71.1),

...

the Mahadevis Sankhini (StA 74.3f) and Bhima (StA 75.7f), etc.

TIlese

figures, though some are less extensively developed than others, all
present the same b1.lsic features.

This is true even if occasionally these

features appe~lr in a slightly different form.

Both Avalokita and Shima,

for example, arc presented as potentially available both through a vow

..

and an lact of truth' (satyadhisthana).

This appears to be a new element,

but as we will see below these two conceptions are, if not identical,
Further, almost all the figures in StA are

closely related phenomena.

available not through the

recollection' of their name, but through what

is there usually called a mantrapada.

That these mantrapadas are the

functional equivalent of ' the namadheya will, however, be clear when the
rituals they are embedded in are discussed below.

There it will also be

clear that they are not the meaningless (to us) strings of syllables
common in tantric mantras.

They are, in fact, invocatory prAyers in

which the name plays a very prominent part.

What all this means here is that in attempting to characterize

Bhaisajyaguru, we have come upon a major type, perhaps the major type for
the religious flgure at Gi1git.
1 think, beyond doubt.

That what we have here is a type is,

All these figures - whether Buddha, bodhisattva.

or deva - share a basic identity of structure and an essential sameness

of function.

We have already described the defining characteristics

of the type (see above p.139) so that here I think we need add only one
thing.

With one exception, the individual members of our type are the

only figures in Gilgit Uternture who arc the objectfl of religious

activity, and therefore the only ones who could form a part of the

147

individual's daily experience and with whom he could interact.

That is

to say, if 1 may adapt un important distinction from Gombrlch (Pmcopt

and Pl'actice, Tl'aditionaZ Buddhism in the Ruml. lIighZands of CeyZon

(Oxford: 1971) l57f) , they constitute the actual as opposed to the
ideal 'pantheon' of the Buddhism of Gilgit.

This is underscored by the

fact that the individual at GUgH had access to specified patterns of

approach and interaction with only these figures.

These pattcms of

approach and interaction - as we will see below - constitute the ritual

com~lex

current at Gilgit.

.c. This leaves the problem of our one exception: Sakyamuni.

That there

As a matter of
fact there appear to have been at Zeast two mnjor forms of cult associated

was a cult of Sakyamuni at Gilgit seems almost certain.

with him, and, if I "m not. mistaken, these two forms nrc in turn associated
one with the HInayana, the other with the Mahayana.
The Hinayana cult of Sakyamuni is developed most clearly at Gilgit
in, oddly enough, the Mait1'eyavyakal'a~.

Although I cannot here give my

argument, I think it is fairly certain that the Mai,troeyavyakal'ar;a is a

Hinayana text.

Th.is is not as surprizing as it might first appear since

there are a number of other Htnayana texts, in addition to the Vinaya,

found at Gilgit

(the Adbhutadha1'maparyaya (GBMs vii fol.1507.8 to end,

and fols. l576.l-l581.4i fo1.l691.2 to end; fols.1588.l to 1592.4; the

latter is mislabelled, by the scribe, as the Ku~agal'a-8utl'a), the Deva-

8utl'a (GBMs vii l542.5f), the SvaZpadt~~lta-8utl'a (GBMs vii l545.3f), the

Ayusparryanta-sutl'a etc., etc..

None of these texts has been previously

identified and they remain for the time being unedited.

I hope in the

not too distant future to publish an edition of at least some of them

together with

II

detiltlcd dL:'H:uss:1on of their 'school' ilffi1iation.)

I mention all this here because it is important to take into account

the probable tradition to which the Mait1'eyavyaka~~a belongs in discussing

.-

its conception of Sakyamuni, since this affiliation is able to explain a

number of

othel~ise

possibly puzzling factors.

thnt the? t(!xt of the

p'1BS.1gC

It should also be noted

from Mvk that 1 SLve.! below differs somet'lmas

considerably from that found in Majumder's edition.

Here again I cannot

give the detailed arguments which support my readings.

They will be found

in a paper entitled "Text-Critical Notes on the GUgH Redaction of the

Maitl'eyavyakal'~"

which I hope to publish in the near futur(!.

148

The passage in

".

Mvk in which the conception of Sfikyamuni is most

fully developed Is also uoctrinally the eore of the whole text.

The

set ting is this: it is the time of the future Buddha Maitreya; he has
just attained awakening and he is about to give his teaching to all
those who at that time will be assembled to hear him; i.e.,. to those
who will have acquired enough merit to be reborn at the time of the
appearance of the Buddha Maitreya.

Mvk: GBMs vii 1538.8-1539.7; GMs iv 205.3-207.12; Levi

supu~pite

'sminn udyane sannipato

bhavi~yati

yojana~ntwn parsnt tasyn bhnvinynti

' .
tato knrunikAh sA.stn mflit:re~TA.h Tl11't'usottrunoh

/1

samiti~ vyava10kyatha imam arth~ pravak~yati

II

samnmtnto

387.21-~88.6:

...

sarve me sakyasil!iliena ga.IJ-isre~~hena tayina

arthato lokannthenn paritta bhurimedhasa
cchatrndhvn.1npatnk5.bhir

II

f!.nndhnmn1yuvi1epunni~

..

krtva atupesu satkaram agata hi mamamtikam [Levi: krtva

/1

s8kyamune~ puja~ hy agata mama snsaneJ

sa~ghe

datva co. danani civar8J!l

pa.nabhojana~1

..

II

datva siikywn1meh stilpesv agatn hi mamantikam

II

vlvic1ham gliino.bhninn.1ynm iigntn. hi mnlllnrntilwlI1

kllf!lkumodakas ek a~ c a can dan enanu1 epana~1

.'

sik~apadani cadiiyo. s8k.yasi'!iliasya sasane CI,evi: sakya-

munisasaneJ
paripa1ya Yllthnbhiitnm iir,nta hi mnmantik(IJ~

II

..
. ..
.
.
caturdasim. pancadaSim
paksasyehastwnim
.
. . . . tatha I I
prO. tlho.rlknpu.ltsulII
. . ciipy UlJto.ilgulIl
.. . Uuunmuhitruu.
sr1ani co. satnadayn awnprnpta.
mwnn siisnnnm. I I
.
buddham. dharmam. co. samgham
r;n.tBh
. . co. satve te snranam
..
.
krtva
co. kusa1nm
.
. karma macchasannm upagatah. II
tenaite presitah
. . satya pratistas
.. co. mayapy nmi
gnnisrcsthona.
. .. . muninn pnrIttn bhurimcdhasn II
prasannam. janatam drstvii
... satyani kathayisynti
.
srutva co. te tate dharmam
prapsyamti
.
. padam uttamam. 1/
uposadham uposyeha aryA.m astangikarn subham

pratiharyatraye~asau

sravakan

vinayi~yati

. II

Ba.rve te nsraviim tatra ksapayisyanti

surntnh
. '

149

In thnt park (ruUIICU) :Jupw~piLll. there: wIll I.Jc IL glLtlwriflg,

hin assembly will be a hundred yojanml 1\11 arollnd.

IUld

II

Then the Compassionat.e One, thu 'reacher Mai treya, the Best of

II

Men, having surveyed that gathering, will explain this situation:

"All (these beings) were indeed entrusted to me by the Lion of

~

the Siikyas, the best ot teachers, the Holy One, the 'Use and

II

Intelligent Lord of the World

Having done reverence to the stUpas (of Siikyamuni [Levi:

'Having done pUjii to SiikyamuniJ with umbrellas, flags and banners,
wi th perfumes, garlancls anCi ungllents, they indeed have attai ned
to my presence

II

Having given gifts to the Sangha, robes, food and drink, various
medicines for the sick, they indeed have attained to my presence
~

Having given to the stUpas of Siikyamuni

0.

II

sprinkling wi th

saffron wat.er and a smearing with sandal wood powder, they indeed
have attained to my presence

II

Having taken on themselves the rules of training in the teaching

"
of the Lion of the Silkyas,
having gunrded them I\ccordingly, they
indeed have attained to my presence

II

Having observed here the worthy, auspicious

Upo~adha

having

eight parts on the fourteenth, the fifteenth, so here on the eighth

day of the fortnight;

II

And moreover, having taken on themselves (the observance of)

''l'he Fortnight of Miracles' furnished with eight parts, o.n(} the
prp~el)t.B,

r.hey hnvn 1'1111 y nt.tal neil t~() my r.eaC'hi np;.

II

To the Buddha, t.he Dharma and the Sangha those beingo have gone
for refuge, and having performed good acts, they have arrived for
my

teaching. I I
By that [i.e. the above meritorious nctions) those beings are

impelled; and moreover they are accepted by me,

bein~

entrusted

[to IRe] by the Best of Teachers, the Wise nnd Intelligent Muni
(i.e. SBkyarnuni)".

II

liaving seen that those people were devout, (Mai treya) wi. n
speak on the truths, and they having henrd the dharma, wLll then
obtain

the best abode.

II

150

Through the three miracles he will discipline the Srivakas,

and they there, the mild, will effect the destruction of the
out flows. / /

,-

The conception of Sakyamuni which is developed here is, I think,

rather straightforward: religious activity directed toward him, or undertaken in reference to him, results in rebirth in the 'world' of Maitreya.

If, then, there is a 'cult' here, it is surely a cult of Sakyamuni; he

is the object of worship, not Maitreya.

Maitreya is not the cult figure,

but the goal.

This interpretation receives confirmation from the fact

..
that Siikyamuni is said 'to entrust' those beings who have undertaken
religious activity in regArd to hi.m to lvfm:t1'e!Jf'l, and from the fact that

the text as a whole concludes with an exhortation to have faith in

Sakyamun:i, not in Maitreya

..

(prasadayati cittani tasmac chiikyamunau

...

jine / tato drksatha mai treyam sambuddham dVl.padottamam / / .) This view

of 'the cult of Maitreya' differs in some important ways from that found
in our scholarly sources

(e.g. E.Abegg, Der MessiasgZaubp, in Indien und

Iran (Berlin: 1928) 145-202; J.Przyluski, "La croyance au messie dans

l'inde et l'iran", Revue de Z'Histoire des ReZigionslOO (1929) 1-12; etc.),
but in terms of the tradition represented by the Mvk - and it is important
to note that here my remarks are restricted entirely to it - it is
difficult to avoid.

The primary source of this difference is the fact

that heretofor 'the cult of Maitreya' has been interpreted by means of,
and assimilated to, a model or type which in origin is external to the
Buddhist context; Le. the Messiah (usually the Ancient Near Eastern
Messiah)';',

It is possible, however, to interpret the data by means of a

tyP which is, in fact, indigenous to the Buddhist world-view, and thus
more readily available. This is what, for convenience's sake, might be
called the 'paradise cult', the most useful example of which is - although not available at Gilgit in its classical form - the cult of
Amitabha.

Admitting, even, that the cult of Amitabha is probabZy later

than the tradition concerni ng Maitreya, still as a type it has, for the
purpose of interpretation, the great advantage of being discoverable in
the Buddhist world.

Its application to the data also has in its favor

the fact that it can account for at least one important phenomenon which
otherwise remains mysterious.

Taking it, then, as a model for the

interpretation of the material found in Mvk, we should first note thnt

in its essential form the 'paradise cult' in general, and the cult of

151

Amitabha 1n particular, has a very simple structure: it involves a

Buddha towards whom religious nctivity is tmdertnken and an assurance
that that religious activity will result, through the agency of that
Buddha, iIi a future rebirth in that Buddha's buddhafield, e.g. Sukhavati.
where ideally the individual will be able to more advantageously pursue
the

religlot~

life.

think it is

~ufficlently

presented 1n the Mvk has, in one form

0'1'

obvioUR tltat ehe cult

another, n11 these el aments:

it involves a Buddha (Sakyamuni) towards whom religious activity is

undert~'~n

(pijja done to him or his stijpas, etc.), and an assurance that

that religious activity will result, through the agency of that Buddha

(Snkyamuni is tw1.ce said 'to entrust' the beings involved), in a future

rebirth in - let us say, for the moment - a particularly auspicious
place (the 'world' of Maitreya), where the individual will be able to
more advantageously pursue the religious life (Maitreya will teach his
dharma, having heard which, the individual 'will effect the destruction
of the outflowR', etc.).

Clearly there is only one clement in the cult

Mvk which differs from the typified paradise cult and it involves the
fact that the individual in Mvk has a future rebirth not in a buddha-

of

field belonging to the cult Buddha, but in a future and ideal state of
Uere, r think, is where the

the present worl ct.

becomes significant.

If

il

MJJk

Hi lin tion of the

it is, as I think it is, a HInayana work, then

since we think we know that if the idea of a Buddhafie1d was present in

Hinayana literature at all. it was n very late addition (cf. D.Barua,
" 'B uddhakhe t ta' in th e Apadana", B. G'. LGl.JJ Vo Zwne, pt. 2 (Poona: 1946)
183-90), it would follow that the author of
to such an idea.

MVk would not have had access

But even if this argument is not entirely accepted,

there is still another factor which explains the fact that the individual
could not have been reborn in the 'Uuddhafield' of S5kyamuni:

he

I"(W

aZready in it; that is to say that the 'Buddhafield' of Sakyamuni was

already temporally and spatially present and, therefore, could not be
projected into the future.
. author of

On the other hand, if we assume that the

Mvk wrote at a time prior to the development of the conception

of 'buddhafields', then it is obvious that his only a:iternntive waH to

project the desired rebirth to a future and ideal state of the present
world.

The peal question here, however, is whether or not the 'world'

of Maitreya is funationazty identical with Sukhavat1.

tive answer is difficult to avoid.

think an affirma-

'fhe primary and defining characterist-

ics of Sukhovat1 are again nlthcr simple: its lempornl sl tuatlon in regard

152

to the individual concerned: its physical description; and its conception

as on ideal s tate for religiolls progress.

All three of these character-

istics are found with a surprizingly high degree of similnrity in the

articulation of the 'world' of l-faitreya: both are potential states of
futu~

rebir.th; the physical description of Ketumati, the city of

Maitreya, is characterized by the same kind of ornate <lnd rococo elaboration as is found in the description of Sukh~vad lind, perhaps more
importantly, the description of Ketumntt is the only thing in Hinayann
literature which is even vaguely like the full-blown descriptions of
buddha fields in l-fahayana texts, :I.t is perhaps the on] y thing that could
have Hcrved

lJH .:1

model for theHC 'lal:er'

"The nnckr,rollnc1 nnd F.nrly

U~(>

of thp.

dC~J(!rlptl()nl>

nllc1dhnk~(\trn

(cf. 'J'.l{owtdl.

Concept", 'l1le Rrrwtcron

Buddhist 6 (1932-35) 419 and n.1; 7 (1936-39) 169). Finally, both

Sukhavati and the 'world' of Maitreya are, above all else, presented
as ideal states for the pursuance of the religious l:Lfe.

In termR of

their defining chnr<lcteristics, theil, Sukhnvilti and tlw 'world' of

Mnitreya are in fact functionnlly, even, physolcally identical.

This

functional identity is indirectly confirmed by a passage like that from

the A.jitasenavyakal'ar;a quoted above where religious activity undertaken

towards S5kyumuni is explicitly stated to

rt~sult

- -

ion rebirth :1n SukhavatL

In light of all this it seems reasonable to conclude that what we

have in the tradition now represented by MlJk is a prototypicnl form of
the Mahay~na 'paradise cult'.

as we have said above, is

not of Maitreya, but

the 'world' of Maitreya

cult here,
.Sakyamuni. TheMaitreya
and

are simply the functional equivalent of what in the fully developed cult
is the buddhafield of the cult Buddha.

As I have suggested above this

interpretation a11'10 hns the ndvnntnge of allow:lng

lIA

to nccount for at

least one other important fact in the development of Buddhist ideas which
otherwise remains mysterious.

One of the central problems concerning the

'paradise cult' is that it seems to lack - before its full-blown appearance

in the eu] t of Amitnhhn - n prehistory.
pretation of Ml,k mny be s1.gni ficant.

It is :Iust here that our inter-

If i t i

accc:>pted thnt Ml)k :i.s

presenting a prototypical form of the Mahayana 'paradise cult', then we

have in it the otherwise unavailable prehistory for this important Mahayono form.

Moreoever, we might also be able to

conj~ctural1y

account for

the emergence oof the full form.

In the cu1 t of Snkynmuni presented in

Mpk the sought for Rool is, of necessity, pro.1ccted so fnr into the future

that it loses almost all semblance of immedlncy, and therefore much of the

153

functional character of a motive for action.

This temporal disadvantage

with the 'world' of Maitreya may then have served as the impetus towards
the development of :I.deas concerning the existence of other Buddhas and
other buddhaftelds which existed or could exist simultaneously with

'Sakyamuni,
and

therefor~

could be almost immediately available.

at least is a hypothesis worth test:lng.

This

For the moment it can simply

be noted that both the spatial dimensions and the relative fluidity of
Indian cosmological notions could easily be adapted or used in such a
development.
Before leaving Mvk I think it is necessary to make two further
observations.

First I began this section with a discussion of the

importance of the pOl-1Cr of the name f.or the Buddha

others of his type.

nhai~ajyaguru

and

The power of the name is not a factor in the cult

of Sakyamuni as it appears in Mvk. This, however, is to be explained

by the probable HInayana and prototypical nature 0. the tradition which

Mvk preserves.

Again, i.f present at all, the power of the name in

HInayana sources appears not to have been significant.

This does not,

,-

on the other hand, militate against seeing even in the Sakyamuni of MVk
a very close resemblance to other examples of the generalized 'Cult
Figure' at Gilgit.

For, although this figure is often presented as

potentially available through the power of hts name, the latter is

certainly not the only or exclusive mC'ans of realizing this availability.
In all the texts so far studied, BhgJ Bbp, etc., recollection of the name
is only one - albeit a very important one - of a list of religious
a.ctivities undertaken in reference to a specific Buddha to obtain an
auspicious rebirth, etc.

The list of activities found. for example, in

Bbp corresponds - apart from recollecting the name - rather clMlCly with

that found in

MVk.

So in spite of this apparent difference the Sakyamuni

of Mvk, like the Sakyamuni of the Aji'f;aserzavyakal'CU}a, might also be

comfortably classified as one of our larger type.

Also in reference to

our larger type It is perhaps ufleful to ndd here that mumrnncc of nn

l1uspiciotJs rebirth - the only concern which :if> expHcitly articulated in

MVk

- has meaning, once again, primarily as a response to the fear or

anxiety connected with death and the consequences of death.

Secondly, it should be obvious that apart from the fact that the
general element 'fortunate rebirth J receives a more specific characterIzation here, the elements whi rh define whnt 1 have just been cnlllng

154

,the

--

Mahayana paradise cult' are virtually the same elements as those

which define our type.

This should not be surprizing since Amitabha,

whose cult is the example par excellence of the 'paradise cult', has
already been explicitly classified by

Bbp as one of our type.

And it is,

I think, this latter classification which finally places the cult of

Amitabha, which is usually treated as a more or less distinct and
isolated phenomenon in the Buddhist tradition, in its proJ._

context.

I used the expression 'paradise cult' as a provisional designation for

a particular configuration of the elements defining our type because it

allowed me to highlight clearly certain factors in Mt'k which I wanted
to explain; but it should probably not be taken as anything more than a
provisional designation.

The structure provisionally described as n

'parndise cult' clearly belongs within our type.

At most i.t could only

be further classified as a particular sub-type which has undergone,

perhaps, a greater degree of elaboration in regard to one specific
element.

- -

This then is at least one form of the HLnayana cult of Sakyamuni

available at Gi1git.

The point to be noted is that in spite of the fact

that i t appears to re1'resent n less advanced stage 1n the evolution of

Buddhist cult forms, it exhibits the same basic structure - both in its
organization and its conception of the cult figure - as do the more
fully el11borated and definitely Mnhaynna cults CU1'rent at Gilg1.t.

,
d. Of the Mahayana cu1 t of Sakyamuni, or at least that which appears
to me to be the major form of it, I can here give only a brief outline.
It would appear that the Mahayana, in spite of

(notably, at Gi1git, in SP and

illl

the theoretics

Bbp) , found it very difficult to make

Ill! had been rather effect-

the hIstorIcal nuddha 'presently' available.

ively bUTied by the earlier tradition and this early tradition was a
massive presence confronting the Mahayana.
attempt to solve this problem was both

What was perhaps the earliest

1ngeneou~

tradition it was attempting to circumvent.

and rooted in the very

The Mahayana, from the very

beg:f.nning, developed the equad.)n 'the h1.~~torica1 Buddha'

his teaching.

Developed, but did not invent.

= the

body of

This equation is already

found in earlier sources in formulas such as yo dhanun8.J!l pa.ssa.ti so

bhagavantam passati (for this, and the whole question under discussion
see G. S.chopen. "The Phrase 'sa p::thvipradegai3 cai tyabhuto bhavet' in

the Vail'(l(!oll(ulika:

NotCA on thc r.ull of the Book tn Mnhnynnn", TTtl 17

(1975) 147-81. although in what follows I will be pursuing a slightly

155

different tack).

The direction this developmrmt took mny be seen from

a series of random quotations

StA 86.7:

athiiyu~man annndo bhllguvantum etud avocut:

.. .
sarvasattvebhyah
sampraldisayisyami.
.
..

udgrhitam maya bhagavan imrun dhannaparyaymn siistrsarnji'iaya

..

dhiirayisyami piijayisyami

Then the Venerable Ananda said this to the Blessed One:

'Received by me, 0 Blessed One, is this discourse on dharma;
with the idea that it is the teacher I will preserve, I will
worship it, and I will illuminate it for all beings.'
Stl1 87.2: tusmiit tarhi tvrun (khyoc1 l{yis) anundn sutkrtyu
ay~

dharmaparyayo

samyak~arnbodhi,

dharuyitavya~, ay~

te tathagatasyanuttara-

...

tathagatakrtyam karisyati pascime kale pascime

Therefore now, Ananda, by you, after having honored it, this

discourse on dharma is to be preserved; it is for you the utmost,
right, and full awakening of the Tathagata.

In the last time,

in the last period it will perfonn the functions of a Tathagata

for all beings.

SP 239.18: dhareti ya idwn siitram sa dhareti jinavigrah8J!l:

l-fuo preserves this sutra, he preserves the form of the Jina.

SP 124.25: tathagatam so 'msenn parihareta ya imam dharma-

...

.naryayam
. . . . pustakagatam krtva amsena parihareta.
He would carry the Tathagata on his shoulder who, after
having made this discourse on dharma into u book, would carry
1 t on his shoulder.

..

SP 166.26: evem eva ... saddharmapundariko dharmaparyayas

tathagatabhiito bodhisuttvuyanasamprasthitanam.
Just so .,. the d1.scourse on dharma (called) Saddhama-

..

1?wzdanka is the true Tathagata for those who have set out in the
bodhisattva-vehicle.

Vaj 12 (Conze's cd., this passage has not been preserved

in the Gi1git Ms.): api tu kha1u p~~ subhute yasmin prthivipradega ito dharmaparyayad anta~as catuspadikam api gatham

udgrhya bhiisyeta

va

. '

samprakafiyeta, va, sa prthlvfpradesaS caitya-

bhiito bhavet sadevruniinu~iisurnsya 10ko.sya, knl} p\U'lllr vado yo.

,

156

ima1!l dharmaparyayW!l sakalasamaptrur1 dharayisyanti vacayisyanti ...

..

pll.rwncna t.e subhiit.e ascnryena Sllmunvugutu bhllVisyuuti; 'Lnsmilllo

en subhiite prthi vrprndese santa vihnraty nnyo.turiinyntnro

vo.

vijftagurusthaniy~

Moreover, SUbhuti, on which spot of earth (someone), after

having taken from this discourse on dharma a verse of even four
lines, would recite or illuminate it, that spot of earth would
become a true shrine for the world with its devas, men, and
asuras - how are we. to speak of those who would preserve this
discourse on dharma in its entirety, would recite it, etc., ..
they will be possessed of the highest wonder - and on that spot
of earth, Subhuti, the Teacher dwells or someone or other
representing the wise Guru.
These passages, taken from three texts of a very different character,
arc representative of any number of others that we could cite.

They all

point in the same direction: the dharmaparyaya is to be seen as, performs

the function of, is the form of, or simply is not only bhe Tathagata, but
the
and~

true Tath~gata.

If the dharmaparyaya is present, the Buddha is present

as is clear lJ:om Vaj 12 and other passages, the presence of the

dharmaparyaya sacralizes the spot where it is found in the same way as

the presence of the Buddha does.

All of these equa tions receive confirm-

a tion fro!" the fac t tha t in coun t1ess texts it is uneq ui vocally s ta ted
that one is to behave towards the dharmaparyaya, usually in the form of
a book, in the same way that one behaves toward the Buddha: one is to
cir.cumambu1ate it, to worship it with flowers, incense, banners, etc.,
and it is here, of course, that these ideas became significant for Buddhist
cult practice and are of interest in the present context.

But what,' is

perhaps of even greater in terest for us is the fact Lhat not only did the
individual behave towards the dharmaparyaya as he did toward the Buddha
and, significantly, toward the category of cult figures we have outlined
above, but the dharmaparyaya itself is presented as having most of the
characteristic features of our Buddha or the typified cult Ugure.
for example, nVllilable through its name.

This is .especially prominent

in Xv.

Kv 278.30f, GBMs vIi 1600R: ye

It Is,

satataparigraho.~ kara~~a

vyijhasya mahayanasutrarntnarajasya namam anusmarunti mucyante

te fdrsat swpsirikad du\lkhat / jatijara"yadhimarW'!asokapari-

157

devanad~hndaurmBllasyopiiyasaparimukta

bhavanti / yntra yatropll-

pndyante tatra tatra jo.tau jitau jo.tismaro. bhnvnnti ... na

..
..
..

kadaci t yaksatvaJlI na rflksasatVMl na pretatvam . na manusyn..

daridryam pl'.atyanubhavisyanti .. ye 'pi kecit kulaputriih.
sattva asmat karaQgavyfihamahayanasutraratnarajad

ek8.k~aram

npi

api .
catuopndikwlI up:!. gntluim
Ukhnpny:luyrmti
tcnii.ni.
.
.
..
paftcanantaryani
/ te
. karmani. niravasesam
. . pariksnyam
. . gamisyanti
.
cabhirupa bhavisyanti
... tesam
.
. . na kascit kaye vyadhih. prabhR.visyati
/ na caksurogam
.
. . na srotrarogam,. etc.
nWlludhcYfun

Who incessantly recollects the name of the Ka'I'a1'!4avyUhaJ

the king of the jewels of the Mahayana sutras, they are freed
from such samsaric suffering, thcy nrc released from hirth,
old age, disease, death, sorrow, etc .... wherever they are
reborn, there in every birth they are such as remember their
former births.

Never will they experience the state of a

yaksa or raksas
. or preta or human poverty ...
whatsoever son of good family,

(~07hatsoever)

Moreover,

being will have

copied from this king of the jewels of the Mahayana sutras,

..

the KamndavyUha" a single syllable, or the name, o.r a verse

of four lines, for them the five acts which have immediate
retribution will be exhausted without remainder; they will be
lovely .. no disease whatever will arise in their body, no
affliction of the eye or the ear, etc.

Kv 289.13, GBMs vii l6l4R: atha sarvanivara~avi~kambhi

bhagavantam etad avocat: yada bhagavan karandavyUhasya mahayanasutraratnarajasya nama[mJ anusmaranti tadabhipraya

..

anusidhyanti / ynsya namadheyamatrena idrsani

vastGni pradur.
bhavanti, sukhitas te sattva ye

kara~~avyUha~

mahayanasutra-

..

ratnarajam srosyanti likhapayisyanti

.
.
Then Sarvanivaranavi~kambhin said this to the Blessed One:
'lofuen, 0 Blessed One, they recollect the name of the Kar'O:'fq.a-

vyuha, the king of the jewels of the .mhayana sutras, then

their wishes are fulfilled; through merely its name such things
appear.

Happy are those beings who will hear the Kal'ar;tj.a-

vyUha" the king of the jewels of the Mahayana sutras, who will
have it copied, etc.

158

}bre importantly the dharmaparyaya is approached in the same

situations or for the same reasons, and fulfills the same function
as our typified cult figure.

I here give only two examples.

StA 53.5f, GBMS vii 1752.3, Peke vol. 27, 272-2-1

..

yada yad dharroaparyayam. pamcamandalena pranipatya

.

.
..
likhisyamti
..

puspadhupagandhamalyavilepanacchatradhvajapatSkai samalaootrtya
.

namo buddh( ay)eti krtva

namaskarisyamti
sadhukaram dasyamti
'"
.

. .

.'

dharayisyamti
. vacayisyamti . vacapayisyamti
.
.
.
likhapayi~ya~ti

'0'

d~~~a

te

eva dharme

sarva~asamanvagata

.
casya mukha pravasyati ... ratrndi
. vam. casys. buddhabodhisatvadarsanam
bhavisyati
. sarvavaranam
.
.
. . casya ksayarn
. . yasyant.i .
pamcanantaryaprabhrtayah
.
. . krtva
. devata casya rrutsisyamti
.. . .

bhavisyamti
abhir\ipM ... dirghayuska candanagandham.
.

mara~akale

casya buddhadarsana(~) bodhisatvadarsana~ bhavi~

ya~ti

. na ir~y8J.uko na vik~epaci tta kala( l!l) kari~ya.ti / /

yava cyuto sukhavaty5. lokadh5.t5.v upapadyate.
When, having prostrated themselves with the five limbs
touching [before that] which is the discourse on dharma (ahos

kyi ream grans 'di la yan lag Znas phyag byas sin /J, having
fully adorned it with flowers, incense, perfume, garlands,
unguents, umbrellas, flags and banners; having said 'namo
buddhaya' (sans rgyas Za phyag 'tshaZ %0 zes brjod aih), they
will honor it, they will give applause to it, they will preserve, recite, cause it to be recited, will write, will cause
it to be written
all qualities.

"0

they here and now will be possessed of

{They will be] handsome

long lived .. and

the scent of sandal wood will waft from such a one's mouth;
and day and night for him there will be a vision of Buddhas
and Bodhisattvas; and all his obscurations will be exhausted
[even after] having committed the five acts with immediate
retribution, etc.; and the devatas will protect them; and at the
moment of death there will be visions of the Buddhas, visions
of the bodhisattvas; they will not die having envious thoughts,
scattered thoughts; up to: having pessed away they are reborn
in the world-sphere SukhavatI.

159

SgP

..

fol. 2122 .If: yal} sarvasilra prasannaci ttuh swnghatam

siitrl1J!l adhyasayena narnaskari~yati p~cano.vatiko.lpru!l jatnu Jiitismaro

bhavi~yati ~a~~ikalpasahnsra~i

,raja cakravarti bhavisyati . drsteva

..
dharme sarvaSura sarvesiim
priyo
bhavisyati
manapah
na
sa
sarvaSura
.
.

..

..

..

sastrena kalarn karisyati . na visena kalam karisyati kSkhordam.

casya na

krarni~yati

. marat,.takalasamaye carimanirodhe vartrunane

. ..

navatibuddhakotyah sllrnmukhan drakoyati . te en so.rvo.suru. buddha

bhagavanta asvasayanti rna bhail} satpuru~a tvaya sal!'gha~8J!l sutra~l
mahadharmaparyaya'f!l subha~i t8J!l ~rutam srutva iya te pu~askandha1'.l
prasuta.9, etc.
Who, 0 Sarvasura, having a devout mind, will wholeheartedly
reverence the Saf!1ghapa Bil.'tra, he in avery b'irth for ninety-five
kalpas will be such

as

remembcm his fonner births; for sixty

thousand kalpas he will be a Cfikravartin king.

Here and now,

Sarvasura, he will be dear (and) charming for all.

Sarvasura,

not by the sword will he die. Not by poison will he die. And
Knkhordas w:Lll not attack him.

At the moment of death, when

the final suppression occurs, he lolill see ninety ko~is of Buddhas

fa.ce-to-face.

And, Sarvasura, those Buddhas, Blessed Ones, will

encourage him (thus): 'do not be afraid, good man, by you the
S~gha~a

SutFa, the great and well spoken discourse on dharma

was heard; having heard it, this heap of merit was produced
for you, etc.'
Here again these references are representative and could easily be
multiplied.

Enough, however, is given in the above passages to indicate

what T wish to establish.

The dharmaparyaya-Buddha - and this is, I

think, a good way of indicating the cult-object here - is approached in

the same way, is the object of the same patterns of behavior as are
di rected towards ouT.' typified cul t-figure.

The dharmaparya'ya-Buddha is

available through its nome or through other forms of religious activity

undertaken in regard to it, puja, etc.

'l'he power of the dhnrmaparyaya-

Buddha is presented as potentially available in situations which are,

above all, concerned with death, dying, karma and rebirth; and that
power functions to provide the individual with qualities and material
goods intended to lessen or remove the possibility of unmeritorious action
performed on account of need, envy, etc.; to remove the threat of 'unnatural' death, and, above all, the judgement implicit in it, to assure -

160

when death is unavoidable - that this implicit judgement and its consequences, rebirth, are favorable; etc.

In short, that the dharmnparyaya-

Buddha is conceptually the equivalent of our other cult-figurcf;.

of detail here is of some interest.

A polnt

I have pointed out above thnt both

Bhai~ajyaguru

and Avalokita are said to respond to a whole list of what

are sometimes called fears (bh6as) and sometimes called un timely deaths
(akiilmnaraI}a).

I also indicated that these lists are just variants of a

single more or less standard:i.zed list.

The point here is that Sgp

presents us with what amounts to a short form of that same list, and
that while Bhg asserts that

Bhai~ajyaguru

will protect the individual

from death by poison or 'demons' or the sword, and SP

XXIV asserts that

Avalokita will protect him from the same thing, in Sg,t

.. It is asserted
that protect:Lon from exactly those things is effected by the dharmapar-

. .

Cll~a.rly then, from the point of view of the

yaya, the Samghata Sutr>a.

individual, all three are - not only in general terms, but also in points
of detal! - (unctionally interchangeable.
e. Hopefully we have now established the context in which
would have been seen at Gilgit.

Bhai~ajyaguru

But more than that. We have, I think,

established a category or, if you will, the type of 'the cult figure'
at Gllgit.

We have established that behind a great number of 'individual'

Buddhas, bodhisattvas, devas, etc., lies a remarkably uniform conceptual

model, that all these 'individuals' are constructed on the same basic
framework, all are images modelled on a single armature.

Their character

is essentiaZZy the same, the range of their activity, the effect of their
'presence', the manner in which they are approached.
limited to the Gilgit material.
and I think it is - its

My analysis has been

But if our type is a legitimate one -

usefulnoss for th~ analysis for ~ther s~trn

literature will be obvious.

Moreover, whether or not the details of my

analysis are accepted, I think it shows the interesting possibilities

which the application of 'typing' as a method could produce.

It is per-

haps unfortunate that the methodological possibili ties of a typology so obviously suited to Mnhnynna studies where one is constantly confronted
by a plethora of 'individual' figures - have not heen exploited. I know
of only one person who has even suggested such a thing (D.Seyfort Ruegg,
"Sur les rapports ent re Ie bouddhisme et Ie 'substrat religieux' indien
et tibetain", Joumal Asiatique (1964) 77-95).
In addition to the estnblishment of our type, our analysis brings to
light at least one other phenomenon closely connected with it, a phenomenon

161

the methodological importance of which will become increa~inl~] y evIdent.

I t is, in fac t, the process by which the type ~.Jas genera ted.

In our

analysis we can isolate at least two distinct levels of generalization

or non-speci ficity.
may note that

'raking Bhaisajya~,~
~u as. our poin t of reference we
,.

1) Bhai~ajyaguruls response is situationa11y non-specific.

lie responds to a generalized

fea~ o~~'jmxiety

any number of specific siluati(:,ns;

by

Bhai~ajyaguru

which can be manifested in

2) the response pattern manifested

is not specFic to him.

It is a generalized pattern

exhibited by any number of specific Buddhas (Bhai~ajyaguru, Amitabha,

Sakyamuni, Kasyapa, KanakamlIDi, etc.), bodhisattvas (Ava1okita, Vajrapa~i,

etc.), and .other figures.

'1111s process where :indlvidunl

CtHiCS

whether f1.gures or situntionfl - become only exnmples of n larger category,

or where specificity of function is denied by assigning the same function
to an ever increasing number of individuals is what I would understand by
the expression 'the process of generalization'.

This process, which may

opcrntc 1n a number of different directions simultnncously, is

widespread phenomenon in

-Mahayana

literature,

to frequently refer to it in what follows.

(llld

11

very

we will have occasion

162

[ 1]

Thus by me lJas i,t heal'd at one time.

'1'he Blessed One,

l"andenng af'ound the ail'cui'C of the countr>y discPicto, 1) a'Y'P1:tJed

al; VaiaZi; in VaisaZi he stcaJed C(1J)hiZe. (1

At 'f;he base of a i.rue

having the sound of music he, accompanied by a gl'e(rt (!ommunity of

bhikE!us, accompanied by eight thousand bhikE!us and thil'ty-six
thoufJand bodhiaal;tvao, OUY'l'ounded and hOrlor'ed by ldrlgo, IlrinilJ tam"

hf.ahmm::a.8 (md hOLioeiLoldf,n"U, 2) by dc{)(w and

m;upWJ

and aar'u~l(m and

k-t.nnams and mahol'agas, (~ 'caugh t DhaY'fna.

l)(l X: 'In due time arrived there where the great city ot

Vnisali was.

Then the Blessed One there in Vaisal'i stayed awhile.

2)(2X: 'and by a great assembly of devas and nagas and

gandharvas and asuras and

garu~as

yak~as

and

and kinnaras and mahoragas and

humans and non-humans, '

a.

Three texts at Gi1git offer some interesting data bearing on the

formula eVfl1!1 maya. srutam ekasmin samaye.

Both SP

3.2 and SmD 1316.1

open: evatp. maya. srutam ekasamaye, and Eka 2417.1, though 'partially damaged,
probably also had the same reading (Dutt, GMs i 35.1,
ekaJ samaye).

ev~

maya sruCtam

These three examples seem to indicate that the usual formula

mny npl' hnvG hN'n nR Rtllncifll'di1.Nl

n~ w('

nrc> 'In thf' hnhll of t:ldnldng.

We have now, thanks to Ih. Lamot te, Le tl'ai te de Za gl'ande vel'tu de

sagesse" T. I (I.ouvain: 1949) 56-114, a detailed picture of the ideos

which at least one part of the Buddhist community Clssociated with this
formula.

We also have the interesting study by J.Brough, "'Thus have I

heard . ''', BSOAS 13 (1950) 416-26 (see also A.& H.Wayman, The Lion's

Roar of Queen Sf'tmala (New York: 1974) 59 n.1; the Waymans refer to an
article by N.H .Samtani, "The Opening of the Buddhis t Sutras", BMl'at?
(Bulletin of the College of Indology) No.8, pt.II (1964-65) 47-63, which
I have not been able to see.}

Brough treats the phrase from three points

of view. On two of these - "(1) the punctuation of the. phrase", nnd

163

"(3) the significance of the phrase as a whole" - we mIght add a few

observations. With regard to the first, since Brough used only late
Nepalese

Mss.~

it might have been expected that the earlier Gilgit Hss.

might be able to add something of value to his discussion of the punctuation of the phrase.
false.

This expectation, unfortunately, tums out to be

When the Gilgit punctuation is not entirely erratic (e.g. in

Bhg X the first punctuation mark comes after <Jnnnpndacnryiin and before
c~I'amaI}o),

it is virtually the same as that found in the Nepalese Mss.:

they wri te eval1) maya !'utam ekasmin samaye and the firs t punctun tion

"

nt..'lrk normally comes after

viha'Y'at~ mila"

8P 3.2; Adb (no.18) 1691.2-3, etc.).

..

(so Bhg Y; 8gt

(no.37) 2108.1;

Tn reference to Brough's third

point of view I can only point out one aspect of the sitlmtion which he
seems to have overlooked, an aspect, however, which confirms the essence
of what he was saying.

Brough (p.424) says: "Now in the Jaina canon

there occurs frequently a very similar in troductory phrnse: lnmam me

~

QUDam tcnam bhagr:waya (]1)(1I!' akkhaY((~I,

'Tt was heard by me, venerable Sf r,

thus taught by the Blessed One' ..

The Jaina phrase, however, is more

explicit.

Here the first redactor of the scriptures places at the head

of his recitation, in order to seal its authenticity, the solemn declaration that he, 1n person, has heard it taught by the rnm;ter.

It seems to

me that there is little doubt that the original sense of the Buddhist
phrase is identica1."

The correctness of Brough's final sentence is

perhaps confirmed if we take into account the fact that if evam maya,
etc., is the 'standard' introductory formula to a Buddhist sutra, then
the phrase idam avocat bhaeav8.n is just as surely the 'standard' concluding formula. (It in fact is almost always present even when evnm maya,
etc. is not; cf. the individual Avadanas in the 1)i vyavadana.)
we

CUll

Perhaps

go even rurther and say thl1t the6e two phrlHws an! not 1n fae t

two separate formulae, that evam maya, etc.

is only the first part, and

idam avocat bhagav8.n the concluding part of a single basic formula.

The

correspondence between evam maya srutam ... idam avocat bhagaviin anq the
.laina phrase is virtually complete,

This, in tum, to some degree renders

the problem of the ekasmin samaye to the status of a non-question at

least in terms of the "significance" of the phrase: it is no longer
necessary to include ekasmin samaye with ev~ maya srutam to show that
the speaker of eva'!' maya, etc., was reporting what he had heard in person.
This is not to say that ekasmin samaye as a piece of syntax is not still
n prohlC'!m.

164

An interesting case bearing on a numher of these poin ts, and one

which, I think, estAblishes the general PUTPOr.t of the formula, is found
In the

Da.suUa'l'a-Suttanta.

This is one of the few snttas contained in

the Pali canon which the tradition admits was not delivered by the Buddha.

It opens, following PTS edition (D iii 272): evam me sutwn. ekrun samnyam
bhll~llvfi

co,mpiiyo.1!I vihnrat,l .. ; but concludeR: idnm avoca i\Yllsmii siiriputto.

Th:f.s makes it clear that what the speaker heard, and was reporting, was
not that 'at one time the Blessed One dwelt at Campa, etc.', but what
SarIputtD said when he and the Buddha were there.

In this caHe - and

by extension all other cases - ekBl!l srunayfU!1 could be a ttached to e:l ther
what precedes or what follows it without nffect'jng the mcwnlng.

The

"uncomfortable position" of the adverb:lal phrase noted by Brough (and

Burnouf before him), and the parallel Jaina phrase might, however, argue
for attaching it to the following bhngnviin, etc.

The :lmportant thing to

be noted is that what the speaker of the formula heard was the speech of
the Buddha (and Ids interlocutors).

Everything else - plwsages describing

. .

the setting, ac tion (atha khalu mafijusrir ... ekfunsam civaram priivrtya,
etc.), etc. - are all narrative elements added by the reporter and are
not thus, strictly speak:lng, buddhl1vacana (cf. Brough, p .l12r .

165

[2]

Now then Maf'ljuSPf. 3 the son of the 7<.ing of Dhama3 through

the

powe~

his

~obe ove~

of the Buddha having risen

one

shoulde~,

f~om

having put his ri-ghoc knee on the

ground3 having inoZined his folded hands

said this to the Blessed One:
fo~

his seat3 having put

l} "May

t~a~as

the BZessed One J

the Blessed One deaZa~e,

the sake of the benefit of chose beings in the Zast time 3

in the Zast penod:t when a

oounte~feit

of the Good LaM is

o~rnnt,

the names of the Tathagatas and the extent and exoeZZenoe of thei~
fOl'me~ VOlUS,

having heaT'd whioh beings wouZd effeot; the removal of

aU the obstruotion of paso/; aots.,,(1

1) (lThe construction of the request of M.10jusrf in both Skt
and Tib. is clumsy.

This may be due to the fact that the pascime

kale formula is here a later

insertion, as I have suggested in

the notes to the edition.

a. In Bhg, as '-lell as in other texts from Gilgit, the epithet dharmaraja has at least two distinct applications.

Here it is used as an

epithet for the Buddha. So also at SR III 16, VIII 4, X 21, X 7, XXtrIII44,

xxxv

25, XXXVI 1,56; SP 200.15, 218.19, 57.4, 82.13, etc.; Sgp 2235.3;

'"
Xv 293.17, 298.8; and SmD
99.14) it is either applied to the Buddha
Sakyamuni, to Buddhas in general, or used as a name for someone personifying the Buddhis t ideal. At Bhg [17], SgP 2100.6, Kv

262.11, 263.12,

276.14 (not in N, but in G fo1.1597R), 299.3 and 25 it is used as an

epithet of Yama. This second usage is that common to non-Buddhist literature (see A.Wayman, "Studies in Yama and Mara", IIJ 3 (1959) 44-73;
112-31; which treats both Buddhist and non-Buddhist sources), and indicates Yama's role as Judge of the dead.

This role, as we will see, was

well known to the authors of Bhg, SgP and

Kv. That the Buddha and Yama

shared more than just an epithet might be deduced from passages such as

SP 116.1f, Kv 307.2, where it is a Buddha who appears at the moment of

death - at least to the devout man - and gives a pronouncement as to the
individual's future destiny. It would appear from such passages, which
we will discuss more fully below under Bhg [11], that although the Buddha

166

probably never became an actual judge of the donu, he at least 1n some

ways took on some of the

of Ynmll or nplH'arcd 111 plnce of h1m

(UII(:t'lOI1H

in certa:1.11 Rol tuntions.

*
b.

The passage

"Now

* *

~
then Mai'ijtJsri
... through tohe power 0 f the Buddhll

having riRen from his seat

said this to the Blessed One: 'May the

Blessed One declare, etc!"

is perhaps more importallt than it may appear.

The pClssnge (lSSertR that all Mai'ijusrl's actions, act1.ollR which resu1t:,
In thln CIIRt!, in tho p n'ndl Lng 0

. . .

til(' nh(riflfl.iljrlQlrY'll-nu /;Y'fI a rC' no t

UlHl(! t-

taken on hIs own initiative, but arc the result of the Uuddha's spiritunl
power.

This assertion of: Bh~J [2] is then reinforced elsewhere 1n Bhg:

at [l6J i t is said that the fact that Ananda believes in the teaching of
the sutra is to be seen as resul ting from the power of the Buddha (tnthiignt;llnYfll~o

'nuhhnvo rlrrL~1~(Lvyn.); nnt! at

r 211

th:) t i t :LR through the power

of the Buddha that the Mahnyaksasenapatis henr' the name of Bh~lisajyaguru, I.e. the text of Bhg. The presence of these repeated assertions obviously important to the composer of

Bhg - is difficult to explain

unless Lt is uc1m'ltted that they presuppoHC n sItuation In whh:h such

assertionr "'ere though t necessary.

Their presence, in fact, implies

clear awareness on the part of their author of a problem which confronted

the whole of the developing Mahayana: the problem of the authority of the
literature on which it was based.

It has been maintained that to meet

the problem the compilers of the Mahayana sutras, by Illes pieux anachro".

nismes" 1 placed their work in the mouth of the Buddha Sakyamuni; tha t
these "pieux anachronismes" were accepted

"a

1n lettre" and that a

"Clunntite de legcndes ou de dern:i.-vel'itcs" werc invented to explain them.

This, at least, is what I understand Lamotte to be saying in his discussion of the ways in which the Mahayanist dealt with the authority
problem (~t.Lamotte, "Sur la formation du Mahayana" Asiatioa. Pestsahrz:jt

PnedrilJh WeZZer> (Leipzig: 1954) 381ff).

simplistic.

This view is perhaps too

It fails to distinguish between the comp06ers or authors

of the Sutras and the authors of sastras and commentaries.

It is, I think,

to the latter group alone that we owe the "quanti,te de legendes ou de

derni-verites". They are, as far as I know, never found in the sutras
themselves.

It is of course true, as Lamotte has stated, that the com-'

posers of the s~trns mnde

UHC

of an cmllchron'lsm 'In nttrlhutolng thC'ir words

167

to the Buddha; but it is equally true that they did not rely on this
anachronism alone; that they were, or nppear to hnve beon, more nWllre
llnd concerned with the prohlem than Lamotte :lmplLes; nnd thnt they
developed a number of ideas which Elppear to make sense only when they
are taken as attempts - however tentative - to offer some solution. There
are texts at Gilgit which preserve passages i.n which some of these ideas
[Ire presented.

One such possnge :1.9 found in the Cilglt Pl'ajPlapal'aTlliUi..

PaPl()a?'i~8aU8aha8r>ika

rrnMs iii 40a.2 (= fo1.253) = N.Dutt,

Pl'a.iPlapa1'al7lita

(London: 193/.) 98.6--99.4; LhasEl, Vo1.26,

60-3-5f.

. .
.
subhute bodhisatvaniim
mnEhasnJtvaniim
.
. prajPliip!i.ramitiim iil'nbhynh.
cUlarlflikImkuthiiln
. . kUl'tum. knthul/l. boc1hi nat vii n1l1hiiunt viil,l prnjrliipurnmi tii
niryo.yuh.

ntha tesam boCdhi Jsatviinam. mahasatvanam tesiim. en mahasriivakaniirn tesiirn ca devaputraniimm

. . etad abhGt kim punar iiyusman
. subhGtis
atha bhagavan ayusmantam subhiitim iimant:rayatah pratibhiiti t.e

"

(tan atmakena) svek.ena prajf'iapratibhanavaladha\JJsannahena bodhisatvaniiIrt Tl1ahiisntvanaf!1 prajPlaparamitam

upade)~~Y/J.ty

athn buddhanu

bho.venn .))
athayu~man subhGtir buddhanubhavena tesam bodhisatvaniif!1 maha-

..

..

..

..
.

satvanam tesfun ca mahasravakanam tesam ca devaputriinam eetaSai va

eetahpari vi tnrkam ajl'myayusmantrun sarndvntrputram runruntrayatn ynt

.
.

kimcid ayusmamc charadvatiputra bhagavatah sravek.a bhasante 'bhila-

.'

. '

..

pnmty udirayamtCeJ sarvall sn tnthagntasya purusaldirah yas ca tathngatena dharmo desit~ sarv~ saddharmataya a(ni)ruddha tat tena

. .

kulaputras tatra dhannndesanayiirn siksrunano.s tan dhannntiim

.swtsat,

juu'vllnLI . l.nl.hiign.t;u. eV(lll )I}:L niil'lldvlll.TplILro 'piiyl\~'()l~(m(l. hodhisatvlin~

mahasatvanrup prajflaparorni tam upadek!}yaty avi~ayo 'triiyu~nllu!lc

charadvatiputra sarvasravakapratyekabudilllana~ bodhisatvana~ maha-

..

satvanUm prajflaparamitam upadestu[mJ

Then the BlcRsed One addres:::;ed the Vcnernhle Suhhuti: 'Hny it
please you, 0 Subhuti, to make a talk on dharma in reference to the
Perfection of Wisdom for the bodhisattvas, mahasattvas, (as to) how
bodhisattvas, mahasattvas, should go forth to the Perf".ction of
Wisdom!
Then to those bodh1Rattvas, mnhnsattvaR, and to those grent
disciples, and to those devaputras this thought occurred: 'Will the

168

Venerable Subhuti teach tha,l': Pcrfuction of WI.~Hlom to Lhe b(l1hlRtlttVlls, mnhnsllttvlls ( l"tUlmn 1a), through his own "lndJvtllu[ll
equipment with the attainment of the power of verbal felicity nnd
wisdom, or through the power of the Buddha?'
Then the Venerable Subhuti, through the power of the Buddha,
having Kilown through his mind the mind of those hodh:fsnttvns, milhnsnttvas, nnd of those grent dtscipleR, ond those devnputrns,

addressed the Venerable Saradvatiputra: '0 Venerable

~-

Saradw~ti:>utra,

t,zhatsover the disciples of the Blessed One say, speak, (and) declrtre,
ull that is the work of the 'fathngntn (T: de thnmn cad ne b~in gsegs
pn'l mt-hu'o); nnd which dhnrmn wnR tnlJr,ht hv the Tnthnr,ntll, nll thnt
is not contrary (reading: aviruddha) to the true nature of things.
Therefore, sons of good families trnining in that teaching of dharma
directly experience that (very) nature of thIngs. (As a consequence),

i t is just the Tnthagata, 0 S5radvati putra, who by means of nn

expedient will he teaching the Perfection of lHsdom to the bodhisattvas, mailasattvas. O. Venerable S5radvndputrn, it is not wi thin
the sphere of any disciple or pratyckubuddhil to teach the Por.2cction
of Wisdom to bodhisattvas, mllhnsattvns.
That this passage was not, as Conze seems t.o jrnp] y f'j'he Lal'ge Sutm

on Pe'l'fecrt: Wisdom (Berkeley: 1975) 89 n.l), dmply "intended to explnin

how it was posRihle for

'c11.~d.ples'

to tench hodhisnttvns "who are their

spiritual superiors in the Hahayana hierarchy" is perhaps best indicated

by the fact that the same argument is elso\"here given to 'explaIn' the
At ltelP i 3] .10, for example, we find:

teaching of devas and bodhisattvas.

nthiiyuGmntnh nnnnd/lf3yni tnd nbhilt: kim

UYM.I

snkro \lev-ana.m indl"l

ct( tmryena svekena prntibhfinenn praJiUipfirallli)tUi~ upud16ut l prn,Jlli.ipilrami tiiyfis co. gUl}iinuSAl!Isan utiiho buddhanubhRVena ?
nthn ankro

devfin~

indra

iiyu~mntn

nnnndnnyn cctRRyniva

cetn~

pnriv-itarknm ii(.1f1fi,vn riyusrnnntnm iinnndrun etnd nvocnt: bu)ddhiinubhiiva

~~a bhndnntananda veditavyo yo 'h~ prajfliipiirnmitam upadisiirni

ntha bhagaviin iiyu~mnntam ii( nnndwn eto.u nvocat: eva.rn etat iinanda
evnhn etat, tathiigatnsyai~o 'nubhiiva tnthiigatasyai tad ndhisthiinllJ!l.
At SR XII 9 jt is asserted of the bodhisattva in general that:

169

yathavadar!3i bhoU
nvl to.thflVncnno
~nrvn1!1

Inu.nynthiibhii.~I

co. Ctnsya (i. e. n bodhisattvu) vacnnrun

niB ,'Ii-rnti. .lin anubhavenaJ

But perhaps the most interesting passage In this l'cgnrd is from the

DaabhwTlikasutl'a,

and although the Dascibhiuni7<.a is not found at GUgit,

it is worth quoting this passage for the light it throws on GBMs Hi l,Oa,

etc.

When the bodhisattva Vajragarbha is asked to teach the bhumis of

a Buddha, he prefaces his exposition (i. e. the body of the Dasabhwm:ka)

with a series of: verses, the ias t four of which read:
,J.Rahd~r, Da(;abhu.mikasutm

(Louvain: 1926) 10.23-11.8:

etad~so gocarn <lul'd:rso 'syu

vaktllJ!l no. salty~ so. hi s viisayasthw; /

!ei.m tu

prnvnlt~ynlni jiniinubhlivll.tn1~

srnvantu sa:rve sahi tiih sagauravan 1/

.ji'ianapravesal: sa hi tad:rso 'SYCl
vo.ktUl!l no. kulpaj.r npi sakyat' yat /'

::lamasatru'3 tac chrnuta

bravimy aham.
..
dhaY'ma:-rthai;att.vl'lm nikh:tla.I!l yatha.st.hitam

/1

sagaurav~ santa(~) sa.ija bhavanto

oh9J!l sadhu "inanubhavatal} /

vak~yiimy

Ilc1irayi sye
. varndharmaghosam
. .
drst.ant,wuktrun sahi"tam samal{.sarClm / /

Gu<lu~karBl!l

tao. vacasapi vaktllJ!l

"Jag diprameyah sugatMubhavah. "

mayi pravistah. s~ ca ra~mimurtih.

..

yasyanubhavena mmnasti saktih

/1

Of such a kind, difficul t to see, Is the range

of that one (i.e. the Buddha); (or he who is uependenl.
on his
But

0'",0

mo,..!'':> of thinking it cannot be deRcrlbed.

I, through the might of the Jtna, will cxpl"in

Mayall, concentrated and with respect, listen!

it.

170

For the penetration into knowledge of that one

(the Buddhil) is of such a kind thilt even during (many)
ka1pas it is not possible to dAscribe. May you listen!
T declare in hrief the true manning of Dhilrma, comple te

and as i.t is.

o you being respectful, being prepared, I will

speak well through the might of the Jinll, I will utter
the sound of the excellent Dharma accompanied with
examples, flowing, having balanced syllables.
It is very difficult to descr.ibe that through
mere speech, but which is that immeasurable might
of the Sugata, having entered into me in the form of
a ray of light, through the might of that I am able
to do so.

In order to fully appreciate the significance of these passages

a number of points must be underlined. First, in the 'redactions' of
the L.,rger Pl'ajf't(ipCil'arm>t(i's the passage we have quoted concerning Subhuti
has been displaced from its original position.

Although even here it

stands at the beginning of the actual teaching. The corresponding passage

..

. .

1n both the AstasahasPika and the RatnagunasamcayagathG. is found at the

very beginning of their respective texts, and in both the question of the
nuthority on which Subhutl speaks constitutes the very first topic to bu
discussed.

The same is true of the Dasabh'Wnika nncl

il

si.mi] ar passagu,

not quoted here, from the Sukhavat?vyuha (Ashikaga ed. 2.1.4-5.3).

The

rae t tha t this topIc is given firs t p1nce Indicates its importallce fo r
the: compi1e.rs of these texts.

This, of cour.se, need not be surprizing

since it appears from the above quotations t,hp.t the argument, rather than
heing concern(Hl 'Wi th the authority q'"j ~hd) >, discip1us' teach Bcdhisattv:ls,
is concerned with the authority on whtch~regard1ess of the statlls of the
teaCher, the teaching for bodhisattvas (Le. the Mahayana) is baseJ.
What is perhaps more surprizing is that these passages, by the direction
of their argument, strongly imply a tacit admission that the teaching in
q\iPBt!on, the teaching intended for bodhisattvas (i.e. the Mahayana). loay
not have been the actual (in our sense) work of the his,:Wrical Buddha,
thAt it waR in fnet the work of 'discipl.es',

'kul:.aplittas', or 'Bodhi-

171

sattvas'. Otherwise the argument of these passages and their placement

has no purpose.

This is still further emphasized by a second point that

should be noted: in the passage cited above (GBMs iii 40a): Subhuti,
rather than replying to the specific question framed by those in the
assembly - i.e. 'will he teach the Perfection of Wisdom through his owo
knowledge, or through the power of the Buddha' - makes a general statement: 'whatsoever' the 'disaipZes' of the Blessed One 8ay - lolhich must
include statements as to what he did or did not teach, etc. - that is
the work of the Buddha'.

Thus a specific situation is made the occasion

for the declaration of a general principle of general application.

In sum then, although the question certainly requires fuller study,
these passages and others like them seem to indicate at least two things:
one, thf,l,t the authors or compilers of these sutras were fully aware of
the problem of their authority; and two, that the conception of the
Buddha's anubhava represents at least one response to the problem which
was developed by these individuals.

This is a very different thing from

simply trying to pass off "les pieux anach roni smes " .
The relevance of all this here is that this whole complex of ideas
lies behi.nd the simple passage from Bhg [21 with which we started.
Limiting ourselves to the passages we have quoted above, we seem to 1:r
able to deteet there at least three stages in what appears to be a process
of simpUfication of expression of our basic idea.
discussion is also almos t certainly the oldest.

The most elaborate

This is GBMs iii 40a;

the fact that virtually the same passage is found at the head of the
.4~t:asahasrika, and tha t this passage in turn has

Cl

corresponding section

. .

in the Ratnagunasamaayagal;ha, guaran tees the fact that i.t probably belongs
to the earliest strata of the Pr'aj~apar'amita Literature.

In thts. passage

we have nOt only an assertion that the teaching of a 'disciple' is in fact

the teaching of the Buddha, we also have an explanation of how this is so.
In AdP i 33.10, SR XII 9 and Dbh 10.25, on the a ther hand, we have only
the assertion; the explanation has been' completely omitted.

A final stage

in the process of simplification is to be seen in Bhg [2], [16] and [21]:

here it seems to me the whole complex of ideas, the fulness of GBHs iii flOa,
is invoked by a single word - buddhanubhavena.

Here not only has the

explanation dropped out, but even the direct assertion is no longer

apparently necessary.
C\

Instead it is enough to use 'buddhanubhava' as

catch-word for the whole complex, and to insert i t at di.fferent points

in the narrative structure of the text to indicate that all inlportant events

172

concerning the text - its initial production [2], dissemination [21],

and acceptance [16] - were (and are) the work of the Buddha.

What we

see in our quotations, then, is another good example of the process very common in Mahayana sutra literature - whereby key words and phrases
come to stand for

enti~e

concepts, so that passages like Bhg [2], which

appear to be only pieces of straightforward narrative, all presuppose the

,
I

sometimes complex, but always more detailed discussions found elsewhere.

Although the concept of the buddhanubhava was in time diffused and
in some sense weakened, I think the above passages indicate its primary
and probably original usage.

But, without any intention of analyzing its

many and probably latter applications, I think at least one of these

deserves fuller note.

Restricting outselves to one text which is parti-

cularly rich in examples, it is possible to say that the concept of the

buddhanubhava was used, or came to be used, to account for the

mi~acu10us:

n11 sorts of wonderful things werf;: said to happen buddhanubhavenfi -

Rkp 12.7: tani ca di vyani turyani

. te ca yiivad a1amkara bhagavatt;i.,
~ddhyanubhavena ve~uvane vavar~~;

Rkp 78.1 ~ tena khalu

pun~

samayena

.. .
.. .

sa vithi buddhanubhavena YOjanasatavistirnavakasam samdrsyate sma / tatra

ca vithimadhye ~thavirah. sariputra uttaramukho nisarmah
/ maharnaudgal.

nisannah
..
.. . / ... parasparam ardhayojanapramanena
.tas'thuh
.
tesam
mahasravakanam
madhye
prthi
vipradesasya
padam
pradur
..
..
.
abhavat pamcasad
dandena,
etc.; cf. 23.15,
. dhastavistaram. jambfinadamayena
.
..

yayanah

Cp

pas,.".~':.l\..' :10
".

~'!lam

24.11, 57.5, 91.7, etc. In passages of this kind the mean:f.ng of anubhava

..

blends into that of rddhi, adhisthnna, etc.; and in fact anubhava is

frequently found in close conjunction or in compound with one or another
of these terms (e.g. Rkp 12.7).

The interesting thing for us is that i t

is distinctly possible that at leas t something of this meaning :J.nhered

even in what appears to be the primary usage \o1hich we ha,,1 e discussed
above.
For these and other applications of the concept elsewhere at Gilgit
!

can here only give some further references: BR IV 19; 123.1; X 46, XII 9.

XVII 31,3::~35,40,47; 275.15: XXI! 7, XXXII 260,

xxxv

20,38,56; 644.1;

~1j 104.11,105.19,106.10, 117.10,11,134.17,135.5,19;

Stl! 50.6,54.10;

Bbp 190-1-3, 190-4-8 I 1289.1, 192-2-7, 193-3-4,

193-3-5, 193-3-6, 194-2-2; Mvk ~Jb.3, 83; Sgt 2140.1ff, 2271.7ff; Rkp 4.2.

AdP

7.22,23; 71.25;

13.1, 18.2, 137.2, 152.7; Xv 261.23, 263.22, 283.18; SP 16.24, 81.9, R9.10,

236.7,24 /1.3,749.1'2,280.9.

'*

173

c.

The phrase "... in the las t time, in the las t period, when a counter-

feit of the Good Law is current" is yet another example where a key phrase
or formula comes to stand for an entire complex of ideas.

Unfortunately,

in this case we have little exact information on what this complex of

ideas meant to the compilors of the Mahayana sutras and, more importantly,
in exactly what ways and to what degree i t influenced the direction in
which the overall doctrine was developed.

The early phases of these ideas

have been studied by Przyluski, especially in his chapter "Le developpement

a la

La [Egencle de 1. 'empB!leUr
A~oka (Paris: 1923) 161-85; and by Lamotte, Histoire du bouddhisme indien
(Louvain: 1958) 210-22. Lamotte, both in Histoire and later in L'Enseignement de VimaZaktrti (Louvain: 1962) 383 n.25, broadened the inquiry to
des idees eschatologiques relati ves

10i" in

include at least to some degree the Mahayana.

However we still do not

have anything like a complete study of the problem, and in its absence
I can here only touch on a few points concerning the appearance of these
ideas at Gilgit.
Taking the Gilgit texts as a whole, one thing is immediately obvious:
references to ideas concerning 'the last time' do not occur uniformly
throughout.

In some of our texts such references are completely absent:

Mvk" Eka and Smd. In others, if such references occur at all, they are
extremely rare: AdP, Bbp (only at 194-4-5), Sgt (only at 2227.5, 2240.6),
Vaj (only at 76.1, but cf below), and Kv (only in the very last section,
307.9f, which appears very much like it had been added as an after-thought,
and which refers only to a decline in the quality of the bhi~us). These
eight texts may be taken as constituting a Single group. In addition to
this group we may note that references to 'the last time' are found thuee
times in Bhg "[2], r13], 31ld [17], seven times in Hkp (156.19) 159.19,
160.7, 198.8,16, and 199.4, 16 - but bear in mind that this text at Gilgit
is very fragmentary, several whole chapters being missing) , twelve t:f.mes
in StA (50.17, 51.4, 63.2, 65.5,16, 74.6, 80.6, 84.6, 87.4,12,15 and 88.11)
and eighteen times in Aj (110.l6-J8, 114.1,3-4, 15-17, 132.6,17, 133.13,
134.8,10,11, 135.2,7,15 and 136.1,5,7).

In these texts ideas concerning

'the last time' are present and firmly established.

In addition to these

four texts, there are two other texts in which such ideas are not only
firmly established, but so prevalent as to constitute a major thematic
element: in SR we find as many as sixty such references, II 14,28,29,
III 27,28,29,30,31,36,37,39, IV 23, V 26,27, VIII 11, XI 57,58,60,63.
XV 4,6,8, XVI 7,8, XVIII 18,25,30,33,35,39,40,55, XXI 8,19, XXIV 37,63,

174

XXIX 37,115, XXXI 21,25,30, XXXII 138,141,143,147,279,280,471.1, XXXIV 40,

490.12f, 492.14, XXXV 1, 42,47,98, XXXVI 50, nnd XXXVII 71,75. (In n few
cases the reference may be simply to a later

~ime,

and not the technical

'last time'; these are sometimes difficult to distinguish.); while in SF

there are even more, 27.20, 200.22, 206.6, 218.22, 238.20,25,30, 239.3,14,
20,28,30, 247.3,17, 248.28-249.1, 249.10,16,22, 250.10,17,20, 251.3,5,
252.19, 254.18,29, 256.20, 257.1, 108.28, 110.11, 124.23, 125.3,11,28,
126.3,14,23, 128.5,8, 143.24, 149.2, 150.9,18,151.3, 153.16, 154.12,16,
155.10,18, 167.19, 168.14, 174.24, 175.14, 177.8,12 (plus more than a
dozen other references which occur in places in the Nepalese redaction,
the corresponding text of which has not been preserved in the Gi1git Mss.)
These six texts make up a second group.
Perhaps the most interesting thing about the distribution of references to 'the last time' is that, contrary to what one might expect, they
do not appear to follow any definite patterns.

One might expect, for

example, that their occurrence would be heaviest in those texts which are
primarily concerned with karma, rebirth, merit and cult (i.e. with what
for the moment we might call 'Popular

Buddhism~,but

cf [3], and lightest

in those texts primarily concerned with jffana, prajPiii and bodhi (i.e.
with what for the moment we will call 'Philosophic Buddhism', cf. [3]).
This, however, is not the case.
I

Of the two texts which are most clearly

philosophic', AdP gives almost no part to ideas concerning 'the last

time', while in SR, as I have said, they constitute a major thematic

element.

Likewise, of those texts which might be called 'popular' we

find several,

F:ka~

SmD"

Kv~

Bhp and

Sg~

in which such ideas either do not

occur or are virtually of no consequence, while in

Bhg~

StA~

Aj and SF -

all likewise 'popular' texts - they are firmly established and playa
prominent role.

In the same way, references to 'the last time' do not

appear to correspond to even a rough chronological pattern.

For example,

tt is difficult to believe that t,"1<.a and 8mD, in which there are no references to 'the last time', were written before SR, in which there are sixty
such references; or that Bhg"

StA~

and

Aj~

in which such references are

firmly established, are necessarily earlier than SP, where such references
are far more prominent.
It is also worth noting that even in those texts in which ideas con, _cning paScimakala constitute a significant presence, these ideas are not
necessarily used in exactly tho samo way, nor do thoy necessarily play

17'5

exactly the same role in all texts.

We might look briefly at some of

the ways in which these ideas are lIsed or the significnnce attnched to
them, beginning at leas t with the shorter texts.
in

In the three references

Bhg, the idea of 'the last time' is used in basically the same way:

in [2] it is for the benefit of those living in 'the last time' that
Mailjusri asks the Buddha to declare the names and f,-,rmer

vOtolS

of the

Tathagatas; and again it is for their benefit that he says in [13] that
he will cause the name, and by implication the text of

Bhg, to be heard.

In [17] i t is yet again for those living in 'the last time' that the main

ritual of

Bhg is described.

In

Bhg, then, it would appear that the teaching

it contained was conceived of as primarily intended for 'the last time',

the time at which "a counterfeit of the Good Law was current."

Tn Aj

it is said that those who preserve the name of Sakyamuni (110.16-18),

hear

the sound of hhe 'striking of the gong and make the nalDo bllddhnyn

(114.15-17), etc. in the last time, will exhaust their former unfavorable
knrmn; that those who teach or preserve thJ.s dhnrmnparynyn in the! In!; t
time will awaken to full enlightenment (132.6f); that those who reject
this dharmaparyaya or cast aspersions on those who preserve or follow it
in the last time do incalculable evil (132.17, 133.13); finally, that
the mnhiisriivnkn Ki'inynpa (13h.].II), Brllhmn-!3nh~p(L"ti (135.18) and th(' Four
Great Kings (136.lf) will protect this text in the last time, that Ananda
will pr.otect those who, in the last time, preserve it (134.8-10), that

in the last time Purna-MaitrayanIputra will teach it for the benefit of

all living things (135.11), and that those who copy this sutra in the

lust time will not go to an unfortunate uest:!.ny, but will go quickly Lo

heaven (svarga, 135.7).

Clearly Aj contains a number of provisions

specifically intended for those :"ivlng in the last time.

That the teaching

as a wholl! waH lntl!1Hletl (or the las t timc is, however, IIlllch lesH directly
expressed than in

Bhg, and the claim

le~s

comprehensive.

The last time

here is characterized as taking place after the parinirva~a of the Buddha

(110.17,114.1, etc.), a time at which there will be destruction of the
teaching (sasanavipralo-pa, U.O.lB, 114.4), the destruction and disappearance of the Good Law (sllddharrnavipralopc vllrtamiine suudharmasyo.utarllhanllka1asamaye, 114.16), and finally, as a very terrible (subhaira) time
(134.8,11).

Rhg [21.

At the beginning of St.4. we find a situation very similnr to

Here M.1iljuRrI says to Ava loki tesvara: santi kulaputra sattva

pascime kale pascime samaye bhavi~yanti papakari~O daridra~ k~sa durvar~a

BorIrii Jllravyarl.~ipllripr~itiil} JlIlrIttllbhogu apnribhfivl tokayii nlpayu~kn.

176

aJ.p:i'buddhayo ragadve~amohaparipiC}i ta\t / te~am arthaya kulaputra tathagatarn

~Uhye~aya dharmadesanayai, etc. (50.17); Avalokita consents to Manjusri's

request a.nd addresses the Buddha, saying santi bhagavan flattva,\t pascime

..

kale bhavisyanti, etc. . . tesam aham bhagavan arthaya hitaya ... tathagatam adhye~y5.mi (5l.4f). Here, as at Bhg [2], it is explicitly stated
that this teaching is requested for the sake of those living at the last
time.

This :Idea is reinforced twice in the text where it is said that in

the last time this text (=

aya~)

will perform the duties or fulfil

the

function of the Tathagata (ayam te [= Ananda] tathagatasyanuttarasamya.k-

...

sambodhatathagatakrtyam karisyati pascime kB.1e pascime samaye sarvasattviinam, 87.3; 87.11), as well as at 88.10, at the conclusion of

StA~

the audience says to the Buddha tad yatha sadhu sadhu bhagavan

where

subha~itam

idam mahadharmaparyayam sarvasattvanam arthaya tathagatasasanacirasthityartham.

Apart from these passages, there is another group of passages

in StA which are of interest.

At 63.1 the Buddha begins a series of

verses on the mer! t of preserving the text and honoring those t'hat do

wi th the words: s~~u't;a kulaputra apramatta

ma pascakale pari tapya

(so Ms.) bhe~yata /; and later in the same series we find: id~ ca sutr~
sada (so Ms.) dhari taVY8J!1 / satkaru ni tyam ca kartavya dharake / gandhais
ca malyais ca vilepanais ca

satkaru

changed the order of the verses) ...

k~tva.

rna

ca likhapayeta ... (Dutt has

pascakale jaravyadhipi? ta /

. . I narakesu. tiryaksu. paribhramana. I

aneka-a:,:-asasahasravySkulah
.

(65.1f).

etc.

Bearing in mind that in neither MBs. of StA are these verses

well preserved, and that the exact significance of the

rna

construction

remains ambiguous (cf. BHSG ch.42), these passages might be tentatively

translated: 'Listen, son of good family, without distraction, lest in
the las t time you come to be tormented!', and 'and always this si:itra is

I constantly honor is to be paid to its preserver / having

honot'ed it with perfumes and gat'lands and unguents, it should be written I
to be preserved

]estin the last time (you) are afflicted with old age and sickness /
troubled with many thousands of troubles, wandering j,n the hells and
:1nimal births, etc.'

These and similar passages (65.16,84.6), HI

understand them correctly, appear to be suggesting something slightly

different from what we have met so far.

They seem to suggest that not

only was the teaching in question intended for those in the last time,
but also that by attending to i t now one could avoid the troubles of that
period.

Compare, in this regard, SR XIV 23: tasr.'ac chruI!-i tva imu anu-

s~sa. / janetha chandam atulaya boUhaye I

sudurlabham sugatavarana darsunam /.

1'Ila

paScakale pari tapu bhe~yata /

177

These three texts, Bhg:J Aj and

Sl::A:J give us a good idea of the

roles the conception of 'the last time' could play in Gilgit sutra
literature.

The major forms in which it appears are virtually all seen

here, as well as the major elements of its characterization.

References

to the idea elsewhere - SR:J SP:J etc. - add detail and interesting elaborations, but probably, with very few exceptions, no significant major ne\-1
usages or characterization.

One exception, however, deserves to be noted.

At SP 27.20 - although I quote from Kern's ed. 43.4, since the Gilgit text
is fragmentary here - we find: .. yada tathagata arhantal,.l

samyaksru~buddha

va. drstikasaye
. . .
.. .
evamrupesu
. . sariputra kalpasamksobhakasayesu
. .
. . bahusattvesu
.

kalpakasaye votpadyante sattvakasaye va klesakasaye

votpadyante /

alpakuSalamulesu
upaya. tada sariputra tathagata arhantah. samyaksambuddha
.

kausalyena tad evaikam buddhayanam triyananirdesena. nirdisanti.

the only place that I know of where it is expl.iai"l;"ly

This is

stated that In time

of decline the Buddha makes conscious modifications to the doctrine.

This, I think, is i.mportant to keep in mind when one is tempted to rend
this into any number of other passages.
In reference to Bhg (2)'s 'counterfeit of the Good Law' (Saddharmapratirupaka) it should be noted that this idea is comparatively rare at
Gilgit. What it meant in Bhg, though, would have been clear to a reader
of SPwhere it 1.s referred to several times, such as at SP 206.31: tasya
khalu

puna~

d"at~sad

saradvatiputra padmaprabhasya tathagatasya

antarakalpw; saddharma sthasyati

parinir~tasye.

dva-t~sad eva.ntarakalpa~

saddharmapratiCrupaJka sthasyati; or SP 207.31: parinirv:'tasya.pi jinasya

tasya

I dvat::I!lsatj. antarakalpa

pUr?a~

I saddharmu saf!1S-thasyaU tnsmi

kale / hi taya lokasya sadevakasya / sad.dharmi

k~it;le

pratirupako 'sya I

dvat~sati antarakalpa sthasyati / sarira vaistarika tasya tayin~

susatk:ta naramarutais ca

nity~

(cf. 67.9, 69.16, 70.33, 72.7, 73.9,

146.14, 21; and Lamotte, Histoire, 210-17).

The final observa tion I want to make concerning 'the las t time'
relates to the suggestion I made above to the effect that the phrase
uascime samaye, etc. at Bhg [2] looks very much like a ::ase \-lhere a wen
known cliche has been mechanically inserted into the text.

At least one

text at Gilgit gives unmistakable evidence that such a thing could, and
did, happen. The text in question is

Vaj~

and it is

~-lorth

looking at in

some detail for a number of reasons: the occurrences of the formula

concerni.ng 'the last time' in Vaj are often cited as examples of the way
in which this idea is referred to (both Przy]uski and Lamotte cite it);

178

the standard edition of Vaj - that of E.Conze - is very unsatisfactory in

its treatment of this formula; and, finally, wh(~n the later additions are
rejec-:ted, we have a version of Vaj which is remarkably different in tone,
if not in content, from that found in our modern editions.
the following material into account: C

parwnita

= E.Conze,

We must take

Vajraaahedika

Praj~a

(Rome: 1957); G - the Gilgit text; T - the Tibetan text; and

P = F.E.Pargiter, "Vajracchedika in the Original Sanskrit", in A.F.R.

Hoernle" Manusoript Remains of Buddhist Literature Found in Eastern

'l'urokestan (Oxford: 1916) 176-95.

It should be noted that when Pargiter

made his edition of the fragmentary Central Asian Ms he had access only
to MUller's published edition, and since the readings of this version very
often did not agree with his Ms, he had
gaps in his text.

diff~culty

in filling some of the

With the publication of the Gilgit text, a text much

doser to the Ms which Pargi ter used, it has become possible to fill more
confidently at least some of the lacunae left by him.
The pascime kale formula occurs at four places in Vaj. The first, C 6,
must here be left out of account since this passage in both G and P has
not been preserved.

At C l4b we read:

anti anagate

pascime kale pascime samaye

r dhvani

ye 'pi te bhagavan sattva

bhavi~y

pascimay~ paflcasaty~

..

saddharmavipralope vartamane ya imaJn bhagavan dharmaparyayam udgrahisyanti

te paramascaryena samanvagata

bhavi~yant:i.;

G . 5.1, which Conze notes,

has ye te bhagavan satva imam dharmaparyayum udgrahisyanti ..

mascaryasamanvagata bhavl~yanti.

~fuat

ce

para-

Conze dfd not note is that P had

;re -::~. xxxxxxxx[pascimaya; n .12] pa.I!'-casatyam imal~ dharmape.ryayam avakalpayj.~yanti,

etc. [we could probably fill the gap at the beginning with

bhagavan sattva]; and that T had only

"ot'gya 'j, tha ma la.

tt:

slad mali tshe slad ma'i dus lna

At l6b C has the full formulll from pascime to varta-

mane; here he notes that G has only varlme kaJ.e pascimaySJ:t J?Bl!lcaaty~

7arttamanayam and P carimikayam pascimikaya vartamanayam; but he does not

note that T agrees with .G: phyi ma'i dus Ina brgya'5. tha mar gyur pa na.
At 2Ib C reads asti bhagavan keci t sattvo. bhavi~yanty 8nagate 'dhvan:i
pascime kale pascime samaye padmaya1!l paf1casaty~ saddhnrrnavipralope
lfartamane ya imiin eV8J!1I'upan dhannafi srutv8.bhisracldadhasyanti.
that G has only asti bhagavan

k~cit

satva

bhavi~yanty

He notes

anagate dhvani ya

..

iman evamriipan dharman bhasBm8nSm cchrutv8.bhisraddadhasyanti; what he did

not note is that P probably had virtually the same

rE'ading~.s

G: santi

bhagavllJ!l keei s8J!ltva xxxxxx [rd: anagate 'dhvani] ye ime eV8J!lriipadharmiin,

etc.; and so did T: mn 'ons pali dus na.

In all three cases where

~e

have

179

more or less complete evidence it is clear that the full formula found in
Conze's edition is a later additi011.

In two cases in C (and Chakravarti

maintains that it is the earliest extant version) not only is the full
formula not found, but no reference of any kind to a 'last time' is found.
At least two points emerge from all this. First, Conze's handling of these
passages in his edition is

puzzli~'lg.

At tho end of his 17c he omits a

passage of several lines because he says it is not found in Kumarafiva's

translation or in P or T '- it is also not found in G, though Conze has
overlooked this.

By his own loose criteria then, should we not also omit

pascime kale pascime samaye pascimayfun par1casatyam saddharmavipralope

varturnfine at 21b, since it is omitted not only by C, P nnd T, but 1.11so by
Kumarajiva and the old Khotanese translation (although I have not cited
the last two above, they in almost every case support the readings of the
early Mss and not: C)?
14b and 16b?

And should 'ole not also apply the same cd.teriCi to

'l'he second thing which emerges from the above is that in

the case of Vaj passages concerning the 'las t.: time' were added to the text
not only after the time of the Gi1git text, but even after the 'beginning
of the 9th century, the time at which the Tibetan translation was

mad~.

That this was irrefutably the case in {raj muse cauti.on us to the fact that
the same may bt:: true for any number. of Gther texts.

180

[3]

Then the Blessed One gave approbation to Mafi.jusl>i~t;he -;T>ue

heil'-appapent: "It is weZZ done~ luaU done.

Mafi.jus'Pi. ic a

compassionate one. you~ MaYtjusl>i~ having gene.mted immeasul'abZe

oompass'ion, make this request of me fop -the benefit of beingfJ
ob.CJtr'Uoi;ed by the 1)anOUS obstruotions of past Cl(jtions~ fop thGadvantage and ease of devas and man.
well, and fix weU you:p attention!
"Even

so~ 0

((ssen;/;ed to the

BZessec1

Thel'efo'j1e~ Manjus1'i.~

listen

1" lvi'll speak".

Onel/~ ManjusyYi~/;lz@

Cy'UC

heip-appar(~rz-i;,

{3lesf;:~d On(f..

On Mafij usd see B. Bha ttacharya, "l-lan:j ugho~I1", ,lha Commemol'at;ionJI

[loZume (Poona: 1937) 59-69;

~t.Lamotte, "Manjusri",

T'oung Pao 48 (1960)

1-96 (on KUlnarabhuta, see pp.13-l4). In light of Lamotte's statement that:

"Le Bodhisattva de la dixieme terre porte les ti tl'es II 'ekaj'Qtipl'atibaddha

~t de kwn'QY'abhuota"~ it is intcrestinB to note thnt the latter epi.thet i~

r,iven to SUbhuti at Rkp 137.1.

*
1.

Both here and at Bhg [2J our text ment:lons 'the obstruct:i.ons

actions

(karmavar~a)',

or

fH1St"

and this brings up the whole complex problem C'f

knrma in Nahayana 1i tera ture .

'For our purposes i t is necossa ry - nnd

possible - to treat only a very few aspects of the question which arc
directly related to our text (the best overall treatment is probahly
:Hill L.de La Vallee Pouss1u, "Dogmatique bouddhique. T~n negatjon dn
]. 'Ome et lG. doctrine de 1 'aclie", JA (1902) 237-306; "Dogmatique bCluddhiqut'

II: Nouvelles recherches sur la doctrine de 1'acte", JA (1.903) 357-450.

But once again, there has been nothing like a thorough study of the
concept and its ramifications as they are expressed in Mahaynna sntra
literature.)
We may begin with a general, hut important observation: all the
texts at Gilgi t, regardless of their general character or 'philosophical'
position, accept as a given the karmically constructed world.

There is

181

nowhere an attempt to deny or reject the implications of such a world.

This is especially true - contrary to what one is sometimes given to
understand - of those texts concerned with puja.

It is perhaps worth

while to cite a number of examples of the way in '07hich this given is

expressed.
SR may be taken as representative of those texts which nre g(mernlly

called 'philosophical'.
SR XX 3:

nasti [saJttva manuja ca J.abhyaCt.r!

kalu k,:Jtva pa,raloki gaccht yo
nn.

i:!!l ka:nn~rtu

vipral}asyate

krsna sukla phalu deti tac1rsam / /

There is no 'being', llnd no 'man' Ls

apprehended who, after having died, would
go to [ll1other world, but nn net which is

done is not destrl)yed: [whether] black or

white, :I.t gives n corresponding fru:l.t.
I'his Is not nn 'LHolnted pm;sagc '.in 8R; vcey !1:fmilar plHwnges Illny he

found at XVII 59, 74, 140; XXI 7; XXIV 41; XXIX 15; XXXVtI 35; etc.
Another interesting passage fr.om n text of the same ch(lra<.:ter. is
('aj 7a.1l:

yo te subhUte lculaputra va l\.uladuhitaro va imru)

cvwnrupan sutrantan udgrahisyanti yavllt pHl-ya'fapsynnti

. ..

t;c paribhiita bhavisyanti suparibhiitlih yuni ea Lesrun

piiT"va.1onm:i lenny nsubhiini kllrmiiny

. npiiYllflllUlV'nrLnniynni

c1rsta.
. . eva dha.rme

paribhti.tat~a.

ksapayisYfluti
buddha.

bodhim canuprapsyanti.
Subhuti, those sons and daughters of good family
who will take up such sutras, up to: ~"i]l mnster (th"m);
th(>y will he despised, much desptsed; and theIr unlovely
acts which are connected with former births (and) conduciv('
to an unfortunate rebirth will just here and now, through
the fact of their being despised, be exhau~,t:~dt and the~'
will obtain the

aw~kenin~

of a Buddha.

182

As t!xamples of non-'philosophica1' texts

can dte E:~a 35.10-36.5:

vlE:!

naChnf!1J bhagavan samanupasyami uadevuke loke ~a!llFil'ake

sabrahmake sasramanabrahmanikfiyah
.
. prajaya yad anenu hrd~vena

. krte
.

ra~se

paritre parigraChe saJntisvastyayanc

...

..

dandauarihar~

..

sastraparihare visnCprahaJne krte yah kascid ati!tl'wlleCtJ nn.

prasameCtJ, ned8J!l [sthaJnmn vidyate stha-pya pnurfu;~ knnna
vipacyate.

Blessed One, T. do not obsGrve nnything in the world of

men, of sramanas
. and brahmanas, together with its deval'l, maras
or brahmas, which, when through this hrdaya protection, gUflrding,
assistance, peace and well-being is effected, (and) when the;
JilYing down of clubs, of' swords, the relincluish:ing of poisons
Ls effected, (if) it would attack, would not be allayed.

'rhis 5i tua tion can not OCCl1r apart from the maturing of pas t
action. [It is interesting to note that the same kind of
sthapayitvu purvakarmavipakam proviso is founo in the

~sta

sohasrika (Mitra ed.) 56.19, but is missing'b tho corresponding

passage in the Gil gi t Prajf1ZcpQr>GlIii

And

8g~

ta ..

2238. 2f; Tin 198-4-1.

evam eva bhaisajyasena

prathrunac:ltto l;padiko bodhisatt.va
.
na kadacid vinasadharmii bhavnti (smnn gyi sde
chub s ems r''1' sems
bn Ii

ChOf

(lilarman

'.'-1

dan

de bzin du byail

po bskyed pa' i uge bn' i rtsu bA. chuu za

mUll yan lUi. gyur te j) . sA.~~iptella r.arvn-

pI,i.illinati . iiho. . kathru~ bhagnvnn prathamaci ttotpadiko

bOdhisatva~ svapn~

pasyati . bhngnvan aha bahUni hhai~ajya

:.lenA. pl'athamnci ttotpadiko bodhisat '1~ ::;CvJapnantare bhnyani

paSyati . tatkasya hetor yada svapnantare bh~ani pasyati .
I:ada sarvp.. papa.kani ItarmiiJ}i parisodhayati (de ci'i phyir ze na /
~as thams cad yons su sbyon bali phyir ro / ). na saky~
bhai~ajy~sena pnpakarma~a sutvenn (sems can sdif pa'i Jas can

. .

gyis nil tivram duhkham apanaYitum.

Just so, Bhai~ajyasena, the roots of merit of a bodhisattva who has produced the first thought (towards awakeni~g)
never have the character of decay (so Tib.). In short, he knows
all dharmas. (Bhai!lnjvm.;cnn)

said: 'What does the bodhisattva

who has produced the first thought see in a dream?'

The Blessed

183

One said: 'Bhai~ajyasena, the bodhisattva who has produced

the first thought sees many terrifying things in (his) dream.
\.]hat is the reason for that ? \-1hen he sees terrifying things
in a dream, then he effects the purificacion of all (his) bad
actions.

It is not possible,

having bad

Bhai~ajyasena,

for a being

actions tC' avoid acute suffering.'

rhe final passages we might consider herL state the given nature of
dp knrmically constructed world less directly, but no less emphatically.
A~

we have seen a1 ready the power of the vow of the Buddhas in Bbp.J of

Avalokita in Kv
Hi

and of

Bh~i~ajyaguru

in a substantial number of cases,

effective only after the initial death of the individual concerned;

that is

t~

say, after, or in the prOCl!SS of his undergoing tiH' l!OnSe~ction.

qupnccs of his paRt

I'h~l [8)

1~0

pxomplC's wi11 suffice.

Agnin further, Na~jusr:r, it happens that beings

who in the

llalilC

of the Tathagata preserve (ouL\o/ardly) the

'rule of training are gone. \o/rong in morality, in behavior,

in views.

Again, those who

;'Hl!

pos:;essed of morality guard

morality, (but) they do not se~k great learning, etc., etc.

For such beings elgain nnd ngain there will be a destiny in the
hells. By which of thosl', (however), the llame of the Blessed
One Bhai~ajyaguruvai~uryapr<lbh<l, the Tu(.hagdta, will have
been heard [understand: 'when formerly tbey were men';
So T snon mir f!YUX' pc. na, and Rh:7 [9], I.:'tc.], to them nm.;
dwelling in a hell the name of that 1'.1thagata, through the
power of the Buddha, will (again) c()me to be present.

They,

hnving passed a ..... ay from that place, will once .lga:ln b(' born
in the world of men. Possessed of ('orrc>er vic\"s ... they, havin.f..
renounced the household life, etc.

Rbp 193-3-4f: chos kyi rnam grans 'di yan bris pa dan I
'drir beug pa dan I beans pa dan I klags pn dan I mchod pu
de'i phyir snon gyi de bzin gsegs pa de dag gi smon lam gyi
mthus sems can Cdmyal baJ mnar med par 'gro ba dan

nan son

gsum du skyes pa de dag gi rna bar mtshan rnams thos pur

'gyur ro

chos kyi rmun grans 'di' i mthus kyan sdi g pn thams

end bsrnbs pnr 'f1yur r('

kyi mthu dan

de bZ1n r,Segs pn de dag Bi r;zi br,1id

ehos kyi rnBJn grans 'di'i mthus dge ba dan mi

184

elge bali las rJes su d.ran par /2Yllr

nfiS

phyis StUg pa'i Ins

byed -par roi 'gyur te / de nas sdug bS11al de (:ag las yans su
grol bar 'gyur Zin bde 'I3rar 'gra l)ar 'gyur

1'0 /

bIn na med

pa yarl dag par rd zags pn Ii byrui. chub rnl10n par 1'd zags pur
sans rna. rgyas kyi bar du spyod pn 'thun par 'gyur

1'0 /

On accoun t of copying and having copied and preserving

and reading and worshipping this discollrse on dharma, through
thl.! power of the vows (If those former Tathagat~ls, (thc.ir)
names would be heard in the ears

I,)

f those gone

to the Avtci

hell nnd thMle horn i.n thC' three unfortunate dCl?tlnies.

Through the pO\oJer of this discourse on dharma, moreovC'r,
:111 evil would be checkc.d.

Through the power of the majesty

of those 'rathagata.s, and through the power of this discourse

on dharma, having recallc;d to mind (their) good and had acts
r1.(>. the ft'uits thereofl, conseqllently they woul d not perform

evil acts.

From that they would be freed from those

~:;ufferings

Un ti 1. they fully and

and would go to a fortuna te des tiny.

completely awaken to utmost, right and perfect awakening,

they would confonn to this

pral't"i('(~.

In none of these passages do we find an attempt to ovoid the

implications of a world govl'rned by karma.
attempts to come to terms with them.

We have instead a number of

This is underlined especially in

Bbp and 8hg by the fact that the riwal !lets which are intl1nded to bring
ir.to effect the power of the 'rathagata's former vows are not undertaken
by the individual concerned, but are undertak(>n by another for the sake

of that indLvldual who is .:tlready undergoing lhe conscqul'nces of his

previous actions (i.e. has already been reborn

~ ,1

nn unfortunate des tiny).

and that such acts, therefore, do not 'save' the individual from the
necessity of undergoing - in at least some form - the fruits of his
actions.

As n matter of fact, it appears that such ritual activity is

IlI\ucrtukl'll IlOt to llvold the

t.'OIlSi!qUCllCCH

of pasl

HeLtoll,

but precisely

because their unavoidability is accepted as given.

Implied in this last statement is the view that the ncceptnncc of
the kal'11licnl1y constructed world as a given H's at th' root of the whole
'system' developed in such texts as 811(1.
by unother

Sl!t

This view is p'rhaps confirmed

of passages we might look ut.

As we havc seen at Jill!] [2]

185

Mai'\jusrI asks the Buddha for a teaching, "having heard which heings would
effect the removal of all the obstruction of past' acts (sarvu]<lu,nnVnl'MIl)" .
Here in [31 the Blessed One congratulates Naff.iu~ri for m:1k'1ng his request.
"for the benefit of beings obstructed by the various obstructions of past
Jctions", and then says

'listen, I ,... ill speak'.

The implication here is

that what follows, Le. the text of l1h{1, it; intended primarily, pcrh:tps
solely, for the

rcm~p"al

of 'the obst:ruction of past ncts'.

virtually the same thing in

Bodhisattva

Sarva~Gra

Sg~.

\ole find

Here aftel" the standard nidnna, the

rises from his seaL and says to the Blessed One

that many dcvas, apsaras, bodhisattvas tlnu sravakas hnvll. assembled to

heilr dhnI'm:1 nn(1 c1lt1t:

SgF 2112.5,

Lha~a

178-4-1:

tnt sadhu bhagnvrul

tC!~fJ1!1

yuthiisannipati tanUJ:1 tathagatu

'rhat samynks~buddhaG tatharupru!l (U1nrmallnyapravesa'!l desaY3.tu

yathnioiim syiid di rghnriil.rrun nrthiiya hituy(l. sukhuyn deviin'J1!1

. ..

manusyanam ca, yatharupenn

. dharmannyupraVeSCHQ

C~l

desi. tena

ajmma. satvanfun (sems can rgan rnams) suhn sravar;enni va sarvakarmavnran(

. ani te) sam
. . par( i )ksayrun
. . gaccheyuh;. daharas co.
sntviih. kUDulesu
.dhnrmesv
. nbhiyuJywniinii vii1etHUll
. IlJhi/1ncchcyur
nn cn hiyerM na pnrihiycllltdtusnl::lir dhnrmnii}
Tib. 178-4-1.

[Sap 2112.5;

It might he noted incidentally that this

passage will be an important one in working out the rt!lative

chronology of the scripts used at Gilgit. The present Nfi. is
written entirely in Sander's Gilgit/Bamiyan Typ I except for
those syllables underlined above which are written, probably
over an erasure, in Gilgit/Bamiyan Typ It and nre obvi.ously
a later 'addition' or 'correction'.J
It would be good, 0 Blessed One, for the Tathngata, Arhat,
Samyaksatpbuddha, to declare for these as they are assembled
stich an entrance into a method of dharma as would be for a
long time to their

benefit~

advantage and ease, and to that

of devas and men; through such an entrance into a method of

dharma being

decla~ed,

immediately through its being heard by

old (so Tib.) beings all their obstructions from past actions
would come to be exhausted, and young beings applying themselves to good dha rmas would realize excellence, and they
would not diminish or decline in good dharmas.

186

Immediately following Sarvasura's request the Buddha, in the usual

fashion, says 'listen well, I shall speak', and the text o(

Sqt
. follows.

Here again the implication is that thl! text: is intended pdmnri.ly to

remove th<.' karmnvarana or to ensure, through the application to 'good
dharma. <, that they do not arise.

A final examplu of the same kind of

thing is:
st~A

51.4; GBMs vii 1747.5; Pck vol. 27, 271-4-3: rAvalokita

says to the Buddha:]

santi bhagavan sattvID: paSci1!lC kale bhavi~yanti jaravyadhisokwn:-tyukantllru eso M!3."] tl.kultun:tyuparipr~ltiU: (kri3a)
C~am

churl ba] uurvama alriiyu~k5. pnrit tubhor,a apari bhavi ta-

k5y8h te [so

M!;.

J pllrasparani miitnaryadauhsi1yadttnya Cso ~ls. J

"

ghatayi~yallti,

parasparal}i dhanabhogai3vnl"J"uI}Y npn.h~~yanti

[so Ms.], hasyu1asyanatyu:ritFibhirat.Fi.h

"

anityc

nityasa'!lJ~ina~

nsubhe subhasamjiU nllh.

. to taddhcto tannidiinn satvu nanuprllkara.ir

vihe~hya

['1'ib: sems can rllams 111. mi age ba mam pa snu

tshogs de dag gis p;tses nas]

narakatiryacyoniynmaloke~u

copa-

patsyantfl, tat tesnm all~ bhar-avan nrthuya hi taya sarvasapn-

yavat tnthiigatnJi'liinnharaniirthum buddhnksctropn.

pattR.ye sarvap5.pani v5rar:iirthfl.l~ tathanatam

ndhye~yrur.i.

There are beings who in the last time will be tormented

by old age, disease, sorrow, death,

~alamities,

and untimely

deaths; feeble, of bad coloring, shortlived, havi.ng meager

possessions, undeveloped bodies, they with thoughts of envy
nnd meanness will kill one another, will stenl one another's
wealth and possessions and po\<.rer; devoted to laughing and
danCing, plays and frivolity, conceiving the permanent in the
impermanent, the lovely in the unlovely. From that cause,
from that reason, those beings, having done harm in sundry
ways, will be reborn in the hells, among animals, or in the
world of 'lama.

It :i.s for their benefit and advantage, for

the sake of fulfilling all their hopes, up to: for the sake
of conveying the knowledge of the Tathagata, for their rebirth
in a buddhafield, for the sake of suppressing all evil, that
I ask the Tathagata [for this teaching1.

187

Avalokita's request is unmistakably clear C'oncl~rning the lllldil'nCL'

for whom the teach.lng is intcnciN) and t.iw gll:tig toward wht('h tlll'Y llrc
directed.

Anothcr pa!H;(lgc from the R:lme t'ext

m.'lkl~S

it cqu:ll1y d<'><lr that

the 'beings' in question here (lre precisely those who are knrmavarar;ti'iv:rt.tL,
whil(l at the same time it provides us with an unusually rich pictllre of
whnt waR unc1ers tood by the term karmnvar.'lnn .
t::tA 54.8; CBMs vii 1754.5 (= A); 18]9 L.6 (= B); Pek.voL 27,

'l.72-3-4: yo tasya Cso 13J piit'vo.karlltHvl piikcnn oyiid

\)hogavaikaJYIU!l buddhi vnH:,alya'!'
vit l'ii.lynk~ol)hru~ vii te

~hirsarogelln

[lflYn.

paribhii~y[a,!,l

rupn.vuikalYll.I~l

vii priynvi prayor.ru~

nn,mndhC'l' nnunlliivcnn ih'nvnr~(mn knei c

kt:cid bhaklncclwdcna kecH kucai liibhldhiiraneM,

keci t kiiyaci ttupidena

. ked t duhkhasarnsparsaCsaJyyiikulpena
. ,

...

..

keei t paribhnsycna sarvnm tnt kaCrmii'lvnrnnam

.. ksayfUll yasyrunli
.

rD:

k~apayi~yatiJ

C'l~hedabbor.aphala-

ye en tnsya kulaputrnsyn kuladuhitur vii

[but

n omi'\.,s bhor,a; 'l'ib: lons opyod kyi bras

bu med par 'gyur pa 'i] -samvartaniyam

.
. karmavaranam
. bhuvisyati

buddhe vii dharme vii samghc va srii.va.k~'l.prntyekabuddhc vii matiipi trbhi.r

vii karma krtam CTib: sdir, pa'i las byns sin] upnci tum. hhavisyati
tnt snrvn'!' pnrik~ay{l,!, yiisynti, mnlHdnvnryasnllt!'ddho bhavi.~yat:i;
yo en. tasya kulaputrasya vii. kuladuhltur vii

dU~khaniirakavedaniya,!,

kannavaranam
bhavisyati
priyavi prayogasamvartaniyrun
jiityandhasam.
.
. .
.
vartaniya,!, stris IlJ!lvartnniYfUll dvi vyru~.l n.nnsOl!lva rtalliyn~l ir~yfuniina
krodhavasena y~alokapretatirynp,yonis~vurtaniya,!, tat Barvru~ parjk~aY8J!l

yanyati.

Which 0 f them woul d, th rough til(' tn.'l tllr" tion 0 f their pas t
(lctlon, h(> de>fpctlvt! tn form,

dcf~ct'lv('

in POSs(>Rs'ionR. ci('fl'ctiv('

in intelligence. or abused or sepllrnted from that which is dear,

or troubled by the author! ties, they, through the power of thts
Sam;dhi. through henring it - some wlth SJ.CkllCSS I)f the hcnd, some
with stnrvOltion, some with poor cloth.lng, fHlmc wIth nffl1ctions of
body nnd mind, somc with difHculty 1.n Rl('cpillg, !mme with verb.'ll
abuse - all that (being the) obstruction of past actions will come
to be exhausted.

And what of that son or daughter of good family

will be the obstruction of paRt action conducive to the fruit of the

interruption of cn.10YlOOnt, (what) will be the accumulated actions done

188

toward the Buddha,

Dharw~

or

S~ngha,

or toward Sravakas

and Pratyekabuddhas, or t,')wnrd one's mother and father, all

that will

com~

great power.

to be exhausted; there will he a wealth of

And what of that son or daughter of good fami.ly

will be the obstruction of past action which is to be experienced

in the hells as suffering, which is conducive to separation from
that which is dear, conducive to being born blind, conducive to
(rebirth as) a woman, conducive to (rebirth as) a hermaphrodite,
which, on account of envy, pride and anger, is conducive to
(rebirth in) the world of Yama, among pretas or animals, all
that will come to be exhausced.
We can see here that the authors of the texts in which these and
similar passages are found explicitly state that these texts are intended
to come to terms with the problem of

'th~

obstruction of past actions';

that is to say that they are texts with a specific purpose, concerned
with a specific complex of Buddhist ideas.

Such statements of purpose

may, I think, provide us with a key to a system of classification which

is badly needed for both Mahayana canonical literature and f.tahayana
thought, a system of classitkation which is based, if you will, on the
dative of purpose.

We have had so far the dichotomies 'popular (= lay)/

monastic' or 'popular/philosophic'; but the first, as we will see below,

is totally inadequate for a text like Bhg which is intended as much for
monks as for laymen; while the second is based on categories, or at least
uses a vocabulary, which is without any basis in the texts themselves;
and especially the second term in the dichotomy js almost certainly of
a tone foreign to the literature or thought it is supposed to be describing.
We can, however, avoid the inadequacies and distortions of these categories
simply by recognizing that the texts themselves, in their own way and in
their own vocabulary, develop an explicit set of classificatory categories
which by their very nature are both more legitimate and more useful.

careful reading of our texts will bring to light any number of passages
similar to those quoted above where the authors of the individual texts,
by means of the dative or adverb of purpose, the .'iblative of "I.'eason, etc.,
clearly indicate both the audience for whom the text is intended and the
problem with which it is concerned or the purpose for which it is taught.
Such a reading will, I think, produce two basic c!clssificatory catego;:ies.
One is exemplified by the passages we have jus t been looking at.

Here a

lA9

specific text or teaching is presented by its

~Hlthor

to terms with the probl(,1lI of 'the ohstructions or

as

p(\~l

intell<1~d

to come

iH't1on'; it 15

intended for the benefi t of not only laymen, but also sriivakMl and bodhisattvas, some, if not all, of whoH. are bhik~us; it is concerned with karma,
merit and demerit, and rebirth.

A second category, and 0ne which I will

develop below more fully :In regllrd

"0 rm,

j~

l'xemj11ified by pnssllges where

a text or teaching is presented as intended to come to terms with the

problem of the obstructions of knowledge C1ffanavara\la, although this
specific term is more ra"'.. ely used than karmavararya); it is in tended for
both layman and monk, usuall y B.:mply kul aputrn; i t is concerned with
.il'lann, prajila or horlld,

illHI

acquisition of .lllana, etc.

with

k:UIII:l

only in

!iO

fnr ah it

(~ffe('t!i

tilt'

It should be emphasized tilt-It these categories

refer both to kinds of texts and kinds of Buddhhlms, apr that these are
analytical, not historical categories.
Although neologisms are almost always ugly, here I think they are
more than a little usef"l,

With this in mind I would - adapting a similar

classification developed and effectively lIsed by Spiro, Buddhism and

Soaiety, A Groat Tl'aditi(lYl an.i Its Bumese Vicrissitudes (New York: 1970) caU the first, Karmatic Buddhism, and the second, Bodhic Buddhism.

The

utility of these analytical categories can, I think, immediately be

demonstrated.

It is obvious from the discussion under [0] that those

texts which develop the conception of the typified cult figure bJ,')ught
to light there are precisely those texts which are to be classified as
concerned with Karmatic Buddhism.

It will be equally obvious from [14]

bel.ow that it is that same group of texts which develops the ritual
complex which structures the individual's behavior toward such figures.
As a matter of fact, it would appear that we have here three components
of something like a self-contained 'system': an ideology (the karmically
constructed world); the behavior based on that ideology (cult practice
and p~ja); and the object of that behavior (the cult figure).

Other

components of this 'system' will emerge as we go along, but already I

think we can say that Karmatic Buddhism is characterized by a preoccupation
with karma, merit, and rebirth; that is to say, with the problem of death,
since these terms are the major components in a Buddhist conception of
death; that it is almost invariably associated with cult and cult practice,
and with a specific conception of the Buddha/Bodhisattva figure; and that
it is an active concern of both laymen and monks.

190

Although it is perhaps unnecessary, still it should be noted that

by the very nature of our text we have been, and will continue to

b~.

primarily concerned with Karmatic Buddhism or, on the question of puja,

the reaction to it of Bodhic Buddhism.

It might also be added that to

a greater or lesser degree these two Buddhisns in terpenetrnte one another,

although in a given text one or the other is invariably dominant.
am not mistaken, I think that we will find that it is

easi~r

If I

to find

Karmatic Buddhism in something like a pure form; Bouhic texts, at least

at Gi1git
mixed.

(SR~

AdP, Vaj), are almost always, at least to some degree,

Future research will undoubtedly modify our classification in the

form of intermediate or

sllb-categorie~).

191

r4]
The Blessed One said this to him: "TheT'e

is~ MaPfjU8yi.~

in

the easteron diT'eation fT'om this buddhafield, havina passed beyond

buddhafields equal in numbeT' to the sands of ten Ganges RiveT'S,
a wOT'ld-spheT'e named VaiquroyaniT'bhasa.

TheT'e a Tathagata, AT'hat,

Samyaksambuddha named Bhai~ajyaguT'UvaiquT'yapT'abha dWells, aaaomrUshed in 1uisdom and oonduat, a Sugata, a knOl1,eT' of the u.)oT'Zd,
an unexcelled guide of tamable
a Buddha, a Blessed One.

~en,

the TeaaheT' of devas and men,

ManjusT'i.~ of

that Blessed

O~le Bhai~ajya

guruvaiquroyap1'abha,the Tathagata, When formeroly pT'aatising the

pT'aatiae of a
'1l'e

a.

bodhisattvl7.~

,theroe weT'e twelve gl'eat vows.

What

the we l1)e ?"

This entire paragraph is made up of cliches.

TIle description of

the position of the world-sphere in reference to this world is standard;

the string of epithets applied to the Buddha is standard. Its only signifi.cance is that it introduces in Bhg the concept of the 'vow' (prar;tidhuna).

I have already referred several times to the vow and its place

in the scheme of things developed in texts

lik~

Bhg, but a few additional

points might be added here.

The conception of a vow is expressed in our texts by at least two
terms which appear to be 'Jirtually interchar:it:ub l " .. prar;tidhana and
pratijiHL

This is seen for example in the fa(!:

!:~l[\;:

in SP XXIV it is said

that for kalpas Avalokita 'refined his vow (prar;tidhana)', while at Kv 268.
13.

16 he is said to be one 'having a firm vow (dr~apratij~a); at Aj

105.18 Sakyamuni is referred to as dr~apratij~o, but at Aj 109.19 it is

. .

..

said of him: krtnm hi natha pranidhim tV6ii. hi; etc., etc.

I think we

might detect a tendency, but only a tendency, for prar;tidhana to be used

in reference to Buddha, and pratij~a with bodhisattvas.
When the vow itself is given it almost always takes the form of a
more or less standardized formula: 'when I am awakened (- yada, gen.
absolute, etc.) ... t1,en (tad;, etc.) may (optative) such and such be'

192

(Bhg [5.11, [5.3], etc., Aj 132.8; Rkp 49.3; 50.4; 81) 234.18 (= Kern
2 /.2.6), etc.).

The really important thing to be not('d here, however, is

tha t once the vow is vocalized, and once its condi tions (or the yada
clause) are fulfilled, then the thing vowed

(the contents of the tada

clause) appears to have taken on the qualities of a kind of 'natural'

law.

It is 'eternally' effective.

This is clearly stated at Bbp 191-5-5,

where it is said that through the pewer of their vows (porvaprm~idh;nena)

Tathagatas, even

if

they have been

parinirval}ed (functionally dead) for

a thousand years or a kalpa or a ko~r of kalpas, and even though situated

in various (other) world-sphores, still they - that is to say, their vow free

beings from the hellR, etc.

The 8tupasarrzda"l'Dana-pa'Y'iva"l'ta is a

remarkable dramatization of the same basic idea.

Here in what is perhaps

the central episode in the "mystery play" (so Kern) of SP, as Sakyamuni
teaches the Saddhannapur:i!anka, a magnificent s tupa appears in the air
from which a voice issues giving approbation to Sakyamuni' s teaching.
When asked for

.111

explanation of this the Buddha Rays that the Tathagata

Prabhutaratna formerly made a vow to the effect that yada khalv anye~u

. .. .

buddhaksetresu buddha bhagavanta imam saddharmapundarikrun dharmaparyayam

bha~ey1Jl.l

tadiiY8J!l mamatmabhiivavigrahnstupo

'syn snddharmapUl}~arikasya

clhnrmnpnryiiynnyn Gl"nvn~iiyn gncehct tnthfir;ntiinrun Ilntjklun (r1P 234.18;

(Kern) 242.6). And it is a result of this vow tha t the stiipa now appears.

The important point here is that Prabhutaratna has been parinirvaned,

.
has been 'dead', for many hundreds of thousands of nayutas of ko~rs of
kalpas (SP 235.24).

Here again, when a Buddha formally arti'culates a

vow, and when the conditional elements of that vow are fulfilled, then
the thing vowed comes to be a kind of 'natural' law: given the conditions,
the result follows whether or not the Buddha is present or absent, whether
or not he 1H Uvlng or dt'illl; lind the paltern of 'co\1llLt1om~/ellu~l!' producQs
'result/effect' is invariable and 'eternally' operable.

Seen from one

angle, such a conception appears to be only a special application of the

basic principle underlying the karmically constructed world: 'if this is
done, then that follows'.
two distinct lCVQls.

That basic principle here, however, works on

On one level, if a Buddha mukeH a formal dec1i1rat.:ion,

and if the conditions of the declaration are fulfilled, then as a result

of the Buddha's declaration, the specified result will follow.

On a

second level, if an individual, basing himself on the declaration of the

Buddha, performs an act which f\ll fils the condi tions, then as a consequence

of h1H 11l:tJon lhl' upl'{~l rlcd rc'uul twill fo'llow rur hllll.

SCl~n from

1\

193

sligh tly different angle, the conception being deve10pud

},',I"(;:

is like

nothing in the Indian world so much as the satyakriy;, satyavacana or

satyadhi~~hana: liThe Act of Truth".

This particular notion has been much

studied by W.Norman Brown, most recently in "Duty as Truth in Ancient

India", PT'oaecdings of the AmeT'iaan Philosophiaal Soaiety 116 (1972)
252-268 (wher.e he gives a good bibliography on the topic; he has, howl!vl!r,
among other things, overlooked the short bllt interesting discussion in
J.Przyluski, Le aonaile de Rajag:t;'ha (Paris: 1926-28) 260-67) and again,
recently, by A.Wayman, "The Hindu-Buddhis t Rite of Truth; An Interpretation", S,tudies in Indicm. Unguist'ics [Professor M.B. Emeneau ljat?tipurti

Volwne] (Poona: 1968) 365-69.

[For instancC',s of 'the Act of Truth"

Gilgit see SR 464.3f; SF l64.28f; hdP i 5.12f, 6.22f, 7.11, etc.

at
For

the same in l-1ahayana sutra literature outside of Gilgil sec Af!tasahasrika

(l-1itra ed.) 382.14, 383.l7f; Et.Lamotte, La ooncAntration de la marahe

The Lion's
purpo~es

--

".

(Suram9ar.~swnadhisutrn)

herotque

ROQi'

of Queen

(Bruxelles: 1965) 266; A. & H.Wayman,

".

Sr~mala

(New York: 1974) 66-67; etc.]

For our

it is sufficient to note, in Wayman's words, that the Act of

Truth "has a traditional form: the performer announces, if such-and-such

be true, the.] let this or that happen" ("Two Tradi tions of India - Truth
and Silence", Philosophy East and ,vest 24 (1974) 393).

Here, if an indi-

vidual makes a declaration of truth, and if the conditions making for

the truth of that declaration are fulfilled, then the avowed intention
of the declaration will be fulfilled.

We have then virtually the same

basic structure here as we saw in the kind of pra~idhann discussed above.

These two conceptions appear at the very least to be of thl! same generic
type.

That the two are closely related is in some ways indicated by the

texts themselves.

At StA 67.5, for example, in the invocatory prayer to

...

Avalokita he is first asked to smara yat tvaya purvam satyadhisthanam

k~t~:

'Remember that formerly an 'Act of Truth' was made by you!', but

a few lines later he is asked to smara pratijfia: 'Remember (your) 'vow",

and the two terms obviously refer to the same thing. At StA 76.7 BhIma
is asked to smara pratijnam and then almost immediately invoked as
satyavacanadevi and satyavacanaprati~~hite.

At SR XIII 14 a bodhisattva

by means of a vow (pra~idhi) extinguishes a raging fire; while at

AdP

5.5f a bodhisattva performs a very similar feat by means of an 'Act of

truth' (satyavacanena); etc.
What I lim suggesting here is that the sc1tYc1vacc1na m.1y sC'rve as a
useful model for the interpretation of some kinds of pra~idh;na.

In the

194

same way as there nrc a number of kinds of satynvncann, so there nre a

number of kinds of pra~idhana.

My remarks above are concerned a 1mos t

entirely with the kind of pra1}idhana found in Bhg andin texts such as
the Sukhavat'i.1Jyuha.

It should also be noted tha t there 1s a t lens tone

significant difference between the satyavacana and the pra~idhana: the

'resu1 t' of the former is si tuational1y grounded and therefore either of
unique occurrence or of limited duration; the latter, as I have already

. ..

pointed out, is 'eternally' effective. {Cf I. Yamada, KarunapundaPlka~

Vo1.I (London: 1968) 160f.

Yamada's suggestions are interesting, but

he gives no real evidence to support them.)

The details on n11 of this remain to be worked out.

195

[5.11

His fips t gpe at vow was: "h'hen I in a j'u tU'l'e time lJOU ld
fulZy and completely awaken to the awakening of a Buddha, then
may immeasupable, incalculable, unlimited lJoY'ld-sphepPos, through
the splendop of my body, gZittePJ glow and be padiant.

[May aZZ

beings be fuZZy ornamented l"ith the thipty-ruo rrupks of the

Gf'(~at

Man (.Old wi t11 the ei(.lhty minoY' mra'b; as

(1'11,

jus t so may

aU boinafl a Zso (10mato he "i'ik(~ tha t 11 "

l)Translnted on the basis of the Tibutan.

This vow Js most convcnienlly treate(1 together wi th the [ol.lowing.

Here we might only note i.n reference to the final sentence a few things
about 'the thirty-two marks'.

First of all the reference to all beings

possessing the marks is a little unusual.

At Gilgit I know of only one

text similar to Bhg [5.1]; this is u description of the future buddha-

field of Purnamai trayanlputra which reads in part: tena khalu punar

. .

..

..
matrgrarnam
. . co. / sarve co. te sattva aupapaduka bhavisyanti
.brahmacarino
.
manomayair atmabhavaih. svayamprabha
rddhimanto
vaihayasamgama
..
. viryavantah.
smrtimantah
suvarnavarnaih
. . prajftavantah.
. . . samucchrayair dvatrimsadbhir
.
mahapurusalaksanuih
samalumkrtavigraha.
(SP
(Kern
ed.)
202.4).
In
. ...
..

bhiksavah samayena idam buddhaksetram apagatapapam bhavisyati upagata-

addition to this, the reader at Gilgit would h(lve 'known' that these
characteristic marks and their interpretation were associated with the
Brahmanical tradition: tasya khalu

pun~

kulaputra rajfto vimalacandrasya

BThe putro jat~; atha so. raja vimalacandro Ink~a~anaimittika~ cchastrapa~hMad

briihmanad sanni patyo. kumarl'\m upndnrsyai vam iiha . kirp

kumiirasya nimi tt8J!l pasyatha sobhana)il a'sobhanfll!l Yeti .

and (in reference to the newly born Mai treya) :

...

putram subrahma dvatrimsadvaralaksanam

mantresu tada prrto bhavisyati

. .

mantresu dr6yate

I ... (Mvk

II 42 II

(SaP

briihma~a

2178.3);

d:r~~vai va (so Me.)

pratyaveksyatha (so Ms.)

gatidvayam kumarasya yatha

vs. 42-3; folio 1536.8).

lie would also have

been familiar with at least one detailed enumer.ation of both the thirtytwo ntlljor ilnd the eighty minoa: marks found at AdP ii 49.2lff.

Conzc has

196

already noted that in AdP ii the thit.l..y-two 1l1c1rks {Ire treated "in a way
totally different" from that of the Nepalese Pa~cavir;tsatisahasrika.
Finally, and above all else, he would have been familiar with the 'marks'
as elements in the stock descriptions of the

qu~lities

of Buddhas and

certain bodhisattvas: SR 34.2, XI 28, XVIII 11, 334.4, XXVII 2,5, XXIX 102,

XXXI 23, XXXII 148, 158, 246, 271, XXXIII 27, XXXIV 46, XXXV 11,23,81,etc.;
Aj 113.12-13, 128,6,7, 134.15,16; AdP i 3.23; Vaj Sa.2,3, 9b.2,3, 10b.4,S,
6, 11a. 1,2; SP 203.13, 204.13, 241.21, 245.6, 246.3 etc. (cf. S.Konow,
The 1Wo First Chapters of the DasasahasT'ika PrajP1.npa'l'amita (Oslo: 1941)

48-81; A.Wayman, "Contributions Regarding the Thirty-Two Characteristics

of the Great Person", Sino-Imlia1l Stud'ies [Liebenthal FestschrHt] 5 (1957)
243-60; ILCollze, "The Buddha's L'll<~al)ns 1.n tlw Pra.li'l;pnr(lmlt~", .Toul'rwZ.
oJ the Oriental Tna'l-itl(te (Bnrocla) 14 (1965) 225-29).

191

[5.2)
1 [Ilis second groat

1)011)

w.-w: "I{hen I ,in a

j'UtU1'C

time jklZy (lnd

aompZeteZy azJaken to utmost, Pight and anmpZote Cl1JJakenirzg, then

(lftel' I 1lave obtained awakening, as iEl the precious vaiq.u1'I.Ja gem,
so may (my) body be fuZZy purifed both insi.:w and out, may it be
tJeZZ adorned tJith pur-itU and light, with groat prominent limbs, with
spZendor and radiating luminosity, with distinction and I.J1.:th nets

bOIrn then in tlte in temediate zones o/the lJorZd, and which are

those in thu tJol'Zd of mrm moving ah(lut in vaplaus dhoections in

the pitch Jark Hight" may they throu;7h my spZc';ndol' move about at
l.JiU in aU di1"l:'ctions, may they also

ac,~ompU8h

their activities. "]

l)Translatcd from the Tibetan

a.

As t have said above, the first and

together.

se~ond

vow are best treated

What they have in common is a concern with the physical descript-

ion of the Buddha's body and

~I

preoccupllt:lon wJ th its rndiancc and the

effect of that radiance. This is of interest because the radiance of a

Buddha's body liluminat:f ng countless world-sphE>res came to be a common
narrative theme in Buddhist Sanskrit literature.

It is especially common

in the more elaborate nidanas and as a narrative device used to Signal

Illlrticulnr.ly illlportllnt eVlntR.

~ome IlHPCCtR of

thlR 'tIU.lIIl~' IHlVe hN'n

studied by Soper ("Aspects of Light Symbolism in Gandharan Sculpture I,

II, & III, Al'tibus Asiae 12 (1949) 252-83; 314-30; 13 (1950) 63-85),
nlthough I think he has gone too far in 'detecting"foreign influences.
Here I can give only a few characteristic examples from GUgit.
SP 78 .10f, for example, has a number of points in conunon with

'Bhg [5.2]:
"Then again, 0

bhik~u9,

at the time, on the occasion when

the Blessed One Mahnhhijnajftanahhihhu, the Tnthngata, etc .

fully and completely awakened to utmost, right and perfect
llwnkcning, in each or the ten directions fHty hundredH or

198

thousands of niyutas of ko~rs of world-spher~s were slUlken in

six ways, and were suffused with grent splendor (mo.hntii cnvnbhiisena sphu~iiny o.bhuvan).

And in all thos~ world-spheres the

intermediate spaces between worlds. the unfavorable places,

enveloped. dark and murky (d BIISD J ). in which neither the
Slut

nor thu moon, though hnving great

ml~ht

:md power nnd

strength. nrc capable of (producing) light by (their) light.

nor color by (their) color, nor radiance by (their) radiance even there on tha t occ<'lsion there was great splendor.

And the

beings who were reborn in those intermediate spaces became

aware of one another (saying) 'Hhnt indeed. th(!rc. ate other
beings who have been reborn here ! Hhat indeed, there are
other beings who have been reborn here!"

Just how common passages of this kind were is indicated by Edgerton's

long entry under lokantarika (811SD 464-65).

lie dtes SF

163.8, one

SR. three from the LalitaV1:staY'a, six from the "!a1wvastu,J three
from the DivyavadlUza, and fonr from Fali canonical literature. Or these.
at least five were available at Gilr,it: SP 78.10 (= 163.8), SR 24.3, and
probab ly tha th ree passages from the Di1Jyiivlld,1J.lil which occur in the
Marulhatavaaana (there were at least two t-tss. of the Avadana at GUgit,
case from

GBMs vii 1432-52; 1374. My friend Hisashi t-tatsumura is now working on

these Mss.)

Bhai~ajyaguru,

then, when he was made to frame this vow. is

presented as One aspiring towards something of a commonplace.

At AdP it 51. 20f we fir..:~ another passage deahng with the characteristics of any Buddha which has much in common wHh 8119 [5.2]:

..

.. .

imani to.syo. bhngo.vo.to dvatrm~t1ll mo.hiipurusalnksWlani tuis

.
.
prnbhayii akanksnnn
asnmkhyeyalokndhiitun tnm
tnthngo.to.h
..
.
. snttva
nnuko.mpnya vynmaprabhnyam. o.dhitistho.ti,
no. khalu punnh. sUrya..
candramasoh. prabhii prajf1iiyeta no. misardh&,~~2;~ (no. samvn)tso.(ro.)
.

trisahasrwruihiisMasram lokadhiitum o.va(bhii)seno. spharo.ti prakrti-

va.
These are the thirty-two marks of a great man of the
Blessed One i through thell he covers the three-thousand-greatthousand world-sphere with splendor; through his natural
radiance he~ if he wishes. (illuminates) incalculable worldspheresi the Tathagata, out of cOllpassion for beings, sustains

199

that measure of radiance and the radiance of the sun nnd the
moon (next to I t) is not even peneptfblc. nor is the month or
the half month, not a
Once again,

Bhai~ajyaguru' s

whol~

year.

aspiration is in no se.\'.se out of the ordinary,

Other passages concerni.ng the avabhasa or prabha of thli! Buddha's

prcst!nc(: nrc more el:1hor:ltc, ,'lOci some of ("('se (:l:lhor:ltl.unfl :trC of p:artlcular interest in reference to Bha.
passage from the nidana of StA.

I quote here as a good example a

The passage in question has not been

preserved in the Gi1git Ms. of StA, so I cite its Tibetan translation:

Peke Vo1.27, 271-1-5 (cf GMs i 49.I6f for Dutt's reconstruction
of the Skt.):
de nas deli tshe bcom Idan 'das sems can thams cad ue la
dmigs pa s~in rje chen po'i se~ pa la gons pa zes bya bali tin
ne 'dzin la s~oms par sugs so / tin ne 'dzin deli mthus ston
gswn p,yi stoil chen po'i 'jig rtcn gyi kharns 'di 'od kyis snan
bar ~ur ci n / gzugs thnrns cad snan bas l<;hyab par c;yur nas /
sems can dmus Ion Ran yin pa de dap; p;is ni mig p;is gzup,s

rnrun.~

mthon bar gyur to / 'on pa rnams kyis ni l'na bas sgra rnams
thos par

l~ur

to

nad kyis btab pa rnams ni nad daR tiM bral

blu f'Ylir t.o / fr,on lII\:d pll rruulIfl nl gou dll~~ t.laob pllr l'Yur to /
~arns

smyon pa rnams ni dran pa thob par p,yur to / Ius

po

rna

gyur to

pa dan dban

t,shan ba rnams ni Ius dan dban po yons su rdzogs par

/ dbul po rnwns kyis ni nor

dug thob pnr gyur to

sems ClUl gllil dag no (' dan yo byad dlli. / loin.l upyod met! pa de
Ilnl'~ 1101'

dllil / yo llynd dill"' lot':l

II \lY nil dlll'~

dll". I dill!

pHI'

f!.Y \II' In

seum can thnrns cnd kynn bde bn thnms cud dan Idnn zin bsnm pn
thruns cad yons su rdzop;s par gyur to / , sems can p;nn dap:
klu dan / gnod sbyin dwl / srin po dan / yi dap,s daii / sa za
rnlUllS ky 1 nun nn ukycs fln de till"; gia kyru'l :lIln:.l rl:'Yu:l r Jcu su

d I'ml

pu 110 UOI'

I.hob

t.ll/unt: ('lui

lUlU Ih.'IIIU ('lUI

dan / Ius dan sems bde bar gyur nas

by nllm pa tl,ImlJ

j Il

~hos ~nn

pll

pa'i phyir beom

1dan 'das ga 1a ba der lhags so / sems can ~n

dag gsin rje'i

'jig rten rnams su mun pa mUD nag gi nan du skyes pa de dag

kyan sans rgyas kyi mthus yud tsnm zig drsn pa so sor thob nas
p;cip; gis gcir, kun tu ses par

f.",YUl'

t.e / de dn/1, mnn pn ~hcn po

sems can thwms cnd gcig In

de nas yons su thar bar gyur to

200

gclg byams par gnas sin

~e

ba'i

~on

mons pa rnams dan bral bar

gyur te /
Then at

tha:~ ;~ime

the Blessed One entered into the concen-

tration (samadhi) called 'Established in the Knowledge of Great

Compassion and the Apprehension of all Beings'.

1brough the

powpr of this concentration the three-thousand-great-thousand

world-sphere became illuminated with radiance, and all forms
having been pervaded with light, those beings who were blind
saw forms with their eyes; those who were deaf, heard sounds
with their ears; those tormented by disease were freed from
disease; those without clothes obtained clothes;

the crazy

regained their senses; those with imperfect bodies and impaired

faculties were made whole in body and their faculties complete;
the poor obtained riches; those without riches and essentials
and possessions came to possess riches and essentials and
possessions; all beings achieved complete ease and their hopes
were fulfilled .. those beings who were reborn among nagas
and yak~as and rak~asas and pretas and pisacas also having
obtained the recollection of the Buddha, having established
friendliness towards all beings and become comfortable in body
and mind, nssembled there for the sake of hearing dharma;
which bei.ngs were reborn in the thick darkness of the worlds
of Yama, they also, through the power of the Buddha, having
obtained a single moment of recollection, became conscious of
otie another and they were freed from the great darkness; all
beings, establishing themselves in mutual friendliness, were
rid of their depravities.
A similar but even more elaborate passage of this kind is found at GP
l77.4f, where it forms almost the whole of the first chapter (see also
the commentary on it, Et.Lamotte, Le Tmite de la gl'ande vel'tu de 8age88e~
T. I (Louvain: 1949) 485 ff) .

These passages have much in ('ommon not only

with Bhg (5.1] and [5.2], hut also with a number of the other vows (e.g.
[5.6], [5.71, [5.111, [5.121), and with the whole tone and much of the
content of karmatic Buddhism.

They clearly show, especially GP l77.4f,

the degree to which such ideas have penetrated even the most abstruse
Bodhic texts.

And they once again underline the almost total lack of

uniqueness in the character of

nhai~ajyaguru:

even his most salient

201

feature, his vows, are made up by and large of the stock-tn-trade of

Sanskrit canonical literature.

202

[5.3]

His thi1'd g1'eat vow Was: "And when I have obtained awakening.,
through (my) attainment of the pOlAJe1' of irmleasumble wisdom and
means., may Zi,rritZess sphe1'es of beings come to be Dtwh as h.'we
inexhaustible enjoyment and

mea~s

of subsistence., and may the1'e not

be fop any beings an insufficiency in any way."

a.

Passages of this kind are often, and I think wrongly, taken to reflect

a purely materialistic concern.

In fact, in the karmically constructed

world material and spiritual well-being are 'inextricably interwoven to the

point that any distinction disappears.

This is fully illustrated in the

story of the young washerwoman (nagar;valambika darika) of Sravastt

recounted at Aj 107.6ff.

Here this inextricable interconnection is

developed by a set of explicitly stated causal relationships.

twice declares
g~he

avasy~

me purvak:tena

karma~a

yenah~

She herself

[jataJ daridrake

/: 'Inevltably, by an act which was done formerly by me I am born

in a poor household'.

(Aj 109.9 and' 111.6 and cf. 11l.18f).

Because of

her present state of poverty she weeps, saying mama grhe na kadacit
pir:t~npntika

agnto 'bhut: 'Never d:Ld one who lives on nlms come to my

house' (Aj 107.9); i.e. she never had the opportunity to perform meritproducing acts.

Then after a Suddhavasakayika devaputra supplies her with

su'itable things nnd she bestows them on the Blessed One saying nnena

..

pindnpntnkusnlnmulenn
rnn knnlldmiidd <.1nridrnr,rhe upllpndyeyn: 'By the root
.
of meri t from theRe n1 ms mny 1 never be reborn in a poor househo1 d', he
says to her ekenn tvaya darike kusalamUlena
tvnT dnrike saptnme divase

bodhivy8kara~~

kal~ kari~yasi.

pratilapsyase

kiil~ ~tva

rajffo

'Ji tnsennsya putro Jnnisynse. esn evn tnvn pnscirno gtu'bhnvuso bhnvisynti:
'By this sIngle root of merit, daughter, you wi 11 ohl:nLn

il

prediction of

nwnkening . YOIl, ctnughter, will die on the Rovonth dny. llnvlnr. died
you will be born as the son of the Raja Ajitasena (i.e. will be freed
from both poverty and existence as a woman); this will surely be the
last time you will enter a womb.' 'Material' and 'spiritual' are here
inreparably interlocked and passages of this kind are legion in RuctdliliRt
literature.

As a matter of fact, in time, a distinct genre came to be

devoted to working out in great detail these interlockings (c.f. S.Levi,

203

Mahakannavibhahga (La g'l'ande cZaosifiaation des autcD) (Paris: 1932);

D.N.H'lcKenr..ie, ~l'he 'Dutro of the CaUDelJ and 1~'Jlt.wt;~j oj' Act:ions' -in SO!lcUan
(London: 1.970); at Cilgi t this genre is ropresC'nted hy the ltyw!pm'Uan-t-aButl"Cl

(No.19), the Pl'asena iitgcdha (Nos. 21 and 59), etc., which I have
t

not studied.)
Yet other aspects of this interconnectedness are recognized in Bha
at [5.11] where

Bhai~ajyaguru

is made to say: 'whichever beings burnt by

the fire of hunger, intent IIpon getting food, commit nil evil nct, may I
with food possessed of fine color and odor and flavor refresh their body;
afterwards, may I establish (them) in endless ease through the flavor of
dharma.'

Here J3hO rocognizes, first, that want llot ollly l:Imits the

possi.bllity of per forming merit prodllctllg acts

(;H~

ill the case of the

nagar~valambika), but is, or Clln be, the cause for performing acts which

produce demerit; and, second, that there is in the human conditioll something like a 'hierarchy of needs' - food first, a!ld spiritual food later.

* * * *
Perhaps the best source at Gi1git in reference to the place of the
aprwneyaprajflopaya of the Buddha in karmatic Buddhism is J3bp.

By a

fortunate accident the most relevant portion corresponds almost exactly

to the fragment of the Ms. which has come down to us.

I have already

translated this fragment elsewhere so I need not cite it here (G.Schopen,

, The Five Leaves of the Buddhaba1adhanapratihiiryavikurvananirdesa-sutra

.
Found at Gilgit', Jour'rzal of Indian rhiZoDophy 6 (1978) 1-1R.)

204

[5.4]

His fouroth groeat vow was: "Being one Mho has obtained awakening,
may I establish beings enteroed on a wroong path on the path to awakening; (those) enteroed on the path of Disciples, oro (those) enteroed on
the path of ~atyekabuddhas, having uroged all towarod$ the Mahayann,
may I establish (them theroe)."

205

[5,5]

His fifth gr'eat vow was: "When I have obtained (llJakening,

' hever b'
wh~c
e~ngs un der t ak e re l"
~g~ous prac t"
~ce

~n

my te ach'~ng1) ,

and likewise immeasuroble, incalculable, limitless other beings (1,

may they all be such as have unbroken moroaZity, restrained by the
thPee (forms of) restraint; may there not be for anyone having
2

gone lJrong in morality, after> having hear>d my name , the undergoing

of an unfortunate des t'iny, "
1) (lRedaction B omits this entirely, giving the passage a
kind of 'exc1usivist' tone totally absent in Redaction A,
adds: '(and) through my power (anubhava),

r;\~111r,a're

this vow with [81 and [15] below,

2)T alone

206

[5.6]

His sixth groeat

VOli.)

Was: "When I have ob tained awakening

whichevero beings aroe such as have inferoioro bodies, imperofect senses,

darok coloroing, aroe roetaroded, palsied, one-eyed, lame, hump-backed,
[lZeproous, maimed, blind, deaf, croa2y,

and otheros having diseases

which aroise in the body, may they all, aftero having hearod my name,
come to be such as have complete senses (and) fully formed Urribs."
l)From this point to the beginning of [5.9] we have only Ms.X,
the translation of which I have enclosed in brackets.

a.

We have already seen in the note on [5.2] two passages, one from StA

and one from GP, in which the prabha or avabhasa of the Tathagata fulfils ~~
virtually the same function which hearing the name of
here intended to fulfil.

Bhai~ajyaguru

is

Even some of the specific conditions to be

relieved are exactly the same: blindness, deafness, insanity and general
disease.

But the reader at Gilgit would have known other passages for

some of the other conditions in the list and, therefore, other means to
prevent or avoid these conditions.

I quote here a few characteristic

examples:

Kv 289.17; fol.16l4R: ye
syaikak~aram

api

kara~~avyUhnsya

likhapayi~yanti

mahayanasutraraja-

. na ca te hinendriya

..
.

..
..

bhavanti; na ca te khafijakubjakordhvanasagandalambosthas ca

. .

[but Ms: na ca punah lrungakubjakonakhelago.rudardhosthatras

caxxx J

sattv~ ku~~hinas

ca

sant~;

na ca

te~~

kaye

. .

vyadhih samkramate.
Those who will have copied even a single syllable of
the Karoa~~vyuha, the king of the Mahayana s~tras, do not
come to be such as have inferior faculties; and they are
not lame or hump-backed or one-eyed or palsied, etc . and
not leprous; and diseases do not attack their body.
Another passage from Kv condenses these conditions into a single expression,
but ascribes their prevention to yet another agency:

207

Kv 282.32; fol. l605L: ye cavalokitesvaraGyaikam api

pu~pa~

niryatayanti te sugandhikaya bhavanti; yatra yatropapadyante

tatra tatra

paripur~akayas

ca bhavanti.

And who presents even a single flower to Avalokitesvara,

they come to be such as have a sweet smelling body; wherever
they are reborn, there they have a fully formed body.
These examples are typical of karmatic texts.

But perhaps what is more

interesting is the fact that we find similar passages also in our Bodhic
texts.

I give here two examples:

AdP i 41.19: Herp., of a bodhisattva who trains

(sik~-)

in

sameness (samata), thusness (tathata), etc., it is said:

na

ka~o

bhavati. na kubjo bhavati. na

l~go

bhavati.

nona~go

bhavati. na badhiro bhnvo.ti. no. pariko.pnti to bhavo.ti. no.

viklllcndriyo bho.vo.ti. pnri pur~cndriyo bha'Vati., niipnri purHe does not become one-eyed. He does not become

~endriy~:

hump-backed, lame, defective in limb, deaf, 'utterly destitute'

(so Con...:e), impair.ed in his senses; he becomes one having
t'olllph~tc

scnRes, not :tn('ompletc.

SR XXXI 22:
flO

'ndho naiva ko.daci

bhe~yo.ti

vidu jatu

no co angavihinu

bhe~yati

bahukalpan

teno aksana asta varjita imi

yeno sutram id8J!l

nity~

prabh~i t8J!l apram~~rup

That wise one will certainly never anywhere

become blind; and in many knlpaH he wIll not
deprived of a limb.

b(~

He will always avoid the eight

inopportune moments, (he) by whom this sutra is

recited without distraction.
l'he presence of such passages in texts l:lke SH, Acl1J, etc., once more
indicates the degree to which these texts have been penetrated by, or
are preoccupied with, karmatic concerns.

The fact that the removal of

the same condi tions is ascribed to the avabhasa of the Buddha in concentration, to hearing the name of

..

Bhai~ajyaguru,

to copying even a single

sylluble from the Ka1'(uu/rwyulla or giving n single flower to Avalokl tn,

208

to training in thusness, etc., is yet another example of what I have called

the process of generalization.
Here too, as with the case of poverty (which is often included in
the same lists with these physical defects and deformities) the 'physical'
and 'spiritual' are irredeemably interlocked. For if the reader at Gilgit
knew how to prevent such defects, he also knew exactly how they were inPut simply, in the words of StA 54.8, purvakarmavipBkenasya

curred.

rupavaikaly~:

acts'.

'his bodily defects arose through the maturation of past

But his texts went beyond this general statement to ascribe one

or another of these conditions to more specific causes.

example, says that he who rejects the Good Law

Aj 133.8, for

(saddharmapratik~epaka)

will be burdened with twelve deformities (dvadasahalyani

pravahi~yanti).

A series of more than twenty verses at SP 2l9.l8f begins ksipitva sutram

.
..

..

..

idam evarupam / mayi tisthamane parinirvrte va / bhiksusu va tesu khilani

..

krtva / tesam vipUkam mamiha srnotha:

'having rejected a sutra such as
,
this, either while I remain or after I have parinirva~ed; or having acted
harshly towards these monks - hear me!
(acts)'.

Here is the maturation of those

Then follows a long list among which we find: they will be

one-eyed (kanako), vf. 119; retarded (jndo), vs. 120; lame (lmignl~a),
hump-backed (kubja), one-eyed and blind (ka~andhal retarded, vs. 122, etc.
At Kv 307.28 it says ye

s~hikasyannapanader

anyayena

paribhoga~

kurvanti

te 'lpasrute~u kule~u jayante. hinendriyas ca jayante, khaftja-[r~-la~ga

as

beforeJ-kubjaka~avamanas

ca jayante, etc.: "those who improperly make

URe of food, drink, etc., belonging to the Sangha are born into families
of little learning; they are born having inferior faculties; they are
born lame, hump-backed, one-eyed and dwarfish, etc.'
Again, when any of these passages is taken in isolation it appears
to a 'modern' reader confused and naive.

But when we take into account

the whole literature it is clear that the Gilgit reader would have had
a consistent and symmetrical conception of these conditions: he would
have known both their causes and the means for their prevention or
removnl.
notin:l.

In regard to these 'means' there is at least one point worth

In

Kv~ AdP~

and

SR~

an individual undertakes a specific action

for his own sake, he gives a single flower to Avalokita, etc., and he
himself will be reborn with a fully formed body. At StA and OP, however,
an action is performed by one individual (i.e. the Buddha) for the benefit not of himself, but for others.
this

Seen in light of this distinction

vow and the others which are similarly worded, as well as much

209

else in Bhg, takes on a particular s1gnU1cance.

Bha1~ajyaguru here

does not vow to prevent or remove these condi tions himself; he is not
the active agent.

lIis vow is only that if an individual should hear

his name, then he should come to be complete in his senses, etc. (in
exactly the same way as Prabh~taratna's vow was if a Buddha preaches
the Saddharma, then his stupa should appear at the site of that preaching;
sec above under (4.

If lameness, etc., nrc to be avoided, then i t is

necessary for the name of

concerned.

by another>.

Bhai~ajyagurl1

to be heard by the individual

But for this to take place it must be spoken or recited

Hence the importance of Maf'\j usri' s promise (tathiigatasya

..

no.mnclhcynm nnnO[Iii.yni. snmnro.vnyi,r.y5.mi) nt. Uhf(

[13], and the importance
"
attached to the ritualized recitation and handling of the text (i.e.
the source of

Bhai~ajyaguru's

name) by an individual, or individuals,

for the sake of another in the primary

pl'ija

described in Bhg.

These

remarks foreshadow a central theme in Bhg since, as we will see, it

appears to be primarily concerned with action undertaken for another
(cf.

A.t~ayman,

"Buddhist Tantric Medicine Theory on Behalf of Oneself

and Others", KaiZash 1 (1973) 153-58).

A final observation here is that

if the individual at Gilgit desired to assist others who were maimed

he could do so in olle of two ways: by becomillg
them to hear the name of

Bhai~ajyaguru.

11

Buddha, or by causing

210

[5.71
His seventh grnat
aJJJa7cening~
al~

~'ow

was: "And when I have obtained

whiah beings arn torrmented by va1'ious

without

rocoupse~

wi thoutrefuae~ al'e

and the pequisites fol'

fade

aJA)ay~

dep.~-il,ed

life~ helpless~ pOOl'~

if my name should fallon theil'

eal'S~

diseases~

of medic'inc

having suffernd -

may all theil' diseases

may they be healthy and fl'ee of calamities until

t12ey end by awakening."

a.

If the usual interpretation of

Bhai~ajyaguru

as a, or the, Buddha

of healing were correct, we woul.d expect that ideas concerning disease,

medicine, and healing would have a prominent place in Bhg. As a matter
of fact, if we exclude [17] and [18] which are concerned almost exclusively with death and therefore incurable disease, the only references
to disease in the entire text are found in [5.6], in the present vow,
and at [20].

What is more, in none of these three sections is disease

the sole or central concern; it is only one of a list of things which

are of concern to men: [5.61 is, as we have seen,

pri~'rtly

concerned

with physical defects or deformities; [20] with the kinds of 'untimely

deaths', which, apart from the first, have nothing to do with disease.
[5.7] is as close as we get to a pnssage concerned primarily ,with
disease, but even here it shllres the stllgC w.. th poverty, helplesslless,
(!t('.

This lnck of emphnl'lis on disease nnd hC'nl'lnR .....

'ha conf"rms

what I have already said in reference to the character of

Bhai~ajyaguru.

This, of course, is not to say that disease and healing and ideas surrounding them were not important in the Buddhism of GUgit: they formed,
in fact, a major preoccupation, especially, but not exclusively, of the
knrmnttc RuddhiRm of GtlRit. For this renson, nnd hecause stich idens
have played such a prominent part in the previous interpretations of
Bhai~ajyaguru,

it will be worth our while to look in some detail at

the conce'tions of disease and healing current at Gilgit. (For a much

broader perspective see P. DemiEivi11e, "Bya: ma1adie et mt;decine dans
1es textes bouddhiques"; Extrait du HObogi1'in~ 3e fascicu1e (Paris:
1931) 224-65.

See also J. No'oe1, Ein a Ztel' medizinisahel' Sansk1'i t-1.'ext

211

und seine Deutung, Supplement to the JOUPYlaZ of the Nner>ioan Or'iental

Society, No. II, 1951.)
The first point to be noted is that the reader at Gll.git would
have 'known' that

diseas~,like

poverty and physical deformities, was

ultimately caused by his previous actions.

Even the practitioner of

'empirical medicine' begins his diagnosis with the reflection that:

asya puruso.sya papena kannana vyadhir utpannah: 'the dis("ase of this

man arose through a (former) evil act' (SP 62.11).

This ultimate

etiology, though not always directly stated, was always implicitly

recognized.

It is important to take this

'cam~e'

into account because

it determines the kind of treatment or means of prevention which are

suggested and considered effective.

It accounts, in short, for the

fact that 'non-empirical medicine' predominated at Gilgit.

The second point to be noted is that the Gilgit reader would have
been we1l awar:..: of the concep tions of 'empirical medicine'. So well
aware that they could be used as the first member of a comparison.
A good example of both this kind of passage and of what falls into the

category 'empirical medicine' is Bbp l290.5f.

I quote here my published

translation and repeat what I said there: I do not really understand

much of the technical vocabulary and I have mechanically translated
from the dictionary.
For instance, just as, indeed 0 Son of the Jina, a well
trained Doctor, having obtained all eight (branches) of the
Ayur-veda, being skilled in all fmedicall conditions, having
engaged in the use of all medicinal substances and (instruments),
(of sick people) tormented in body by (various) diseases he
knows

the condition, knows the strength, knows the limit,

knows the [pertinent] herb, [that] related to wind, related

to bile, related to phlegm, ([that] coming from the derangement
of all three, [that] coming from the blood), indigestion,
abdominal glandular enlargement, dropsy, heart disease, leprosy,
(cutaneous eruptions, abscesses), boils, etc., poison and
spreading eruptions, etc., he knows.

He, having known all that,

(through various types of medical remedies), through the use of

(vomitives, purgatives). compound powders. sternutatory treat'nents. bleeding. gl:~e, oil. and undeveloped powders. by the
means of !\pplicntion of suppuratives and vom1tlves, of all

212

beings all those diseases he causes to be allayed [and1 he frees

them from the fear of the various diseases.

Just so, indeed, 0

Son of Jinas, the Tathagata, possessed of the Ayur-veda (of) the

manifold samadhis, etc . . .
Other interesting pnssllgcs showing a detaile'd knowledge' of 'e'mpiricnl
medicine' and 'empirical me'dlcal' prac ti('CR nnd trca tm('nts m.'y be'
at SP 62.6ff; l13.3lff;

Sg~

SN~n

2l28.3ff; etc.

If the reader at Gilgit was well aware of 'empirical medicine', its

techniques and treatments, he was even more aware that it has clear and
u\lmls takub Ie 11.:.1 t:t tions :
DR IX 1'3-1'5:

yathii

n111'0

fiturrllld'iyn dlll,lkhit.n

bnhuh i VI\l'!?l'h j nn .1iil.ul UlucynLp

..

sa dirghar:niliinya duhkhenn pidi tnh

paryesate vaidyu ciki tsaniirthikah

'

I I It 3 I I

punah punas tenn gavesatn ea

asadito vaiCdya vidu vicak~a~~
karu~yat~

tena upasthaJpetva

pl'nyuktu bhl\i~nJYlun idru!l ni~H~vyatfuJl

I I hI, I I

.....

r;rhitva bhaisajya p. .. hurn varam vnram

na sevaCte aturu yen a mucyateJ
na vaidyad '~O na ca

bhai!i>aja.n~

tasyni vn do~o bhavi nturnsyn

I I 1'5 I I

As a man, sick in body, suffered; (and) through

mnny ycnrs

wn~;

nevcr frccd.

lie, nrt'lic-tcd with

suffering through this protracted illness, sought out

a physician for a cure.

II 43 II

Again and again he searched; (finally) he encountered

a wise, experienced physician, who feeling compassion
towll.l'd him prcflcribed a suitnblc medicinc.

II

1,1,

II

Having taken much of (this) very excellent medicine,

it did not help (that) sick man in such n way thnt he was
cured.

But that was not a fault of the physician nor of

the medicine. That was a fault of the sick man himself.

213

At SP 221. 3, one of the results (vipaka) of rejecting a sutra such as

..

the SaddJzarmapundanka is tha t:

yaqt capi te tatra bhajanti
~uyuktarUp~

tennpi

te~~

kusalehi

all~adh8J!1

datt~

ruju bhuya vardhate

so vyadhir antal!l na kadaci gacchat.i

And moreover they then take well prepared medicaments
given to them by those skilled (in such matters), but that
only further aggrnvates their sickness: that disease never
comes to an end.
Another passage in SR is transitional in terms of our discussion: it
indicates once again that there were limits to the effectiveness of
'empirical medicine', but it goes beyond this and indicates at least
OliE:!

form of the altern,ltive, Buddhist conception of medicine and

effective treatment and prevention.

SR XVI 1-6:
smarami purv~ caramanu cariCkam
simhadhvajasya sugatasyaJ sasane
abhusi bhiksu vidu dharmabhanako
.

.
..

nnmena so ucyati

brahmadatt~

II

II

ah8J!1 tadasrn mati rajaputro

..

iibadhiko baCdhagilana duhkhitah

mahyam ca so

a]cariyo abhu~i

yo brnhmadattas tada dhnrmabhar:'ak~

p~cottara

II

vaidyasata anUnaka

vyadhil!l cikitsanti

uQyuktamnnaCsn~

vyadhi~ na saknanti mama cikitsit~J

sarve mama Jftataya asi du~khita~

srutva ca gailanyu sa mahya

II

II

bhik~u

gilana prccho mama antikagaCtah

. .

krpiim janetvii mama brahmadatto

imam saJmadhim varu tatra desayr

II 4 II

II

214

tasya mama etu swnf.l.dhi srutvB.

utpnnna. priti nriyii

niraml~ii

svabhavu dharma[~a prajnnamnno

ucchvasi vyac1hi tuhu] tasmi kale

II

II

..
.
abhusi
.bhiksur
. vic1u dharmabhanaknh
. .

dipamkarah so cnrarniinu carikam

aha~

ea asin mati

rajaputr~

saJn5.dhHjf'l5.nena hi vyiidhi mocit~

II 6 II

I remember formerly pursuing my course in the teaching

of the Sugata
bhik~u,

Si~hadhvajll.

(At that time) there was a wise

a reciter of dharma. lie was (":tIled hy the name

Brahmadatta.

II

II

I at that time was a prince (named) Mati, sick,

severely HI, afflicted.

He who was Brahmadatta, the

reciter of dharm.'l, was at that time my teacher.

II

II

Not less than five hundred physicians, feverishly

intent, treated the disease, (but) they were not able
to curc Illy sic:kncss.

All my rC!1at1ves w('rc saddened.

bhik~u,

But that

II

II

having heard about my illness, came

to me (lAking ahout the illness.

Pity having arisen in him,

Brahtllr'lda tta then taugh t me th is excellen t

ScurKi.dhU -raaja-

sutraa) II 4 II
Having heard this Samadhi(-raja-sutra) from him,
a noble, spiritual joy arose in me.

Understanding the

own-bcing of dhnrmas, I 1ndl'c(1 rec'ovcf(,d from thnt

disease then!

II

II

It was DIpa~kara pursuing his course who was that

wise

bhik~u,

the reciter of dharma; and I was the prince

Mati who was freed from disease through knowledge of this

Smnadhi(-raaja-sutraa).
We have here presented in obvious contrast to a limited 'empirical
medicine', a good example of what is undoubtedly the dominan~ conception
of the effective means of treatment and prevention of il.lness at GUgit.
In general <11 sc USA ions

f kinds

f medid ne,

'empi ri enl modi cine'

"'"'l;

215

usually contrasted with 'magical medicine'.

In the present context,

however, the latter designation seems altogether inappropriate.

There

is nothing 'magical' about the treatment or the cure, given the accepted
etiology of all disease:

it is caused by pas t actions.

Since the

disease is kanaatically caused it calls for karmatic treatment.

This,

as I have already suggested, explains the origins of the limitations of

'empirical medicine'.

In light of this I think i t is better to call

the conception of medicine which is presented here, and accepted everywhere at Gilgit, 'karmatic', not 'magical', medicine. By so naming it
we explicitly recognize that it forms an integral part of what we have
called karmatic Buddhism.
tions of tllis 'system'.

It is, in fact, one of the major preoccupaThnt this conception wns not limited to this

'sys tern', however, is nl ready clear from the pnssnge just quoted from

SR, one of the predominantly Bodhic texts found at Gilgit.

That this

is not an isolated passage will be seen from the quotation of a few

additional passages (rom both

f.m and

AdP.

SR XXXII 174-176:
sokatha salya tathariva eittapiga
no t.nsyn jiitu bhllv1.nyttt..i
THl.rlcli
.
. . t!wya
.
uror,yaprapto

bhavi~ynti snrvnkal~

dhuritva santWT imu viraj~ samadhimll 174 II

ye kayasulas tathariva cittasUlah
ye dnntnsulas tathapi ea

sir~asUla~

no tasya bhonti vyMhayu jiva10ke

dhari tva santElJ!l imu virajrup. samadhim 1/ 175 II
yavanta roga bahuvidha marta10ke
ye kayarogas tathariva

cittarog~

te tasya rogal} satataf!l n.a jatu bhonti

dhari tva santElJ!l imu vi raj 8J!I s amadhim 1/ 176 II
Then there will never be

~uffering,

pain, so also

mental torments, for that wise one; at all times he will

have achieved a state of health, after having preserved
this auspicious, pure Samadhi

II 174 1/

Which are the afflictions of the body, so also of

the mind; which are the afflictions of the teeth, so also

216

of the head; he has none of these diseases in the world

of men, after having preserved this auspicious, pure

Samadhi. II 175 II
As many as are the many kinds of illnesses in the
world of men, illnesses of body as well as mind, he will
continually never have these illnesses, after having
preserved this auspicious, pure Samadhi. II 176 II
[To 'preserve the Samadhi' may mean any or all of the following:
1) to 'pres~rve' the text of the Samadhi-~ja-sutra; 2) to 'preserve'
the teaching contained in the text; 3) to 'preserve' the particular
form of concentration named samadhiraja.]

AdP i 31.2: ime bhiksor drstadharmika guna

bhavisyanti
tasya
.
,
bodhisattvasya mahasattvasyeha
carata~.

gambhiraya~ prajnaparamitay~

tasmin samaye yani tani sannipatikani glanyani, tadyatha

cak~urog~ srotrarog~
sarv~i

yavat tani

jihvarogo

dantasUla~ kayaSUl~

cittasUlam

nipati~yante.

ime bodhi-

kaye notpatsyante na

sattvasya mahasattvasya

dr~tadharmika ~a~ pratik~k~itavya

iha

gambhiray~ praj~aparamitaya~ carat~

As usual, these passages are representative and many others could be

cited.

They are sufficient, however, to indicate that even texts such

as SR and AdP were concerned with the problem of sickness and disease
and presented means considered effective to cope with it.

And this,

again, is important for showing to what degree these texts are karmatica11y oriented.

But if such concern is a significant presence in

these texts, it can he

called karmatic.

II

mnss I.ve presence in those textH whll'11

w~

hnvc

We might look quickly at a number of these karmatic

texts, concentrat ing on the means each prescribes or makes available to

prevent or 'treat' sickness and disease.

Aj:
At 118.17, fo1.2375.1, we read yo dasyate asya hi

. .

mukta tu [so Ms.] bhesyamti jara tu [so Ms.] vyadhaya

alms to him [a

bhik~u],

pi~~apat~

I: 'who will give

they indeed will be freed from old age and

.
... .
kasayisyanti
muktas ca bhavisyanti
jatijaravyadhiparidevaduhkhadaurma.
.
.
nasyopayasebhyah. parimukta bhavisyanti:
'who
will
illuminate
this
.
disease.'

At 132.14: ya imam dharmaparyayam saka1am samaptam sampra-

217

discourse on dharma complete and entire, they will be freed, they will
be completely freed from birth, old age, disease, sorrow, suffering,
depression and perturbation.

Eka:
At 35.8, the introductory section of the text, Ava10kita
explicitly says that the first reason for which he speaks [i.e., the
first reason for which the text is delivered] is sarvavyadhipraSa[maJnaya:
'for the sake of allaying all di.sease'.
Iyp,~

h!dayam, tasmat tarhi sraddhena

satk~tyaY!lJ!l

At 37.1 we find: evam bahukaro

ku1aputrb~a

va ku1aduhitra va

hrdayB1!l sadhayi tavyam~ ananyamanasa ni tY8J!l sadhayi tavyam;

kalyam utthaya

a~~ottaravarasat~

pravartayitavyam,

d!~~adharmika ~a

dasa parigrahi[tavyaJ. katame dasa. yaduta nirvyadhir

'This [ekadasa-]h!daya is thus a doer-of-much.

bhavi~yati,

etc :

Therefore then, by a

devout son or daughter of good family this h!"daya is to be zen10us1y

effecteci; constantly, with no other thought, it is to he effected;
at dawn it is to be performed 108 times. [From thatl ten qualities are
to be received here-and-now. Whieh ten? Namely: He will be free of
disease, etc.'
vyiidhibhi~

At 38.13: mama nrunadheyagraher:ta [saJrvasattva . sarva-

[palrimu('ynte: "through retninlnr. my [AvnlokHn '13 1 nnme all

beings are completely freed from all diseases'

RkP:
There are at least two passages in RkP which are of particular
ill t<.!res there:

RkP 40.11-41.1; GMs iv 41.1-9; GBMsvi 1197.2-5; Peke Vo1.32, 187-5-3.

y~tra

. ..

kvacid grame vii naeare vii nigrume vii manunyiinrum

..
..
.
. .
. .
pravesayitavyah. / pravesya susnatena suvi1iptagatrena
. navacivarapravrtena
nanagandhapradhupite
. brahmacarina
.nanapuspasanurite
.
nanarnsapnrivrte
'bhiruhyn tntriiynm
rntnoketudhiirnni. simhasane
.
.
.
pustako vacayi tavyah. / sarve tatra vyadhayo 'kalamaranani
. ca
prasamam
yasyamti
.
./ sarvani
. ca tatra bhayaromaharsadurnimittany
.
amtardhasyamti
.
. /

..

va-amanusyanam va catuspadanam vadhitanam aka1amaranam vihetha

va syat tatrayam ratnaketudharanipustako mahapujopakaranaih

Wherever in a village or city or town there could be [fatal]

harm or an untimely death of humans or non-humans or four footed

218

creatures who are afflicted with disease, there this book of the

Ratnaketudhapan~ with the requisites for great p~ja is to be brought

forth.

Having been brought forth, by one being well bathed, having

his limbs well anointed, being dressed in new clothes, being continent, having mounted a lion-throne strewn with variouR flowers,
perfumed with various scents, covered with various pastes, this

book of the Ratnaketudhapan~ then is to be read out.

sicknesses and untimely deaths will be allayed.

There all

And there all fears

and terrors and ill omens will disappear.

RkP 137.5-138.7; GMs iv 118.7-119.10; GBMs vii 1261.3-1262.4

tena khalu punah srunayena grunganadivalukasamEih kumarabhilta

bodhisatva maha5atv":

ekaka~~henai vam

..

Bhul} / vayam apy asyat dharWfyac

chandam dadamo 'dhisthamah. / yah kascit kulaputro va kuladuhita va

.
..
.
pravrtya
nanagandhaprndhupite nannrasaparivrte
. nanapuspnsamcchanne
..
.
nannvnstrabharanadusynsnmsthite
cchatradhvajapatfikocchrepite
. . .
svalarnkrte mandalamade
mrdusukhasrunsparse
simhasane
'bhiruhyeman
.. . .
.
.
dharani(m)
/ na casya kasci cittasamksobham
.. srunprakasaye
.
. . . kayasrun.
ksobham
. . manahsrunksobhnm
. . . . va karisyati
. / nn cnsya kascit knye svasam.
moksyati
sthiinam
. / sirsarogam
. . kartu(m).saksyati
. / nedam.
. vidyate /
na kayarogam. va na jihvarogrun. na dantarogam. nasthirogrun. na grivarogam.
na bBhurogam. na prsthirogam
na sronirogam
... . nantrarogam. nodararogrun.
..
norurogam. na jamgharogrun
. . kascit kartu(m).saksyati
. / na casya svarasamksobho
pUrvasubha. . bhavisyati
. / yas ca tasya dharmabhanakasya
.

bhiksur va bhiksuni va upasako va upasika va snatva sucini civarani

karmaqa

dhatus~~obha~ svaras~~obho

vacayata~

sarvo

bhavi~yati

/ ye 'pi tatra

va syat tasyeman

ni~se~a~ prasami~yati karmaparik~ayat

dhara~i~

svastir

dharmasrava~ik~ sannipati~y~ti te~am

api na kascid dhatus~~obh~ kari~yati svaras~~obh~ va / ye ca

tat reman dhara~i~ sro~ya~ti te~a(~) yad asubhena karma~a dirgha-

..

..

gailanyrun dhatusarnksobho va svarasamksobho va syat (t )at sar'V'run

. .

pariksayam yasyati.
Then again on that occasion heir-apparent bodhisattvas, mahasattvas, equal in number to the sands of the river Ganges with a
single voice spoke thus: 'We also give validation to this
we empowcr it.

dhara~i,

Whatever son or daughtcr of good family, or

bhik~u

or bhik~\lI~r, or lny mnn or womnn hnv'lng bnthed, hnving put on clean

219

clothes, in n circular hall strewn with various flowers, perfumed

with various scents, covered with various pastes, formed with
various clothes and ornaments and fine cotton, well decorated with
umbrellas and flags and banners raised aloft, having mounted a
lion throne which is soft and comfortable to the touch, would
illuminate this dhara~i, of him no one

can cause a disturbance of

thought or disturbance of body or disturbance of mind; nothing can

deprive his body of breath; it is not possible to effect a disease
of the head.

This situation cannot occur.

No one

is able to

cause a disease of the body or of the tongue or teeth or bones or

neck or arms or back or intestines or stomach or buttocks or chest
0r of the shanks.

Of him ther.e wi 11 be no dis turbnnce of the voice.

And what would be the potential disturbance of the condition or

voice of that reciter of dharma due to former unmeritorious acts,
all that, from the recitation of this

dhara~i,

will be completely

allayed, and from the exhaustion of that karma there will be good
fortune.

Moreover, which hearers of dharma will assemble there,

of them also no

one will cause a disturbance of their condition

or their voice; and who will there hear this dhara~r, of them what
would be the po ten tia1 long illness or dis turbance of thei r condi tion
or voice due to unmeritorious action, all that will go to complete
exhaus tion.

8M:
At 53.5 (fo1.1752.3) we find: yada

saddharmaparyay~ p~ca

manda1ena pranipatya
puspadhupagandhamBlyavilepanacchatradhvajapatakaih
.
sama1rurlk~tya

dhar~isyanti

nama buddhayeti

k~tva namaskari~yanti

sadhukar8.J!l dasyanti

... likhapayisyanti
paramagauravam cittam utpadya tasya
.

dharmabha~akasyantike

te

bhavi~yanti abhirup~

prasadika darsaniya vigatavyadhaya

etc.:

d!~~a

eva dharme sarvagU9a-[sa Ms.]-samanvagata

dirghayu~ka~,

'When, having prostrated themselves through the five-fold

prostration before this Saddharmaparyaya, having decorated it with

flowers, incense, etc., having made before it the 'namo buddh;ya', they
will worship it, will make approbation to it, will preserve ... will
have it copied after having produced a thought of great respect in the
presence of the reciter of dharma, they just here and now will be
possessed of all qualities, (they will be) handsome, agreeable, lovely,
freed from disease, long lived, etc.

At 55.11 the Blessed One describes

220

a dhara~imantrapada - in fact an 'invocatory prayer' - as sarvakSla~tyudu~svapnasarvavyadhiprasamanakara,

as 'the a11ayer of all untimely

deaths and bad dreams and all diseases', and then describes its ritualized recitation (cf 56.13). At 57.9 Vajrapa~i says that he would give
an 'invocatory prayer' which even if heard in a dream would protect the
individual from sarire

daurbaly~

kayasUla~

va akalrumrtyu va, etc.

va

cittapi~a

va kleso va vyadhir va jvaro va

He then describes its

ritualized recitation and says he who performs it: vigatavyadhayo cirajivi

sarvapapavivarjito

bhavi~yati,

59.8.

Virtually the same pattern is found

at 66.14 and 69.16 of a 'dhara~i' given by Ava1okita, and at 75.6f of one

gi yen by Bh ima, a Mahadevi (see esp. 77.9; the ri tua1 forms which appear
in all these cases will be given later in detail).

..

At 65.1 we find

idam ca sutram sada dhari tavyam / satkaru ni tyam ca kartavya dharake / ..

rna paScakale

jaravyadhipi~ita,

etc. At 78.15:

dana~

dattva te sattva

aparimukta eva bhavanti jaravyadhimaranasokaparidevaduhkhadaurrnanasyo-

..

payasebhyah . [but] . asya dharmaparyiiyasya sravanam sattvebhyah

krtva pujanam.samprakasanam
[caJ krtva artham casyavasrutya pratipattya
,
pratipadya parimukta eva bhavanti

jatijaravyadhimara~sokaparideva

duhkhadaurrnanasyopayasebhyah, etc. cf. 61.14; 80.14; 80.19; 84.3.

All

of these passages in StA follow naturally from the fact that the author
of StA, like the author of Eka, explicitly states (through the mouth of
Ava1okita) that the teaching (i.e. the text) was requested for the sake
of allaying all diseases' (sarvavyadhiprasamanaya, 50.20; 50.18,51.5).
8bp:

At 193-5-4 we find: bcom ldan 'das kyis bka' stsal pa / gan

rigs kyi bu 'am rigs kyi bu mo 'am / rgyal po 'nm / blon po 'am / dge
slon 'am / dge slon rna 'am / dge bsfien nam / dge bsfien rna la zig gis
chos kyi rnam grans 'di de bzin gSegs pa la dad pas bcans pa dan / mchod
pa dan / 'dri ba dan / 'dri r 'jug pa da.n / yan dag par bstan na des yon
tan chen po brgyad thob par 'gyur te / brgyad gan ze na / gan dag 'jig
rten na nad dan gnod pa de dag de la thams cad kyi thams cad du mi
'byun ba dan / etc.: 'The Blessed One said: If some son or daughter of
good family, or king or minister or monk or nun or lay man or woman,
with faith in the Tath~gata, preserves and worships and copies and has
copied and teaches this discourse on dharma, they will obtain eight
great blessings.

Which eight?

Which are the diseases and injuries in

the world, they will nevel' anywhere arise in him; etc. See also 194-2-3-4.

22l.

Xv

279.6, fo1.l60lL: ye 'pi Itecit kulo.putra~l suttvii o.smat karW}q.o.-

vyUhamo.hiiyanasiitro.ratno.riijiid ekiikso.rwn o.pi nilmudheywn o.pi co.tuspiidikiim

api giithiilp likhiipo.yi~yo.nti te~OJrI no. ]mscit ]diyc vyiidhil} prn.bhavi~yo.ti /
na cak~urog~ na srotrarog~ na ghra~arogru~ na jihvarog~ na kayarog~:
'Whatever son of good family will have copied from thi::; king of the jewels
of the Mahayana sutras, the Kara~~vyuha, even only a single syllable, or
the name, or a gatha of four lines, in his body no disease whatever will
appear, no illness of the eye, ear, nose, tongue or body.

Cf. 278.31,

289.20, 282.25.
See also

SP 262.11, 166.30, 167.2, 168.18; SaP 2160.4, etc., etc.

A number of observations are, or have been, suggested by these

passages and others like them.
tho following way:

1) stckn('ss and diRl'asc wen!

in the Buddhism of Gilgit.

in

We migh t summarize these observations in

11

nllljor pr('occupatlon

2) Although there are references to 'healing'

Bhg, they are very few, and, when seen in light of our other texts at

Gilgit, they clearly emerge as of no particular significance: they are

of such a kind as ean be found in a] most any other text.

3) Although

aware of 'empirical medicine', its techniques. etc., the individual at

Gilgit would also have 'known' its limitations and would have approached
it as aless than entirely effective means for the treatment and prevention
of disease.

4) 'l11e primary etiology of disease was karmatic; Le.

connected w:Lth the individual's post actil'!l!), Ids acculllulation of merit

or demerit.

5) The primary means of cure and prevention were completely

consistent with this primary eticlogy; they were above all karmatic.
6) '11lCse means fall into a number of recognizable categories:

a) There

are speci fic rituals involving the ri tualized recitation of a 'dharaI.lI'

or some other verbal component (the 'name', etc.), and usually calling
into playa prior pratijfia on the part of the person who has 'given' the

dhara~I, etc. - this is above all the pattern in 8M, but applies alRo
to

I!.'ka and the second passage from Rkp.

b) There nre a number of uctlvi-

ties to be undertaken in regard to texts: recitation

(Aj, RkpJ, worship

(StA, Bbp),copying or having copied (Bbp, KV); these activities are also
based on prior assurances of their merit producing potential and their
ability to effect the desired ends.

This second category is the most

widely distributed and has an old and established place in the Buddhist

222

tradition.

Most of these activites represe.nt the exact Mahayana counter-

part to what came to be known in Hinayana practice as the 'Papit-ta' - they

follow the SAme form and are undertaken for the same reason.

This unbroken

continuity between the early 'Par'itta' and any number of later Mahayana
forms has never been fully acknowledged. (On the 'Par'itta' see E.Waldschmidt, "Das Paritta. Eine magische Zeremonie der buddhistischen
Priester", Baesslep-Apchiv 17 (1934) 139-50 and recent anthropological
works on Buddhism in modern South-East Asia.)
sists

c) The last category con-

of actions of a somewhat different kind: 'practising in the

Perfection of Wisdom' (prajnaparamitay~ ~ar-), having undertaken vigor

(arabdhavrl~a;

sickness.

SR XXVIII 9), etc. are all said to prevent disease and

This dovetailing of conventional religious practice of a hodhic

kind with karmatic concerns will be seen again several times below.
7)

It is clear from all this that there was at Gilgit nothing like a

cen tral 'healing' figure - whether it be Bhai!:!ajyaguru or anyone else nor anything like a separately organized 'healing' cult: the 'healing
function', if you will, was part and parcel of karmatic Buddhism.

223

[5.8]

His eighth great vow was: "Wh1:chever woman: spurning existence

as a woman affiicted by the many hundroed defects of women, wanting

to roid herself of womanhood, would preserove

my name, for that woman

may there be no (further) existence as a woman until she end by

aJJakening. ,,1)
l)T,l 'His eighth great vow was: 'When 1 in a future time fully
and completely awaken to utmost, right and complete awakelling, then after
I have obtained awakening, whichever women would be afflicted by the
hundred defects of women and, depreciating existence as a woman, would
desire to free thp.mse1ves from womanhood, may they be turned from existence as a woman; un til they end by awakening, may the organs of a male
be manifested I'

a.

Bhg [12] forms a kind of pair with this vow: 'Again, by which woman

the name of that Tathagata [nhni~ajyaguru 1 will be heard, (will be) taken
up, this existence as a woman is to be anticipated as her last'.

Passages

such as these make it clear that existence as a woman was considered both
a negative state and a state to be avoided.

This is confirmed by passages

which state that existence as a woman is 'an obstruction caused by past

action' (karmavara~a) and is therefore both impliCitly and explicitly
classed with povert), disease, deformities, rebirths in the hells, etc.
So stA 55.5, 65.10; Aj 108.19, 109.14, 111.9; Rkp 42.10, etc.

And further

confirmed in those passages where women themselves declare their desire

to be free of their condition (Kv 304.15; Rkp 12.12; etc.). Again, the
same basic attitude is expressed in a somewhat different way in yet another kind of passage, one example of which is Bhg [6]. Here we find
among the positively valued characteristics of a buddha field the fact
that it is apagatakamado~a, apagatapByad~hasa.bda, and apagatamatrgrama,
'free of (even) the word 'unfortunate rebirth' or 'suffering', 'free of
women'; at SP (Kern ed.) 202.4 we find the same value placed on virtually
the same characteristics: buddhak~etram apagata~apam [but rd. apagatapBy~ with T: nan son med parJ bhavi~yaty apagatamatrgram~ ca. (So also

160.19; 290.9 (- Kern 455.3); etc.).

224

A passage in SP gives us a fairly clear idea of perhaps the major

reason for this overwhelmingly negative attitude

SP 245.13; Kern 264.9: asti' kulaputri stri na viryam, sram[sayaJ-

..

..

ti anekani ca kalpasahasrani pun[yJani karoti, satparamita [paJri-

.. .

purayati, na [cJa[dJyapi buddhatvwn prap[nJoti. klmkal'anam. paika.

st/hnnnni st.rf adyapi no. prnpnoti. kntomiiCnli (po.f'[cn. prnt.hnmtlJ!l
brahma-Jsthan~.
caturtha~

dvitiy~ sakrasthanam. tritiy~ maharaJasthanam.

cakravartisthanam. paffcamarn avaivartikabodhisattvasthanam.

'0 daughter of good family, it may hapIJ."n that a woman does

not let up in effort and for many thousands of kalpas makes merit,
fulfils the six perfections, but even now (a wOllliln) does not obtain
the state of a Uuddha. Why? There are five states which a \\',man
even now does not obtain.

Which five? The first is the state of

Brahma; the second is the state of Sakra; the third is the state
of a great king; the fourth is the s tate of a cakravartin; the
fifth is the state of an irreversible bodhisattva. '
This is an old and established idea (cf. Majjhima iii 65.24-66.9;
Anguttaroa i 28.9-19) and whnL 1t means, of course, is tlHlt existence as

a woman excluded one from the higher state theoretically open to mankind,
whether wordly or religious.

It is in this sense that a l.Joman is not

J'uZZy human, since the primary advantage of human birth is that i t gives
the individual access to these states.

This restriction, coupled with

the conventional Buddhist view which saw WOOlen C1bovo all us

111l

obstacle

to a mnn's religious development - the 'seducer' or 't(>mptrcRs' (8R

xxxn

62-64; 187; 192; 8P ch.XITI passim; etc.)

lar~e1y

accounts for

the negative attitude towards existence as a woman.

But the situation is not quite so simple because, although our
texts never abandon this negative attitude, they all clearly attempt
to nccommodatc or Include women In their Rt.:hul1Il'S of 'salvation'.

Wt.~

tll!U

this 11lrC'lIdy in R1'!1 (S.81 anel (121 whC'rc tht' l'('xt OInl({'s ('xp1icit provision
for the needs of a woman; that is to say, makes available to her a means
through which she can escape from her disadvantageous condition. Bhg is
in this regard not at all unique amI I quote here a row other eXllmplcs:

8bp 195-1-7: bud med kyi lus flon moim

pnn flon

lIIono

Ill),

pllr pyur po. In. 10. zip; fli n r,c:i'T.

dnn fle bn'i flon mons

(l,IUlI /

f'lin ml\ phyecl

225

dam / yud tsam yan run ste. / gsum la skvn.bs su 'p:ro

ba yan dag par len cin bslab pa 'dzin par byed na de dag thams
cad bud med kyi dnos po dan / sdug bsnal dan / yid mi bde ba dan /
'khrug pa thams cad rnam par bzlog ste / sdug bsnal mthar byas
nas bla na med pa yan dag par rdzogs pa'i byan chub tu ronon par
rdzogs par sans rgyas kyi b[lr c1u bde

'p;r~~l'

'p;ro bar 'r;yur ro /

'Whosoever is afflicted with the afflictions and depravities

of exIstence as a woman, if they for one day or a half

II

duy or

even for a moment would take 'the threefold going for refuge
(trif,ur~agnmana),or

maintain the discipline (sik~a), they all

would avoid all existence as a woman, suffering, unhappiness

of mind, and contention; having made an end of suffering, until
the time that they w'i1l fully and completely awaken to utmost,
right and complete awakening they will go to a good destiny.

Rkp 37.8: [the Tathagata

Jyoti~somyagandhavabhasasri

asti bhar,ini paryayo yena matrigramo

..

matrigriimabhav~

says:]

laghv eva

..

pari vartayuti purvaksiptamiitrgriimabhavo laghv asesam ksiyate

na
.
~u

..

..

bhilyo miitrgl'iimesiipu.puttim. prnHr,t"lmiiti yiivud unutturupnrinir-

vii~ad

yena

anyaCtraJ
paryiiye~a

(sva)pra~idhanaCtJ.

matrgramo laghu

matrigramabhav8I!l laghv
ketur nama

dhiira~i

puru~o

tatra bhngini
bhavati

ase~ru:l k~apayati.

katar~

purv8k~ipt~

paryiiyo
ca

iha 'bhaginiyalJl ratna-

maharthika mahanusamsa mahaprabhava sarva-

matrigramabhaVak~ayakari kiiyavUkcittad~khuvipakuduu~~huly~

niravaSe~~ k~apayati.

asyas ca ratnaketudhara~~ sahasrava~ena

I~trigramasya miit~gramabhavo niravase~o

gacchati.

strindriy~

antardhiiya puru~endriy~ pradurbhavati. puru~as capi rupa(vnn

surv)iimgaparipurno bhavati.
'There is, sister, a means through which a woman C,'ln quickly
reverse her existence as a woman, (through which) an existent.c as
a woman planted in the past can be quickly exhausted without
remainder, (through which) she does not again take rebirth as a
woman until her utmost parinirva~a, apart from her own vow (to
do so).

And, sister, what then is the meuns by which a woman

quickly becomes a man and (any) existence as a woman planted in

the past is quickly exhausted without remainder?

Here, sister,

226

this dhara~I named Ratnaketu, of great benefit, blessing, and power,

the exhauster of all existence as a woman, exhausts without remainder
the depravity which matures in suffering of body, speech and mind.
And immediately through hearing this Ratnaketudha~~~ existence as
a woman for a woman departs without remainder.
woman having disappeared,

The organs of a

the organs of a man appear; and that man

is handsome with fully formed limbs. (Exactly the same idea is

narratively expressed at Rkp 42.5, 44.1, 47.22, 50.13.1
SR XXXII 157-58:
mat~gramo 'pid~ sutr~

srutva gathapi dharayet

. . 1/

vi vartayi tva strrbhavam sa bhaved dharrnabhannkah

na sa punopi stri[bhavaJm

ita~

pas cad

...

grahi~yati

. .

bhavet prasadiko nit yam 1aksanaih sruma1ankrtah II

Sgp 2158.7; Lhasa 187-3-7: of one

zun

gi mdo'i chos kyi

rnam grans 'di gan gi rna lam du grnns [rd: gragsJ

pa~

gyur pa [the Ms. is damaged here so I have given the Tib.1

it is said: pamcadasa ka1pasahasrani na strrbhavesupa[paJtsyate.

SP 167.17: sacet punar nrucsatrarajasamkusumitabhijfta

matrgrama: 'imam dharmaparyayam srutvodgrahisyati tasya sa

eva pascimastribhavo

bhavi~yati.

{For a short paper which is pertinent to at least some aspects of these

and similar passages see P. V.Bapat, "Change of Sex in Buddhist Literature", Felicitation Volume Pmsented to S. K.BelvaZkeT' (Banaras: 1957)
209-15)
If our texts provide any number of 'means' by which a woman could
escape a repetition of her fate in the future, they are also concerned
to provide the 'means' whereby she could cope with her fate in the
present.

Undoubtedly both the most important and at the same time the

most traumatic concern of the woman at Gi1git would have been childbirth.
And it is just this concern which our texts try to provide for.

A par-

ticularly interesting passage of this kind is found in Rkp; it combines

both the concern found in the passages quoted above and the concern with
childbirth.

227

Rkp 41.1:

ya[~J

kascin matrigrlimal'J. putrarthi bhavet tena

sniitvii navacivara[I!IJ
malyavilepanair

im~

prav~tyu brahlllaciiri~u ~puJ~pugandhu

pustnkam urcayitvii svayul!I

naniipu~pn

samirite nanagandhapradhupite nanarasaparivtte asane 'bhiruhY~6I!I ratnaketudhara~i

bhnvi~yati

e~a

vRcayitavya / putrapratil8bhi

(evn pn)s(c)imo matrir,rnmnbhnvo yuvnd

nnuttnraparinirva~ad

unyatra

svnprn~idhiiniit

sntvnpnri-

pa.canaheto[~J

[If] there would be some woman who desires a son, by

her having bathed, having put on new clothes, being continent,
having worshipped this book with flowers and perfumes and
garlands and unguents, herself having mounted a seat strewn
with various flowers, perfumed with various scents, covered
with various pastes, this Ratnaketudha~~~ is to be recited.
She will come to be one who obtains a son.

Just this will

be (her) last existence as a woman until (her) utmost

parinlrvn~<l, <lll.'lrt from her own vow for the silke of maturing

beings [which migh t involve rebi rth ilS <l wOIlle'ln].

LJhg also makes provLsion [or the euncern with chll Jhl rth:

Bhg [15]: '(And) any woman who

experiences

Qxc~ssively

at the time of giving birth

shilrp unpleasnnt

f~elings,(ilnd)

who worships and does puja to the Blessed One Bhai~ajyaguru

vai~uryaprabha, the Tnthagata, she is quickly freed.

She

will give birth to a son having all his lims fully formed,
handsome, beautiful, worthy of being seen, etc.'
At SP (Kern) 441.13-442.4 (the Gilgit Ms is damaged

here) we find <l

similar passage stating that if a woman who desired a son performed

homage (namaskara~ karoti) to Avalokita, she would bear a son who was
handsome, beautiful, etc.; one who desired a daughter

al

.0

saluted

(abhinandati) Avalokita would get a daughter who was handsome, etc.:

rd~~

kulnputriivnlokitesvnrnsya bodhisattvnsyn mnhiisnttvnsya prabhiivn~.

We can summarize the material quoted thus far in the following

lMnner: 1) Existence as a woman was considered as an 'obstruction
arising from past action', and was thus classified as one of the 'unfortunate rebirths' which were to be avoided and from which one sought

228

release.

It seems to have been conceived of as being somewhere between

rebirth in the hells or among animals and true rebirth as a human.

t!lis sense a woman was considered not fully human.

In

2) The primary reason

for this valuation was the fact that the higher states open to humans,
both secular and religious, were not open to women.

A secondary, though

important, reason appears to have been that since women were conventionally
conceived of as obstacles to a man's religious development, to be reborn
as a woman meant that one was born into a role in which the accumulation
of demerit was especially likely.
tude maintained in our texts.

This is one side of the complex atti-

The other side is that

3) all our texts

exhibit a clear desire to provide for the needs of one born as a woman,
both her religious and her secular needs, and to include women within
their scheme of things.

They provide a variety of means whereby she can

escape a repetition of her fate; they also provide an equal variety of

means by which she can cope with the anxiety and trauma surrounding her
primary secular concern, childbirth.
Although I am aware that there are other aspects of the attitude
towards women in Buddhist literature, those which I have indicated above
are undoubtedly the most visible and representative of the literature
found at Gilgi t.

I might, however, cite one further passage which is of

interest.
The first part of SP eh. XIII, both prose and verse, is taken up
with describing the proper behavior of one who wishes to teach tM,s
dharmaparyaya, with a decided emphasis on how he should behave in the
presence of and towards women: he should avoid contact with them; if
he has to preach to them or beg alms from them he should not do so alone;
he should do so and not tarry or banter; he should always remain mindful
of the Buddha while he is so engaged; etc.
and, according to vs. 15, acaragocaro hy

All of this is standard fare

e~a

prathamo, 'this is the first

form of right conduct' taught by the Blessed One. Vss.16-18 then s~y:
yada na carate dharme

..

. ..

hina~utkr[stamadhyrumcJ

..

samskrtasamskrte capi bhutibhut(e cal sarvasah II 16 II

strCiJti nacarata dhiro

puru~eti

na kalpayi

sarvadharman ajatatvad gave~anto na pasyati II 17 II

. .

acaro hi s..yam ukto bodhisattviina idrsah

229

When he never courses in a dharma, whether it be

inferior, superIor or medium, or condItioned or unconditioned, or true or false, II 16 II
he, constant, would not behave (saying) 'This is
a woman', nor would he discriminate (saying) 'This is
a man'; inquiring, (still) he does not observe any dharma
from

fact of its non-production. II 17 II

This, indeed, is declared the kind of behavior for

bodhisattvas.
Passages of this sort represent a kind of 'ideal' attitude which is
met occasionally in predominantly Bodhic texts (cf. Lamotte, VimaZak~pti
280f and n.37), but I have noted only this one occurrence at Gi1git.

230

[5.9]

His nin th groa t VCll1 was: "Being one who has ob tained
1
aJ.Jakening ) may I effect the l'elease of beings] f1'om the snares
[of Mal~a];

may I es'tabUsh ) those beings l"ho have a1'nved at

the impassable thicket 3 of the va1'ious views(2 in a C01'l'ect view(l;

may I g1'adually shOlA1 (them) the p1'actice of a bodhisattva. "
1) (lX: 'having turned all beings hound hy the honds and snares
of Mara (and) arrived at the impassable straits of the various views away
from all the snares of Mara and views, having urged (them) towards correct
Views', may I, etc.

2)(2 T: 'those who are in conflict through confused (?)

conflicting multitudinous views'.

3) For

-gahanasa~lka~a- the translation

is only tentative. I have stuck pretty close to dictionary meanings, but

there may be more than this involved; cf. Edgerton's remarks BHSD 211,
s.v. gahanat;;

also H.V.Guenther "Excerpts from the Gat;l~avyuha Sutra",

in Tibetan Buddhism in Western Pe1'speative (Emeryville: 1977) 20, 21:

"the thicket of tl\C.'orh:at1on",

v1vlclhnd!~tlgllhllnll.

There is also a reference to the 'snares of ~ra' at Bhg [9].

There, as one of the results of hearing the name of

Bhai~ajyaguru,

men

reborn in hell will hear it again, will be reborn again among men, and
will then - among other thingH - cchindtUlti miit'npnncup

(see nlAO mzg

[8]) .

'l'lw rOlll1or lit r.llglt would hnvc h('('n wry fnm111nr wHh Mllrn nnd
the range of his activities.

The defeat or subjugation of Mara is one

of the central topics developed throughout Rkp. AdP i 7-10 and 32-35
deal in detail with the kinds of obstructions to the religious

lif~

which are 'the deeds of MBra' (cf. SR VI 7, 11), etc., etc.

1'here is a considerable number of secondary works on Mara.

Most

of these are cited in a recent article which deals in part with Mara,
and which is of particular interest in reference to Gi1git: G.Fussman,
"Pour une problematiqae nouvelle des religions indif:)nnes anciennes",

JA 265 (1977) 21-70; esp. 47-60.

231

[5.10]

His tenth great vow was: "When I have obtained awakening J

whiahever beings are frightened by a fear of kingsJ and whiah
are bound or beaten or imprisonedJ are aonderrned to death J
tyrannized by nwnerous deaeptions J looked down uponJ wounded
by sufferings of body and mind1) J may they J through the p~er
of my merit<l J be delivered from all (suah) aalami-ties."
l)(lX: 'may they, hearing my name, through the power of my merit',

The present vow is concerned with several situations which occur

as items in the various lists of 'untimely deaths' (aka1amaral}as) or
'fears' (bhayas) which will be dealt with below.

It also presents one

side of the ambivalent attitude taken towards kings in the literature

of Gi1git which will he discussed under [19].

232

[5.11]

His eleventh great

VOlJ

was: "When I have obtained

awakening~

whichevera beings burnt by the firae of hungera, intent upon getting

food, l)commit an evil act(1,2may I with food possessed of fine
colora aHd odora and flavora ref:resh theira body; 3) afteruarads

"'ff

estabUsh (them) in endless ease thraough the flavora of dhalWla(3".

l)(lX: ' do evil for that reason'.
preserve my name, may I with food, etc.'

2)x: 'if they would

3) (3This entire clause i's

omitted in X.

This vow also concerns one of the 'untimely deaths', the ninth

....

according to Bhg [20]: navamrum aka1amaranam ye ksuttarsopahata aharapanam alabhamana kal8J!l kurvanti; cf. below.
Two additional points might be briefly noted here.

First [5.11],

like [5.71, implicitly recognizes - as I have stated above - a 'hierarchy

of needs'; it acknowledges the fact that the individual's basic, or 'biological'. needs must be met first before his more (conventionally understood) 'religious' needs can be attended to.
essential meaning of [5.12].

TItis, I think, is also the

It is important to repeat, however, that

in the karmatically constructed world 'biological' and 'religious' are

inextricably interlocked and would not have been perceived as separate
or distinct categories.
A second and related point is that in [5.11], as in [5.7], [5.8]
and [5.9] before it, we see how Bodhic concerns, if they occur at all,
are articulated in karmatic texts. In all four passages bodhi, the bodhisattvacarika, etc., are presented as an ultimate or final end or termination (bodhiparyavasana), or as something arrived at only very gradually
(anupurva~, cf. Bbp 1296.4/191-5-5f; 192-4-6f; cited above). &odhic

concerns, therefore, are not denied, they are only relieved of their
immediacy, they are indefinitely postponed and projected into the future.
It is interesting to observe that the position of bodhi here is virtually
the same as the position of nibbana in modern village Buddhism of South
East Asia (cf. Spiro, Buddhism and Society, 76-84; Gombrich, P:recept and

Practice, 16-17; etc.).

233

[5.12]

l)This was the twelfth groeat vow o.f that Tathtigata(l: "When
I have obtained
alothing,

~akening, whiaheve~

poo~, expe~enae

beings, naked, without

day and night unpleasant feelings fpom

aold and heat and flies and mosquit-Os, 2may 1 offe~ to them
(3the enjoyment of gaments aoloroed tUith va~ious aolo~s .. ), and
may

with various jewels and 01'rllUT1ents and deaomtions and

g,v'rands and pepfurnes and unguents and musia and tUrrlJas and
tac[al)aaamS fully fulfil all the inaUnations of all be1.:ngs. "
l)(l X: 'His twelfth great vow was:'; thus maintaining, unlike
Y, the same formula found in [5.1-11].

my name, may 1, etc.'.

2)X: ' i f they would preserve

3)That enclosed in parentheses is uncertain;

see note 13 to the edition of the Skt. text.

234

[5.13]

These
prabha~

the

~elve

great vows the Blessed One

Bhai~ajyaguruvai1Urya-

Tathagata~ Arhat~ Samyaksa~buddha~

the practice of a

bodhisattva~

has made.

formerly practising

235

[61
Mo~overa,

Ma"juBrat, it is not possible fora that whiah is the

vow and that whiah is the appay of qualities of the buddhaj'ield

of that Blessed One Bhai~ajyagupuvai4urayapPabha, the Tathagata,
to be exhausted in a kaZpa ora even morae than a kalpa. That buddhal
field is aZtogethera pul'iJ'ied , fraee of the defeat of passion, fraee
of (even) the worad

'unforatunate

~birath'

ora 'suffePing', fpee of

women; 2)and the earth ('therae) is rmde oj" beryl3, the waZZD and
teraraaaes and araahes and lattiaes of windows mid turaraets al'e made
of the seven praeaious things, (and also) the enalosurae of pillaras. (2
As the worald-sphepe Sukhavat~ is, DO is that worald-spherae Vai4urayanirabhasa.

And thepe in that worala-spherae therae arae two bodhisattvas,

mahasattvas, the foraemost of his innumepable and inaalauZable bodhisattvas, the one aaZZed SUl"!JavQ1:raoaana, the seaond, CandMvairaooana,
who

p~serave

the storae of the Good Law of that BZessed One Bhaif!a.iya-

gupuvaiq,urayapraabha, the Tn.thagata.

Theraefope then, MaPf.iuBrat, a

believing son ora daughtel" of good family should make a vow fop
raehi 11th 1:n tha t budrlhafie ld.
l)T adds: '(it is) devoid of stones, pebbles and gravel'.

2)(2T:

'And the earth and wal]s and fenceR and archeR and lattices of windows
and turrets are made of beryl; and the enclosure of pillars is made of
the seven precious things.'

Stambhakhotaka, T: pu

~u,

has been trans-

lated 'enclosure of pillars', but this is a guess; cf. BHSD 206 s.v.
3)

k hO~tlka.

On

vai~urya

see A.Master, "Indo-Aryan nnd Drnvldian", BSOI1B

11 (1943-46) 304-307.

a,

The reader at Gilgit almost certainly would not have seen anything

very special in

Bhai~ajyaguru' s

buddhafield as it is described here.

In

fact the description follows a pattern which would have been familiar to
him from

II

number of other Gil gtt texts, CRP(~ctlllly .rJP. It involves tlu.'

236

enumeration of more or less standard lists of both positive and negative

characteristics.

Of the negative characteristics we find, for example:

apagatapa~a~asarkaraka~hallam,

'devoid of stones, pebbles and gravel

(cf. Tib in n.l above)': apagatasvabhraprapatam, 'devoid of pits and

pre'cipices';

apagatasyandanikagutho~illam,

'devoid of drains and cess-

pools', all of the future buddhafield of the Sravaka Kasyapa (SP 67.10);
apagatanirayatiryagyoniyamalokasurakayam, 'devoid of hells, animal births,
the world of Yama and the totality of Asuras', applied to the future
buddhafield of the Sravaka Mahakatyayana (SP 70.28); apagatapaya~,

'devoid of unfortunate rebirths'; apagatamatrgramam 'devoid of women',

of the future buddhafield of Purna-maitrayanIputra (SP Kern ed.) 202.5);

apagatamat~gramam

and

apar.atatirya~onipretasurakaya,

of a buddha field

of a former Tathagata; of the future buddhafield of Bali, the Asurendra,

t.o.tra tava buddhaksetre na ragasabdo na dvesaaabdo na mohasabdo bhavisyati

(Kv 275.26); etc.

For the positive characteristics I will cite only one

example:

...
.
...

...

virajam nama buddhaksetram bhavisyati samam ramanryam

pra.sadikam prasadanryam pari suddha.m rddham ca sphrtam ca

..

..
..

..

kse[mnmJ en subh:Lksnm en buhunnrtllnnru'PT'l.iliirnrun en vnj.dllrYIl-

.
...

..

mayam suvarnasutrastapadavinaddham, sarvatra castapadasmim

ratnavrkso bhavisyati saptanam ratnanam puspaphalaih

..'

satatasamit~~ sama[rJp[iJt~

that buddhafield will be nnmed Viraja, (it will be)

level, delightful, attractive, charming, very pure, and
prosperous and flourishing and secure and abounding in food
and

(~rowded

with a multitude of men and gods;

it wll1 be

made of beryl, laid out in a checker-board pattern of eight

squares marked with gold thread; in each square there will
be a jewel tree filled continually with flowers and fruits
of the seven precious things. (SP 205.32; also 67.9, 69.10,
70.28, 72.2, 100.14, 160.18; etc.)
One other case deserves to be mentioned here.
cated above that the descriptions of 'the

f~ture

I have already indi-

world of Maitreya' and

the city of Ketumati have much in comma, with the descriptions of Mahayana buddhafields.

To what extent this is so can now be seen by citing

some of the characteristics of that 'world' from

Mvk.

The passage in

237

which the description of 'the world of Maitreya' occurs has not been
preserved in either the GUgit Ms. or ,the Nepalese Ms. of Mvk, so I give
here Levi's translation of the Tibetan:

"Et cette Ile-du-Jambu, aplanie

sur toute son etendue . les hommes des pays, prodigieusement multiplies,
sont innombrables .. Le sol est sans epines, uni .. Les arbres, qui ont

a la

f01s feuilles, fleurs et fruits, poussent

a la

hauteur d'une portee

de voix . Ces creatures sont sans tare, sans mal, pleines d'entrain;
leur corps est grand, avec un beau teint; ils ont des forces extraordinaires; en fait de maladies, trois seulement se manifestent: les besoins,
1 'inanition, la vieillesse. Les femmes, quand elles arrivent

a cinq

cents

ans, prennent alors seulement un mari Cette ville se montre ravissante

Ses hautes murailles, fautes des sept joyaux, montent a une portee de
voix.

Ses terrasses, ses portes sont decorees de toutes sortes de

pierreries, etc."

Al though the description of 'the world of Mai treya'

is a little more restrained and conservative, a little less developed

than the Mahayana descriptions of buddhafields, when seen from the point
of view of the reader at Gilgit it appears highly likely that he would
have immediately assimilated the former to the latter, would in fact,
have seen them as only two examples of the same basic thing.

This assimi-

lation would have been made all the easier by the fact that the two - in
addition to being physically similar - were funationaZly almost identical.
(On the 'Paradise of Maitreya', and especially the development it underwent, see P.Demieville, "La YogacarabhUmi de Sa.ngharak~a", BEFEO 44 (1954)
376-95;

for some pictorial representations see L .Bachhofer," 'Maitreya

India Antiqua (Leiden: 1947) 1-7; for the

"Paradise" of Bhai~ajyaguru see A.Waley, A Catalogue of PainUngs ReaOl,ernd trom Tun-lluang by Sira AUl'eZ stein (London: 1931.) 62f, 179, 288.)
in Ketumad' by Chu Hao-ku",

b.
One other element in the description of Bhai~ajyaguru's buddhafield
is of particular interest; this is the simile 'as the world-sphere Sukhavati is, so is that world-sphere Vai~uryaniTbhasa'.

At first sight such

a passage seems to indicate a direct influence of the cult of Amitabha

as it is found in texts such as the Sukhavat~vyuha, and so at least Soper
has taken it (Litepa~ Eviaenae fop Eaply Buddhist Apt in China (Ascona:
1959) l72f.).

But 1 have already indicated that I think something quite

different is involved (G.Schopen, "Sukhavad as a Generalized Religious

Goal in Sanskrit Mahayana Literature", IIJ 19 (1977) 194.). In IIJ 19
1 was able to cite - in addition to passages from the APya-saptatathagata-

puroapmnidhanavi'esavistam-nama-mahayana-sutl>a, Pek. vol. 6, no .135,

238

l29-3-5f;

and the Maftju8~buddhak~etrag~avyuha, Peke vol.23, no.760(15),

This was Aj

126-5-2 - only one strictly parallel passage from GUgit.

11.2.14:

..

...

. .
.

atha sa darika bhagavantarn trspradaksinan krtvai yarn aha kidrs!''ll

bhagavnrn marna buddhaksetrarn bhavisyati yntraivuharn buddho bhavisynma .

'"

. .

bhagaviin iiha . nparimitagunusarncayfi. nfunn sa

..

buddhaksctrnm

. .

bhavisyati: yadrsa co. sa sukhavati lokadhatu tadrsarn tad buddha-

. . ..
..

ksctrnm'
bhavisynt:i
. . . pnryamkanisannii nupn.piidukii bodhisatvii

..

..

bhavisyarnti idrsarn tad buddhaksetram -

II

Then that girl, having three times circumambulated the Blessed One,
spoke thus: 0 Blessed One, what will my buddhafield he like, where
I will be a Buddha?

The Ble~~ed One said: Aparamitagu~asa~caya

will that buddha field be named; and as is that world-sphere SUkhavad, so will that buddhafield be. Bodhisattvas will be miraculously
born seated cross-legged. Such is thllt buddha field.
To this I would now add:

Rkp 107.9; Peke 198-1-6: (atha khalu jyotiraso bodhisattvo mahasat)tvo bhagavantnm etad nvocnt: kid!sllI!l bhugnvo.n tnd buddhu.k~etrn'!l

bho.visyati yatriihnn dharrnacak(r)arn pravartisye. bhngavii(n fiba:)

. '

... (the MH is dc1mnged here; T:lb.

COl

'

,toues th ..s:) khyod ni baknl

pa grans med dpag tu med pa nil. I byan phyogs su sans rgyas kyi zin
me tog rf!3as pa'i dri zes bya ba 'byUIi ste

sans rgyas kyi zin

de ni ji lta.r do. !tar gyi 'jig rtcn gyi kharns bde bn can bzin du
bkod pn. de 1 to. bu dnn Ido.n pnr 'gyur ro

t1'hcn the bodhisattva, mahasnttva, JyotIrasa selid to the Uh\sscd

One: '0 Blessed One, of what kind will that buddhafield be where I
will turn the wheel of dharma?'

The 8lessed One said: 'You, in

immeasurable and incalculable kalpas, in the northern directt<ln,

will appear in a buddhafield named me tog rgyas pa'i dri; as is
the world-sphere Sukhavad now, so that buddha field will be
possessed of such an array (of qualities).
and:
Sg~ 2170.3 (- 2003.3); Lhasa 189-3-1: S!~U sarvaSura ye kecid asmat
s~ghi~adharmaparyiyid ekik~aram api catu~padik~ gath~ likhi~yenti

te~af!l sarvnfiura sntviin~ tntnl} pnsciit [omitted at 2003.5) pLIJ!Icunn-

...&j
-~

239

vatiko~isahasra~i

10kadhatGnarn atikramya yatha sukhavati lokadhatus

tatha te~~ buddhak~etra~ bhavi~yati . te~~ ca sarvasUra satvana~

caturasitih. kalpasahasrany
.ayuspramanam
. . bhavisyati.
Listen, 0 Sarvasura: whosoever will copy even a single syllable
(or) a gatha of four lines from this discourse on dharma (named)

8aJ?lghata, for those beings, having passed thence wes tward beyond
ninety-five ko~Is of thousands of world-spheres, as is the worldsphere Sukhava tI, so will be their budrlhafield ..
Sg~ 2209.7-2210.5 (= 2037.6-2038.2);

satya

eva~

vag

bha~ante:

dharma~

asti

Lhasa 194-3-1: ye sarvasura

asti

dharm~~

paragru} te

tena kusalamulena vi,!lsatikalpffi}y uttarakul"u!?upapatsynntc . ~8J!lca

vi~satikalpasahasra~i trayastrif!!sanan devi'inaf!! saha bhavyatayam

upapatsyante . trayatrif!!sadbhYO devebhyas cyavl tva uttarakuru~upa

patsyante . na ca matul.l kuk~av upapatsyante . 10kadhatusatasahasra.I!l
ca drak~yanti . snrvc sukhavati niimlinaf!! snrvabuddhak~ctrasandarsanan
d"f!~~vii

tatrai va

"prati~thana.I!l

krtva tatrai va bodhim abhisa.I!lbhotsyate

Snrvnslira, which beIngs would spenk thUR: 'There i.s dh1Jrmn;

there is n going to the othf'r tihorc' of dhnrm.1fl'; thl'Y through thls
root of merit will be reborn in the Uttarakurus for twenty kalpas.
For twenty-five thousnnd kalpas they will be reborn together with
the devas of the thirty-three.

Having paRsed away from among the

devas of the thirty-three, they will be reborn in the Uttarakurus,

and they wi 11 not he reborn in the womh of a womnn.

And they wi) 1

Hee hundreds 0 f thousands of world-spheres; all these are named

Sukhavatt; having seen the appeamnce of all these buddhafields,
having established a foundation there, Just lhere they will fully
awaken to awakening.
The one other related passage cited in

IIJ 19 from Gilgit is from Bbp.

I give here my translntion of it as it nppcared in .TIP 6:

Bbp ] 288 (Then nt that t'lme by till' 81ej;secl One till' r,rovl' of
Amrapali with Jambudvtpa) was magically tra'nsformed [so that it
was] of an extension (of as much as several hundreds of thousands
of niyutas of yojanas), being smooth like the palm of a hand,
heavenly, pleasing to the mind, possessed of [fine] color,
(ornnmentcd wi th) hC'nvenly flower treeR nnd perfumC' trees nnel

240

(frui t trees and jewd trees and wish-ful filling trees and clot"
trees), possessed of heavenly lion thrones,

bl~lllg

hung with garl all(IS

(of flowers) and cloth and jewels, beirg adorned with the sound of
garlands of bells.

Just as (is the world-sphere Sukhavati, so

[that] was ravishing), satisfying, charming, delightful.

Since I hnve already dlflcusst!d a nuudler of these

Hkr 107.9, Sgt

.. 2170.3

pnssage~,

and since

and 2209.7 only serve to confirm what I have said,

it will be sufficient to here quote my conclusions:

"It st!cms, thcn, thn t the idt'o of tJukhr11Jofi was generali?ed to

the point that it became a standard literary simile for magnificonce, 10vl'llness, etc., much in the same way us cOllllwrison with
Mt. Moru became tht! standard literary simile for
llllpcrturhnhili ly;

1IIlshakeabl1'~

:'y or

lIno in the same way that the Mt. Heru referred

to in the simile has los" any specific association wi th the old

and intricate cosmology of which it originally formed a part,
so here Sukha.vat1, has los t any specific assoc1a tion with the
cuI t 0 f Amitabha."

These Gonsiderations make it fairly sure that, as I have said

above, the reader at Gilgit would not have seen anything very special
in Bhai!?ajyaguru's buddhafield as i t is described in Bhg. I t would have
Leen seen only as one example among many.

The only thing that is at all

unique to it are the proper names: the name of

Bhai~ajyag\lru,

of the

field itself, and of the two chief bodhisattvas, Suryavairocana and

Candravairocana.

Neither, as far as 1! know, occur elsewhere at Gilgit

or in Mahayana literature as a whole.

These passages also indicate that the conception of buddhafields
was firmly established and widespread at Gilgit, and that this conception
pictured the buddhafield as an ideal state, both materially an4 spiritually. This, of course, accounts for the fact that rebirth in a buddhafield
1

was both actively sought and presented as a vipaka of religious acts.

The former. aspect is seen both here in

Bhg [6] and later in [11] where

individuals form vows (pra~idhana) for rebirth in a buddhafield.

It is

also underscored by the fact that at StA 51.12 Avalokita explicitly says
that one of the reasons he asks the Blessed One for the teaching (i.e.

StA as a whole) is to make possible a rebirth in a buddha field for

'I

241

'beings'; and at StA 56.11 i t is said that the particular mantrapadas in

question were spoken and empowered (adhil?~hita) hy the Tathagatas 'to
effect a rebirth in a buddhafie1d'

(buddhak~etrapapattaye).

related points will be discussed further under [11].

These and

242

[ 7]

Once again the Blessed One addressed

M~jusPi,

apparent: 'It happe.ns, MaPtjusPi, that beings who do not

o~

(the significance of) a good

unde~standing

not

bad act,

the act of giving

no~

ove~ome

the

matu~tion

thei~

thought does not go

occasion

fo~

tObJa~ds

p~tecting

unde~stand

by covetousness,
f~uit

of the

of the act of giving - childish, dull, having defective

of faith - are intent on piling up and

hei~-

the tFUe

facuZt~es

possessions, and

a distnbution of gifts.

When an

g1:ving anses they al'>e no't at aU happy, as if in

(giving they were) cutting fZesh fmm

thei~

own body.

And there

are many of these beinus !Jho even themselves do not themselves

en.foy (thei~ possessions)1).
male and female slaves and

liow much leas (is that so) of thei~

wo~kmen,

how much

lOflD

(is that so) of

othe~ begga'Y'D (1. Beings of tha't kind, havi'ng passed co,)ay f'Y'om hero,
will be
by

whi(~h

~ebo~n

in the

wo~Zd

of these, when

of the proetas

fonne~ly

O~

among animals.

(But)

,they !JePe men, the name of t1lat

Blessed One BhaisajyagupuvaidUryap~abha, the Tatnagata, will have

hea~d,

been

to them

n~

dWelling in the

wo~ld

of Yama,

o~

dJelling

among animals, the name of that Tathagata will (again) come to be

present.

Immediately, thl'ough (tha't name) beina mel'ely moalled,

having passed away from there, they will once again be

robo~n

m:m; and they will be such as have Pe()oZZection of (their>

bi~ths.

seeking

Te~nfied
fo~

by the

fea~

of the

p~ise

thei~ p~ope~ty,

in due

o~de~

head

o~

unfo~tunate

fonne~)

destiny, no

longe~

the objects of desire, delighted in the act of giving

p~oclaime~s

and

of an

among

hands

o~

feet

o~

eyes

of the act of giving, renouncing all

they wi l l pl'esen t to
o~

accumulations of material. goods.

flesh and blood,

begga~s thei~

h~

much more

othe~

243

l)(lX, Z and T all expand this passage and tighten up the meaning.
X: 'How muc.h less will they give (them) to their mother and father, how
much less to their male and female slaves, how much less to other beggars'
Z and T:

'How much less will they give (them) to their mother or father

or wife or sons or daughters, how much less, etc.'. Y may be corrupt here.

a.

As in most of Mahayana sutra literature, there are many references

to the act of giving in our Gi1git texts, and we might look briefly at
some of these.

On the whole these passages tend to fall into three groups.

The first group conRists of passages :In which the practice of giving is
recommended Clnd its rewards enumerated.

Good examples of this kind of

passage are Mvk 71, where the gift of robes, medicine and food to the
Sal!'gha is one of the acts resulting in rebirth in Maitreya's 'world';

Aj 118.1.4, where i t :is said that he who would give r,Htfl to the
sa'!1ghn is protected from ytlk,:as,

rak~aR,

etc.;

A.i

bhlk~u

l1A.17, where he who

would give alms is freed from' old age and disease; Aj 126.8, where the

. .

giving of gifts to the bhiksusamgha is said to result in going quickly

to Sukhavatl.

A good example from a Bodhic text is

SR 329.11f: 'TIlere are ten blessings for the bodhisattva,

mahasattva, devoted to the practice of giving. What ten? Namely:
fol' him the depravity of envy is suppressed; and his thought is
always devoted to giving up (things); and he receives the best of
things common to the mass of men; and he is reborn among families
of great wealth; and immediately upon birth the thought of giving
up (things) presents itself; he is dear to the fourfold assembly;
nncl Rel f-c'onf"Ic1C'nt nnel \IIH'owC'Cl he cntel's into tho aRfwmhly;
everywhere in the world the highest words of praise and fame for
him arise; and he has soft and tender hands and feet (m~dutar~a
hastapadas ea bhavati); he is firmly fixed and flat-footed (sama-

..

caranatalapratisthi tall); and he is never separated from the good

sp:l rl tUIl1. fr-lcndR untl.l he 1.8 RC'lltcd on the tt.'TTm:e of cnli ghtenment.

Vaj 12a6 is characteristic of the second group:

Once again, Subhuti, which bodhisattva, mnhnsattva, having
filled immeasurable and i.ncalculab1e world-spheres with the seven
precious things, would give them as a gift; and which son or

244

daughter of good family, having taken from

~his

Perfection of

Wisdom only as much as a verse of four lines, would recite it,

would teach, would study it; just this latter would generate a
much greater merit, immeasurable, incalculable.
Such passages, where the merit from activity undertaken in reference
to a text - reciting, copying, worshipping, etc. - is compared to the
merit of giving gifts, always to the latter's disadvantage, are very
common (cf. Vaj l2a.6; SgP 2165.1; StA 63.8, 63.17, 78.15, 81.6; SR
XXXVI 5; SP l23.lf; 129.18; 165.19; etc.).

These passages, at first

sight, might be taken as an indication of a shift in the value attached

to giving.

But that this is not altogether the case is clear from the

fact that the entire effectiveness of the comparison depends on the

practice of dana being conceived of as highly meritorious.

The mere fact

it was chosen as the first member of the compc1rison indicates its continuing importc1nr.e.

It is also interesting to note that this comparison

was also applied to things other than activity directed towards texts:
at Vaj lla.4 the comparison is between one who gives gifts and a bodhisattva who would obtain patience in dharmas devoid of a self

. .

(niratmake~u

dharmcsu ksantim p'1'atilabhcta; the later redaction and Fargi tar's Ms.

..

have niratmakesv anutpattikesu dharmesu, etc.); at SR XXXVI 39-42 it is

between one who gives gifts and

which

bhik~u,

absorbed in emptiness,

would honor the Buddhas with his hands in aftjali (ya~ caiva bhik~ur
abhiratu sUnyatayam / buddhan namasye dasanakhapraftjaliyo).
Before moving to the third group of passages it is worth ci ting an .,
interesting passage from Kv which appears as a kind of combination of
the characteristics of the first and second group.

Kv 27l.20f:

Then Avalokite~vara the bodhisattva, mahasattva,

spoke thus to the king Bali, the leader of the Asuras: 0 Great King,
who in the presence of beings produces a thought of non-injury,
presents alms to the 'religion' of the Tathagata (tathagatasasane),
(and) performs much homage and service, no one can harm them even
in a dream. And those who copy this ~pa~avyuha~ the king of the
jewels of the Mahayana s~tras, who have it copied, even as little
as its name, (who) listen to this discourse on dharma, (and) present
only a single gift of alms to a bodhisattva and to the dharmareciters and the preservers, reciters, copiers and hearers of this

discourse on dharn.\a, and (who) present alms for only the morning
meal-time, or for ,a single d,ay, in

thE~

name of (uddisya) this dis-

course on dharma of the Tathagata. they all will obtain the kingship of a cakravartin, and nowhere will they experience suffering
from hunger or thirst, and they will nowhere experience the suffering
of detention in a hell or thnt arising from separation from that
which is dear.

'I'hey will be freed fr10m all suffering.

They will

go to the world-sphere of Sukhavad, and having heard dharma

face-to-face from the Blessed One Am:f.tabha, the Tathagata, they will
obtain a prediction.

And further, 0 Great King, listen to the fruit

of the act of giving:

[then follows a long series of comparisons,

such as:] 'I am able to grasp the numher of the finest atoms of
matter, but, 0 son of good

fam~ly,

I am unable to calculate the mass

of merit from the gift of alms

The

~hird

and final group of

pas~ages

is that in which the attitude

towards dana which Bodhic Buddhism wanted to inculcate is expressed.

Here we find. for example, as t~:n first of the ten blessings (anus8.!!1sa)
of the bodhisattva who has coursed in wisdom (praji'iacaritasya): sarvasvapari tyago bhavati na ca diinena suddhil!' manyate: 'lIe gives up all of
his possessions, but he does not think that purification (arises) through
giving' (SR 340.2); and at SR XXXII 190: na svargahetos carati sa brahma-

.I

caryam

carantal}

sambodhikamah. kusa1acarim.
.I .

na svarga1010 dadati sada. nu viji'iah

(Nepalese redaction: sw.nbodhikamo dadati

r:;<' bodhisattva~

I:

'He (the bodhisattva) does not practise the religious life for the sake
of heaven; never does a wise one, give gifts desiring heaven, (but) seeking
complete awakening, practising the good practice, etc. (Nepalese: '(but)
seeking complete awakening that bodhisattva gives gifts').

We also find

passages such as:

SR VI 3:

sacet punar jana[ti nasti sattvo

yo gandha deti tatha yasya diyate
eJtena cittena dadati gandham
e~asya k~antir ~du inu10miki

II

If he understands 'there is no being who gives

perfume, so also (none) to whom it is given', (and)
with this thought he gives perfume, this of him
is the pliant (and) conforming patience.

III

246

And, finally:
AdP i

174.4: iha subhute bodhisattvo mahasattva prathama-

ci ttotpadam upadaya

danaparamitay~

car8J!l sarvakitraji'iata-

(pratis~uktair rnanasikarair dan~ dadati) na casya dane

(danasamji'ia bhavati, na pratigrahake pratigrahakasamji'ia

bhavati, na da)yake diiyakasa1!lji'ia bhavati .. na ca, danaphalam
asamsate yad danaphal~ s~sare paribh~jita-anyatra sattvaparitra~atayai

sattvapa(rimocanatayai

dannparamitay~

carati.

Here, Subhuti, a bodhisattva, mahasattva, beginning from

the first thought (directed

towards

awakenin~

practising in

the perfection of giving, with thoughtR jo'lned to the knowledge

of all modes, gives a gift .. and he has no perception of the
act of giving in the act of giving, no perception of a recipient
in the recipient, no perception of a giver in the giver and
he does not hope for a fruit of the act of giving in such a way
that he could enjoy that fruit of the act of giving in sa~sara.
He practises in the perfection of giving only for the sake of
helping and releasing beings.
In all three kinds of passages dana is presented as an important
religious practice.

But we also see here, especially in passages of the

third kind, an explicit distinction made between one who practises giving
'desiring heaven' (svargalola), one who practises it 'seeking complete
awakening' (sa1!lhodhi.knma) ~ and one who practises giving, 'but does not
hope for a fruit from that act of giving' (na ca danaphalam agamsate).
The implications of this important distinction will be studied below in
detail in reference to the related practice of puja.

Here it is sufficient

to note that our texts are fully aware of the intentional component
inherent in religious activity, and that some of them (SR~ AdP) implicitly
criticize what I would call the karma tic conception of giving (i.e. that
expressed in MVk 71, Aj 118.1-4; 126.8; Kv 271.20).
Finally, it should be added that sarvasvaparityaga, 'giving up the
totality of one's pessessions', including wife, sons, daughters, hands,
feet, eyes, etc., as here in Bhg [7], was always the ideal form of giving
in Buddhist literature (for this, and a rich discussion of the place of
dana in general, see H.Dayal, The Bodhisattva Doat~ine in Buddhist Sansk~t
Lite~atul'e (London: 1932) 172-93; also Et.Lamotte, "La bienveillance

247

bouddhique", BeLS 38 (1952) 381-403; "Le suicide religieux dans Ie

bouddhisme ancien", BCLS 51 (1965) 156-68).

* * * *
b.

A second important point to be noted concerning Bhg [7] is one which

we have already had occasion to mention.

Both here and in the next few

sections the author of Bhg has given us a good idea of the way in which
the 'vow' connected with hearing the name of

Bhai~ajyaguru

was thought

'to work', especially in reference to its relationship to the maturation

of the individual's 'past

action~.

The 'idea' is most easily expressed

by contrasting two sequences of events.

The first is that into which the

hearing of the name does not enter: a man is ignorant of karma and the
fruits of karma; he avoids his opportunities to make merit and hoards his
possessions; as a consequence he is reborn in an unfortunate state.

But

once born into the hells, among animals, etc., it was difficult to explain
how the individual could ever escape from them since the unfortunate states
were situations which allowed little opportunity for making merit and great
opportunities for accumulating further demerit.

This in fact - as is well

known - was a major weakness in the karmatic account of things, one which
sometimes made it appear, at least, as very close to a kind of determinism.
It is interesting to note that the 'vow' of
just this weak point.

Bhai~ajyaguru

intervenes at

This is clear from a second sequence, the one

actually found in Bhg [7]: a man is ignorant of karma and the fruits of
karma; he avoids his opportunities to make merit and hoards his possessions;

but - and this is the introduction of the new element - at some point in
his existence as a mAn he hears the name of

BhAi~ajyaguru.

This, however,

does not affect the next event in the sequence: he is of necessity reborn
in an unfortunate state.

But here in this second sequence his future

course is not ambiguous or uncertain: although he must undergo the maturation of his past acts, because he heard or was caused to hear the name of
Bhai~ajyaguru

when a man, he will recall it again in his unfortunate state;

having recalled it he will be again reborn among men and importantZy, he

will obtain jatismara, 'the recollection of his former birth(s)'.

Through

this 'recollection' he is fully aware of his former 'fate' (i.e. 'he understands the significance of a good or bad action') and is terrified by the
possibility of its Tepetition; as a consequence he practises dana, even

248

in its most austere form, and the circle is broken.

The 'vow' of

Bhai~ajya

guru, then, functions to assure the individual who has heard his name of
an eventual release from what otherwise appeared as an unavoidable and
'eternal' repetition of his unfortunate 'fate'.

A few additional passages

will both further clarify the pattern here envisioned and once again
establish the fact that

Bhai~ajyaguru

was not unique in fulfilling this

function.
One of the most interesting texts in this regard is Bbp.

After

describing a ritual very similar to that found in Bhg which is to be

performed for the sake of those reborn in the AvIci hell or in the three
unfortunate destinies the text says:
8bp 193-3-4f (the Tibetan text is cited above p.183.,84)

Through the power of the vows of those former Tathngatas

[i.e. Bhai~ajyaguru, Amitabha, Sikhin, Visvabh~, and the long list
of other Tathagatas named at 192-5-3], (their) names would be heard
in the ears of those gone to the AvIci hell and those born in the
three unfortunate destinies.

Through the power of this discourse

on dhalma, moreover, n11 evil would be checked.

TIlrough the power

of the majesty of those Tathagatas, and through the power of this

discourse on dharma, having recollected (their) good and bad acts
[i.e., the fruits thereof], they consequently would not perform
evil act.\;:.

From that they would be freed from all suffering and

would go to a fortunate destiny.

Until they fully and completely

awaken to utmost, right and complete awakening, they would conform

to this prac tice.
A 1i tt1e further on the same thing is repeated in verse, the
important padas for us being: snon gyi las rnams rjes su dran 'gyur zio

dran nas mkhas po. sdig po. byed mi 'gyur: '(they) would recollect their
former acts [i. e. the fruits thereof1; having recollected (that), the
wise would not (again) perform evil'.
In addition to this we find two other passages of interest at Gi1git,
one from SgP and one from Rkp.

Sgt 2129.5: evam eva sarvaura so.

. .

so.ddharmapratik~epak~

puruso yada narake duhkham smarati tada sarvapapam pari varj ayati yada sarvapap8J!l pari varj8ati tada sarvadharma iirnukhf-

11

249

kari~yati

sarvadharma

paripurinkari~yati

amukhik~tva

sarvakusaladharma

Just so, Sarvasura, the man who rejects the Good Law,
when he recollects the suffering in hell, then he avoids all
evil; when he avoids all evil, then all dharmas will be made
manifest; all dharmas having been made manifest, he will fulfil
all good dharmas.

..

Rkp 18.8: ekaikasmac ca laksanad bhagavatas tadrsi

. prabha
niscacara ":'Ja prabha[yaJ (t )~( ~iihasramahasahasri lokadhatur
u)dare~avabhasena sPhu~o

'bhut. ye casya~ trisiihasramahas8hasry~

no urttgnru~uki nnnrrunuhornc;npretnpisacnku(mbhandnmnnusynmnnusyn
.. .
. nnirnyikn va tniryngyonika
vii yarnalaukika va te sarve bhagavamtrun
. adriiksuh
. . bohuni ca
nairayikatairyagyonikayamalaukikaksobhyakotisatasahasrani
..
.
smrtim
pratilebhire;
purvavaropitakusala(mUlam)
anusmrtya
. .
. namo

loltndhiitau devnniignyn.k~ ngnndharv

buddhayeti

k~tva

tebhyo 'payebhyas cavitvn

deve~upapannn~.

And from each of the marks of the Blessed One such a light
was shot forth tha t the threc-thousand-grcat-thousund worldsphere was suffused with great radiance. And those devas, nagns,
yak~as,

etc., who were in the three-thousand-great-thousand

world-sphere, and those born in the hells or among animals or

in the world of Vama, they all saw the Blessed One . and
many ak~obhyas of kOFis of hundreds of thousands of those born
in the hells or among animals or in the world of Vama obtained
recollection; having obtained recollection of the

~oots

of merit

which they had formerly planted, having made the 'namo buddhaya',
having passed away from those unfortunate rebirths, they were
reborn among devas.
Finally, we may now cite what is, from the point of view of the
'cult' of Bhaililajyaguru, one of the most important passages in the whole
of Bhg.

Here at [17) it is said that 'friends, relatives and kinsmen'

(Y: ye, but X makes this more specific: mitrajftatisalohita) perform a

specific p~ja to Bhaisajyaguru for the sake of a man who has just died
and undergone his 'judgement' in the presence of Vama. When the puja is
performed, the text says,... 'the casc cloes occur whcre h is consciousness

250

could just return again (I.e., inunediately, punar eva pratinivartetf.);

he (then) becomes aware of himself (I.e., of his experiences before Yama)
as if in a dream.

Or if on the seventh day, or if on the twenty-first

or thirty-fifth or forty-ninth day his consciousness would be reborn again,

he would obtain recollection. He himself is a witnesR to (the effects of)
merit, demerit, (and) the maturation of past actions.

(As a consequence)

even for the sake of his life he does not do an evil deed'.
In addi tion to fuller passages like those c1 ted above, we can also
note that jatismara is often found among the lists of 'blessings' said
to follow from religious acts.

We might look at a few of these because

once again they indicate that the individual at Gilgit had at hand - in

--

addition to the pujas directed toward

Bhai~ajyaguru,

Amitabha, Sikhin,

Visvabhii, etc. - a number of means through whtch he could obta:i.n this

faculty.

We find, for example, at Bbp 194-1-1 thnt 'i.f someone preserves,

worships, copies, etc., this discourse on dharma, they will obtain eight
great blessings', the last of which is ji Itar 'dod pa'i goas su skye zin
tshe rabs dran par 'gyur ba ste: 'they are born in a place in accordance
with their desire and they will recollect their former births'; at Kv

269.19 those who henr, and having heard, copy, preserve, worship the text:

....

..

tesarn ca paftcanantaryani karmani ksapayanti ksapayitvfi parisuddhak~a

bhavi~yanti

jatismaras ca: 'for them the five acts of immediate retribution

will be exhnllsted; after huvtng exhausted (the~ll'), CIll'Y will come to be

purified in body and have recollection of thejr former births'; at Kv

278.32 those who have the text copied: yatrn yutropapadynnte tutra tutru

Sgt 2122.1 it is said that 'he who

will wholeheartedly reverence (adhyasayena namaskari~yati) the Sap:
jatau jatau jatismara bhavanti; at

. . Jii~uu

pumcnnuvlltlknlpiiJII

. ..

;liiL1olJllll'O bhuvloyuLi; ttL Hqt 2158.7 (a 1991.5),

Lhasa 187-3-7, we find: y~ [but T: gao giJ s~gha~o dharmaparyay~

srotravabhasam agamisyati, so 'srUh

ka1piim
.
, jatismaro [2159.1: jatya.1atismaro; T: tshe rabs dran parJ bhavi~yati; ut

.. .

Sgp 2254.3: bhagavan aha

..

srnu bhaisajynsena sa puruso marannku1usamaye Jivitud 'v,yuvuropyamUnus

nbhiiullLuh
l>hugnvutc
.
.
..
tathagatasyarhatah
samyaksambuddhasyety
ekavaca kr(tva)
sa tena bhaisajya.
.
.
.
sena kusalamu1ena sastih
devanam
. .. . ka1pan tr~astrimsatam
..
. sukham anubhavisyati
asrtih
.
.ka1pam
. jatyajatismaro bhavisyati.
.
LuthiieuLnuyopnricl ~ ~llJlI

pr'lUludYlli vlun VUCUIII

lItl1UIlU

LUtlYIL

251

All of our passages indicate that the possession of jatismara was

considered beneficial.

They also indicate that the individual could

obtain it in two ways: as a result of action undertaken for his own benefit

(Bbp 194-1-1, Xv 269.19, 278.32; Sgt 2122.1, 2254.3); and as a result of

action undertaken for his benefit by another (Bhg [17], and probably [7],
Bbp 193-3-4, ~p 18.8). We saw the same pattern above under Bhg [5.61.
More importantly, these passages, especially the first group, give us a
good idea of why jatismara was considered to be important.

They indicate

the pivotal significance it had, or could have, for the sequential process
by which the individual 'determined' his future life-situation, both
spiritual and material.

Its presence or absence could, or did, have a

decided influence on whether or not the individual, once he had again

obtained a human birth, would alter his previous course of behaviour.
The possession of 'the reco11ection of one's past births' ensured that
the reality or actuality of 'the Law of Karma' was immediately, painfully,
irrefutably brought. homu to the individual.

As a re!>ult of th" certainty,

based on recollected 'personal' experience, that one's actions 'determined'

one's life-situation, the individual, according to our texts, aware of his
past sufferIng, would alter his behaviour :In such a way as to avoid a
repetition of that suffuring.

Although negatively phrasud, the result,

of course, is positive 'religious' development. (cf. P.Demieville, "Sur

In memoi. re des existences allterieures",

BEFEO 27 (1927) 283-98).

If these passages indicate the pivotal significance of j;tismara,

they also indicate in what sense the individual can be said to be 'saved'
through religious activity undertaken in regard to

Bhai.~ajyaguru,

hha, etc., or in regard to the dharmnparyaya-Buddha"

two s'igntft('ant reAlIl tAo

Amita-

Such activity has

Tt ensures that th(' "Individual, although he

must undergo the consequences of his past acts, will at some point obtain
a state in which he can alter his course.

And it makes it possible for

the individual to have a full and direct awareness of the consequences

of his acts

which is otherwise unllvaitab1e to him.

Th1.s, howuver, does

not relieve the individual of the responsibility for his future development.

He is 'provided' with the best possible cIrcumstances and the

c1earcst possible view of the behavioral alternatives and their consequences; that is all.

According to the texts, however, that 'clarity

of view' almost invarinbly results in the nbandonment of unmeritorious

action and, therefore, continued development in a positive direction.

252

But, and this is important, the individual alone must be the actual agent
in any continuedievelopment.

This is very different from 1I1hat is

generally understood when we say that by such activity the individual is

'saved' and, I think, we are here not nearly as far from the Buddhism
of the Nikayas as might at first sight appear.

In fact, obtaining

jatismara is, in at least some important ways, the functional equivalent

of realizing a central dictum of what has been preserved as Sakyamuni's
teaching: imasmim sati idam hoti, imass' uppada

ida~

uppajjati.

253

[81
1
Again fUTthoro, Maf'1junl'i. ). it happ.mn tha+. bni.ngn who 1:n tTl(?

ncune of the Tathagata proesef'L'e (oufWarodly) t;he pule of tminina

ar'o

. mOl'a.1..
l . /; ]f, I.n
.
lJ)}'ong ~rt

gOrl(~

who ape pO!HwlJDed

1
h
'
00
mn.ouro,

..
UI
/J1.(l/"n

of 1II0mU/:y guapd mOY'aZiiy,

of the Tathagatas.

( J.

11 [Ja1..n.

th Otle

(uu-t) I.hc!! do not

And those who have groeat Zear'ning, they will

become oonceit'ed; at'iff luith pr'ide . din7.iked by aU, ttley

iwrudiat,p'~

themselv(J['1 enter'ad on a lJ]}'01l[J path and (:aw;e ma1"lU IW~'Za oj' nayuiaa
of hundroeds

oJ

thousand.q of" othep beings to take a ~fI'e(lf; [aU.

Poro

')

sunh beings almo:: [; r:6.ro/;ccinl?i theT'B Ivil"l be a destiny in tlze heUa.

By whioh of those, (howe1Jer). the ncune of the Blessed One Bhail!ajyagUY'U.vai~uroyaproabha, the Tathaga ta, lui U havr? bee n hearod [lJhen

3
fO'fflleroly they were men 1,i;0 them

now dwelling in a heU the name

of bha'/; Tathagata, thY'ough the powero

come to be present.

of the Buddha, will (again)

They, hav1:ng passed caJay froom that place, wilZ

once aga7:n be b07f'n in the woroZd of men. Possessed of the corroeat

7Jiew . oj" vigor, of (Iood intentions, they, izalJing roenounoed the
h,:,u.Qeh07.d Ufe:, hal'in(1 (Iona foroth in the t;erwhiH(f oj" the 'l'atha(lat.a.cl,
in due oourse will praetise
1) (1T:

the proaatice

of a

bodhisattva.

'(Again, Mllftj usrr), which are tho!;c beings who violate the

rule of training of the Tathagatas. they enter on wrong morality and

~nter

on ,,,rong views'. X and Z differ from Y in 'style', but not in

!'lense.

2)1 am surc of neither the form

signJ.ficance.

bh~yJ~~II-tilril.

I assume that hh~yit;lth:l.tnra

Z appear to have

-i~~a-.

WllS

:i.ts t!XIICt

intended, but hoth Y and

although the difference between subscribed

and -~ha- in the script is often very slight.

go to a/the intolerable hell'.
fulfil'

IlIlL'

-~a

T has: 'such beings will

3)So T and Bhg [7] and [9].

4)x: 'will

254

Neither (8] nor [9] require much comment.

They are only further

illustrations of much that has already been said, especially in the last
note.

[7], [8] and [9] in fact form a natural group.

are built around the key phrase yai PUrv8J!l

All three passages

mt!.nu~yabhi1tai~

srut8J!l

bhavi~yati;

all three have the same basic sequential construction illustrating the fact
that the individual must undergo the fruits of his past actions, but that,
having heard the name of Bhai,?ajyaguru, he will at some point achieve a
birth that will allow him to avoid an eternal repetition of his 'fate'
./..

It is interesting to note that while jatismara is found only in [71, i t

has its functional counterparts in each of the other two: in [8] it is
the possession of 'the correct view'; in [9] the meeting with the good
spiritual friend.

All three things represent potentially decisive

'JTloments' in the individual's progress, and all in virtually the same

way: they assure the individual of a means of altering his old behavioral
pat~erns.

Implicit here is the fact that these passages are not interested

in the non-giving of gifts, fallure In 1ll0rnl1ty. prlde, etc. in themselves.

They are only typical examples of the kinds of fni Hngs which may occur
that - if I am not mistaken - w're taken more or less at random to
illustrate the essential point; that is to say, the way in which the
vow of

Bhai~ajyaguru

was thought to work.

guru's vow works, is the way in which the

others 1111';0 work!'!.

And the way in which Bhal1?ajyaVo\-1

of Ami tahha and 1111 the

255

(9 ]
fupthep~ Ma~ju8pt,

Again
ppaise of

themseZveB~ th~uah

it happens that beings who speak

envy uttep disppaise of otheps.

Those exaZtepo of themseltJen, beings lJho dispapage othepo, theU

witt expePienae suffenng fop many thousands of yeaps in tlle throe
Wlfoptunate robiptho.
of

yeaps~

Tl1eu~

w1:th the Zapse of

having passed away fpom

thepe~

Sel)(~roZ

thousands

ape (then) roboPn among

animaZs, among oxen and hopses arzd aamels and

asses~

eta.

Beaten

with bZaJs fpom whips and goads, the7:p bo(i7:ea I;or'fnen'ted by hungep
and thipst, aappYing gpeat ZoadS, they wiZt go down the path.
If at some timel they wiZZ aaquiro a hwnan bipth~ they wiZZ aZways
be peboPn in infePiop famiZies; in servitude they wiZZ aZways be
subjeat to the wiZZ of otheps. (But) by whiah of

these~

when

the name of that BZessed One Bhai~ajyagupu

2
vaiq,u.Pyappabha, the Tathiigata, wiU have been heapd~ they~thpough
for.mepZy they Wepe

that poot of

mePit~

men~

wilZ (eventuaZZy) be fpeed fpom aZZ suffePing;

they wiZZ aome to be possessed of keen

knowZedgeabZe~

faauZties~ Zearned~

wise, intent upon seapahing out the poots of mePit.

They wiZZ aZways gain a meeting with the good fPiend.

They (then)

aut the snapes of Mapa;

they bupst the sheZZ of knowZe dge 3~ they

aause the nvep of depravities to dpY up; they ape froed fpom
bipth~

oZd

age~ dYing~ sOPPOW~

suffePing, despaip and anxiety.

l)T: 'If once in a hundred times'.

2)1 have translated as if the

text had srutam bhavisyanti; so X and T here, as well as the parallel

.

expression at [7] ~nd [8].

)T: 'the shell of ignorance' and this is

more in line with what we would expect, but as I have said in the notes
to the edition, none of the tbr.ee Mss. support this.

The Mss. could,

of course. represent the irregular sandhi of loss of initial a- after

final -i, but this is not a typical irregularity of the Gi1git Mss.
They often have the expected -y a-, or -i

a- with hiatus.

256

[lOJ
Again fur>thero, MaPfjusr~, it 1/appenl;] that ther>e ar>e beings who,
delighting in backbiting~ cause mutual conflicts and disagr>eements
and disputes among beings.

Those beings, hal)ing mutually ag(lr'essive

thoughts, per>fonn var'ious kinds oj' unmer'itOl'ious aotion thmugh

body, speech (and) m7:nd; desiring ont3 another> 's disadvalltage, they
constantly advance for> each other>'s misfor>tune.

They compel the

devata of the joroest, the devata of tr>ees, the devata of the moWltaimJ, to dr'alU near'; -iH the blH'nlnu-a1'Ol{ru/a thoy
bhu!;au to dmw near>l.

(~oll/pcl l'(l}"imm

'l'hey deprive UV7:ng UI7:ngs born amona an-imals

of Ufe; they per>fol'T1i pu,ia to yak~as and r>akE?asas Wh7:ch Hve on

flesh and blood.

/Iav-ina made the name

2
0('

a li7<.en(w:J of Ute body

of their> enemy, they then br>-tng into effect tar'r>ible spcUs, des7:,.,ing

to cauae by meamJ oj' (a) kakhor>da

OJ>

the devtr'uction of' his body.

(ll'

V(]t:(l~7rl an 7:mpadiment to h7:s

U.fe

(But) by lJhl:ch oj' those (so attacked)

the name oJ the Blessed One Bha7:~a.iya(luY'uvai(lur1Iapr>abha,the Tatha(lata, wiU hape been

hear>d, to their> (life) it is not possible

1;0

cr>oate an 7:mpedill1(mt by any means. 'l'hey 3 d",eU lI/ut:uaZZu l,)ith tllOua1tts

of [PiendUneos, with thoughts of benefi I:, Iv7: ththoughtD frce of
malice, mu(!h pleased lt17:th each (lther>'s amdwtarl(!c.
1)1 have here followed the Tibetan punctuation ot' the sentence; c(

rIO] n.lS of the edition.

2)T: 'Calling upon the name of their enemy,

or having made a likeness (of him)'.

3)The referent of te (V and X,

Rarve tel is left somewhat ambigious.

a.

There are a number of points worth noting here.

P:!.rst, the various

devatas mentioned in our passage are well known from early canonical
1i.tcrature (cf. J.Masson, "a r>eZiaion populair>e drms le oanon bouddh7:que

paZi (T,ouvain: 1942), esp. 136f; in reference to which ~.Regamcy says:

"Une etude analogue mer! terai cd' etre fai te egalement pour la Ii tterature

257

du Mahayana des sept ou huit premiers siecles de notre ere" ("Motifs

vichnoui tes et 5i vaites dans Ie Karar:t~avyUha", Etudes tib5taines dediees

a Za

memoi~ de

MaraeZZe LaZou (Paris: 1917) 415).

where reference is made to

vanavihare~u

At Gilgit see SR X 79

devatiis, 'devatiis (that

reside) in forests and viharas'; nagaradevata~, 'devatas of the city';

X 80: vanadevata; sailadevatas, 'devata of rocks'; nadidevata~, 'devata

of the rivers'; X 81: atavimal'usu devata, 'devata (residing) in woods

and deserts'; girisikharf=~u devata, 'devatas (dwelling) on mountain peaks' ,
utsasarata~agadevata:,

'devata of springs, pools and tanks'; and Rkp 88.2,

ver:tuvanaparipalika devata; 88.12 viharadevata; 88.16 o~adhidevata; 89.7

..

..

vrksadevata; 89.14, dvarakosthakadevata; etc.

For bhuta (which Wayman,

"'rhc 'J'wenty-Ollc Praiscs or Tiirii, fI. Synerctiom or Rni vi sm and Buddhi sm",

JOUY7laZ of the Bihar Research soaiety 45 (1959) 1:0, translatefl as

"elementary spirits"),
A.K.Coomaraswamy,

Yak~a

Yak~as,

(the best overall study of which is still

Parts I & II

(Washington~

1928-31) reprinted,

New Delhi: 1971) and RDk~asas we have a number of passages indicating

both their character and the means available for coping with them:
.4j 118.1-4:

. .

ye bhilcsusamghasyn dadeya diinam

na tasya

yalc~a

na en

rak~ns5.s

CFt

na pretaku~mar:t~amahoragas ea
vighn~

na kurvanti kadaei tesam

Who would give gifts to the community of

bhik~us, for them neither yak~as nor rak~asas

nor pretas, ku~mar:t~as, nor mahoragas create

an obstacle at any time.

A;j 124.1-2:

na cayam ghati to

yak~air

na bhutair na en

rak!?asai~

bodhisattvo 'py ayam loke jaravyadhipramocakah

And this one is not killed by
rak~asas;

yak~as

or bhutas or

indeed, this bodhisattva is in the world

one who frees from old age and disease.

..

Eka 38.2 [Avalokita says:] yat sarvadustayaksariiksasanarn anena

h~dayena kar~itva

samyaksambodhau

maitracittaCnJ dayacittan

. ..

pratistha~ayarni:

k~tvanuttaray~

'Then having sapped the

strength of all malignant yak~as and rak~asas through this

[E'kadaSamukha- 1h!,daya, having effected thoughts of friendliness

258

and thoughts of pity (in them), I will establish them in

utmost, right and complete awakening.

Kv 281.18; fol l603R: [The raksasas of

Si~aladvipa, after

their encounter with Avalokita say] punar api na pranatipatarn

..

kurvarnah / yadrsena jarnbudvipaka manusya jivanti annena panena

..

.. .

tadrsajivikaya vayarn jivarnah / punar api raksasivrttim na

kurvarn~

/: 'Moreover, we will not take life. By what kind of

food and drink the men of Jambudvipa live, by that kind of

sustenance we will live"

Moreover, we will not maintain our-

selves as rak~asas usually do.'

SP 157.2: [The bodhisattva Prad;nasura says to the Blessed One]
ah~

api bhagavann

padani dasyarni yas

avataraprek~y

nago
va

yak~o

va

ev~upan~ dharmabha~akana~

hetor

te~~ ev~rupa~~ dharmabha~akan~

dhara~i

na kascid

avataragavesy avataram lapsyate. tadyatha devo va

rSk~aso

va putano va krtya va

avataraprek~y avataragave~y avatar~

kumbha~go

va preto

lapsyate: 'I also, 0

Blessed One, for the sake of such reciters of dharma will give
dhara~Ipadas so that no one watching for, seeking for a chance

to do harm to such reciters of dharma will obtain a chance;

that is to say, (no) deva, naga, yak~a, rak~asa, etc., watching
for, seeking for a chance to do harm will obtain it.' (cf.
SP 158.7).

StA 55.13: The Blessed One describes some dh;ra~imantrapada

intended for the protection of those who maintain the dharma-

...

paryaya for a long time as: sarvayaksabhutamanusyavasarnkarani,

'the subjugators of all
pa~i

says: tatah

sa dharani

pun~

kar~apu~e

yak~as,

bhutas and men'; at 57.7 Vajra-

bhagavan nabhijanarni yasya svapne 'pi

nipatitantargata tasya syaccharire

.. .

...

daurbalyam udakarn va sastrrun va visam va gararn va dSkini

va bhuto va yak~o va satravo va manu~ya varnanu~ya va vihe~ha~

. . .

va kartum himsarn va vidhatum va nedarn sthanarn vidyate: 'Then

again, 0 Blessed One, in whose ear that dhara~i has fallen or
entered, even in a dream, of him I do not know the bodily
weakness the water or sword or pOison or noxious drink or
~aki~i

or bh~ta or yak~a or enemies or humans or non-humans

that would be ahle to do him injury or effect harm. This

situation does not occur.

259

bhutaga~api~acar8k~asas co

SR XI 40:

parama sudarut:la ye ca mamsabhaksah

te 'sya bhayu na jatu
susukhuma

s8J!lja[n~r.ti

dharmasvabh~vu

And which are the most

rir~:ldfu:.,

flesh-eating

troops of bhutas lind pisac,:d ."I~ rnk~asas,

they never produce fear ;:n him knowing
the very subtle
h.

own-being of dharmas.

To these passages we might add a few others in which we can focus

more sped flcally on the terms:; kakhorda and v(>t[j~a:

GP v 141b.6: punar
kuladuhita va

im~

apar~

kausika sacet sa kulaputro va

prajBaparamitrum

udgrahi~yati

paryavapsyati

dharayi~yati

. sarvakarajBatacittena cavirahito

tasya kascid

abhai~ajyam

khad~

avakiret

chastre~a

vopanamayec

kakhord~

va dadyad

bhavi~yati

va kuryat, agni-

vi~e~a

va dadyad udakena

va cchorayet sarvam tnsya na kramisyati

tatkasya hetoh.
.
mnhiividyeYfiI!1 kausi.ka yad uta pra.1i'iiipiirnmi ta nnuttareyfU!1
kausika vidya yad uta prajBapararnita .

niruttarey~

vidya yad uta prajBaparamita atra ca

vidyay~ sik~ama~~

kausika

kulaputro va kuladuhita va natmavyavadhaya cetayate . na

pa[raJvya[vaJdhaya cetayute nobhayavya[vaJdhaya cetayate
Again further,

KlIlI~ika,

if that son or daughter of good

family will take up this Perfection of Wisdom, will study,

will preserve it and will not be separated from a thought of
the knowledge of all modes, whosoever would sprinkle a drug
on him, or would make/perform a kalmorda, or would lead him
into a pit of fire, or would strike him with a sword, or would
t.

&

present him w:~ti' ;poison;' or would throw him into the water J

oJ

none of these will approach him.

What is the reason for that?

This, Kausika, is a great spell, that is to say, the Perfection

of Wisdom. This Kausika, is the utmost spell, the highest spell,
that is to say, the Perfection of Wisdom. And training here in
that spell a son or daughter of good family does not intend
an injury to h:lmself, does not intend _ an injury to others,
docs not In tend

an :lnj ury to ci thcr.

260

Rkp 168.19:we read that if a certain mantrapada is recited in

..

..
..
vairanubaddham akuSalakarmakryiim
. . prajahyuh. / maitrikaruniimrdu. .
cittCuJh. sarvabhutadaCyJupannuh. hitacittu bhaveyuh.
/ .
tams ca
sarvan rastrakutumbadevanagayaksakntaputanasnmksobham
.. ..
....
. . . sarvacandrasuryagrahanaksatradnndavisasastrakiikhordasamksobham
.
.. .
.. .

a town or city, etc., tatra te dustayaksakataputanah tiim purva-

prasameyul',l
. there those malignant yak~as and ka~aputanas would abandon
the performance of unmeritorious acts connected to their former
animosity; they would come to be possessed of gentle thoughts
of friendliness and compassion, arrived at pity towards all
creatures, having thoughts of benefit; and all the disturbances

from the devas, nagas, yaksas, and kataputanas of the kingdom

and household, all disturbances from plnncts and stars, sun and
moon, civi.l authority, pOlson, arms aod kakhoY'dan .
they would allay .

9mD 100.9: here we find

sarvak~tIYak5.khord~vinasani,

destroyer of nl1 sorcery/sorcereflsesnnd kakhornr:m' as

of

Sd

Cl

'the
'name'

-mahadevi .

S(JP 2122.3 (text cited above p .159): Of those who 'will

who1(~hearted1y reverence the

the sword will he die.

SaT[lghata.-sutY'a it is said "not by

Not by poison win he die. And a kakhoY'da

will not affect him".

SF (Kern ed.) lI50.2:
mantrabalavidya-a~adhi

bhutavetala sariranasana~

smarato avalokitesvarrup tena gacchanti yatru: pravartitiil;l /

mantras, powers,. spells, and herbs, vetaZas (through, or:)
and bhutas which destroy the body - from recollecting
Ava1okite~vara they go there whence they came.
Yanvl calls Ava10kitesvara yak~ariik~asabhutapreta

Kv 263.9:

vetaZadiikinrkUsmandapasmRras~trasanakara.

It

261

Bbp 193-5-7: another of the eight henefits of worshipping,

copying, etc., the text is: gan dag gsed byed dan / byad dan /
snags dan / ro lans gan gyi good pa de dag de'i lus la good par
mi 'gyur ba dan /: 'which are the sorceries (k!tya), the kakhordas,

the mantras, the veta~s which harm others, they will not harm his
body'
Finally we have another passage from Bhg

itself:

Bhg [20]: "The eighth untimely death is: those who die through
the employment

of poison, kakhordas and vetadas .

Neither veta1a/veta~a nor kakhorda admits of a very precise definition.

Ruegg (review of Macdonald, MateJ>iaux

ture populaire

tib~taine,

pOUT'

'~tude

de la

litt~1'Q

I, IIJ 14 (1972) 137) says: "The Sanskrit word

vetala, which is often translated 'vampire', designates here more precisely

a resurrected corpse or 'zombie', the Tibetan equivalent ro Zans meaning
literally 'risen corpse'."

But he adds in a note: "It may be noted that

elsewhere, both in non-Buddhist usage and in Buddhist usage the

term vetaZa refers to the revivifying of a corpse, for example by introducing into it a pisaaa" (cf. M.Mayrhofer, Kurzgefasstes etymologisahes

W8rter.buah des

Altindisahen~

Bd III (Heidelberg: 1976) 255).

That is to

say, the term can be the name of either a 'thing' resulting from a
'magical' procedure, or the procedure itself.

I have already indicated

that I think something similar is true for kakhorda (G.Schopen, Review

of Conze, The Large Sutra on Perfeat Wisdom, IIJ 19 (1977) 141).

Most

recently, Mayrhofer (Kurzgefasstes, Bd III 670) defines kakhorda as

"Zauberer, Uexenmeister / sorcerer" (sec also the 11 terature he cites
which appears to confirm that it is an Iranian loanword).

But this

definition does not seem to fit well with GP v 1406.6, Bhg [10], and

Bhg (20) where a kakhorda is something 'made' or 'performed' or 'used'.

Here it would seem to be the name for a certain kind of evil charm or
malediction, or a procedure involving the use of such a charm.

This

might also be the case - judging by the other items enumerated along
with it - at SP 450.2, especially if we take bh~taveta1a as meaning
'the revivifying of corpses (veta1a) by means of bh~tas'; and it would
also work well for Rkp 168.19 and SgP 2122.3, where the term occurs in
close conjunction with 'things', i.e. poison, swords, etc., and at

262

SmD 100.9, if krtya means here 'sorcery'. and with the same condition at
Bbp 193-5-7. The Tibetan translation of kakhorda is in this respect
particularly interesting.
stems.

It generally renders the term by byad or byad

JHschke (A Tibetan-English DiationaP,y (London: 1881, 1968) 375)

under byad gives: 1. "enemy"; 2. "a wiaked demon"; 3. "also byad stem(s)

...

imp~aation,

malediation, combined with sorcery. the name of an enemy

being written on a slip of paper and hid in the ground, under various
conjurations"; (dge bses ahos kyi grags pas brtsoms pa'i: brda dag min

tshig gsal ba bzugs so (Peking: 1957) 570: byad stems / dmod pa mthu
rgyab nas gnod son zer.). As I have already said in IIJ 19, JHschke's
third meaning could almost be a loose paraphrase of Bhg [10].
Admitting from the outset that the evidence is not conclusive either
way. I would tentatively conclude from the above that in the majority of
cases knkhorc1a probahly refers to a particular kind of spell. charm. or
malediction. or to the procedure in which such

II

spell is utilized; and

secondarily to the 'thing', 'power'. or 'creature' which is produced by

that spell or procedure.

It will, of course, be obvious that in the

passar:;es translated above I have ei ther hedged my bets. or translated

with this 'conclusi.on' already in mind.
c.

In addition to the passages which present the general character of

Yllk~as, ruk~a9l1s, etc., there 1s another group wh:Lch is of interest

because it deals with one of their more specific activities, and because
this particular activity is referred to on three separate occas1.ons in

Bhg. At Bhg [15] it is said that if an expectant mother performs a

parti~

cular puja to Bhai~ajyaguru, she will give birth to a son 'having all
his limbs fully formed, hnndsomc, beautiful, ctc.'; and that "It will not
be possible for his vital warmth to be snatched away by non-human beings
(na tasya sakyam amanu!!ena. ojo grahitum)" ; at [13], of those who preserve
the sutra, the name, etc., of Bhai!!ajyaguru: "not for them will there be
an untimely death, and it is not possible for their vital warmth to be
stolen awny by any means; or else, their vital wnrmth being stolen, they
again recover it ( na ca kenacic chakyam

ojopahart~, hrt~

va

oja9

punal',l pratyiharanti }"; and at [20]: "The third untimely death is: those
who are excessively careless, dwelling in carelessness, non-human beings
s teal away thei r vi tal warmth (... tC!!Wn runnnuf}ii ojrun o.paharanti)".

263

Bbp 193-5-6: Yet another of the eight benefits of worshipping,

copying, etc., the text is: gan 'jig rten nn gnod sbyin dan / 'byun
po dan / sa za mdnns 'phrop; pn de dng t.hnms cnd byruns pa In gnas
par 'gyur ba dan /: 'which in the world are the yak~as and bhutas
and pisacas that steal mo1a.y vital warmth, they all will come to
dwell in friendliness (towards him)'
SP (Kern ed.) 1150. '):

saci

ojohal'ai~

parivrto

ynk~an5.disurnbhiitar5.k~asni~

smarato avaloki tesvara'!l romakupW!! na prabhonti hilJlsitwn / /

'If (he) is surrounded by the yak~as. nagas. asuras,
bhutas and ruk~asas which carry of( (one's) vi tal warmth,
from

recolle~ting

Avalokitesvara they are not able to

harm a hair (on hjs head)'.

Rkp 140.1: The Mnhabrnhm5. Bhiitesvara nsks the Buddhn's sanction:

... .

yad aham etarhi dharmabhanakan5.n dharmasrnvanikanam carthe tadrsf[mJ

m~trapadarak~~ bha~eta
marapar~ad

va .
va

/ yntha

va

rullanu~yo

vii

avataraprek~r avatarngave~i

..

krametamtaso dharmabhiinakanam
api

vihe~hayed vihi~sayed

prak~ipe[dJ

kaScit pascime kale mal'O va

va devo va nago va n5.gi va .. yi\vat pisaco va pisaci

manu~yo

y~

dUliltaci tto va

dhnrmabha~nkan~ dharml1.srava~ik5.n5.f!1

prntyarthikaQ pratyamitro

..

dharmasrav~nikiinam

va

upas~

va eknromakupam

viprnlopayed ojo vaharec

chvas~

prek~etantasa~ ekak~a~am

api

va kaye

te~am

nhB.!!1

. . yavan manusyamanusyanam
. . .. pratisedharn
. . dandnpnrigraham
..
. va
kuryam. jarnbhanam. mohanam. sapntham. dadya[mJ/.
m~ranam

So that I now may declare such protection through m.1ntrapadas

for the sake of the reciters of dharma and the hearers of dharma in
order that. in the last time, whatsoever mara or assembly of mara
or deva or naga or nagi up to: (whatsoever) pisaca or pisaci or
human or non-human being, watching for, seeking for a chance to do
harm, an enemy, an opponent, would approach those reciters of dharma
(and) hearers of dharma, would hurt, harm, or injure even as little
as a single hair (on the head) of those reciters and hearers of
dharmas, or would carry off their vital warmth, or would project
their breath into their body (Ius la dbugs chen po gton nam) , or
would look at them with a malignant thought for even a single moment,

264

1 would repulse or punish and contain those maras, up to: those

human and non-human beings, I would crush, confuse and curse them.
(cf. Rkp l44.8f; l66.l8f).

GP (Kimura ed., 11-3) 239.14: evam eva

kau~ika tasya kula-

putrasya va kuladuhi tur va no. balavaty ahilre grddhir bhavisyati.

..

tat kasya hetos. tatha hi tasyamanusya ojah kayo. upasamharanti.

.
gandharvasuragarudakimnaramahoragah
..
.ojah
. kaye

ye capi dasasu diksu buddha bhagavantas te 'pi sadevanagayaksa-

praksipanti. imam

so. kau~ika kulaputro va kuladuhita va dr~~adharmik~ g~~ parigrhnite ye imam prajrlaparamj.tam udgrhnite po.ryavapnoti dharayati

.. .

..

vncnyo.ti yoniso.s en manasiko.roti o.viro.h:i.to.s co. sarvo.jrlo.taeittcna.

Just so, Kausika, of that son or daughter of good family
there will not be a strong desire for food. What is the reason
for that ? For Just as non-human beings carry away the vital
warmth in his body, which are the Buddhas, the Blessed Ones in
the ten directions, they together with the devas, nagas, yak~as,

gandharvas, asuras, garudas, kimnaras and mahoragasproject vital

warmth into hi.s body. Kausika, that son or daughter of good family
gains this quality here-and-now who takes up this Perfection of
Wisdom, studies, preserves, etc., it, and who is not separated
.from the thought- of ill I knowledge.

'"
[For the word ojas see J. Filliozat, Etude
de demonologie indienne
(Paris: 1937) 29, n.2;

J.Gonda, Ancient-Indian ojas, Latin *augos

and the Indo-European Nouns in

"Wllrterheft

Z'.l

-(3S/-08

(Utrecht: 1952); R.F.G.MUller,

E'inigen Ausdrllcken indischer Medizin", .'111: ttei lungen des

Instituts fara Orientfor8ohung 8 (1961) 88.]

d.

The picture which all of the above passages present is, however,

only half of the total picture.

For, although our reader at Gilgit

would have been very familiar with devatas, yak~as, rak~asas, etc.,
and would have been well aware of their malignant nature and potential
threat, he would also have known them in a different role.

This is

clear from two further passages in Dhg.

Bhg [21]: Here the twelve great

yak~a

generals, each

surrounded by thousands of yak~as, say: "Through the power of the

265

Buddha the name of the Blessed One

Bhai~ajyaguruvai~uTyaprabha,

the Tathagata, was heard by us; for us there is no longer the fear
of an unfortunate destiny.

We all together, for as long as we

live, go to the Buddha for refuge, we go to the Dharma for refuge,

we go to the Sa~ha for refuge; we will be zealous for the benefit,
advantage and ease of all beings. Especially the village or ci.ty
or district or forest dwelUng where this sutra will circulate;
or he who will preserve the name of the Blessed One

Bhai~ajyaguru

vai~uryaprabha, the Tathagata; we will indeed protect those; we

will free them from all misfortune; we will fulfil all their hopes".
Bhg [13]: lithe Four Great Kings together with their retinnes,

nnd ko~is of hundreds of thousands of other devatas will approach

there where this sutr.a will circulate".
Of the many similar passages from other texts at Ci.lgit we might note
the following:

SP 157.26: atha khalu lamba ca nama rak~asi. vilamba ca

nama raksnsi. kutadanti ea nama rBksasi. puspndanti ea nama

...

r8.k~asi

..

. sarvasattvaujnho.ril;ti ea nfunn

saputraparivara.

eta~

sarva

rBk~asyo

riilu~nsi.

yena

hariH o:!a

bhagava~s tenopas~

..
etad avoeat:
api bhagavams
. tesam
. evamrupanSm
. .. sutrantadharakanam. dharmabhanakanam
. .raksavaranaguptim
. . . karisyamah
. .
en karisyamo
.
. CyuthaJ Ue]sam
. . dharmabho.nalto.niim
. . no.

kriimnnn upnsnmkramyn snrviis to. r5.ksnsyn eknsvarr.nn bhagnvantam

v~am

~vastynyanam

~tascCid a]vataraprek~Y n[vntarn]gave~y

ynk~o

vii

riil{f?~flo vii

nvntiirwp. Inpsyntiti

preto vn. pit.o.co vn. putnno vii

lc~t.ya

vii

v('!ta~o

va, etc.
Then further the rak~asIs named Lamba, Vilamba, Ku~adanti,
Pu~p3danti, . and the rak~asI named Sarvasattvaujahari~I (N.B.

'The Stealer of the Vital Warmth of All Beings '), and HarId
surrounded by her sons - all these rnk~nH Is llpprOlll'hed there
where the Blessed One was; having approached, all those rak~asis
said this with a single voice to the Blessed One: 'We also, 0
Blessed One, will guard, protect and shelter such preservers of
the sutras nnd reciters of dharma, and we will effect their
success in such a way that no one watching for, seeking for a

266

chance to do harm to those reciters of dharma will obtain a chance

neither yak~a, rak~asa, preta, pisaca, p~tana, k~tya, nor veta~a,
etc. rIn the course of this declaration ~?Ie rak~asIs give dharanIpadas for the stated purposes to the Buddha1.

StA 71.1:

atha khalv anopama

mah~ak~i~i

yena

bhagav~s

tenopasamakramat. bhagavantam nanapuspadusyayugair

acchadya
.,
bhagavat~

padayor nipatya bhagavantam etad avocat.

..

ev~

smaramy

aham bhagavan maya bhagavatah kausambyam ghosilasyarame viharatah

purat~

prat:iji1a samudM.:ta sarvasattvanam arthaya. aham api

bhagavan

hrdnyam.
...

sarvavidyadharan~m

janami.

nnujanatu bahujanahitnya bahujanasukhRyn

..

tan me bhagavan

snrvasaparipura~arthaya

bhiksubhiksunyupasakopasikanam ca.

..

Then further the MahayaksinI Anopama approached there where

the Blessed One was.

Having covered the Blessed One with various

flowers and double lengths of Hne cloth, having fallen at the

feet of the Blessed One, she said this to him: 'I, 0 Blessed One,
remember thus: by me in the presence of the Blessed One whenlle
W{lS

dwclling in Kallsamhi, in the arnma of Gho~:i1a, a promise was

declared for the benefi t of all beings.

all 'magicians'.

I 'know the 'heart' of

Hay the Blessed One consent to (my giving) that

for the benefit and euse of many men, and for the sake of fulfilling
all the hopes of the monks, nuns, lay men and women!

IThen follows

th~ H~daya].

[On vidyadhara, 'magician', nn old Buddhist term and functionary, see

H. Lllders. "Die Vidyadharas in der buddhistischen Ltteratllr und Kunst",

KZeine Sahl'iften (Wiesbaden: 1973) 104-19].

GP v l42a.3; Kimura ed., 11-2 504.7: punar aparam kausika

yatreyam prajftnpnramita likhitva

dharayi~ynti nodgrnhi~yate

. nn

svfidhynyayisyate na bhfivayisyate na pnryavapsynte na yoniso

manasikari~yati

..

manusyo

na punas tatra grhe va grame va nagare va

v~anusyo

vavatarapreksy
.avatar~m
. , lapsyante tatkasya

heto tatna hy atra

prajftaparamit~a~

[Nepalese ed. inserts here:

puJn 'rthayaJ ye trisfihasramahus8hasre lokadhntau caturmahnrajakayika devaputra yavat appani~~hadevaputra ye py aprameyas~

khyeyesu lokadhatu(su) caturmaharajaka devaputra yavad a[ghaJni~~ha-

267

d(;!vaputras te tes~m ku..l aputranam

.' kuladuhi trinam. co. raksavarana.
r,uptH,!,J s!lJ!lvidha!'lyanti te ca

v'

"llputra ar,atyem~ prnji'1nparami t~

~atk~tya guruk~tya man~yitva pujayitvagami~yantj

[Nepalese: prati-

gami!?yantU . ya. im~ praji'1iiparamit~ likhitva dhnrayi!?yati

tnsyeme d~!?~adharmika ~anus~sa bhavi~yanti.
Again further, Kausika, where one, after having writt~n down
this Perfection of Wisdom, will preserve it, (even though) he will
not take it up, nor study it, nor develop it, nor pursue it, nor
fix Lt well hi his mind, there in that house or village or city
a human or non-human being watching [or a chance to do harm will
not obtain a chance. Nhat is the reason for that?

Just here near

the Perfection of Wisdom the CnturmaharajaknYika df'vaputras, up to:

Aghani~~hadevLlputras

sphere, aR well

::IS

in the threu-tho1\sand-great-thousand world-

in imme:lsurable and 'Jncnl culab Ie other world-

spheres, they will look after the gUc,rding,

of those sons and daughters of good family.

prote~

tion and shelter

And those devaputras

llaving come there, having honored, revered, paid homage to ;md

worsltipped this Perfection of W1 sdom, will come agaln.

Thes.} are

rhe qualities and blessings here-and-now for him who, after having
written dow(\ thi~ Perfection of Wisdor.1, '."i11 preserve it.

1\n even more clabor.,te version of this kJ nd of pilssnge

little later at GP (Kimura ed. 1t-3) 243.26f.
found there

<'lie

worth noting.

s found n

Two of the elaborationo

At 242.25 :f t is said that the d(>v.,s from

the various world-spheres "'till come -lnd 'look after the guarding,
protection and shelter of the indiv-idual' so t.hat napy asya kasci.tl

A.vo.tarapleksi
. avatiirugavcsi nvo.tiirnm Inpsyate sthiipnyi t vii purvllknrmavipekw:,: 'no one watching for, seeking for a chance to harm him will
obtain a chRnce, except ag a result of the maturation of the individual rs
past action' (cf. above p.182). And at 241.4 Sakra, after being told
that the devas "'ill come to that spot, says to the Buddha:

l~atha,!,

bhaBaval'l kula.putrn va kulO'iuhita vii. ji'1iiGyati iha ciiturmnhiiro.j'lkiiyikii

..

devaputra agu.cchallti yavad akanistha devaputra agacchantiti . :i,mmp

..

praji'1aparamitfun udgrahitum va .. puja~:J tum va .. [and the Buddha

replies:1 sacet knusika kulaputro va kuladuhita va udaram avabhasa'!'

..

;1i'1iis:1 allti amanusam di vyam gandham anaghratapUrvam aghrasyati ni!?~h .. &

tena gantavyii mo.haujnska mnhnu.1aska iha devnputra agatii i ti pra.1i'1a-

268

paramit~ vac~it~ . pUjayitum

yas cn tatra p~ttivipradese

'lpaujaska alpaujaska devata bhuvi~yanti tas tato 'pakl'runitavyal!l

mansyante, te~a~ mahaujaskan~ mahaujaskana~ devan~ tejas en sriyas
casahamana~. yatha yatha mahaujaska mahaujaska devata upas~krami~yanti

tatha tatha te kulaputr~ kuladuhitaro va udaradhimuktika bhavi~yanti:

'How, 0 Blessed One, will a son or daugh ter of good family know 'The

Caturmahar~jakayika devaputras have come here, up to: the Akani~~ha

devaputras have come here to take up this Perfection of Wisdom ..
or to worship it

?'

[The Buddha replies:] 'If, Kausika, a son or

daughter of good family shall become aware of a great radiance . (if)

he shall smell a non-human, heavenly perfume not smelled before, he
should come to this conclusi(;m: 'devatas hnving very great vital warmth
have come here to recite ... to worship the Perfection of Wisdom' ...
And which on that spot of earth are the devatas having only very li ttle
vital warmth, they think it best to retreat from there, being unable
to endure the splendor and radiance of those devatas with very great
vital \o7armth.

And the more those devatas having very grent vital warmth

wi l1 approach, the more those sons and daugh ters of good famUy will
come to be such af; have a grea t resolve.
In addition to longer passages of this kind we might also note:

SR 334.4, XXVIII 2,4, where one of the ten 'blessings' of a bodhisattva

who is established in patience (k~anti) tmd dwell s in friendliness is
that devas, nagas and yak~as protect him; SR 335.15, XXVIII 7, 13, where
one of the ten 'blessings' of a bcdhisa ttva who has undertaken vigor
(arabdhaviryasya) is that he is taken care of by the devatas (devataparig~hrta); virtually the same thing is said of one who preserves Che

Samadhi-(ro'Crja-sutl'a) at SR XXVIII 84, and at XXX 8 he \Tho preserves SR

is said to be protected and attended by devas, nagae,!,

aSl';:8S

and yak~as;

at StA 53.16 he who w(;l:'ships, preserves, etc., tr.c.!: te:.. t is said to be

~

protected by de vas ; at SmD 94.15 it is said of ont:: who will preserve the
~

stotra named The One Hundred and Eight Pure Praises of Sri-mahadevi'
(sriya mahadevya Rstottar8J!l sat~ vimalaprakhyOJ'!l nama stotr~) that

. .

tasya ca rajfiah ksatriyasya grhe srir nivasisyati: 'Sri will dwell in

the house 1;'1 ~'tat k~atriya king'; at Kv 299.1 it is said of a dharmareciter who preserves the ~a~ak~ari: upas8J!lkramanti

brahmavitmt.mahesvara-

candradityavayuvarm:tae;nayo yamas ca dharrnarajo 'nye ca C'utvaro ,uilhiira,1ana~;

see also SP l40.32f; SP (Kern ed.) 288.11; etc. etc.

269

e.

I have cited these passages at such length for a number of reasons.

First because they are in our modern sources usually ignored or passed
over in a line or two.

There is, I think, a very real reluctance on the

part of Western scholars to admit that the people who read or wrote
texts such as GP or SR actuaZZy believed in yak~as and rak~asas who
stole away one's vital warmth; and yet those same texts continually
show this cultural myopia for what it is.

Second, such passages are a

prominent part of Bhg (involving [10], [13], [15), [20], and [2l])and
the Buddhism of Gilgit as a whole.

Third, by looking at a sufficiently

large sample of such passages some very interesting patterns begin to

emerge.

We might here collect and expand 60me of the points which are

suggested by an unalysis of the above material.

1) The literature availahle to an individual at Gilgit is saturated

with references to devatns, nagns, ynksCls. raksnsas, etc.

Both the

numper and nllture of theHe references Indi.cate that fenr, especifilly

fear of death as personified in these 'beings', was a prominent, if
not pathological component in the Buddhism available at Gilgit.
2) These beings were eLLoer a direct threat to the individual,
or offered protection from a threat.

Again, in ei ther case their

presence indicates a predominantly fearful nttitude towards one's

envi ronmen t .
3) The magnitude of the threat and the pervasiveness of the fear
are indicated by the multiplicity of means intended to cope with them.

4) For protection from devatas. yaksas. kakhordas and vetadas whether these last were kinds of charms or magical procedures, or the
'thing' produced by these procedures - the indivIdual ccmld have
recourse to the giving of gifts to the
the name of

Bhai~ajyaguru (Bilg

Sa~gha

(Aj 118.1-4), hearing

flO], [20]), 'recollecting' Avalokita

,
-. - ,
(SP (Kern) 450.2, Kv 263.9), or Sri-mahadevi (SmD 100.9), worshipping

copying, preserving, or studying a dharmaparyaya (Sgp 2122.3,

Bbp

193-5-7, Gl) v 140b .6) or rec.1ting or henrlng n dharm}T or mnntr.npadns

(Eka 38.2, SP 157.2, StA 55.13, 57.7, Rkp 168.19), or finally, understanding the own-being of dharrnas (SR XI 40).
5) While our texts are very often content to simply indicate that
such 'beings' were a constant threat to the individual's life, in a
number of cases one particular form in wIdell this threat was

l"ea1i~L'!d

270

is singled out.
etc.

This is the theft of one's vital warmth by devas, ya~sas,

Here again the individual had reeourse to a number of meanR to

prevent such a theft: he could direct puja towards Bhai~ajyaguru (Bhg

[15]) or preserve his name (Bhg [13]); he could worship, preserve, or
study a text (Bhg [131], Bbp 193-5-6, GP (Kimura) 239.14); he could
'recollect' Avalokita (SP (Kern) 430.5) or he could recite a dharani

(Rkp 140.1).
6) But if the individual required protection from such 'beings',
he was also able to acquire protection by

01'

thl'ough ~:;uch 'beings'. In

a number of cases we even have yak~as and raksasas protecting the

individual from other yak~as and rak~asas (SP 157.26,

StA 71.1).

Once

Ilgain the individual could obtain the protcct:ion of these beings in a

number of ways: he (:ould prcRerve or worship
GZJ

v 1I12a3, or

II

text (TJhg [13], [21],

(K'{mura) 2 113.26f, SR XXVTTl Btl, XXX B, StIt 53.16, .f;mD

94.15, 8P 140.32); he cOllld recite or preserve a dhara~i (SP 157.26,

StA 71.1, Kv 299.1); or hye cOl,I.ld practice patience, fr'lendliness and

vigor (SR 334.4. 335.15).

Eo

7) This mul tip~ -I d

,~v

of the meaus intended to cope wi th these

'beings' i:; yet t~,,":;e.r exnmple of what.: I1mve ca.l1ed the proeeRS of
generalization.

E,

or activi,ties are
valent.

'~ssed

differently, we can say that these 'means'

functionally interchangeable, or functionally equi-

This in turn has important implications for [It least one of

these activities: the recitation of dhara~is (under which term I lump

mantras, mantrapadaR, v:ldynR, etc.).

It iR clear from our paRRage~l

that the recitation of dhara~i~ here belongs to the same category of

religious activity as d0 the giving of alms to the monks, reciting,
copying, worshipping texts, preserving the name of
It differs neither in kind nor quality.

Bhul~ujyuguru,

etc.

All these activities are publ:fc,

Llpen to all, require no initiation or guru and are concerned with

karmatic goals.

dhara~is - are

They all - including in every way the recitation of

no,., tantl'ic,

i f by

tant1'ic we mean that system which is

secret, esoteric, requiring hoth complex initiations and the presence

of the Guru, and whose immediate goal is bodhi.

And these, I think,

are the essential definitional characteristics of what can be legitimately called Buddhist Tantrism.

Because of its accidental importance

for Bhg, and because of its real importance for the characterization of
Gil git Buddhism ns a whol e, we mus t expand a 1 ittle on thiR point.

271

Bhg [10] has given rise to an unfortunate characterization of the

texi: as a whole.

Dutt summarizes [10] in the following terms: "There

are also some who slander others (pai sUnyabhi rata) and instigate people
to quarrel among themselves, or kill animals, or practise dreadful
(Tantric) practices

(ghoravidyam) and so forth; . " (GMs i 55).

This

becomes, a few years later; "It [Bhg] seems to be one of the late s~tras,
the subject of which gradually shifted from philosophical matters to
worldly things such as evil doers and protection from them.
[the] beginnings of later Tantric s~tras."
Samgh~aha~

Part I (Darbhanga: 1961) xiv).

'-Ie

find here

P.L.Vaidya, Mahaycma-SutraA few years later still we

Hnd; "'TIlis text [Bhg) shows [the] unmistakable influence of Tantriki sm.
It refers to dreadful Tantrika practices, and spells, and includes
Rak~asas among deities that were worshipped; those who eat flesh and

- are also
blood, frequent cemetery and perform sadhanas, ghora vidyas,
described." (L.Joshi) Studies in the Buddhistic (}ultum of India
(New Delhi: 1967) 319.)

The kindest thing that can be said of this

series of observations is that it probably results from an unduly sloppy

use of the term tantric.
is more accurate.

Fortunately, a more recent characterization

Wayman (Kailash 1 (1973) 157) says: "For example,

the scripture which Liebenthal translated from Hsuan-tsang' s ChInese

rendition under the title, The Sutra of the

Lo~d

of Healing (Peiping,

1936), is simply Mahayana Buddh:l.sm with no admixture of tantric elements,

such as incantations."

Wayman was apparently unaware of the Sanskri t

text of Bhg first published in 1936, and there is in fact a dhara91

in at least some editions of HsUan-tsang's text (see Buddhist Text
Info1'mation~

No .12 (1977) 11), but in spi te of this his characterization

is, as I have said, more accurate.

point.

I would question it on only one

He clearly implies that the presence of "incantations ll (by which

I assume he means dhara91s, mantrapadas, etc.) is a definitional

characteristic of that which is 'tantric'.
case is gradually being recognized.

But that this is not the

Already many years ago Waley pointed

out that "Just as European wri ters have tended to connect the practice
of Dhyana solely with the establishment of a separate Dhyana sect, so
they have also tended to ~onnect the use of dhara~1 (magic word-formulae)
only with the esoteric doctrines of the Vairocana sect [n.2: I give this
name to what in Japan is called 'Shingon' and in India 'the Vajrayana'],
which did not become established in China until so late a date as the

272

eighth century.

In fact, however, scriptures centering round the use

of spells figure very largely in the lists of works tra~slated in Chinese

even as early as the second century A.D . Out of this literature grew
what we may call Dharan! Buddhism .. ' The Buddhism of Tun-huang, then,
as reflected in its paintings and manuscripts is compounded of these two
elements (1) the cult of the Paradises, (2) the dharan! cults."(A.Waley,

A CataZogue of PaintingsRecoverod from Tun-Huang by Sir AuroZ Stein

(London: 1931) xiii-xiv). More recently Williams has Raid: "Similar to
the Suval'Yjaprabhasottann in its mixed doctrine is the Inquiry of VimaZa-

prabha .

This work also contains an unusually large number of dhara~is,

designed to avert disasters such as those narrated in the sutra. The

Buddhism of these scriptures which were particularly current in Khotan,
can be described as a kind of pt"oto-tantra.

This transitional phase of

doctrine in the 8th century seems not yet to have evolved into Tantra
as it is known in Japan and later Tibet but differs from simple Mahayana"
(J .Williams, "The Iconography of KhotllneHe PaInting", J},'(lst and West 23
(1973) 115).

Both Waley and Williams, aH I read them, want to distinguish

between a Buddhism whIch knows nnd uses dharat;lis, and Tantric Buddhism
as sur.h.

This, of course, agrees in large part with what I have given

above as the situntion at Cilglt.

I would only add that both Waley and

Williams give too great an C!mphasis to the dharat~I by itsel f and thus
fail to take into ncr.ollnt the fact that it is, as \lie hnve seen, only
one of several functionally interchangeable 'devices' available to the
individual, and is therefore only one part of a larger whole.

And this

whole. 1f I am not mis taken, is what I have called karma tic Buddhism.
For in the same way that the practice of 'medicine', the concern for
a favorable rebirth, the fcar of death, poverty, etc., are fully :fntegrated parts of karmatic Buddhism, so too is this use of dhara~is.
This is perhaps further confirmed by the fact that a number of the texts
found at Gilgit which are easily classed

;IS

kllrmatic are of the same

kind - in whole or part - as those ment:foned by Wal ey :mel Wil HOlllH

(c.g. the Suva1'1'}apmbhasottama).

Rkp, etc.

This is true of 8M, Rka,

SmD, Kv,

It should also be added here that but for what is undoubtedly

a major weakness in my 'survey' of the Buddhism of Gilgit, such texts

would be seen to have had an even more prominent place there.
example,

l1.,(

For

re are four Mss of the MahapratisQravid!laroa.i'ifi in the Gilgit

collection (GBMs vi, nos. 6,14,15 and 19; formerly given the title
MahavdYa~ja-h!daya, -dhar~l, etc.); at least one Ms. of the

\,

273

Maha.mayUri (M.S.Kaul Shastri, "Report on the GUgH Excavation in 1938",

Qua'1'te'1'Zy JournaZ of the MlJthic Society 30 (1939) 11-12, pl.1443; N.P.

Chakravarti, "Hatun Rock Inscription of Patoladeva", Rpig'1'aphia Indica

30 (1953-54) 228-29.

The whereabouts of this, and a few other Mss. from

Gilgit remains a mystery; cf. R.A.Gunatilaka, "A Short Introduction to

the Four Incomplete Manuscripts of the 'SalJlgll;;~a-s;:;tra' kept in the
Na tional Arch! ves, New Delhi", Studies in Indo-As'ian A'1't and CuZtU'1'e I
(New Delhi: 1972) 75-76.

Since one of these missing Mss. is a Ms. of

the S~ghata-sut'1'a~ a recent article which I have not been able to see,
might clear up part of the mystery: O.von Hin\1ber, "The Gilgit Samghatasutra in the S.P.S .Museum, Srinagar", Jarrmu and Kashmi'1' State Resea'1'ch
BiannuaZ II No.2 (1976) 40-42.

A new edition of the Mahamayu'1'l based

on four Nepalese Mss. belonging to the University of Tokyo has recently

been published in Japan: S. Takubo, Arya-Maha-MaYuPi Vidya-Rajtifl (Tokyo:
1972).); one Ms. of the fla]JagnvClt-'idya (GMs i 43-46); etc.
vnriou!'l renS,lnS i

I1cJ "dcd

t have for

none of these in my 'survey'.

Out of all this at leas t two :i.mportant 'conclusions' emerge, one

important for the characterization of Gilgit Buddhism, the other of
potentially wider significance.

The first: is that although dharat;lfs

are a significant presence in the Buddhism of Gilgi t, there is probably

nothing which could be called 'tantric', if we mean by 'tantric' 'that
system which is secret, esoteric, requiring both complex initiations
and the presence of the Guru, and whose immediate goal is bodhi'.

The

second is that i t appea'1's that the 'Buddhisms' of Gilgit, Tun-huang and

Khotan exhibited roughly the same configuration of elements at roughly
the same time (say from the 5th to the 8th centuries).
at least the possibility of
the history of Mahayana.

establl~hing

This suggests

a definite pcriodizatlon in

This in turn could have important consequences

for the study of early Tibetan Buddhism given the known contact during
this period between Tibet, Gilgit, Khotan and Tun-huang (a re-assessment
of this period in the history of Tibetan Buddhism has already been
in1tlated in an interesting article by P.Kvaerne, "Aspects of the

Ort~in

of the Buddhist Tradition in Tibet", Nurnen 19 (1972) 22-40).

This having been something of a digression we must now return to
our summary of the points suggested by Bhg [10] and similar passages.
8) In a number of the passages I have cited concerning the means
available for protecti.on against

yak~as,

rak,:asns, etc., it is stated

274

that the prilT,c"y effect of reciting the dhara~i, worshipping the text,
etc., is that it produces thoughts of friendliness, pity, helpfulness,
in the yak~a or rak~asa or 'being' who is threatening the individual.
This is the case in Eka 38.2, Rkp 168.19, Bbp 193-3-6, StA 50.3, and,
in light of these, probably Bhg [10].

And this pattern is an old one,

found already in some of the early parittas (cf. C.A.F.Rhys DaVids'

introduction to the translation of the iHanatiya-suttanta,

T J-1. and
.
C.A.F.Rhys Davids, DiaZogues of ,the Buddha" Part III (Oxford: 1921)
184-87; E. Waldschmidt, Das lJpasena.3ut1:>a" ein Zaubero gegen Sohiangenbiss

aus dem SC1l[lYuktagama, Naohroioh ten deY' Akademie dero Wissensohaften in

C8ttingen, PhiZ.-hist.KZasse" Nr. 2, 1957, 27-44).

I t is interesting

to note in ] ight of our discussion under (7) that probably no one would
be willing to describe either the APana~iya-suttanta or the lJpasenasutroa
ns 'tantric', and yet they are in fundamentals in no way different from
texts like F;ka or

SmD.

All these texts clearly belong to the same genre.

9) As I have said above, there appears to be a reluctance on the

part of many modern interpreters of Buddhism to admit that the readers
nnd writers of texts like 8R and CP actually he1ieved in and were fear-

ful of yaksas and raksasas, and yet \-1e find at CP (Kimura) 239.14 and
OP v 140b.6 the assurance given that if one takes up, studies, fixes
one's mind on - not, be it noted, if one copies. worships, etc. - the
Perfection of Wisdom, then he will retain his vi tal warmth, and will be
protected from fire, swords, poison, kakhordas, etc.

And at SR 334.4,

135.15, and XI 40 that if one is established in patience, understands

the own-being of dharmas, etc., he will be protected from and not be
frightened by flesh-eating rak~asas, etc.
easily be multiplied.

And such passages could

I think, therefore, that it is impossible to deny

that such concerns were an integral part of the Buddhist experience

at

aZ~

ZeveZs, and that if we ignore this dimension we produce a picture

of Buddhism which is only a caricature of our own provincial outlook.

]0) The final point to be noted here is perhaps an obvious one.

rhe transition from Bhg [7], [8], and [91 to llhg [10] mny at first sight
appear to be rather abrupt; it may appear that we have moved from one
topic to another of quite different character.

But if, as I have already

suggested, the ultimate concern of our text - and by extension of karmatic

Buddhism as a whole - is death and the fear of death, this transition is
perfectly natural.

Since death confronts the individual as either

275

potentially imminent although temporarily avoidable, or os unavoidably

present, the response to the fear of death must necessarIly come in two
forms: i t must assure the :f.ndividual that that potential imminence will
not be immediately relllized; or it must assllt'e the individlllli that if
death is unavoidably present, its consequence (i.e. rebirth) will be
favorable. Bhg [7), [8], and [9) are example!:> of the second form in
which the response occurs, while Bhg [10] is an example of the firHt.
VirtullUy nIl our kllrmntic texts, H.ke nh!l..

conti.nually mlld\ll11te thei.r

basic response from one form to another nnd hack again.

.
"'"'
~

276

[llJ

Again fUl'thel', these foul' assemblies - monks, nuns, Zay men

and ~omen - and which

believing sons Ol' daughtel's of good family

fast the fast possessed of eight limbs, fol' one yeaI' Ol' thr>ee
2
months uphold the foundation of tl'aining,whose intention, whose
vow is thus: 'May we thl'ough this '!'Oot of mel'it, in the westem
d'!:l'e()tion, in the wOI'Zd-sphel'e SukhclVat1-, be r>ebom whel'e the
Tathagata AmitQyus

is' - by ?vhich of these the name of the Blessed

One Bhaisajyagul'UvaidUpyapl'abha, the Tathagata, will have been

izeal'd.. to them a-I; the moment of death, eight bodhisattvas, having
~Qme

thmugh mag'ic POWAI', wiU make visibZe the way; they,

71iracuZ.ous ly bOl>n, will appeal' ther>e [in Sukhavat~] -in many ao lO'1'ed
7.otuses.

Some will also be l>ebom in the wOl'ld of devas; of those

:t'ebom ther>e tha'l; fomel' '!'Oot of mel'it is (still) not exhausted

and there will be ""!o undel'going of an unfol'tunate destiny4
having passed

aw~j

They,

fl'om thel'e, will come to be kings her>e in the

/J}ol'ld of men, lol'ds of the foul' continents, wheeZ--cumel's, and

they wiU establish sevel'al kot~s of niyutas of hundr>eds of
-I;housanCA

of beings in the ten mel'i tol'ious paths of action.

Othel's again will be robom in the houses of (l'Peat kf}atl'illa

families, oj' great householdel' families, of gr>eat bl'ahmca:a families,
in families having abundant wealth and gl'ain and tr>easul"ieIJ and
stor>es and pl'osperity.

They will come to be aacomplished in form,

accomplished in lOl'dship, accomplished in [ollOlJey's, allampi()n8,

hel'oes, possessing the fOl'ce and paJel' of gl'eat athletes.
l)V, X, Siks and T: 'and which othc7'.
3)Siks:

Ami~abha.

2)Si~: 'or three years'.

4)Siks: 'and there will be no fear of an un-

fortunate destiny or downfall'.

277

a.

The first thing to be noted here is that for reasons which have

more to do with the history of Buddhist Studies than with the history
of Buddhism, there is a persistent tendency to associate a figure like
that of Bhail?ajyaguru excluRively wi th 'lay Buddhism', as opposed to
'monastic Buddhism'.

Our text, however, makes it clear that such an

association can in no way be maintained.

Two of the situations out-

Hned in the text in which the powur of the vow of

B1H1i~ajyuguru

is

potentially active - [11] and [15] - are explicitly and unmistakably

those of monastic members of the Buddhist community; and a third, [8],
is almost certainly nlso concerned primarily with monks and nuns.
This in itself is enough to
Bhai~ajyaguru,

it was

':1S

indicatl~

that if there was a

much a 'monastic' cult as it was

~ult
11

of

'lay' cult.

And thi.s same pattern is found again and again throughout our texts.

It can be seen, for example - and T will restrict myself to passages

already c1 ted - ilt Dbp 193-'5-4 (seL: above p .220) wlwre the eight
'blessings' from presurving, worshipping, etc. the text nre Rnid to be
for 'sons or daughters of good family, kings, miniRterR, monks, nuns,
lay men and women'; at Rkp 137.5 (Ree above p.2]R) where the ritualized
recitation of

il

undertaken by a

dhara~I for protection from variolls disease is to be

'SOll

or daughter of good fami.ly, or n

bh:lk~u

or

bhik~u~i,

wi'ere.1 dharm~I is given

or lay man or woman'; nt S'U, 71.1 (above p.26(

'.for the bcmefi t nnd ense of many men, and for the Rnke of fulf:111ing
all the hupes of the monks. nuns, lay men and women', etc., etc.

When

we add to passages of this kind the fact that in the majority of cases
our texts ure addressed

~imply

to kulaputras and kuladuhi t!S, and thut

these ternlR general1 y "fail to dtRtingui.Hh hetween the prieR thoor! and
the lay fo 11 oweri' (A. Hirnkawa. "The RiRe of folilhayana nuddhiRm and itR
Rela tionship to the Worship of S t~pas", Memoirs oj' the ~l'oyo Bunko 22

(1963) 71; also 73), the point is even more firmly established.
also worth noting thnt thIs iR by no meanR a new sltua ti on.

It 1~

TIle

i1tana'~iya suttanta (Le., its dhnral)tR) iR on Reveral OI'caRtons expli-

citly said to be in tended for 'bhiklilus,

bhik~;u~iR,

lay mnn and women

(0 iii 195, 203, 204, 205); likewise the Upascru:wuil'a is clearly

intended for monks.

All of this goes to su(>port a recent, and hope-

fully n continui.ng trend to question the diRtin(tiun

hetween

or popuJar Buddhism' nnd 'monaRtic Buddhi.sm' as a falRc one.

il

'lay

Two good

examples of this trend - made, be it noted, from very different points

of view, and in reference to w Ldely sepuruted geographlcllJ. iocutions -

278

are worth quoting:

"I find this term ['popular'] dangerously misleading. It
implies, I

think, a decline by most people, the plebs, from an

ideal standard which is maintained by a few spiritual aristocrats,

a relationship analogous to that between 'popular' and 'classical'
music.

By some it might even be und,:rstood to imply the religion

of the laity as distinct from that of monks.

To this latter

assumption, which would be especially erroneous, I shall return

below . Monks fought in DutugHmunu's army and sanctioned I"hat

he did.

And how many Buddhists in Ceylon, even in this post-

Dharmapala era, never take part in pi2it or transfer merit,

practices they brand as 'popular'?
which it is accurate to

d~scribe

I think the only sense in

these beliefs and practices

U~

'popular' is the everyday one of 'widely li.ked' or 'prevalent'.

But if so used 'popular' no longer distinguishes merit transference fr.om, say, the Four Noble Truths or alms-giving."
R. F. Comb ri ch, Pre aep i; and Praatiae. Tl>adi 'i;iorza?- Buddhism iJ:

the Rural Highlands of CeyZon (Oxford: 1971) 319).

"In this context reference is made also to a so-called
'lay-Buddhism'. The use of the terms 'Volksreligton' and
'Laicnbuddhismus' is no doubt justifillblc, although just whnt
they refer to is in the las t analysis often not altogether
clear, and it is necessary explicitly to exclude any misunder-
standing which might lead to the idea that these 'popular'
forms belong exclusively, or a t leas t preuominan tly. to .. he

lal ty n1011(.'.

Til

fil(:t til(' (,OIH'C'ptR trc'Ilt'('(l In

t'l1I~

chapter

nre known to, and accepted by, even some of the most learned
and orthodox monks; and the fact tha t they assign such concepts
to the worldly (' jig rten pa

= laukika)

level of convention

(tha snad .. vyavahnrll) and surface truth (kun doh = sa,!1Vrt1),

r.lth('r thiln to the level of ilbRclul'e rCllllty,

<1(ll'Q

not ('hallr,(' tlw

fact that they do countenance them; indeed they assign the whol~

of the conditioned ('dus byas - samskrta) - including their own

monas tic and philosophic conventions - to' "hisvery level.
(Conversely, it is not impossible for a laylll/ln to show little
interest in the so-called lay or popular Buddhism.)

Contact

with both oonks and laymen thus leads one to the con,riction

279

that the familiar concept of 'popular' and 'lay' Buddhism

remains in need oJ more precise strur.'lu!'al dcflnition
(D. Seyfort Ruegg, "A Recen t Work on the Religions of Tibet
and ~longolia" T'oung Pao 61 (1976) 313-14.

The question here is, of course, directly related to that discussed

above concerning the reluctance tondmit that the renders and ,,,riters
of texts like

SR and GP actually beHeved 1.n and were threatened by

yak~as and rak~asaA.

*
b.

I have elsewhere written at some len8th on Bhg 111] (IIJ 19 (1977)

177-210) and although I do not wish to repent myself I think it is

worthwhile to a t least sUlDllID.rlze here what I have said.

I began by

noting th;lt the presence of n pnssage promIsing assistance to those

seeking rebirth in Sukhavati in a text devoted to

Bhai~ajyaguru

his own buddhafie1d looks, at firs t sight, decidedly odd.

who has

But I also

noted that there were a numbC!r of similar or. parallel passages from
uther texts, and thnt when tlw!:w other passagcs ,Ire tl1ken into account
this oddness suhstnntinlly dtsnppenrs.
passages come from Cilgit texts.

At

AJ

The mnjori ty of these simi.l ar

105.13 one of tho 'blessings'

conferred on those 'who would hear or preserve the name of the protector
of the world (i. e. Sakyamuni)' is tha t "he goes to the buddha field
Sukhnvntl";

nt A,j lOn.lIt ItIs sntd thnt "through only the entrance

of the Blessed One (i.e., Snkyamuni) into the great city of SravnstI
ninety nine

ko~is

of niyutas of hundreds of thousands of beings wer.e

cstabltshed in the world-sphere Sukh;:ivat!"; at Aj 126.6 of him 'who gives

gifts to the community of monks' "he goes quickly to that Sukhnvat!,
to the most excel1ent hudclhnf:l.eld of Amitnyus".

Rebirth in Sukhnvat!

is said to result from hearing and obtaining a chapter from SP (SP 167.17);
from hearing Kv (Kv 306.33); from hearing, having faith in, copying,
worshipping, etc. Kv (Kv 269.15); from preserving StA (StA 64.6); from
henring

SR and preserving the Good Law (SR XVIII 52); from preserving

even a single fout-lined gnthn from SR (SR XI 49); from hearing and
then preserving SR (SR II 28); from reciting Eka (Eka 37.11); from
worshipping 8tA (StA 53.5); from performing puj a to "all the Ta thaga tas
in the ten directions" (SLA 56.11).

It is also said to be nchi(~vcd by

280

one 'to whom SR is dear', 'who is established in and preserves it',

"who has abandoned all perceptions", is "concentrated", etc. (SR XXXII
268f); and by one who has "ob tained the

"realizes the analytical know1edges",

~ tage

of the disciplined", who

etc. (SR XXVIII 67f).

After

looking at these passages (and one from the ApaY'imitayur-(jflQna)-sutra

and the Bhadraca.l'iprar,:idhana) I frnmed my 'conclusions'

n the followi.ng

way:
"In this sense, then, it mus t be obvious tha t the presen t
paper is in no way intended as n complete and systematic study
of the phenomenon in question.

He have here attempted only to

collect enough passages to establish the general currency and

basic outline of a peculiar usage of the idea of rebirth in

Sukhavat':i, a usage in which it appears that ret"l rth in Sukhavau

has become disassociated from a specific cult of Amit~bhA and
has become instead 0na of a number of generalized rewards or
'blessings' associated with such a wide variety of religious
acts that it is virtually open to any member of the Mahayana
communi ty as a whole."
Now, although I think that it in no way affects the basic interpretation of these passages which I developed in IIJ 19, I must note
here a weakness in my treatment there of Kv. this weakn(!;:,!) involves
two aspects. The first centers on the fact that I was very incomplete
in my citations from Kv.

In addition to 269.15 and 306.33, similar

passages concerning Sukhavat! are found at 264.11 (tada tasya [Ava 1old taJ

..

..

sakasat karandavyUhamahayanasutraratnarajasabdo niscarati, tada tesam

rthe dwellers in

pretana~araJ

lmsatisikharasnrnudgata~ satkayad!~~isai1~

jP1anavajret;la bhittva sarve \..' ~ ,1, ;Javatyiil!t 10kadhatav upapannal;t), 268.6

(ye ava10ki'tesvarasya ... namae.heyam anusmaranti .. gacchanti sukhavatilokadhatum rnnitabhasya tatllac;atasya saJ!UTlukho.~ dharmnsravar:taya.),
271.20 (cited above P.244), 275.21 (sucetanns to sattvn ye tava nrunadheyam anusmaranti, gacchanti te sukhavati10kadhatum, amit8bhasya
tathagatasya dharmam anusmaranti s!t;lvanti), 276.25 (spoken by Avalokita
to Bali: api ca maharaja mamantikad

dharmadesan~

papaskandhani na ca suparHi'tlddhani,

sarvadul,lk.hataraga<Ptabandhanai~

pnrim'mta~,

s!t;lvato

niravase~at;li

sukhavatilokadhatugamanaya tava panthana~ parisuddham, tatra

..

ea tava saptaratnamayam padmasanam pradurbhutarn bhavisyati, yatra ratnapadme

ni~adya

tasya bhagavato 'ndtabhasya tathagatasyarhatal;t samyak-

281

sru~bu<ldhasyiintikiit im~ll!l survudul.lkhupapu~kundha:~l piipnsruntmru~ sn:l:Vadlll'gn:ti-

siidhunru~ I;munbrunu,:imn.hup\'u:Ytmi:rdcsru~ kfirnJ.H.lavyHhantahuyfu11.U!1 !3tl't,l'm'nLna:riij~ tvul!1 sro!?yuni, r.rutvii.

CLl.

ta:trm va: vyuknrrll:Hllll anup:rup::>yns e .. ), ~ll1 c\

at 281.24 (cited above p.144).

The second aspect involves the following stntemcnt:
"A second and relutcd question is: if these pnBsagC's arc lIot
interpolated, is there any direct connection bet\veen the texts in
which they occur and the cuI t of Ami tnbha and its associa ted
literature?

The anS\ver for tbe majority of these texts is fnil-ly

certain: for Bhg~ Ap .. A.j~ BR" Bl}r~ and probably for

,c;p there is

flO cvl donee, t~tther in tC'nw] or cxternnl, npart from the pnssllges

we have <!tuc1:ied above, that \vould even vaguely suggest such a

connection.

This \votlld also be the case for Ka" Sta and Eka but

for one factor.

These three texts (0nd one late chapter of SP

titus nc("otlllting ror our

ht'~d

taney nhovc eoncern'ing it) are "inti-

mately connected \v1th the 1I0dhisnttva Avalokitesvara, and he, :in

turn, Os is well known, is closely connected, at least in some
aspects, ~Jith both the 'Buddha Amitabha and

Sukhcwat1... If he could

be shmvn to be invarJably connected HLth Am'ltnbhD and to primarily

and chiefly function as tht'xepJ;Bsdntntive of the latter, then
this \vould have some si.gnl EiQlancc for our discussion. /l.s it

'ods

though, both literary and a,1:chaeological evidence strongly suggest

that he ftmctioned primarily as the center of his mvn specific and
independ0dt cult, and thnt in spite of the Eact that his association
\vith Amititbha in some aspects \vas, up to a point, conunonly in
evidence, it was probably secondaT.Y in origl.n and, certainly, in
importance.

The three texts 'in qucHtion bC<lr thls out.

In none

of them is he characterized as the attendant of /l.mltnhha; a

relatlollHldp wlt;h Amlti"ihhu 'Is not even lrlnted nt.
<IS

11(' is presented

a pow(',rful and i.ndependent '!'lnviour.'." (TI,T 19 (1977) 200).

The t\vO !jent0n(:l~S prcecdlng tlte fllllt'l one nrc - 'Du Y\,'j'c"I'I'r/C'!? 10 Noincorrect.

Xv, in fact,

has consideT.able to say on the 'formal'

relationshipc P Avalokita to Amitabha.

FoT. example at 266.2, 12; 290.20

and 303.23 Xv 11l\:\kes it clear that Avalokita resides in Sukhavati or.,

II
i,1

__

perhaps hetter, uses Sukhavat:!. as his 'base of operationB'.

On two

occ[ls'ions - 266.11. [lnd 303.29 - Ava] okita approaches S5kY<lmuni

DS

the

...
282

emissary of Amitnblw nnd asks in typical fnsh:fon, On bQhnl f of Amitnhbn,

At 275.13 Avalokitn is called, among

concerning Sakyamuni's health.

other things, amitDbhamurti: 'the embOdiment/manifestation/incarnationl

personification of Am.:i.tnbha.

At 296.1 Amitobha orders (dndnsva) Avalokitn

to give the ~.a9ak~admnhavidy5 to a Tathu$at[l \\1ho seeks it, and at 297.7

ch[lt Tnthugata givc~s Avaloldta

[I

string of pentIs, nnd the lattcx gives

it in turn w Amitribha, t\1ho gives it. back to the Tathagata.

Nmv, wd. thout \\Ianting to get fully involved in the ques tion of
Avaloldta's origins, I think \ole ca n make the follb\ving observa cians.
1) Tucci notes: "First of all, I am rnthcr doubtful chnt the connection

bctHecn Avnlakitesvnra nnd Amitnblw is essential from the vcry beginning;

this moy be true

<'IS

regar.ds some tl:!xts, such os the Sukhnvn d", but

H01~covcr,

no Proof that it \vas genernlly accepted ...

the

\tlC

have

invest~igntion

itself of NIle Na] Imann h[ls shm'ln tho t the representation of Am:i.tnbhn. 011
the crest of Avalokitcvaro, Os

fixed canon, is not testified by monu-

[I

ments e[lrlier than the 9th century" (G. Tucci, "Buddhist Notes I: A propos
Avalokitesvar[l", MeZanges ch1:nO'l:s

et 7)ozuJ/lhiqw:m 9 (1951) 174).

To this

I can add that in both StA and 'Eka Avnlokita is presented as completely
independent and there is no reference to
or Sukh~vati.

[I

1:elnti.onship either to Amit;blm

Here he acts in reference to Sakyomuni alone.

The snme

is true .for the prose of SP XXIV (here, for example, \,'hen presented

\~ith

a necklace, he divides it and gives half to 5kyamuni and half to Prabhutara tna).

The verse portion of SP XXIV \vhich, as I have said, appears to be

not a versified version of the prose, but an independent version of the

same basic material, does refer to Amitabha.

But this reference is tacked

on at the very end and is somewhat incoherent.

It is, os

[I

matter of f[lct,

impossible to determine from 'i:hese final verses hmv the compiler of SP

XXIV wanted the rela tionship bet\veen the two figures to be seen.
2) Apart from these wider questions we can note that in none of the
passages referred to above from

J(v

does rebirth in Sukhnvati result from

religious ncti.vity unciert[lken in rcgon! to Amitnbhn.

is not the cult figure.

lie 1Il0st dcf:lnttcly

It results, however, from hearing or recollecting

the name of Avalokita, hearing the name, copying or ~yorshipping Xv, etc.
'fuen \ve compare this situation with that found in the Sukhavat'ivyuha it
is immedi[ltely clenr th[lt Avnlokita in this regard hns completely displaced Amitahha as the cult .figure: it i.s tmvarels Avalokitn ond in
ref(,rence to him that the individual acts.

This meamL~hat in Xv 'ole find

two sets of relations, a formal one, and a cultic one.

In the first,

283

i\volok:lca is formally subordinate to Amit:iihlm, h~lt in tht! sccontl th1s

''rclntionship is n,'vct'scd: c~ll tically Amitnbhn Is

4'11.':)

d.y subonUnntc to

Avnloki tn.
3) Agnin, il1a11 the nhovc pnssagos Ami tnhhni n Sul{havn t1 L5 the
!lt~a of or l'ClYl7,2;J resulting from l"(~lir.loUR nctivity \\ndcttol<cn in rcgnrd

to Avnlokitn or

,repc<ltcd: activity
ill

And in these passages \"a sec the same bnsic pntcet"n

Kt}.

uncl~rtmkcn

Sukhnvaci, \"hl,ch results

ill

to\"nrds Avalokicn Ot' XV results j,n rebirth

IHW1"ing dhal111a f:H'C'-to-f;1('C from llmitnbha,

",hich results in obtaining one's predicti<m.

4) Now ! think it is fni.rly obvious that the render nt GiJgitwould

h<1ve lH'c.m fnmiJinr wich nn almost: complt'tely nnnlogous relnr:Lonshtp

bet\,tecn tl<10 'Other prominent: figures.

The relationship on t:llC! auZtic Zevel

".

b.etween Silkyamuni llnd Hnitreyu in l':uk is almost

c~:nctly

n~ Ugious

between Avalokita und Atnitabhn: as in Kt,!

pnrl.lllcl to Chat

oe ti vi ty undcnnken

to\mrcls Avnloldtn resul t;s in rebirth in Amitfihlw's huddhnfield; so in

Nvk 'religious a eti vity tmdet~tnken in regard tQ Sakynmuni

resul ts in

rebirth in Hl1itt"eyn's world; as Avnlokita is the cult figure in Xl' <:Inti

"
Amitnbha's buddhnfield the goal; so in Mvk Siikynmuni
is the cult figure
nnd Hnineyn's world thcgonl;

:.1$

in Xv the l.ndividuul n:'1>orn in Sukhn-

vad hears dhnnn<:l hom Amit:nbha and then obtain$ his prediction; so in

Mvk the individual heal:S dharma from Nnitrcya and then 'effects the
destruction of the (\uttlm-'s'.

These pnrnll<"lisms cnn, p<'rhnps, he

attributed to an eVe)l mOl:e fundamental parnllcl.

He have seen nbove

(p. 151) thnt th~ relationship between SAkYilmllni and the \"ol.-ld of Nnitreya

,-,as made necessary by the fact that the cult fol1o\y{>r of S5kyamuni could
not be reborn In B5kyann1l1i's buddhnf.ield,
TI1 IIH' mlll1l' \,.;lY - hili

ht'CutUHJ hl'

\y,,$ nlrcndy in It.

for tllrrl'\'{'llt n'mmm; - Ill\' {"lit

fnll\lIJ\'I- Ill'

Avalokita ('ould not he reborn ;i,n Avn1okita's buddhnf:ieJd,

ch(', beginning ilt lanst, he did not hnvc one.

It

WIlS,

hPCtlllS<.',

i.n

pC}'71aps" to remNly

this deficiency tha t a 'formal' rela tionship \lItth Ami tnbha had to be
postulated in spi.Ce of the fnct that this 'formal' rclat:i.onshlp wns
fUll('t1.onn]1y den.ied by the n'lntlon~hlp on the l"\tltle It'Vl'1.

5) However the detai,ls might eventually be stnted, it is clear from

the above, that in Xv rebirth in SUkhnva d has become disassocia ted from
a specific cult of Amitnbha.

And it is in this sense thnt the nbove

docs not nrr:ect my conclus:1.ol1S in 1IJ.

.the situnt:ton in

Xl)

1'h1.s, hO\ycver, is not to $oy that

is not :in SOme wnys slightly dlrIercnt from thnt 'l,n

284

pass~lges.

the other texts in which we find similar

'fhe chief difference

seems to be this: Kv appears to be a concerted uffort to attach the then

disassociated reward of rebirth in Sukhavati to the cult of Avalokita
alone, to de-generalize it.

But even this, of course, must be seen in

light of all the other parallel passages.

...

*
~.

Having said this much 1 ,,,ould no,", likll to turn to a marl! specifiC',

though related, aspect of Bhg [11].

If. as I have suggested, death and

the fear of death is the central concc..nl of karmatic Buddhiflm, then

would expect that the 'moment

'.Jt"

f death' 'l1ould h(lllc particular significance.

111is expectation is fully confirmed by our sources.

He wi1l cite first

a couple of passages describing tl1hat the lmoment of death' i.s li.ke. for

those who have not behaved trell.

8tA 61.10; folit'" 1771.2:

T.f'

(!a Sl.ttvru:

papasamacara~

khad:,ra-

peyahasyanaty8bhirata asubhe subhasamjninah kamakrodhavyapadabahula

usukhe

sukhasru~jninal: prahariikrosatar.1anata~a.n8bhirata

nu manasi

l(ari~yanti.

na .1nasyanti

te tatnl) papnkal'manidnna.ii'ifinn alwlyfirpllllitra-

parig::hita jaravyadhisokrullrtyupuripj~i ta marar;aldile pari tapyarr-te

smasanasadtsam~caval~byamanrup puraspar~ pasya~ti

na ca kusaln-

d ttn.ru utpaduyi~yanti nubhcdya.lH'USfidrun , t\.! tutus cJ"lvi tva ];luno.:r

'.lui

du~hani prutyanuohavi~yunti.

And those beings practicing evil, deUgh ti.ng ill food and drink
nnd laughing and dancing, perceiving the lovely in the unlovely,
havin~

much passion and anger and ill-\l1ill, perceiving happiness in

that which is not happiness, delighting in fighting, abuse,

threatening and blows, they will not understand, they will not fix
their mind.

TIley, as a consequence, are ignorant of the causes

arising from evil action; they are taken hold of by the bad friend,
are afflicted by old age, disease, sorrow and death. At the time of
death they are tormented: they see one another being laid on their
biers fit for the burning grounds and they will not (be able to)
produce a good thought nor unbroken serenity.

They then having

passed away will once again experience suf.ferings.

285

Sgp 2247.4'(= 2065.3): evam eva bhai~ajyasena ye mama sas ane

na prasidante :pas cat marru;akalasamaye pari tapyamanru: paridevato

d~ha~ vedana~ vedayanti

. purvru~~tani ca p~yani :paribhl~tva na

bhiiyo 'nyiini pur:WOni kurvanti suk~ etl."agat5.ni . tatru. te~iil}l pUl)yaparik~il}ana'!l sokasalyaparigatah~dayan~ tena kalena tena samayena

narakatiryagyoniyamaloko:papatti'!l ghoralp

c1iiT~iin d:r~~vii

marar:ta-

kalasamaye ev8.I!1 bhavati . ko me tratii bho.ved yo.d ahaJ!l no.:rru<o.tiryru<pretayamalokavi~o.y8.J!l na pasyeyan no. ca t~ dul?kh~l vedanfur1 vedayeYaJ!l

tasyai va:t~ pralapataJ: paralokam akramataJ:l.

Just so,

Bhni~ajyasen[l,

teflching, being tormented

experience suffering.

fI

those who do 'not hove faith in my

t the last momen t of death, wailing,

Having used up t11e meri tformerly made, they

have not made any further merit connected tvith this fertile field.
As a consequence, to those whose merit is exhausted, whose hearts
are afflicted by the sting of sorrow, fit that time, on that occasion,
having seen (for themselves) a dreadful, awful l"ebirth in the hells,
among animals or in the world of Yama, at the moment of death it
occurs thus: 'Hho

could be my protector

so that I would not see

the region of the hells. [Inimnls, pret;ns, or the world of Ynmn.

and would not experience that suffering 7'

Thus it occurs to him

(Cf. 8g~ 2130.3,

as, lamenting, he approaches the next world.

2209.6, 222.2.)

Stl1 fol. 1807.4 (= GNs i 84.1), Pel<. vol. 27, 278-3-6:

tasma hi sutram imu dharayeta

likheta vaceta tatha prru<asaye

"
imam ca (sru)tva tatha anusamsa
k:rtva ca maitr~ tatha sarvasatvai
rna pascill<ale paritapyu

bhe~yatha~

upapo.dyama.n~ narake~u

pretayo

'II

jaravyadhi( mr) tyupari tapyu pislita

[sdug bsnal rab drag brgya yis yons e;duns 10.J
sa m~tyukale bhayabhitamanaso
abhiksna usvasatausvasantal;
mukhe mukha.~ prek~ati b'~.labudc1hi:ry
kosmabhi trUn~ bho.veto. paray~a

II

II

286

[The text here is more than usually tentative; the whole series of verses
of which it forms a part seems to be missing a number of padas; Dutt has
completely and - as far as I can see - arbitrarily changed the order of
the padas as found in th e Hs.; and the lois. here is di fficul t to read.]
Therefore, having heard thus the blessings, and having
established thus friendliness towards all beings, he should
preserve this sutra, he should thus copy, recite and illuminate
it
lest at the last time he would be tormented, being reborn
in the hells or among pretas, tormented by old age, disease
and death, afflicted, pained by hundreds of violent suff'erings,
(lest) at the moment of death his mind be terrified with
[ear; repeatedly panting, he with a childish mind looks from
face to face (crying)

'through whom could there be protection

or re fuge !'
The potentially negative character, as well as the impor.tanf'.!,
attached to the 'moment of death' in Gilgi t 11 terature is also iliJicated
by both the nature and number of another group of passages which give
assurance to the individual.regarding it.

Kv 306.33 (text ci ted IIJ 19, 183):

"Those beings will be

delighted who will hear this Mah;y;na Sutra, the Kara~1avyuha,

the king of jewels .. And at the time of their death twelve
Tathl1gatas, having approached, encourage them (saying):
be afraid, 0
king

son of good family! By you the iara1'}.q.avyuha, the

f the jewels

f Mahayana Sutras, was heard. Surely not

again by YOll is sa~snra to be undergone..

Not again, moreover,

will there be for you birth, old age and death.

not be

11

'Do not

There then will

disjunction from the agreeable and lovely, a conjunction

wi i:h the unlovely.

You, 0 son of good family, will go to the

world-sphere of SUkhavad.

YOII will repeatedly hear dharma in

the presence of the Tathaga ta Amitabha'.

Thus, 0 son of good

family, of those beings there will be a happy death."

Kv 269.19, Lhasa 166-4-3: [said of those who hear, copy, worship

Kv] rno.ro.nak5.le dviido.so. to.thiigo.tii upo.snmkrrunisyo.nti,

te co. sarve
.
.
tnthnglttn nnviinnyi~YILnti:

mn.

hhll.i.~i1: kulll.putrll. tVIlYii. kii.rm:0Il.v.Yi.ihru~

mahayanasutraratnara,1fll!l ~rutam, vi vidhas te 'rthama.rr,a~ sajjik~tiil}

287

sukhavatigamanaya ca, tatra sukhavatyatp Iokadhatau tavarthe

..

.... .

vicitrarn ca te chatram simhasanam sajjikrtarn divyamauliy.unda-

Iasragdiimam; idrsasya nimittam maranakalasamayaparipanthita eva

sukhavatim anugacchati (Itas de Ita bu 'byud zin 'chi bali dus
kyi tshe bar chad med par bde ba can du 'gro bar 'gyur ro /)
At tlle time of their death twelve Tathagatas ,,rill approach,
and all those Tathagatas will encourage them (saying): 'Do not
be afraid,
was heard.

son of good family!

By you the Kar~1avyuha ...

For you many paths going to Sukhavati are prepared;

and there in SukhavatI for your sake a wonderful umbrella, a

lion seat, a heavenly diadem, ear-rings and a garland are
prepared'.

Such a sign appearing at the moment of death, they

will go to SukhavatI without an obstacle.

[The last sentence is

translated from the Tibetan. I do not underst;and the Sanskrit.]

[It is worth noting that although the individual is to be reborn in
Sukhavati, in both cases i t is not Amitabha that appears to him at the
mome~t of death, but twelve unnamed Tathagatas.

This, of course, is in

.,It'

marked -contrast with what is promised at least three times to a follower

of the cult of Amitabha (SuklUivafivyuha (Ashikaga ed.) 13.25, 42.12;

Smaller Sukhavat1-vyuha (r-.1iiIIer ed.) 96.15), and this, in turn, is

another piece of evidence indicating the disassociation of Kv

from

the Amitabha cult.]

Sg~

1960.3 (= 2122.4, although the two differ somewhat; the

text of 2122.4 is ci ted above p. 159): [Said of one who "havin g a

devout mind, will wholeheartedly reverence the SaJ.nghapa Sutra"]

...

maranakale ca navatibuddhakotih sannnukhaJtl draksyati te casya sarve

buddha bhagavanta asvasayi~yanti: ma bhai~ puru~as tvaya sB.I?gh8:~o
mahadharmaparyaya sruto Iekhito, mahap~yaskandhas ca te prasutaQ;

. ...

. .

tesam pamcanavati buddhakotyah prthakprthaglokadhatusu vy8.karisyamti

And at the time of his death he will see ninety ko~Is of
Buddhas face-to-face; and all those Buddhas, Blessed Ones will
encourage him (saying): 'Do not be afraid, mall! By you the great
dharmaparyaya (called) Sa~ghata was heard, written, and for you a
great heap of merit was produced.'

Ninetyfive ko~Is of Buddhas

will give them their prediction in various world-spheres.

288

Sg~

1994.4 (= 2161. 3): [Said of those on whose ears thl:!

SaJ!Ighata Sutra would fa1l1 maral:akalasamaye carimavijfiiinanirodhp

vartamiine na

vi~aritas~jni bhnvi~yati

. na krodhiibhibhuto

. .

bhavisyati sa purvasyiin disi dvadasagamganadibfilw{asamiim buddham

bhagavato

drak~yati

[similarly for the other directions, up to:]

.. adhastad G.l..si kotisatam

buddham
bhagavatah
.
.gamgfinadibalikasamiim
.
.
.
.
sa~ukh~ drak~yati

bhtil} kulaputra tava

. te sarve
s~gha~8J!l

srupparayikani guI}ani sukhani ca

t~

kulaputram

asvasayi~y~ti

m~

dharmaparyaya'!l srutva iyantaJ:

bhavi~yanti

At the moment of death, when the suppression of the final

consciousness occurs, he will not have an inverted perception;
he will not be overcome with anger.

He will see in the easten1

direction Buddhas, Blessed Ones, equal in number to the sands ion

olelve Ganges Rivers .. [up to:] .,. in the nadir he will see
face-to-face Buddhas, Blessed Ones, equal in number to the sands
in ko~rs of hundreds of Ganges Rivers.

They all will encourage

that son of good family (saying): 'Do not be afraid, son of good
family!

Having heard the dharmaparynya (called) Sa~ghapa there

will be so many good qualities and happinesses connected with the

future life.'
Rkp 173.11, Pek 219-3-8, [As the last of ten dharmas which

are promised to beings who in a future time will take up, copy,

etc. Rkp]: maranakalasamaye ea te sa(t)tva(h)

. purastad apremyasamkhyeya(n)

..

buddha(n) bhagavatah bhiksuganaparivrtam

bodhisa(t)tva..

. . ..

ganapuraskrtrum
tisthato yapayato dharman desayamnna(n) draksyamti;

. .
tesrun
C1l. buddhfinfim bhagavatiim nntikii( t) tildrsam arthapadavyam,ja.
.
. .
nopetan dharman desyaman~ [Ms. desayamanaJ sro~y~ti; yat sarva-

..
.
karmavaronrun
mgo
. okusalnm
. . cnrimnviji'ifine snmas(.) [rd. samasirsrun?;
.
mfiam duJ tesam
ca pari. . sahadharmena
. nirotsyamti;
.
suddhesu
aupapadika upapatsyamte,
buddhaksetresu
. buddhaksetresv
...
.yesu
.
. .
buddha bhagavantns ti sthamto
yapayantah
suddhfun
mahfiyanoknthfim
.. .
..
.
desamti
tesu
buddhaksetresu
te
sa(t)tvns
tair
mahayanasa'!lprnsthitair
..
..
anavaranajnanasamanvagatair
gaganasamacittaih. sardha(m)
.
.samvasisyamti.
...
visistam
aryam niramisaprftipramodyam pratilabdha(h)
sarva(m)
.
.
. tat
sarvabhipraye~a

And at the moment of death those beings will see before them
IllIlIlllIl'rllhh' mill II\('1I1I'lIll1h1(' RlIlldhllll, 111011fH'd OIWH. fHlrrollndpd hy

assemblies of

bhik~tls,

attended by nssemblies of bodhisattvas,

289

RtnnlH nr"

ah1(1'1 nr"

remai ni.ng and teachinr, dharma.

In the preRence

of those Buddhas, Blessed Ones, they will hear such teachings of

dharma possessed of (good) meaning and sentences and sound that
(since) the best of all, the noble, spiritual joy and rejoicing
is ohtained, all the t1nmcri.torioUR ohRtruction from past acti.on
in the final conRciouRneRs \111.11 be equally(?) RuppresRed through
thei r being in harmony with dharma

(lDS

kyi sgrib pa mi dge ba de

dag thams cad rnam par ses pn tlJa mn 1:1 chos dill) Idan pas mgo milam
du 'grag pDr 'gYUT ro I); and in aecordanc(' w'lth their intenti.on
they arc rehom miraculoW:lly in very pure buddlwfieldR.

In which

huddhflfi.elds standing, abi.ding, Buddhas, Blessed Ones, teach pure

talks on the Mahaytlna; in those bmldharLelds l\tOl-:c hClings wJ] I
!wl\.ll l:IJgeth<"'r wI

L11

ll.OH(~ who h:1Vl"

Kl'L

!lilt

III

l hl" M:lh;Jy;;n:1,

etc'.

Apart from longer passages of thts kinJ we might note the following:
at 8? 176.10 we find it said of one who with undistracted mind will copy

the text: maranakale casya buddhasahasram. mukham upadarsayisyanti, na ca

durgati vi nipatagn.rni bhn.v:i nyn.ti,
i tan c:ru[tas ca tud
.
. tn.niim. devn.nnm.
snbhnp;atnyopnpntflynte, ctc.l:

'And at the ti.me of death he will see a

thousand Buddhas face--to-face, and he will not undergo a downfall or

unfortunate destiny; and, passed away from here, he will be reborn among
the TUl?ita devns, etc.'
ca brahmncfl.ryaI?

At Sat 2157.6 (;:: 1990. /,), LhaRa IB7-3-1: yndii

cari ~yati . tr, ;1": fo llJ!11l1ukhaIp tathagat8J!l

drak~yati

rn.trindi vaT? ca tathn.l!,lltadarsanI"J:10hn.vi ~yati . yada. tathagat8J!l pasyati

tada buddhak~etraIp pasyati. . yadL\ buddhal~~etraT? pasyati tadn. sarvarlliarmanidhana.ni pasyati tadiisya maraI}aka.la(srunaye) .,. [de 'gwn pa'i

duu I<y'.\. L!)he nlu'np; Pit nlty" llllt" tnt

'(".'{Inl

no. .1ii.tll llIiltnh jUlj{flnv

. llpa-

patsyate . [nom du 'an my a nan can du mi '(;yur] . na ca sa t~~I?-a.piisa

bllddho bhavisyati rboth Mss. are either fragmentary or difficult to read,

.'

so I have filled the gaps from the Tib.]:

'And when he will practise

continence, then he will see the Tathigata face-to-face; and day and
lIight there will he

{l

vLs:Lon of the TlIthngllta.

gata, then he sees the buddhafield.

When he ReeR the Tatha-

\.fuen he sees the buddhafield, then

he sees the treasures of all dharmas [Tib. has only gter thams cad],
then at the moment of his death [fear will not arise;] he will never be
reborn in the womb of a woman; [he will never he one who sorrowR]; and
he will not he hound hy the snareR of deRire.'

At Eka 37.12, Lhasa

236-2-3, as one of the 'blessings'from 'reciting' Eka: maranaka.le tatha.-

ga[tadaJrsan~m bhavisyati (de bzin gsegs pa mthon bar 'gyur pa) . na

'.

...
290

capaye~upapatsyate . itas c[yJut~ sukhavaty~ lokadhatav upapatsyate:

'At the time of death there will be a vision of the Tathagata [Tib., at
least, takes it as sing. ]; and he will not be reborn in an unfortunate
state; passed away from here he will be reborn in SukhavatI'.

At StA

54.1, Peke 272-2-8, of one who worships, preserves, etc., StA: maranakale
~asya buddhadarsana(m) bodhisnttv~darsanam bhavisyamti (sans rgyas dan

.. .

byait chub sems dpa' dag mthon bar yan 'gyul ro) . na ir~yiiluko na vik~epaci tta kala( m) kari~yati

/1

yiiva cyuto sukhavatya lokadhatav upapadyate:

'At the time of death there will be for him a vision of the Buddhas, a
vision of the bodhisattvas; he will not die having envious thoughts,
sca ttered though ts, up to: passed a,,'ay from here he is reborn in the
tJOrld-sphere SukhnvatI';

at S.';A 56.18, Peke 273-1-2, of one who performs

the ritualized recitatjon of a mantrapada: maranakale ca tathagatadarsan8J!l

l)havi~yati (de bzin gsegs pa mthon bar yal'l
(:0

'gyur ro) . cyutva sukhavatyal!l

lokadhiitu upapatsyate: 'And at the time of oeath there will be n vision

o [ the Tathngata; and having passed :lway,

world-sphere Sukhavati'.

110.

\idll be reborn in the

rNote: In the last three passages, although the

individual is said to be reborn in Sukhavati, it is again not

who appears to him ,at the moment of death.

p~itabha

In one case it is a plurality

of unspecified Buddhas and Bodhisattvas; in Lhe other two it is a single

unspecified Tathagata, and, if we judge by the context, the implication
is that this unspecified Tathagata is Sakyamuni.]

At StA 59.10, Peke

273- l l-1, Vajrapar:ti says concerning the individual who performs the
ritualized recitation of mantrapadas which he has given: mara.ry.akale ca
bhddham pasyati (sans rgyas beom lclan 'dCts ston rnthon bar 'gyur lags so).

rna,m ca darsan8.J!l dasyruni:

'And at the time of death he sees the Buddha

(T: 'He would see a thousand Buddhas, Blessed Ones'); and I will give
(him) a vision (of myself)';

at SM 70.4, Peke 274-4-8, of one who

undertakes the ritualized recitation of yet another set of mantrapadas:

cyavannkiile buddham bhagavantam (Tib. pl. rnams) iiryiivalokitesvar~
pasyati, maitravihari kalam. karoti dharmam. desayamanam;
. yathepsitesu
.
buddhak~etre~u mahiicakravartikule~u yatriinusm~til!l

karoti tatropapadyate:

'At the time of dying he sees the Buddha(s), the Blessed One(s) (and)
Avalokitesvara; he dies dwelling in friendliness and reciting dharma.
In buddhafields (or) families of great cakravartins according with his
Wishes, where(ver) he fixes his recollection, there he is reborn'.
Finally, at SR IV 21, as one of the results of practising the buddhanusmrti which gives the chapter its name, we find: yadiipi so bhoti giliina

291

atura~ / pravarta~e vedana [maranantika

. .

na buddham arabhya smrtih

pramusyate / na vedanabhiJr anusamhariyati: 'vlhen he is sick , ill', (when)

the feelings connected with death occur, (his) recollection of the Buddha
is not stolen (and) he is not carried away by (those) feelings'.

Apart from the fact that these passages richly document the import.:\1ce
of 'the moment of death' in the Buddhism of Gilgit, I have cited them at
such length because almost anyone of them taken in isolation can be
easily misunderstood. This potential misunderstanding arises from the
fact that they superficially exhibit a more or less marked resemblance to
passages of two different but related kinds.

These other passages concern

the determining influence of the moment of death on the individual's

future rebirth, and what has been called "the dying wish".

Both ideas

are known from textual sources as well as recent anthropological studies

(F. Edgerton, "The Hour of Death, Its Importance for Man's Future Fate
in Hindu and \>lestern Religions". _~nnaln of the Bhanrlm"7wY' Institute 8
(1926-27) 219-49; C. Caillat, "Fasting Unto Death According to the Jaina
Tradition", Acto. OY'ientalia 38 (1977) 62; etc.

And Spiro, Buddhism and

Society, 248; Gombrich, Procept and PY'actice, 219-26; G. Obeyesekere,

"111eodicy, Sin and Salvation In u Soc:Lo]ogy of Buddhlsmll , in E.H. Leach,

D-ialectic in Pmc-tical Religion (Cambridge: 1968) 25f:.).

succin(~t

expression

The most

f the firs t is from a Jain commentary cited hy

Edgerton: "marar:asamaye yad:rsi mati~ syat, tad~si gati~ syat, 'As the
mental make-up is at the moment of death, so is the future fate' (p.225)";
and this was held to be the case often regardless of the charm:ter of
the individual's previouH actions (p.222). In addition to Jain texts,
Edgerton has also shown the currency of this idea in Hindu and in
Buddhist - almost exclusively Pali - literature (to the latter might be
added several cases from the Vimanavatthu, nos. 53, 83, and the Peta-

vatthu, nos. I, etc.) and the attempts in Buddhist scholastic literature

to "rationalize" this "belief".

The second of these ideas is expressed

by Gombrich in the following form: "There is a belief that if a person

on his death-bed aspires to be reborn in a particular state, his wish
may well take effect. (p.2l9)".

Now I would not want to deny that many

of the passages I have ci ted above - especially Rkp 173.11 and StA 70.4 superficially have much in common with ei ther one or another or both of
these ideas.

But there seems to be one crucial di fference .

In the

passages discussed by Edgerton et al the state of mind or wish expressed

at the mement of death is the deterrmining factoY' in the individual's

292

future course.

In

aZZ

of my passages, however, the state of mind or wish

expressed at the moment of death is the, or one of the, deteY'7nined

factoY'(s) in the individual's future course.

That is to say, it is

determined by or results, negatively, from 'practising evil', 'not having

faith in the Buddha's teaching', etc.; or, positively, from hearing,
copying, worshipping etc.,

Kv~

Sgt~ StA~ Eka~ SP,Rkp~

'practising conti-

nence' or buddh~nusm~ti, performing the ritualized recitation of certain

mantrapadas, etc.

This, I think, is a very different thing.

The pY'im:zrry

function of the passages I have cited appears to be to assure the individual of, in the words of

Kv~

a sukhamarar:ta, "une mort tres douce". This

is confirmed by the fact that a number of these passages make no reference

(8g~

at all to the nature of the future rebirth

StA

1960.3, 199 /,.4, 2247.4,

SR IV 21), and with two pORsible exceptions (Rkp

1807.4, 59.10,

173.11, StA 70.4), in none of those that do is there any indication that

there is a direct causal link between the individual's state of mind and
hi H

ru til rc

fl t a tl'

T r t h(> I dl'aH III flCIIRfll'd hy Edge' r lon l't a 1 hnve any role

here, they are cleClrly secondary and, in fact, their entir.e significunce
is undercut: even if the 'state of mind' or expressed wish at the moment
of death remains a determining factor, here both are themselves determined
:)y L1ll' prcvlollH IH:tJOIJ or lack or IHLlolI on Llll' (lllrL o\" L1w 1.lIdlvldllal,

and it is this previous determination which is pivotal.

Hlmt the exact

'historical' or 'chronological' relationship of passages like those cited

from Gilgit is to those cited by Edgerton remains to be determined and
will require a close comparison of all the passages involved.

Here,

however, I think this much is clear: the Gilgit passages represent a

much more conservative stance vis-a.-vis the karmatically constructed
world.

They do not, for example, require the additional "rationalizations"

found in P;li scholastic literature.

In spite of the above I do not want to give the impression that the
idea that the 'state of mind' at the moment of death is a determining
factor for the individual's future rebirth is not found at Gilgit. I t is.
But only very rar.ely.

I have noted only two inRtanCCR. (Of the 'dying

The first of these is SR XXXII

wish' I have noted no unequivocal case.)

103, Peke 6-4-1:
cyute

rn~te

k81agate yasya

ci~tn

pravartate

cintfinusnri vi,,'fInn~ nnnau cintnntn mUCYllte I I

ill 'l)hon dl\n bYfl.!1:1j. bn'i tnhe

II

bsarn pa'i rjes su rnarn ses 'bran

p;llIi p;:i bnn:rn pn rnb

',1 11 p; po. II

II bsarn las de ni rna thar to II

293

Of' whom at the time of passing away, death, dying, a thought

occurs, (his) consciousness follows that thought; that in the

end is not freed from thought.
Note that vijnana here is to be taken, as we will see below, as that
'thing' which transmigrates.

Note also the context in which this verse

occurs: it is one verse in a long, finely tuned, pun-filled discussion

of

s~jfia,

cinta, aeintiya; and is therefore in tone, if nothing else,

far removed from the kind of passage ci ted by Edgerton.

The second instance is in GP; I will also cite the Nepalese version
of this passage:

GP l56b.6
yes~
n~

va

ca

Kimurn (II-3) 257.13

devaputr~a~

devakanya-

eyutikalasyante eatmana

apayopapati paSyeyus te~a~ kauSiko.

purllto.

imn.~

pro.,jfiiipiirllmi tii~ svadhyii-

ya.!J1 kuryas te tena kusalarnUlena

ye~~

ea

devaputra~a~ devakanyan~

va eyutikalo bhavet

te~fi~

api

purat~

svadhyaya.!J1 kuryas, te Ylldy iitmo.no

'payopo.patti~ drak~yanti te~a~ enii~

prajnapararnita~ s:rr:vat~

te 'payopa-

prajnaparamitasravanena
tatraiva
-

pattieittotpada antardhasyanti

devabha[vaJne~npapatsyante.

tatrai va devabhavane te utpatsyante.

For those devaputras or deva-

For which devaputras or devakanyas

kanyas who at the final point of the the moment of death appears, in their
moment of death would see for them-

presence you should perform a recitation.

selves a rebirth in an unfortunate

If they will see for themselves a rebirth

state - you, Kausika, in their

in an unfortunate state, the production

presence should perform a recitation of thoughts of rebirth in an unfortunate

of this Perfection of Wisdom. They,

state will disappear for those hearing

through thnt root of m('rH, through

thh; Perfc(:t:/on of Wifldom. They wHl be

hearing the Perfect;on of Wisdom,

reborn just there in the abode of devas

will be reborn jus t there in the

(instead)

abode of de vas (instead).

This is the only case I know of at Gilgit of [\ death-bed ritual whose
intention was to immediately influence or alter favorably the future
course of the individual's rebirth.

In this it contrasts with BhJ [17],

the one other death-bed ritual found at Gilgit.

As we have seen above

(p. 132) and will see again below, the ritual performed at Bhg [17] is
intended not to alter the cOllrse of the individual's rebirth - in fact
it is explicitly stated there that his 'fate' is determined by his

294

previous acts - but to ensure that the individual will have an opportunity
to hear the name of

Bhai~ajyaguru,

as a consequence of which wherever he

is reborn he will have jatismara and thus refrain from future unmeritorious
action.

This again is a long way from the ideas discussed oy Edgerton,

Gomb rich , etc.

We will deal with other aspects of the 'moment of death', notably
the role of the vijfiana,

under Bhg [17].

I should also mention here

that I do not know who the eight bodhisattvas are who, according to Bhg
[11], appear to the individual a t the moment of death, nor have I found
any other reference to eight bodhisattvas at Gilgit; cf. M.W. de Visser,

Ancient Buddhism in Japan, Vol..II (Leiden: 1935) 554f.).

295

[12 ]

Again, by luhich lUoman the name of that Tathagata wiZ,7, be

heard, (wi U be) taken up, this eX'is tence as a luoman is to be
anticipated as her las t.

See above under [5.8].

296

[13]

Then again Maf'ljuSM-O the tr>ue heir>-appaJ'ent, said this to the

Blessed One: 'I, 0
lJiZZ cause those

Bles~;ed

One, in the last time., in the last penod,

believ~:ng so11.'~

and

daught.(]1~s oj"

gaod fmm:Zu to lwQ.1

the name of the Blessed One, Bhaif!a;;yagurouvaiq.uryap'1'abha, the Taf:hagata,

th~'ou(!h

1JGP1:ous means, even to the extent that I win l'ecite

1J'l:Zl p,ro.lJCril'C thin sii't}1n, b,~tl,7~ }~?(1:tC, t('(l(h, liJ1:77 il7um'l11nta it 7:n

'l:S

t"o be ltJroapped with cloths of fil'e colo'1'S, on a pure spot it

to be set up: thero !Jhero. #1.is sut'1'a will

d}~culate

Xinan toget;}lm' I.]Uh 111(,7:[, l'd/:i/1Ut'n, and ko(ls

;.
"l

1:S

the Fou'1' Groat

oJ hundl't?cis

of tllOw;mu,ls

of othe.'1' davatas ,.]iZZ app2"Oach. 1) f11l0 W1.:U pl"aserolJC this sut;~'C:;t and

the name of the BZessed One Bhai,?a.iyagllT'U1mil.lil'f'YaJ.J'1'abha,

~.-J,. the extent ,of the ep';i:!e llence of his fOl"tneT'

gata,

fop them will there be an up;Ume'ly death,

Tatha-

Va.JS (1 -

not

and it is not possible for

theil~

vital. warmth to br-:;stolen ClI,)ay by anu means;

vi tal

/JanT/H,

be tna :;tolcn, theu aaa'in

ala

}'~covcr'

at'

else,

thci}~

it.

1) (IT: 'Who preserves the name of the Blessed One Bhail'!ajyaguruvai~i'iryaprilbha nnd this si'itra of th'~~Jttent of the excellence of (hi.s)

former vows'.
I think virtually everything af importance in this passage has already
been noted.

297

[14]

Th(J Blessed One said: 'That is

so,~faI2.ju3'1i,

;just an you sazJ.

And, NaP't.ju3Pi .. which beZiaving sons or daughters of good family have

to be made; for seVen days and nights the

Tathagata is to be caused

rast possessed of eight lJolthy lil1wS is t.o be zmdeltaken; having

eaten

pUi"e

food.. on a

[JUl'e

spot covel"ed

l,]i. th

'val'ious fl,ow(J}'s,

per-

fumed ",it11. va'Pious !l'agl>ant SuhstaHces .. em a spot of earth fuUy

adm'ned h,Uh

1'm~iolm

cloths mld 7.lI1vmllas and flags and bmmel's,

with ",el7. bathed lirri)s, wJaroing rum and flpotZe$$ g(lrrment.<J,

02"0

1) thcU

to be pos.c;o.<J.<Jed of dean thou(/ht" umm.ldtb:cd thought, thou(Jht

",it/lOut maZ1:ce (1; ",ith music and ayrmals and singing sounded fOl'tiz
that image of the Tathagata -is to be cily;:wnaribulated; the fomel' vow
of that Tathngata is to be f'l:xed 1:n m7:nil; this sutro(l is to be P>'o- .
3
claimed

T-!hat they think of, lJ11at they "'ish foro, t71e.1J accomplish

tl1at.. the ",holo of t7leil' ltl1:8h: if tlwy 1,17:8h fo1' ilie state of long
life .. they come to be Zong-Uved; if they "'ish fOl' objects of enjoyment, there come to be abundant ob.iects of. enjoyment.; if they

dream in "'hich a Cl'OUJ appears,

01'

see bad omens in

~hich

case a

hundPed misfortunes are imminent.. 4) they do the perfonnarzee of puja

in vanous "'aIlS to the Blessed One Bhaif!ajyagH'Puvai1u1'lJaprabha, the
'l'atmgaia(4 5) (mul)

!)leY

( 5
1-nal..uJIJ1,t::1-0UlJ
[,'1t't..npJ

do not nee any bad

O[ l"hom ilwf'e ilJ

(l

c/r'(!(flll

or> bad omen 01'

[o(n' o[ fil-e .. a [atH' o[

"'a te r6 , of mad eZephants, of 'lions' and 'tigel's, a fear of bears ..

hyenas, venomou8snaken, scorpions, anel eentipedes - by "them pu.ia

to illa i; 'l'a Uzaga I;a ,is to be pe p j"o nlleri; [1"0'" a II j'eat'8 iI/ey llJU l be

298

re Zeae0(1,

Of Mhom t11ere is a feat' of f01'eigrz al'mies, of robbers,

of thieves - by them pUj'Q

l),(l

x:

.t@ t7~qt

Tathagata is to be performed.

'They are to be possessed of clean thought, unmuddi~d

thought, a thought of friendliness towards all beings, an equable thought

in the l>resence of n1.1 hC'ings';

Z: "1lCY are to be possessed of clenn

though t, unmuddied though t, though t wi thout malice, a: though t of friendliness, a thought of advantage towards all beings, a thought of compassion, of sympathetic joy, of evenmindedness, an equable thought';
T: 'They are to be of clean thought, unmuddied thought, thought without
malice, friendly thought, evenminded thought, and e9uable thought'.
2)X: 'vows'.

3}r have usually translated pra-kas- as 'illuminate', but

that does not fit very well here.

X's pravartayitavya is also somewhat

difficult to translate exactly (cf. Eka 37.4), although it can easily

4)(4
- X: 'By them puja to the Blessed One
mean something like 'recite'.
Bhaisajyagurtlvaid~ryaprabha, the Tathagata, 1,s to be performed', which

give~

an easier

~eading.

5)(5 X: 'And the occurrence of all bad dreams,

bad omens and inauspiciousness will be allayed (?)'.

6)X and T add

'fear of poison, sword and falls'.

a.

As

have already indicated in passing, the literature of Gilgit is

comparatively rich in what might be called liturgical texts.

These

'texts', found above all in the shorter karmatic s~tras - Bhg, Bbp,

StA,

especially - give ,more or less detailed instructions for the performances

of ritual acts.

We might here look at some of these texts in detail.

Bhg c<)htains at least two of these liturgical texts. One is, of

course, the first port of

r14]; the second is RhO [181:

' by them [Le. friends, relatives and kinsmen) for the sake
of that sick man, for seven days and nights the obligation of the
Upo~adha possessed of eight limbs is to be undertaken, and to the

community of bhik~us puja and service is to be performed with food

and drink, wi th all requisi tes, according to one's abilities; three
times in the night, three times in the day, to the Blessed One

Bhaisajyaguruvaiduryaprabha, the Tathagata, worship is to be performed; forty-nine times this sutra is to be recited; fortynine
lamps are to be lighted; seven images are to be made; for each image

seven lUlIIlHI lITl~ to he St~l III); l'lleh 1111111' Is to Iw made thc,! HI1.t' or

299

the wheel of a cart.

If on the forty-ninth day the light is not

exhausted, forty-nine five-coloured flags are to be made (visible ?).

Bbp also contains one such text:

Bbp 193-2-3f:

gal te rigs kyi bu 'am rigs leyi bu mo

sems can dmyal ba mnar men par 'gro ba dan

pa'i sems can rnams kyi don dan

nan son gsum du skyes

dan

r,ror,s po

gi'ien rnams yons su

thar bar bya bali phyir de bzin gsegs pa de da~ gi ri mo'i sku gzugs

dan / 'jim pa'i sku gzugs byed du 'jug cin

byed du bcug nas kyan

sems can thams cad la sinn rje bali sem:::: gtso bor byas te

'phags

pa'i lam yan lag brgyad pa dan Idan par gvur nas zla ba yar e;yi
tshes brgyad nas brtsams te bcva lna'i bar du de bzin gSegs pa de
dag la me tog dan
mar me dnn

spos dan

dri dan / ph:ren

ua

dM

byug pa dan

niL sHan dan rrYul mtshun dan bu dnn rnOJlls kyis mtnhun

Ian gsum Fiin Ian gsum du mchod de / sems can de oag thar bar bya ba'i
-phyir ci. nns kynn sann T(1Yan bcom Idn.n

'ans

de dnp; de bzin e;Segs pa'i

ye ses Ityis ni mkhyen / Iha'i snan p''yis ni gs~

Jha'i spynn gyis

ni gzigs sin sems can de dag bde 'gror 'gro bart gyur gyi nan 'gror

'gro bar mi 'e,yur ba dan

legs pnr byn ba bycu kyi nnn pnr byn 'ba

twr,

11\.1. byell pm" YOtl:> :111 1):.;10 ~I il de 1 trn" fH~"I!l clln nnn

du skyes TIn de

dag thar bar bgyi ba'i slad du de bZin 'gSegs pa de dag la gsol ba
gdab po

bsags pa dan

mthol bas sdig pa bsags par gyur cig

bZin gsegs pa'i mtshan thos par gyur cig

yons su grol bar gyur cig

de

nan 'gro thams cnd las

ji srid du bla no. med po. yan dag par

rdzogs po. 'i byan chub tu mnon par rdzor,s par sans rna rgyas kyi bar
du bdag gi[s] spyod pa dan 'thun par spyod par gyur cig ces de Itar
yons su bsno bar bya'o
'drir bcug 1m dWl

II

dan I

chos kyi rpam grans 'di yan bris r a

bcnrm pa (lmi

kll.lg:j p:1 dlUl

mehod po. de' 1

phyir snon gyi de bzin gsegs pa de dag gi smon lam gyi mthus sems
can [dmynl ba] mnar med par 'gro ba dan

nan son gsum du skyes pa

de dap; gi rna bar mtshan mams thos par 'gyurrCl

I f a Ron or daugh tel" of good family for the b enefi t of

those beings who have gone to the Avici hell, or have been bom in
the three unfortunate destinies, or for the sake of releasing friends
and relatives, has painted images or images of clay of thosE!~~Tatha,

gatas made (i.e. of Bhai~ajyaguru, Amitabha, Sikhin, KasyapL.lfetc.];

and having had them made ~lso directs the most excellent thought of
compllssioll towards a1l bcl11g9, alld IlIlvJng hl"(:()llll~ IHHlll("!llIl"d of lht:

300

eight-limb'.!d worthy path, from the eighth day of the waxing

1000'0

until the fifteenth, three times a day and three times a night, does

p~ja to those Tathagatas with flowers, perfuMes, scents, garlands,

unguents, lamps, cymbals, flags and banners; and [if], for the sake
of freeing those beings, l)he turns over [the resulting merit] as i t
is known by those Buddhas,

Blessed Ones, through the cognition of a

Tathagata, (as it is) heard by (their) deva-enr and seen by (their)

deva-eye

(1

,so that those beings would go to a fortunate destiny and

would not go to an unfortunate destiny, and would do good and would

not do bad; so, for the sake of releasing those beings born ,in the
unfortunate destinies, those Tathagatas are to be addressed: 'Through
2
con fession and declaration evil must be curbed !, 'TIle names of those
Tathagatas must be heard!' '[Beingsl must be released from all unfortunate destinies!' 'As long as [I) am not fully and completely
awakened to utmost, right and complete awakening, so long must I
practist! in conformIty with this prnct:lce!' - thus is it . ' be t,umed
over.

On account of also writing, having copied, preservi'ig, reading

and worshipping this discourse on dharma, through the power of the

vows of those former Tathagatas, (their) names would be heard in the
ears of those gone to the Avlcl Iwll and thol-it! born in the three
unfortunate destinies, etc.
1) (lnle Tibetan text is here very di fficlllt and my translation
uncertain.

I have translated it in light of such passages as AE}f;asahasr>ikii

(Mitra ed.) 153. 4f: kathaJ!l ca parilJami tAl!l ,supari:r:ami tal!l bbavaty annttarayiil!l
samyaks8.J!lbodhau yatha te tathagata arhantnl} sarnyaksa'!'buddha buddhaji'lanena buddhacak~u~a jiinanti paSyanti tatkusll.lamu18.J!l yajjatikaI!'
ynllnk~fV}ltrll . tathii 11J1lllllorle tntkunnlnmiilm.n ynthii en tc tnthiir-:atii

abhyanujananti paril}a.myamanB.IJI tatkuSalamillam anuttar~a.m saII\YaksalJlbodhau

tathiiham pari namay1imiti, but remain doubtful as to whether this represents

the most satisfactory solution.

)Both Sde dge and Snar than read bsrabs

par gyur cig instead, and this reading is probably to be preferred.

Of all the texts at GUgit, undoubtedly the richest in terms of
liturgical texts is StA.

I can here only give a few examples.

In the

fi rs t two cases I will give the 'mantrapada' both because it is an integral

part of the ri tua1, and because it is importan t tCI have a clear idea of
its exact nature.

These mantrapadas are dhara~is - they are called both -

are not, as I have already noted, the meaningless (to us) strings of

301

syllables common in Tantric mantras.

prayers.

They are most like invocatory

It is also important to note the role that the recitation of

these mantrapadas plays in the rituals of StA vis-a-vis the recitation

of texts, the names of Buddhas, etc., in Bhg and Bbp.
First the mantrapada:
namall sarvatathagatanam tadyatha buddhe subuddhe buddhamate

vilo~e lokatikrante sa~vavalokane2 sarvatathagatiidhistanadhi~~hite sarvasiiparipur~e dyutindhare naradevapujite 3 tath~~ata

jfianadade tathagatadhi~~hane(na)4 sarvalok~ sukhi bhavatu pUrvaloke

karllla.J!l

k~ap8\Y'a

mama

re.k~ii

bhavatu sarvabh8\Y'ebhya tathiigatiidhi-

sthanena svaha /
l)So both Ms & T; Dutt

~uddhnmate.

2) A: -lokenn; T: 10 ki ni.

3)So A & T; B deest; Dutt narake capujite.

4)A: unclear, but

almost certninly -ena; B: deest; T:-nena; Dutt:

Homage to all the Tathagatas!

Awakened,

-~~hane.

To wit: 0 Awakened, 0 Well

One Having Awakened Thought, 0 One of the World, 0 One

Apart from the World, 0 One Having Gone Beyond the World, 0 One who
is Looking Down on Beings, 0 One Empowered wi th the Power of All
Tathagatas, 0 One Fulfilling All Hopes, 0 Brilliant One, 0 One
Worshipped by Men and Devas, 0 One Giving the KnO\Jledge of a Tathagata, through the power of the Tathagata may all the world become
happy, may previous karma be caused to be exhausted, may there be
for me protection from all fears through the power of the Tathagata!
All Hail!

Then the ritual itself:

StA: GMs i 56.11-56.20; Ms. no.30

(= MS.A) , fol. 1760.4-1761.5;

Ms. no. 35 (= MS.B), fol. l822L.5-l823L.5, Peke vol. 27,272-5-6 to

273-1-,4.

ya~

kasci t

po.r~o.l

eV8J!l jfflinIyult kathUl!' nil VI1Ynl!' snrvun ctTll1

tathiigatabhasi tOn IT,Ullan pratilabheyn, tena kalyam evottL~ya sarva-

sattvanam d8\Y'acittena kar~acittena maitracittena ir~yamanamrak~a

2 ekagracittena buddhasyodaratar~
- 3 pu
-j- k t krodhaparivarjitena
~ ! va

~ ,
dasadisam

- -

sarvatathn~atnn~

.. .

- ynth ::t~nmnm~nmnn
. - 4 mnnas ilt~tv
nnmnskrtvn
Ja5

6)1l0I.,Wn;.1lJ1l .1n.py,\ plltlPHIIl f'\tn,11w.I!1 t'tthiif.!,flto d0.YIl,m{6

'sarvii!3nsamrddhir bhavi~yati

tll.tn,!1 tnnyll

svnpne ea tathap:atadarsan8J!l bhavi~yati

302

yam varam icchati tam labhate / maranaknle co. tathagntadnrsnnnm

;>

bhnvi~ynti / cyutvn sukhiivntyu':l co. 10kndhntnu upapntsynte / nyurbalavat'I}avrryasa..nanviigat~ / sarvasntravas cnsya vaSap;iimino
bhavi~yanti /

1)

Dutt:

Tlnr~a;

T: r;rop;s 110 dnp;.

2)

13: -krodhamraksa-.

3)13: -oanrrun; T: 5MB rpyas dan bynn chub semR c1pn' rn~ms 10. mchod
) B: gamah; T: gari 'dod po..
po. "
sm .
tu .
rgya cher byas 10.. h) A: ( gamii;
Dutt's guniin has no basis in the Mss.
byas nas.

. 6)(6

5)B:

-karta~ah.;

T: yid 10.

T: me tog 10. bzlas brjod Ian brgya rtsa brgyad bya

Ziti de bzin gsegs po. 18. re re nas dbul bar bya '0 /
Whatsoever assembly would think thus: 'How now may we obtain
all those quaU ties spoken of by the Tathagata ?' By one such)
having arisen at dawn, with a mind of sympathy towards all beings,
with a mind of compassion, with a mind of friendliness, free from
envy, pride, jealous disparagement and anger, with a one-pointed
mind, having performed the higher puja of the Buddha, having honored
all the Tathagatas in the ten directions, having fixed in mind the
courses [of events] according to [his] desire, having intoned a
hundred and eight times [the mantrapada], each time a flower is to
be given to the Tathagata.

From that there will be fulfilment of

all his hopes; and in a dream there will be a vision of the Tathagata(s); which excellent thing he desires, that he obtains; and at
the momen t of death there will be a vision of the Tathagata(s);
having passed away, he will be reborn in the world-sphere Sukhavati,
[and be] possessed of long life, power, color and vigour; all [his]
enemies will come in to his power.

The mantrapada:

namah sarvatathiigatiina.m sarviisiiparipurakariiniim / nama iiryiivalokitesvarasya bodhisattvasyn mah5kiir~iknsyn / tadyathu

ha ha ha ha / mama mama / dhiri dhiri / sante pra.siinte sarva-

piipak~aYBIpkare / avalokaya kii~ika bodhici ttrup manasikuru / vyava10kaya m~ smara smara yat tvayii piirvatp satyiidhifll~hiin8J!l k:r tam / tena

.
.

satyena sarviisa.m me paripuraya / buddhaksetram parisodhaya / mii me

..

kascid vihetham
. karotu / buddhiidhisthiinena sv8hn / tndyathii
te.1e te.1e mahiite.1e / yan mama knyaduscari t8J!l viigiluscari tBl!'
manoduscari tam daridryB.I!l vii tan me k~apaya / ii10kaya vi10kaya /

303

tathagatadarsan8J!l caham a~ohik~k~ami bodhisattvadarsanam / dhudhupa

dlldasva me darsnnrun / snrve me kusalii Ilbhivurdhnntu / nomoI} sllrvatathagat5n5m / nnmal} avalokitesvarasya / smllrll prntijna mnhasattvll /
s idhyan t u

mantrapad~

svIDla /

Homage to all Tathagatas, the fulfillers of all hopes! Homage

to Avalokitesvara, the Bodhisattva, the Greatly Compassionate One!
To wit:
Indeed, Indeed, Indeed, Indeed.

o
o

For me, for me.

Tranquil, 0 Very Tranquil, 0 Exhauster of all Evil!

dhiri dhiri.
Look down,

Compassionate One!

Fix in mind the thought of awakening! Look

~emember

me; remember that by you formerly an act of

all around!

truth was mnde! Thr.ough this truth fulfil nll of my hopes! Puri fy
the htldc1hafteld! Mny nothing do hnr.m to me! Through the empowerment
of the Buddha, all hail!

To wit:

Splendor, Splendor, 0 Great Splendor.

Which of me is the

misconduct of body or speech or mind or poverty - cause that to be

Look! Look upon [me]! I desire a vision of the

exchausted for me!

Tathagatas, a vision of th':",?odhisattvas - present(?), give me (such)

a vision!

Mayall my merit increase more and more! Homage to all

Tathagatas! Homage to Avalokitesvara! Remember your promise, 0

Mahasattva!

May these mantrapadas succeed! All hail!

StA: GMs i 67.19-70.8; Ms. no. 30

(= A), fol. 1780.2-1785.3;

MS. no. 35 (= B), fol. l825R.7-l834.7; Pek.vol. 27, 275-1-8 to 5-2

avaloki tesvara aha: yah kaScit kulaputra imrun gunam Ilbhikiimksed

. abhi~5.mk~e~{l
. . mnmii~i
snmmllkhndnrsnnrun
.
. snmndh:ilnmbhnm
. . buc1dhnbodh:i.sntvnonrsnnrun. bhop:aisvllr-

yatha tathagatena

..

parikirti~5.m,
.

l)vyiiknrnnllm

yalambham buddhaksetropapattim, tena suklapakse sucina susnatagatrena

bhutva arya~~~gopavasopavasiten~~amyam arabhya SUCIlU pradese

buddhadhisthite gnndhapuspnir dhvlljllpatokaih purnakumbhllir abhyllrcYIl

2)
.:
,

1h
bh- ok ,
i .
. -t -t
tam prthl. vl.pradesnm
{ trun ca ( Ilrmll an 11m :mc m susnll agll ram
svetavastrapraV!t~ 2 nanapu~pamalyagandhair abhyarcya likhapayi-

. .

. .

...

tavy~. sarvasatvasadharanani kUaalamUlani k:rtva sarvasatvamai trll-

ci ttenll dllyiici ttenll karwluci ttena tathiiglltllgurugllurllvllm

upasthapyn, tena dine

di~e

likhatii.

3 taval likhe yiivad

cl ttllln

~rdhadi vas~.

a~~amyOm arabhya yavat pancadasi dine dine saiva pujn kartavyii

tato anenal va vidhina likhi tamatrena

pamcanantaryani

J . karmani
sarvapapani casya k~ay~ yasyanti, kusalair dharmair' vivardhi~yate,

304

uttaptaviryo bhavi~yati, sarvadharme~u kayasukham anuprap~yati,

tanV1ohavi~yrupti ragadvesamohamanakrodhOh. Tena likhapnyi tva
5) purvam
ukh-l. sa dh-tuk. - ava10ki

a
l. tathagatapratl.ma
tesvarapratima ea
6 pu~padhUpagandhai dipais
sa dh a-tuk-(
l. 5 s th-apya~ sadh-atuke Cal.. tyayatane

ea udaratara piija kartavya. ~~amyiim arabhya yavat paffead~si sarvasatvamnhakaru~aeittena

vfisopnvnsitenn

bhavitavyam sueisuk1abhojina aryastiimgopa-

suh~tsnh5ynkenn matokrodhamatsnrynparivarj~t~na

dine dine udaratar8J!l piija k~tva t~sandhy8.J!l japo ~~asatiko datavy~;

dipadhiipapuspagandhiini datva sumanapuspastasatai (sea) aryavaloki-

tesvaraprat~ma

trsandhynm Ohantavya .. vaj~apanes en dhUpo datavyah;

.
.
.
dasndisam
abhinnmaskrtya
paseimena
bhimaya
devyOh
piirvenanopamaYM
..
.
.
.
iirdhvena samkhinya
bali (r) nanarasapayasadadhyodanam. eaturdisam.
.
ksept~vyah. tntas tasya na kascid viksepa Itarisyati samtraso,
.
.
..
.

niinyathatvnm ei ttusyn; snrvcsiinam en nstusntiko Japoh nstnsntnsumana., (.)

d
9 [ . J. . 10 .. dh - k t all
puspal.s ea snmeo nnam. ane nUl. va
V1
l.nn purvaseerun r vn tnt .

..

..

piirnnprunenduny5m eatvilri piirnnkumbhn. sthapya dhiipaeandanokunduru-

kak~rp~an datv~

dipas eatva~i11niinagandhadhvajapatapat5kasuvarnabh-~ d al.. t 8J!l12 p~t hl.- vl.prades8J!l

,
. dh upayasa
d arupya
samalamk
~t ya dadh l.ma

.
.
sumanapunpnstnontnir
cltnilwm. jnpyn cnturdinc kncptnvyrun
. ..
. . piirvavnt
dhyodanam anyani ea yathUlabhena balim caturdise datva ni vedya

tatah trastasatai sumanajatipuspair ekaikam japya aryava1okitesvara-

pratima~r-~antavya13.

tatah sapratima kam~iSyati, mahanirghoso

. . 11

bhavisyati, rasmayo nisearisyamti, prthivikampah I. tatah sarva-

karmani
.

..
.
..
.
sarvakaryani
. easya samrdhyisyamti,
. . . tathagatadarsanam. bodhi-

sntvnbhiimiprnti1nmbhnh snrvasatvavnndnniyo bhnvisynti, dhnnadhfinya' k osthagarasamrd

-' dhah sarvavya
- dl.parl.var.Jl.
h
~t a el.ra.}l.V1
: ~- - 15) sarvak osa

..

..

satravah sarvarajarajaputriimlltya [tasyaJ darsanabhik~~i~o bhavi~y8J!l"ti

- . survuklcr:;nrugudvesnmo
. , -.
1lUpra1ann
- -} I (]5 ; no. ell. J. -nu
tpr
iyuv.
l prnkimknroh

...

yoga~ bhavi~yati; mahad~~abalaviryasrupp~n~ tejav~ tik~~endriya

buddh:lm~

snrvasntvndnyaei tta dharma.1fio

yfivaO eyavannkUle buddhBl!l

bhagavant 8J!l aryava10ki tesvarBl!l pasyati, mai traviha,ri k5J.~ karoti

dharman desayamiin8J!l; yathepsi te~u buddhak~etre~u mnhaeakravartikule~u
yatriinusm~titp karoti tntropnpadyate; anyiini cunckil1li gU!!nsnhnsrfu: i
pratilapsyate.
l)(l A : vy(a)kar~am (xx)ma k~se (this is written between the
lines and is not very clear; whether that marked (xx) is the remains
of two nksnrml or jlU~ t Hmudgc mnrkR 1.8 ImpO!~stble to tell); B:

...

vya.kar~am

ab h ik-~xx . T. ( . gan 1a 1a ji 1 tar de bZin gsegs pas

305

yons su bsgrubs pas yon tan de dag mOon par 'dod cin) lwi bstao pa

..

dun / (kho bo yan mnon sum du mthon ba drui ); Dutt gives vy5.karanrun
mama ki'imksa[te], but it is unlikely that Avalold tesvara was thour,ht
of as

a~l~

to give predictions.

2)(2A: sa

p!thivipradeso~

sa ca

dharmabhanako suci susnatagiitro svetavastrapriiv:rta~; B: sa p~thivi

pradeso sa ca dharmaxx xxci susniitagutro svetavastrapriixx 'I':
sa phyogs de dnn chos smra ba de la yun mchod pa byas nas / lus legs
par khrus byas pa gtsan mas gos dkar po bgos te / me tog dan / bdug
spos dan spos dan / me tog phren ba dan / byug pa sna tshogs dag gis
mchod nas. Both T (althougb it differs in some ways from the Skt)

und the context indicate that sa prthivipradeso,

etc., is the object
.
of the following abhyarcya; we therefore have to take the string of
nominati ves as a case of nom. used for acc., or we must take it as
a scribal error and emend.
Gilgit textr, show

We have done the l.atter although other

n clear tendency toward the use of nom. for acc.;

cr. intro. to the ed.; a more definite grrunmatical statement must

wait for a critical edition of StA.

3)Both Mss. have likhata but T:

bri bar bya' 0 suggests something like likhapayi tavya and the pattern
(inst. agent) + ger. + ger. + (inst. agent) + fut.pass.part. is
extremely common in exhortatory passages of this kind.
miilaixx ; T: dge ba'i rtsa ba rnams.

4)B: kusala-

5)(5 A: pilrvamukhi sadhiitukii,

etc.; T: de bZin gsegs pa'i sku gzugs sku gdUl1 dan bcas pa dan /
spyan ras gzigs dban phyug gi sku gzugs sku gduri dan bcas pa zal sar
phyogs su bstan te bzag la;

once again nominatives (here in -i)

functioning as accusatives (the -ii endings could be taken formally

as either nom. or acc.).

6)Dutt gives caitiiyatane, which may be a

printer's error; but this form is also listed in the index which
gives the impression that it io n legitillllltc vllrinnt of the word
caitya. A clearly has caitya-; B: caixx..
beginning after mii-.
for 8hantavya.

8)T here gives gtor bar bya'o as the equivalent

9)T: bskul bar bya'o, suggesting with the context,

a fut.pass.part.

lO)ane_ is not found in the Ms. but must certainly

be supplied; cr. '1': ello

vidhinii.

7)There is a gap in B

gn 'di h.ho nu, I.uld GMu 'i

11)T: mar me kha bzi.

60.9: tllLo 'ncmdvn

12)A: sa; cf. n.2 above.

13)T in

the Peke ed. here gives yet another equivalent for Bhantavya: bstan
14)
.
8
par bya' 0 but Derge: bsnun par bya' 0; cf. above n..
T: sayan
g.yo bar 'gyur ro /

...

15){15A: sarvaSatravii sarvariijiirajaputriimatya-

..

..

dnt'uaniibhlkumlw ina 1ll1ll'V l 0YfJJn ti Id mIt m'uh nrnvf.U{ Ie nmii.gll.dvenfl.rnohll.-

306

prahi~m;; T: dgra thams cad dari / rgya1 po dari / rgya1 bu dan / b10n

po rnams kyan de 1a 1ta 'dod cin gces smras byed par yan 'gyur /.
16)T: chog ses pa dari.

Ava10kitesvara said: 'Whatever son of good family would desire

these qualities as they were declared by the Tathagata, would desire
a prediction, a face-to-face vision of me, the obtainment of sarnadhis,
a vision of the Buddhas and bodhisattvas, the obtainment of possessions
and over10rdship, reb irth in a buddhafie1d, by him during a bright
fortnight, being pure and with well-bathed linbs, having fasted the
worthy eight limbed fast, beginning on the eighth day on a pure spot
empowered by the Buddha, with perfumes and flowers, with flags and
banners, with full jars having worshipped, that spot of earth and
that pure reciter of Dharma having well-bathed limbs and covered with
white garments, with various flowers and garlands and perfumes having
worshipped, [it; i.e. this sutra
or the

be written.

-1

dhara~i

] is to be caused to

Having made the [resulting] root of merit common to all

beings, with a thought of friendliness towards all beings, with a

thought of sympathy, with a thought of compassion, having established
a thought of respect due to a guru towards the Tathagata, by him day
after day it is [to be] written; so long he would write it, down to
[only] half a day.

Beginning on the eighth day, up to the fifteenth,

day after day just that puja is to be performed.

Then through just

this rite, through it being merely written, the five acts having
immediate retribution and all evil [done] by him will he exhausted;
there will be an increase in meritorious dharma, he will glow with
vigour; in all situations he will obtain bodily ease; passion, hatred,
delusion, pride and anger will be attenuated.

By him after having

had it written, having set up facing east an image of the Tathagata

having a relic, and an image of Ava10kitesvara having a relic, on
the site of a caitya having a relic, with flowers, incense and perfume,
and with lamps, the higher puja is to be performed.
eighth day, up to the fifteenth,

II

thought of great

Beginning on the
compns~don

towards

all beings is to be developed; by one having eaten [only] pure and

clean food, having fasted the worthy eight-limbed fast, with a friend
or companion, having renounced pride, anger and envy, day after day
having done the higher puja, morning, noon and night the one hundred
and eight intoning ~,bf the mantrapadas] is to be given; lwv.Lng given

307

lamps, incense, flowers and perfumes, with one hundred and eight
sumana (T: sna ma) flowers, the image of Avalokitesvara is to be
smote

morning, noon and nigh t, and incense, is to be given to

Vajrapani.

Having bowed to the ten directions - in the West to the

: 3
-4
Devi Bhima , in the East to Anopama , in the upper region to
,
- -5
Samkhini - an offering of payasa and dadhyodana having various
flavors to the four directions is to be scattered.

Then of him

there will not be any distraction, fear, no mental fluctuation; and

for all the one. hundred and eight intoning,with one hundred and
eight suman; flowers is [to be] urged.

Through just this rite

having per.formed the first sprinkling, then on the fifteenth, the

day of the full moon, having set up four full jars, having given
incens.e"

sandal wood, olibanum, and camphor [and] four lamps, with

various perfumes, flags, painted clothes, banners, gold, silver and

ornaments having fully adorned that spot of earth, having given,
having offered to the four directions dadhi, madhu, p;yasa, and
dadhyo dan a , or other food offerings in accordance with his means,
having intoned [the mantrapadas] every single time with one hundred
and eight sumana flowers, they are to be thrown to the four directions
as before.

Then having intoned every single ti.me with three times

one hundred and eight suman; flowers, the image of the worthy Avalokitesvara is to be smote.

Then that image will tremble, there will

be a great noise, rays of light will

a shaking of the earth.

~hoot

forth, [and there "lill be]

Then all his acts and all his duties will be

successful; he will become one having a vision of the Tathagatas,

obtaining the stage of the bodhisatvas, to be honored by all beings,
having abundant wealth, grain, treasuries and stores, having thrown
off all disease, long-lived; all [his] enemies, all kings, the sons
of kings and ministers will come to desire a sight of him, will be
[his] servants hav'!:ng abandoned all the imp uri ties, passion, hatred
and delusion;

he will never be separated from that which is dear to

him, [he will be] possessed of great firmness, strength and vigour,
possessed of brilliance, having sharp faculties, possessed of intelligence, having a thought of sympathy towards all beings, one
knowing Dharma, up to: at the moment of dying he sees the Buddha,
the Blessed One, [and] the Worthy Avalokitesvara; he dies dwelling
in friendliness and reciting dharma; in buddh.:;tfields (or) families
of grcat cllkravartins :In accordance wi th his w:LshcR, wherever he

308

fixes his recollection, there he is reborn. [These] and many other

thousands of qualities he will obtain.
l)The text here is strangely elliptical, leaving the object of
1ikhapayitavya to be understood.

I have supplied an object on the

basis of the sentence which immediately follows the passage I have

quoted: evam bhagavam bahugunakaro 'yam dharmaparyaya imani ta [rd:
ca]

dhar~i~antrapadini.

2)ihantavya

~ppears

to be an expression

for what in texts like the Adikapmappad~pa is called ta~anavidhi;

cf. L. de la Va1l~e Poussin, Bouddhisme, etudes et matePiaux (London:
1898) 193; 218-20.

There are, as indicated above, several Tibetan

equivalents: gtor bar bya, bstan par bya, bsnun par bya.

3)Bhlma

herself presents her own 'dhara~i' and ritual at StA 75.7.

the 'dhara~I' and ritual given by Anoparnasee 8M 71.1.

4)For

5)The

'dharani' and ritual given by Sarnkhini occur at StA 74.4.

The next ritual from

S~A

is also connected with a pratijiia, here

made by the rnahayak~i~I Anoparna; cf. StA 71.1f.

GMs i 72.3-73.6; Ms. no. 30, fo1. 1788.3-1790.4; Ms. no. 35, fo1.
1835L.1-1835R.3; Peke vol. 27, 276-2-1 to 3-5.
lyah kascid bhagavam gunarthi dhanadhanyarthi sarvasatvavasi-

karaI}art~i

bhave

..

maha[dh~:fna~Svary8J!l

rajyatv8l!l vidyadharatv8J!l abhi-

.. .

kiimkse mamapi sarnmukhadarsanam, tena astarnyarn suklapakse

. nave patake

.. .

acchinnadaSe kesapagate sucina ci trakarena

. aryastarngopavasopav8.sitena
aslesai r8J!lgair navabhajanai sthai

citrapa~Yitavya~

madhye tathagata-

pratima dharrnan desayamana, daksinenaryavaJrakrodho vajrarn bhrarna-

. sarval~~karavibhusitah
. . ~p~palfualardhacandraharahsveta.
.

yamanah

vastrapravrtah, varnaparsve anopama sarakandagauri sarv8.1arnkaravibhu!?ita

sv~ta~astra

padrnahasta

samasvasay~ti4.

sU~ina

tatal}

vidyadharena aryastarngopavasitena sucau sadhatuke tathagatasthane

k!?irayavak.~arena gv~tavastrapravrtenatmadvi tiyena5 astamyarn
.

..

.... .

pUrvasecarn. krtva nanapuspagandhadhupadipaih pujarn krtva

tr~krtva

tr-astasatiko japo datavyah; ekaikam sumanapusparn japya tri-asta-

s~t~~ sa pratima 8hantavy~6; tatha~atasya vajra;anes ca pUrv~~ararn

pu~pe.~hUpagandham. datavyam,
. balipSlfasadadhyodan8J!l ~anaras8J!l7 nana-

madyam caturdise kseptavyarn; purnapamcadasyarn anenaiva vidhina balim

any~s

. .

'-.....

ca yathiilabhena dhupakarpurak.undurukacandan8.J!1

rnrak~8J!l

datavya,!, sugandhatailena dvau dipau datllvyau. tatrMIlJ!l

svarupe~o

patisthisyfuni, yathepsi tarn varrun dasyarni samadhilB.bham MaSngalllanam

anta;~ro:8J!I

. bal~Cakra~arti tvam. vidyadharatvllll1. nidhivB.dam~.

dhatuvadam. paracittajnanam
. . . sarvasatvanam. maitrarajyatvam

dirgh~uskatvam,

cittena

bhavitavy~,

etc.

1)A1most three fourths of this pas~age is missing in B; see

2)
below n. 7.
Ms omits -dha-, but cf T: nor gyi dbnil phyug chen po
dan /. 3)T: me togs phren ba dM / zla gam dan / se mo dos brgyan
'h
,..
pa. 4) T: sug pa na pad ma togs
Sl.n yan dag par dbugs "by in pa i
tshul du mchispa bri bar bgyi '0.

5)T: grogs dan ldan pa.

6) Again

R:in the Peke ed. has bstan parbgyi'o, but in the Derge ed. bsnun
ptj;rbgyi.

7)Mn. B starts here.

8)r have folll.)weu Dut!. in rending

mrok~run; A has smrk::3Ilm Or np:k:~; D:

which
plant.

.. xX(k~)5n; 'p 6in mu sa dag,

do not understand, althoue;h it is probably the name of a

9)T (Pek.) de lta 'tshal ba,

(Der~e)

r;ter 1a 'tshal ba.

lfuosoever would come to be desirous of qualities, of possessions

and grains, of subjugating all beings, would desire great possessions
and 10rdshi,p, sovereign ty, the status of a vidyadhara, a face-to-face
vision of me, by him on the eighth day of the bright fortnight, on

1 2 3

a new piece of c.ptton

with its fringes uncut

and free of nap ,

he is to have painted by a pure painter who has fasted the worthy

4
eight-limbed fast, with unmixed co10rs
placed in new pots, [the
following:] in the middle an image of the Tathagata teaching Dharma;
on the right, the Worthy Vajrakrodha brandishing a vajra, adorned
with all ornaments, having a necklace of half-moons and a garland
of flowers, covered with white gnrments; on the left side J\nopnmn,white
-.:Is:" the' stem "of~'sara grass,

adorned with all ornaments, having

white garments, having a lotus in [her] hand, [and

of] giving confidence.

Then by a pure officiant

in the aspect
having fasted the

worthy eight-limbed fast, at a pure place [devoted to] the Tathagata

and possessed of a relic, having enten m:Uk nnd barley, being covered
with white garments, together with a second, having performed the
first sprinkling on the eighth day, with various flowers, perfumes,
incen~es and lamps having donrr p~ja, three times the three times

onde hundred and eight intoning [of the mantrnpadns] is to be given;

having intoned ove!: one after another sumann flower , with three
times one hundred and eight, that image is to be stoote.

To th'e

310

Tathagat~a and to Vajrapa~i the very first flowers, incense and

perfumes are to be given, [then] an offering of payasa and dadhyodana

having various flavors, [and] various drinks in the four directions
is to be scattered.

On the fifteenth, the day of the full moon,

through just this rite an offering and other things such as ground
incense, camphor, olibanum and sandal wood, in accordance with his
means, are to b.::gi ven; two lamps with sweet smelling oil are to be
given. I there in 'my actual form will come to stand; I will give
excellent thin~s as they are desired: the obtainment of samadhis,
[the ability of] travelling through the air, invisibility, sovereignty,
the state of a powerful cakravartin, the status of vidyadhara, the
abili ty to locate treasures, the art of alchemy, knowledge of others
thoughts, longevity; and he is to become one having though ts of
friendliness towards all beings, etc.

l)The ritual described here connected with the pata has much

ManjusrlnntZakaZpa which have been

studied by Lalou, Iconogpaphie des etoffes peintes (Papa) dans Ze

in common with those from the

Manjusrtnn~ZakaZpa

(paris: 1930).

The importance of the passage in

StA for the history of the development of this ritual lies in the
fact that it describes a form of the rite which is much less elaborate,
and probabJ.y earlier, than those found in ,the Mafr;jl,~sPimuZakaZpa.
2)
,
3)
Lalou, p.6l: "dont la !range n'a pas ete coupee".
Lalou, p.53
and n.2: "rase".

4)Lalou, p.30: "des couleurs franches".

5) vidyadhar<1 translated here after Lalou, p .24 "1' officiant".

A final text from StA is:

StA: GMs i 80.15-22;

~~.

no. 30,

fo1.l805. 3-1806.3 ;;is no. 35

deest; Peke vol. 27, 278-2-4 to 2-8

tasmat tarhi tai~ kulaputrai~ kuladuhit::bhir va sarvapayair
atmanam parimoktukamena satkrtya ayam dharmaparyayah pujayitavyo
I)dhnray1tavyah
- . .
.. t avyah manasasntkartnvyah (1 pare bhyah samprak-'
nsaY1

2)dimbadamara~uhsvapnadu~imi~tesu akalamrty~gomara
paSumara[man~am~J~eb~YO nana~adhibhayOpadra~bhya(2 im~ dharmadharayitavyah

parynyam pujayitva vacayitavyah dhvaje va ucchrepit~ k~tva pujayitva

nB.nagan~apuspadhupavndyaih
.
.pr~vestavyah3
.. .

caturdise balin datvnbhina-

inask~tya pu~padhupagandhai~ sarva i ty upadrav~ prasam8J!l yasyanti.

311

l}(lT om1' t s dh-ar~1tavy

ah satkartavyah.

2) (2'f gives this phrase

in a :rom which di:rfers somewhat in both grr;unmar and vocabulary:

khrug khrug dati / 'khrug slon dan / rmi lam nan pa dan / lta:s nan pa
dan / dus rna yin par 'chi ba dan / gnag nad dan / phyugs nad dan /
mi nad dag dan nad dan 'jigs pa dail / good pa sna tshogs dag la
3)'f: 'jug par byas na.

Therefore, in that case, by those sons and daughters of good

family, through the desire to free themselves from all unfortunate
rebirths, having done honor, this discourse on Dharma is to be
worshipped to be illuminated for ?thers, to be preserved in mind;
[by those desiring to be freed] from brawls, wrangles, bad dreams,
and ill omens, from untimely deaths, death through cattle, death
th:r-ough beasts, and death through men, from the many 'Qiseases, fears
and disasters, having worshipped this discourse on Dharma, it is to
be recited or, having raised it on a b,nner, having worshipped it
with various perfumes, flowers, incenses and music, it is to be
brought forth (i.e. in procession ?); having given an offering to
the four directions, having done homage with flowers, ipcenses and
perfumes, all disasters will come to be allayed.
[For further examples of liturgical texts in 8tA see 58.11-1.3; 74.17-75.3;
and 76.11-77.131.

Rkp 40.11-41.1; GMs iv 41.1-9; GBMs vi 1197.2--5; Pek. 187-5-3

[text cited above p.2l71
Wherever in a village or city or town there could be [fata11
harm or an untimely death of humans or non-humans or four footed
creatures who are afflicted with disease, there this book of the
Ratnaketudhar~l with the requisites for great p~ja is to be brought

forth.

Having been brough,t forth, by one being well bathed, having

his limbs well annointed, being dressed in new clothes, b~ing

continent, having mounted a lion-throne strewn with various flowers,
perfllmed with various scents, covered with various pastes, this
book o.f the RatnaketudhZt'1'CUJ'l then is to be read out.
sicknesses and untimely deaths will be allayed.
and terrors and ill omens will disappear.
c

'j

There all

And there all fears

312

Rkp 137.5-138.7; GMs i v 118.7-119.10; GB}!,s vii 1261. 3-1262.4

[text cited above p. 218]

Whatever son or daughter of good family, or bhik~u or bhik~~i,
or lay man or woman having bathed, having put on clean clothes, in
a circular hall strewn with various flowers, perfumed with various
scents, covered with various pastes, formed with various clothes
and ornaments and fine cotton, well decorated with umbrellas and
flag~

and banners raised aloft, having mounted a lion throne which

is soft and comfortable to the touch, would 'recite' this dhara~i

of him nothing can cause a disturbance of thought or disturbance of
body or disturbance of mind; nothing can deprive his body of breath;
etc.
'"
SmD
100.12-16; GBt-f..s vii

1326.3-5; Lhasa vol. 61, 199-1-1

to 1-4
yalJ. kascid dharayisyati vacayisyati limiini tathagataniimani
4
2
ka1yam utthnya sucina3sarvabuddha~am puspadhupam datvn sriyai
mahiidevyai candanac1hupal!! datva viicllyi ~avy~ni,
ga~i~yati

sar~asrim5

adhi-

sarvasukhasaumanasyaJ[bhi bhavi~yati sarvadevatas ca

raksavaranaguptim karisyanti sarvakaryasiddhis tasya bhavisyati.

. l)B aner jO~ h as

Ott e d

om~

to

vacay~sya~.
0

) t e. 3)Ms.: '"suc~nam; B aner jO ~

(1ans
4)Ms.: sr~ya
'"
i r.
5)Baner ~ -sr~yam.
0

j: '"

2)Ms.: k-1
a yam; T: nan. par

'"
0
suc~na;

T : gsan
t . mar b yas 1 a /

Whosoever will preserve, will reci te these names of the

Tathagatas (Le. those listed at .9mD 96.1f), h:"lving risen at dawn,
w1th fiur1 ty

hnv1n~ ~1vC'n

flower.l'l .nnd :i.ncenl'le to :"Ill Buddhns, helVing

'"
given incense of sandal wood to SrI
Mahadevi, [those

be recited.

na~es]

are to

[Then] he will realize all good fortune, he will obtain

all ease and peace of mind, and all the devatas will guard, shelter
nnd protect him; there will be success for all. his undertakings.
Once again, I think it is possib Ie to make "a nunber of
.

prel~minary
/i

remarks concerning these passages. and the ritu:"lls they describe ~ ..

1)

They indicate that the Buddhism of GUgit had available to it

a rich supply of liturgical texts td:'struc.turc its ritual activity.

That the rltunls of BtA WCT(l m!tnnll Y I'Tnct1 HC'd nt Gil p;I t 1 R 01 most

certain from the fact that the personal names of the sponsors of the

313

ritual or manuscript have been inserted into the mantrapadas in one of

the

~o

etc.).

MSs. of StA (no. 30) recovered from Gi1git

(~f.

GMS i 56.5, 58.3,

And there is no good reason for not assuming that the other

rituals described in other texts - which are, it should be noted, much

less elaborate - were not also actually performed.

They also indicate

that the ritual forms current or available at Gi1git were entirely nontantric in character: they are all public acts; they may be undertaken
by anyone, monk or laymen;

they require no initiation, nor the instruction

of any guru; and their intention is wholly exoteric.

2)

There appear to be a number of different features by which the

various rituals can be classified.

They can be c:1assified according to

whether or not they are performed for oneself (Rkp 137.5, SmD, StA,

Bhg [14]), or performed for another (Rkp 40.11, Bbp, Bhg [18]).

They

can be classified according to their position vis-a-vis the fear of death:

there are those for which death is already present and wh,ich are undertaken to allay the fears associated with the inevitable karma tic consequences of death, or rebirth (Bhg [18], Bbp).

There are those which are

undertaken to cope with fears associated with imminent, usually 'untimely'

death, and those undertaken to cope with fears connected with the want of
materials things - poverty, hunger, subjugation - on account of which the
threat of death and the possibility for unmeritorious action are greatly
increased (Bhg [14], Rkp 40.11, 137.5, StA, etc.).

The last two are very

often times found lumped together, as at Bhg [14], but both can occur
separately.
3)

All are undertaken on the basis of a prior assurance of their

karmatic efficacy.

(Bhg, Bbp), a

The assurance is gh?ep, in the form of a praqidhana

pratij~a

(StA), or a statement on the part of the giver of

the ritual. This is particularly important in regard to StA because the
rituals it describes, when taken in isolation, can appear to be of a
different character from those of Bhg and Bbp; but in the same way that
the rituals of

Bh~

and Bbp are undertaken to bring into effect the vows

of Bhai~ajyaguru, Amitabha, etc., so the rituals of StA are undertaken

to bring into effect the pratijf1iis of Ava10kita, Vajrapa~i, etc.
it is accepted that when the conditions of a vow or pratijiia are

And if
fu1fill~d,

it becomes a kind of natural - karmatic - law, then there is conceptually

nothing at all 'magical' involved.

314

1\

4)

In all these rituals the verbal component is central.

This

verbal component is represented by the 'recitation' of texts (Bhg, Bbp,

Rkp 40.11); the 'recitation' of the name or names of one or more Buddhas
,
- (Bhg, Bbp, SmD), or the reci/tation of a 'dhara~i' (StA, Rkp 137.5). This
once again underlines the functional interchangeability, and therefore
equivalence, of texts , . Buddhas'

names, .and this kind of dharar;?'.

All

belong in a single category., It is also worth noting that this centrality

of the verbal component appears to be a constant in Buddhist ritual of "all
periods (cf. S.J. Tambiah, Buddhism and the Spirit Cults in North-east'

ThaiZand (Cambridge: 1970) 195-222; R.B. Ekvall, ReZigious Obsepvanaes

in Tibet: Patterns and Funation (Chicago: 1969) 98-149; etc.).
5)

Almost all of these rituals - especially those described in

comparatively greater detail - share a certain number of common features:

(a) There is an insistence on adequate preparation, either the undertaking
of the

Upo~adha

fast (Bhg [14], [18], StA 67.19, 72.3), or the eightfold

path (Bbp), or remaining continent (Rkp 40.11).

(b) The need for a certain

state of mind is specified; one is to undertake the ritual after having

produced thoughts of friendliness, compassion, etc., toward all beings

(Bhg [14], Bbp, StA 56.11, 67.19). (c) The necessity of physical cleanliness is repeatedly mentioned (Bhg [14], StA 67.19, 72.3, Rkp 40.11,
137.5).

(d) There is a decided emphasis put on the need for the ritual

preparation of the site (Bhg [14], StA 67.19, Rkp 40.11, Rkp 137.5).
(e) And most indicate a specific time on or during which the ritual is
to take

pl~ce.

All of these common features are in fact preliminary to

the ritual itself, and the fact that so much emphasis is placed on these
preliminaries is in itself significant.

They indicate above all the

necessity of firmly establishing the religious, formal, 'sacred' character

of the act which is about to be undertaken, and the emphasis on mental
preparation is unmistakable.

This, of course, accords very well with the

primacy given to the mental component in all Buddhist discussions of

behaviour or karmatic acts.
If the preliminaries exhibit a common structure, this is equally true
of the rituals themselves.

Here the basic structure is fairly simple.

It

involves, as I have said, a verbal component, the recitation of a text, a

dhara~i, or a Buddha's name, in conjunction with activity directed towards

an image, a book, or a Buddha or Bodhisattva who. mayor may not be physi-

315

,
cally represented (e. g. SmD).

The activity consists above all of giving

'gifts' - flo,"rers, perfume, incense, etc. - or of circumambulation,

obeisance, etc.

This again is the basic structure and it is common to

all these rituals.

And, again, this is especially important in reference

to StA since the rituals there descdbed are in detail more elaborate there is reference to food-offerings made to the four directions,
'sprinkling', etc,. - but when these rituals are compared with those in
Bhg~ Bbp~ Rkp~

etc., it is clear that these details do not affect the

basic structure nor alter the fundamental character of acts involved.

This, of course, is underscored by the fact that the conceptual framework
which underlies the rituals of StA is, as I have indicated above, fundamentally the same as that which underlies the rituals of
6)

F~nally,

Bhg~

Bbp~

etc.

I think it is worth noting that in none of these rituals

is there reference to the worship of st~pas.

This tends to confirm what

I have suggested elsewhere (IIJ 17 (1975) 180-81), that the stUpa auZt

was not a Mahayana fom.

As a matter of fact there are only two texts at

Gilgit which unqualifiedly advocate the worship of st~pas,

MVk

and the

Adbhutadha'I'fflaparvaya~ both of which appear to be Hlnayana texts. [This

affiliation is especially interesting in terms of the Adbhuta, since this

text was taken over and made into Ch. I of the *Anuttarasrayasutra, an
important Tathagatagarbha sutra (cf. J. Takasaki, "Structure of the
Anuttarasrayasi'itra (Wu-shang-i-ching)", Indogaku Bukkyogaku Kenkyu 16
(1960) 34).

Takasaki's somewhat unrestrained speculations regarding the

place of origin of the Adbhuta can, in light of its three Gilgit Mss., be
laid to rest.]

Apart from this there are only two definitely Mahayana

texts at Gilgit which show any interest in the stiipa cult, Bbp and SP~
and in bo th - if I am not mis taken - far from being advoca ted, the s t"pa
cult is considered at best as an inferior cult form (for Bbp see JIP
(1.978) n.4; for SP, IIJ 17 (1975) 163-67, l80-81).

I might also add that I

have here only incidentally referred to the cult of the book.

It is, how-

ever, as firmly established and pervasive in the literature from Gilgit as

it is in M.'lhnynna s~tra literature as

II

whole. I have not dealt with it at

length because I have already written about it elsewhere, and because the
Gilgit texts only confirm what I have already said without adding anything
essentially new.

* * * * *

316

b.

Regar.dless of the criteria one might choose to use it seems that the

passages studied above represent the dominant and most firmly established
view of p~ja available at Gilgit.

It is not, however, the only view.

One

text in particular, SR, devotes a surprizing amount of space to developing

I think it is worthwhile to study these other views in SR in

other views.

some detail because they indicate better than anything else I know the
differences between what I have called karmatic and Bodhic Buddhism.
I will first give the relevant passages - some of which are quite long arranged into four separate groups; and then add what comments seem
necessary.
Group I.
The whole of Chapter V is in form a p~rvayoga put in the mouth of the

'"
Buddha Sakyamuni.
re~action

text.

It is clear from Matsunami's edition of the Nepalese

that there are significant differences between it and the Gilgit

Since Dutt in his edition has in almost all the important passages

accepted the readings of the Nepalese MSs rather than those of the Gilgit
text, it seemed advisable to cite the whole of the latter as it occurs
in the MS.

The Ms here is not, however, perfectly preserved.

I have

occasionally attempted to restore the missing portions on the basis of

the Nepalese redaction and Tibetan, but only when the restoration appeared
relatively certain.

I have also often only indicated that a certain spot

in the Gilgit MS was damaged.

In a number of cases the nature at least

of the missing portion is fairly easy to surmise since it occurs in the

middle of long lists of similar or related things: and in spite of the
fragmentary nature of the text, enough survives to indicate clearly the
nature of the argument as a whole, and to indicate that the argument in
the Gilgit MS was fuller and more detailed than that preserved in the
Nepalese text.
I give below the text and translation of the most important passages
together with a summary of the rest.

SR Ch. V: GBMs ix (=G) 2498.6-2507.1; GMs ii 55.8-66.16; TDK 61

(= N) 794.7-780.4; Peke (= T) vol.3l, no. 795, 278-4-7 to 280-1-6

Ctena ca kumara kalena tena sama]yena raJfto mahabalasya viJite

bhagavan gr.o~adatto nama tathagato rhan samyaks~buddho utpanno bhtit

317

Chi kumara

raj~a

mahBhalena bhagavan

gho~adattaJs

tathagato rhan

samyaksrupbuddha paripiirnam varsasahasram nimamtri to bhiit sardham

bOdhisattvabhik~US~ghe~ac1ka~Pikena P~ribho~enanaVaqyena

..

..

pindapatrasayJyasanaglanapratyayabhaisajyapariskarena.

eiva;a-

Tena ea

kumara ka1ena tena samayena tasya bhagavato ghosadattaCsya tatha-

gatasyarhat~ samYaks~buddhasya sabodhisattvas~n2Jghasyotsado

CtBhha(satk)arasloka bhiit 3

sraddhas

. .

Ga brShmanagrhapatayo bhaga-

vato ghosadattasya tathagatasyarhatah saCmyaksambuddhasya sabodhi-

sattvasa~ghaSyotsadam. 18bhasatkara5J~10kam akar~uh.

..

. ..

te ea sraddha

..

brahmanagrhapatayo ghosadattasya tathagatasyarhatah samyaksambuddhasya

Cl8bhasaJtkarayodyukta a[bhiivan yaduta lokamisapiijaya rajna eva ea

maJh8ba1asya{nu)sik~ama~ariipa
pattya~

6danaparama

abh~vad

diiribhiita pCrJatti-

yaduta si1asamadanad upava . (at least 18 ak~aras missing)

bhik~ubhavae

ea

tathagatopas~rama~ae

ea paryupasanaCtaJs ea

{paripr)eehanatas ea pari{pra)snakara{nata)s ea gambhi . (about

aks~ras missing) . CbhaJgavato{6 ~hosadattaSy~

Samy~SambUddhaSyaitad
abhavan 8)parihiy~te vateme
.

18

posadhasa (about 16 aksaras)

.

tathagatasyarhatah

.
{pra)vrajyopasampado
bhiksubhavae
..
satvah si1a-

ea tathagatopasamkramanae ea paryupasanae ea paripreehanataS

ea
.
paripra{snakara~a)ta{s)

. (about 16 ak~aras missing) . nae ca.

Tatharii{pa) sukhopadhanat

parihi~a; tadantaraC~J

sukhopadhanapari-

suddh~ yaduta 10kami~a{piijayJa~ te a (about 16 ak~aras missing)

Cf 2500J CtatkaJsya hetoh tathapi sukham idam yaduta

10kami~a-

piijaya. teete satya drstadharmagurukas ea samparayagurukas ea

yaCduta

SVarga10kady61~~anataya natyantanist~ah
.. . kuIsalamiilaya

. .

..

tatreyam drstadharmagurukata
yaduta pameakamagunabhiprayata.
. .

tatra katama s~parayikaguru . (about 18 ak~aras missing) . katama

atyantanisthakusalamUlagurukata
yadutatyantavisuddhih atyantavimuktir
.
atyantayogak~emata aty . (about 18 ak~aras missing) ni~~ha

..

..

atyantaparinirvanam yat CtJv aham etesam satvanam tatha dharIllaJ!l

desayeyaCmJ yad ami satya tada (about 18 aksaras missing)

Cdharmapii;j~ya

dharrnapratipattya

tathagat~ piij~yeyu~{8

,l)Th1S is an approximate reconstruction. Matsunami arid T have

..

bodhisattvasamghena bhiksusamghena en ka1pikenn, etc.; such a reading

is too long for the gap in G.
sa~ghena

Besides, with the reading of G, bh:l,k~u-

ea would be redundant. One of Matsunami's Mss has only

318

sardha~ bodhisattvasa~ghena ka1pikena, etc.

If bhik~usa~ghena ca

is set aside, the remaining text of N appears to fit the gap in G.

2)Here again the text of Nand T is too long unless we omit there
saSravakasatighasya ca.

3)N has 18.bhasatkaram

T supports G: rffed pa dan

b~r

akar~~,

but this time

sti dan grags pa che bar gyur to.

4)G has chravakas ca, but context and the occurrence of the same
phrase a little further on shows this to be a mistake. S)Again
Matsunami's and T's sasravakasanghasya must be omitted for the text
in N to fill the gap in G; it here is omitted in two of Matsunami's
Mss.

6) (6 All of this is omitted in Nand T.

the gap

perfe~t1y

7)This from N fits

in terms of space and matches perfectly with the

syllables at the beginning and the end of the gap in G so I have

ventured to insert it here.

8)(8For the whole of this passage Nand

T are much shorter than G: parihiyante ca te me sattvSh si1aposadha-

."

samad8.natas tathagatanam upasamkramanatas tathagataparyupasanato

brahmacaryavasatat: pX'avrajyaya upas8J!lpado

bhik~ubhavatas

ca. ete

sattvas tadanantaram sukhagurukah. tatkasya hetoh tatha hi tadanan-

taram sukham idam yaduta

10kamisapiij~a,

gurukSh. samparayagurukas ca yaduta

.. .

. ..

ete sattva drstadharma-

svarga10kadya1ambanat~a

natyan-

.. .
.
tv aham
etesam
. . . sattvanam.

tanisthah kusa1amUlaya.tatra kumara katamat tad atyantanistham

kuSa1amiilam. yadutatyantavisuddhih atyantabrahmacaryavasah atyanta-

.. .
.
tatha dharmam. desayeyam. yathanuttar~a dharmapUj~a
pattya ca tathagatam. piij
.
paryavasanam atyantanistham kuSa1amiilam. yat

dharmaprati-

~eyuh

[And, 0 Crown Prince, at that time, at that period], in the

territory of the king Mahaba1a, a Blessed One named Gho~adatta, a
Tathagata, Arhat, Samyaksa~uddha, appeared.

Just so [0 Crown

Prince, by that king Mahaba1a, the Blessed One Gho~adatta], the

Tathagata, Arhat, Samyaksa~tiddha (N.B. hereafter these 3 epithets,
which are constantly repeated in the text, are ignored), together
wi th the community of bodhisattva-bhik~us, was for a full thousand
years presented [with suitable, with appropriate things], with the
standard belongings (of a monk): [robes and alms-bowls and couches,
and] seats and medicines to ,cure the sick. And, 0 Crown Prince, at
that time, at that period, there was for that Blessed One Gho~adatta
together with the community of bodhisattvas an abundance

~lfmateria1

319

gain and honor and praise; and the believing brahmaI}as and householders (also) effected [an abundance of material gain and honor]
and praise for that Blessed One
community of bodhisattvas].

Gho~adatta

[together with the

Those believing brahma~as and house-

holders were zealously active for [the material gain and honor] of
Gho~adatta, [that is to say, through puja through things-of-this-

world], and there was an excellence of giving having a form imitating

king Mahabala, (but) truly far removed from (real) practice, that
is to say, from undertaking morality from becoming a monk, and
from approaching the Tathagatas, and from attending to and questioning
and asking about profound (dharmas?) (then) to the Blessed One
Gho~adatta

this thought occurred: 'Indeed these beings are deficient

in [undertaking] morality and the

Upo~adha

in going forth,

ordination and becoming a monk, in approaching the Tathagatas, in

attending to and questioning and asking about (deep dharmas?)
Being of such kind they are deficient in what is necessary for
happiness; (they think) having purified what is necessary for happiness is different from that (i.e., from undertaking morality, becoming
a morlk, etc.), that is to say, (that it is) from puja through thingsof-this-world [f 2500] what is the reason for that? Just thus
(they think) 'This is happiness', that is to say, by puja through
things-of-this-w'orld.

And these beings are those who are concerned

with the here-and-now, and those concerned with the hereafter, that
is [to say], through the fact of having the world of heaven, etc., as
a basis, (they are) such as have a limited end for their] roots of
merit.

This then is the state of being concerned with the here-and-

now, namely: the state of desiring the five qualities of sense

pleasures.

And what then is the state of being concerned with the

hereafter (and) what (on the other hand) is, the state of being
concerned with roots of merit having an unlimited end? Namely: unlimited purification, unlimited release, the state of unlimited
security unlimited parinirva~a.

Suppose now I, for those beings,

should so, teach dharma that those beings then through puj a
through [dharma.l, through the practice of dharma, would do puja to the
!

r,

'~

At this p'oint

Gho~adatta

recites a series of gathas. I cite here

those most relevant to thl! subject matter of the prose section just
quoted:

,
320

..

10kSmdseno nara sevatam nrnam

.. .
..

sa tesa samdrstiku
. bhoti arthah

..

niramisa~

dharmu nisevatam hi

[mahantu artho bhavati narar:trupJ I I 3 I I

na kasci buddha(~) purime~a asid
anagato

bhe~yati

[yo

'vati~~hate"

yehi sthitair evam agaramadhyeJ

prapta iY8J!l uttamam agrabodhim I I 7 I I
yo bUddhaviran yatha gamgavalika

. .

upasthayya bahukalpakotiyah

yas co [g:rhatal}J parikhinnamanaso

'bhini[~krameyya

ayu tatra uttamaJ: I I 9 I I

annehiJ panehi ca civarehi va

p~pehi

gandhehi vilepanehi

va

nopasthita bhonti narottamajina

yatha pravrajitvu ca[ramur:ta dharmam II 10 II
yas caiva

bodhi~ pratikank~amaJ-[f 2502J-~a[~J

. .

satvartha nirvinna kusamskrtato

rw;yamukho saptapadani prakrame

t.1Yfll!' tnto punyu visistu bhoti I I 11 I I

II 3 II Of those men honoring a man with things-of-the-wor1d,
that for them comes to be (only) an advantage connected
with the present life.

But for men who have recourse to dharma

not of the world, [tha t comes to be a great advan tnge. ]

I I 7 I I There was no Buddha whatsoever in thepnst, (nor) one

that will be in the future [(or) one who is presently abiding,
by whom dwelling thus in the household life] this most
excellent, foremost awakening was obtained.

II 9 II Who would attend on Awakened Heroes as numerous as the

sands of the Ganges for many ko~is of kalpas;, and who, having

321

a troubled mind,[from the household life] [would go forththis (latter) is the most excellent of the two.

II

10

II

Through food] and drink, through robes or through

flowers, through perfumes or through unguents, the Jinas,

the most excellent of men, are not (truly) attended on as
(they are by one, who) having gone forth, [is practising
dharma.

II

II

11

And just who, desiring awakening], for the sake of

beings being disgusted with unsatisfactory conditioned

things, facing towards the fores t-1He, would stride forth
seven steps - this [latter] is a more excellent merit than
the [first].

After these gathas - vs. 11 is the last of the series - there follows
another prose section, the: contents of which may be summarized as follows:
king Mahaba1a, having heard these verses thinks: "As I understand the
meaning of that spoken by the Blessed One, the Blessed One does not praise
the perfection of giving.

That having an unlimited end the Blessed One

fully praises; unlimited purification, etc." ([yathah8J!l bhagavato

bha~itasyaJrtham

ajaniimi na bhagavan diinaparamit~ var~ayati, atyantani~~ham

bhagavan sar~var~ayati, atyantavisuddhim, etc.). He further reflects: "It is

not easy for one dwelling in n house to accomplish the utmost practice of
dharma or truly obtain it (ned8J!l sukaraCm agaram adhyavasatanuttara~

. .

dharmapratipattim sampadaJyitum arthato vanupraptum)"

He then resolves

to 'go forth', npproaches Gho~ndatta, obtains the SQmadhir'aja, shaves his

hair and beard, etc., and 'goes forth'. After ko~rs of ka1pas of studying,
developing, etc., the Sarriidhir'aja, pleasing Buddhas ,etc., he becomes a
Buddha himself.

The same series of events is then repeated in reference

to the large group of beings who had approached

of Mahaba1a.

Gho~adatta

in the company

TIle chapter is then concluded with a gatha version of the

entire purvayoga.

The core of this gatha version is represented by the

following verses:
mahiiba1asyo viji tasmi buddho
utpanna so devamanu[~yapujit~

32.2

1abhi tva raja sugatasmi sraJddham

upasthahi var~asahasra pu~a.tp

II

17

II

tasyanusiksi bahu anyi. satviih

kurval!lti satkaru tathagatasya

1okamiseno na hi dhaCrmapujaya
sasravakasya atu10 'bhuJ utsadah~!1 18

.
desesyi
.dharmam
. imi

abhusi cittam. purusottamasya

II

dharmakamah

yaCnJ nUna sarve prajahitva kaman

iha pravrajeCyur mama sasanasmin
sa

bha~ate

II

19

II

gathaJ naranam uttama

.
..

samlekhadharmam sugatana siksam

grhavasadosas ca anantaduhkha
pratipatti dharme~v aya dharmapuja

II

20

21

II

II

Csrunitva gatham tada raja parthivo

eko vicinteJti

rahogatqn~p~

na sakyu gehasmi sthihitva sarva

pratipadyitllJ!l uttamadharmapujal}
sa raju tyaktva yatha

II

17

II

khe~api~~~,

II

etc.

A Buddha appeared in the territory of Mahabala;

h.c was [worshipped] by devas and men. [The king, having obtained]
fai th [in the Sugata], attended on him for a full thousand yeE!rs.

II

18

II

Many other beings imitating him did honor to the

Tathagata through things-of-this-world, but not [through

p~ja-through-dharma. And there was (also) an immeasurable]

abundance [for his sravakas.]

/I

19

/I

(Then) a thought occurred to the Best-of-men: 'Suppose

now I would teach dharma to those desirous of dharma (so that)

they all, having given up desires, would here go forth [in my
teaching. ]

323

II

20

II

[He], the MQst Excellent of Men, [spoke these gathasi]

'An austere dharma is the teaching of the Sugatas; and the

defects of dwelling in a household are an endless suffering.

Practice in dharmas - this is p~ja-through-dharma.'

II

21

II

[Having heard (these) gathas, then the king, the

lord of the earth,] the protector of men, in private, [alone,

reflected (thus:)] 'It is not possible for all (those)
having remained in a household to accomplish the most
excellent p~ja-through-dharma'.

II 22 II He (the king) having renounced his kingdom as

(if it were) a wad of spit, etc., etc.
Shorter passages of this type are:

SR XXIV 29-30: GBMs ix 2620.7-8; GMs ii 318.7-10; Peke vol. 31,

308-3-6

= 3-8

(as a part of a larger description of the decline

during 'the last time' the Buddha is made to say):

..

siksa'vadatavastranam
grhinam
.
. .. ya mi dasita

...

sa siksa
. tesam
.. bhikslinam tasmin kale na bhesyati
.
bheris~h~da~gehi puja~

29

II

The

disci~line

29

II

kabenti te mama

ya ca sa uttama puja pratipattir na bhe~yati

II

II

II

30

II

for the white-robed householders which

was taught by me, (even) tha t discipline in the las t time Will
not be undertaken by monks, (instead).

II

30

II

With kettle-drums, conches and tmmours they will

perform puja to me, but that which is the most excellent puja,
practice, will not be.

SR XXXV 3-5: GBMs ix 2722.5-2723.1; GMs iii 494.1-12:

buddhana

ko~inayutany

upasthihed

annena panena prasanQacittah

, '

chatrai~~at5kabhi dipakrlyabhi

kalpana ko~i yatha gangavalika

II

II

324

yas caiva snddharma pra1ujyarnane

nirudhyarnane sugatana sasane
ratrindiv~

eka [caJreyya sik~am

..

idam tatah punyu

. visistu bhoti
ye

~8.ni

..

II 4 II

..

te[samJ purusarsabhanam

saddharmi lujyanti

upek~a

bhtivayi

na tair jina satk:rta bhonti .kecid

na co k:rtal!l eaurnvu naynke~u

1/ 5 /1

II 3 II Who would do homage to a great number of Buddhas

with food, with drink, having a devout minu; [:md so] with
umbrellas, flags and with offerings of lamps for as l)1any kotis of
ka1pas as there are grains of sand in the Ganges;

II 4 II And who, when the Good Law is being destroyed, when

the teaching of the Sugatas is being obstructed, for a single
day and night would practise the discipline - this [latter]
is a more excellent merit than the [first].

II

II Who now would be indifferent when the Good Law of

those Best of Men is being destroyed - not by them are any of

the Jinas honored, and no respect is shown to the guides.

SR XXXII 278-79: GBNs ix 2692.5-2693.1; GMs i f 452.9-1.6; Pelt vo1. 32,

9-5

= 5-6
fiil nUl

!HlJlliirlhi nntlltll nl :wvn,runno

dhyanan

vimok~a'!ls

tathapi ca

apramar:t~

sunyanimittan satatu ni~evamar:t0

na cire~a so hi sugatu bhavati 10ke

II

278

II

esa hi puja paramavisi~~a mahy~

y~ silnskandhe prnti~~hita bodhisatv~

sada sarvabuddhii tena supuji ta hi

k~ayantakale ya sthitu bodhici tte

II

279

II

II 278 II Constantly pursuing morality, the samadhis, and so

n1so the trnnccs, thl!

relen~es,

[Ind the immc:lsurablcs;

325

constantly pursuing the empty and si6'.,less - he soon comes

to be a Sugata in the world.

II 279 II Which bodhisattva is established in the categories

of morality - just this is the most excellent puja to me.
By him who has taken his stand on the thought of awakening
in the final period of destruction are all Buddhas always,
indeed, well worshipped.

Group II.
SR Ch VI: GBMs ix 2507.1f,GfRii ollff; TDK 61, 779.1f; Peke

vol. 31, 280-1-7ff.

l[Then the Blessed One once again addressed the Crown Prince
Candraprabha:] Therefore here, Crown Prince, by a

~odhisatt~'a,

(mahasattva, desiring this Samadhi and desiring quickly to awaken,

to utmost, right and full awakening) the preparation for this
Samadhi is to be undertaken ([samadhiJparikarma kar~iya~; tin ne
'dzin 'di yons su sbyan bar bya'o). Then, Crown Prince, what is
the preparation for this Samadhi ? Here, 0 Crown Prince, a bodhisattva, mahasattva, [with.a mind firmly established in gl'cat compassion] is actively engaged in acts of puja directed toward
[abiding] or parinirva~ed Tathagatas; that is to say, (puja) through
robes and alms-bowls and couches and seats and medicines to cure
the sick [through the standard belongings (of a monk); through
flowers and incense and perfumes and gar1aQds and unguents] and
llromatic powders and strips of cloth and umhre1l11s and flags and
banners, through (the music) of turyas/
\

tadavacaras.

And the

root of merit (resulting from that) he tutns over towards the

obtaining of this Samidhi (tac ca kusalamUl~ samadhipratil~bhaya
pari[~amayatiJ). [He, anticipating no dharma whatsoever] does puja

..

to the Tathagata ([sa na kamcid dharmam 5.kanksams tathaJgatam.

piiJaya'U;de chos gan la yari. re bali phyir de bzin gsegs pa la rnchod
par rni byed de /), not (anticipating) form, nor sense pleasures, nor
objects of enjoyment, nor heaven

(svarga~),

nor a retinue, nor

2
(anything) to be found in all the threefold universe. And moreover,
3
[he, having his thoughts on dharma ([dharmacittakobhavati]), not

326

anticipating (anything)], does not observe, does not apprehend the

Tathagata through the dharmakaya, how much less will he apprehend
"- 4
him through something other than the dharmakaya
Therefore in this
case, Crown Prince, [this is the p~ja to the Tathagatasl([e~a sa
tnthiigatan~

puja.])., that is to say: the non-seeing of the Tathagatas,

and the non-apprehension of a self, and the state of not anticipating

the maturat:f,on of action (tathagatasyadarsanam a[tmaJnaS canupalabdhil}
karmavipakasya capratikfunksanata.) [Having done p~ja to the Tathagata]

5
through this [p~j;l having the three spheres purified, [the bodhisattva, mahasattva] obtains this Samadhi. 6)He through this turningover in which the three spheres are purified, presenting however
little (1 kiyaparittntupi) through flowers, garlands, perfumes, and
unguents (G damaged) he turns (it) over.

For him the roots

of merit from that are inconceivable, inconceivable the maturation;

and he obtains this Samadhi; and quickly to utmost. right and full
awakening [he awakens]. (6
1)1 have not given the whole of the Sanskrit text for this

passage for a number of reasons: it is rather straightforward prose;

it is shorter and therefore less chopped up than the pieces from
Ch. V; and the redactional differences do not appear to have been
so great as with the latter chapter.

1 have however inserted the

original. into the translation between parentheses for all the

passages which appear significant for the argument.

Although the

Gilgit Ms for this passage is again fragmentary, enough survives

to indicate that it differed in some ways from the Nepalese redaction.
Where at all pOflflih1e T have followed the Gi.1git text.

Anything

based on the Nepalese redaction - whether text or my translation is enclosed within brackets, and the important points of difference
between the two redactions are signalled
in the following notes .
.,

vyavacaranil}s:r:tn~; neither the Nepalese

2) G: na sarvatraidhatuke

redaction nor the Tibetan translation have anything corresponding

to this.

3) G is missing here, and although N has sa 8.kariksan and T

de dod pn na, both what has preceded and what follows seems to suggest
thnt a nil has dropped out.
text read sa

na-iikank~an.

pasynti nopalabhatekim

I have therefore translated as if the

4)G: rmakiiyato pi tathal',at8J!l na-m-anu-

~a

punar

any~

dharmakaynta upalapsynte;

327

but Nand

T:

dharmaldiyato 'pi tathagata.J!l nopalabhate, kim anga puna

rupakayata upalapsyate.

5)On the term

trima~~alaparisuddhi

see BHSD

?58 ; here it would refer to the doer of piija, the act of piija, and
\. :1.e object to which the piija is directed.

To say all three are

'purified' is to say that all three are regarded as ultimately empty,

cf. the 3rd verse in the gathas which follow this section.

6)(6 N and

T hrve simply (. samadhil!l pratilabhate,) k~ipr~ canuttar~ samyak-

sambodhim abhisambudhyate.

G, however, was fuller:

( samadhim

pr~tilabhate so nena trmandalaparisuddhena parinamena kiyaparittatapi

. ..

pu~pamalyagandhavilepanena

tatha (at least 20

ak~aras

are probably

missing) ri~iimayati tasya tatkusalamulam ncintY8J!l bhavaty

acintyavipnkllJ~

imam cn samfidhim prutilubhute

k~iprUl!l

cii.nuttarnm

sarnyoks llJ!lbodhi
The last of the three chapters in SR which is wholly devoted to the
question of piija is Ch. XXXIII.

Since Filliozat (liLa mort volontaire par

Ie feu et la tradi tion bouddhique indienne", JA 251 (1963) 21-51) has

already published an almost complete translation of this chapter it will

be sufficient here to give only a brief summary of its contents and to
note those passages which articulate the conception, or conceptions, of
piija which the chapter wants to establish.
In form Ch. XXXIII is another piirvayoga: in a past time there was a
Tathagata named Gho~adatta; after teaching innumerable beings, he parinirvaned. A king by the nnme of Srrgho~a then built thomwnds of st~pas and
placed thousan9s and thousands of lamps on each st~pa, and offered incense,
perfumes, etc.

Being so engaged, he also assembled a large number of

hodldl-lllUVIIH, 11'11

III'

with the requisites.

whom

Wl'l:l~

or IIIWflJlIJ,

I"cl'Ill'rH

IllJd IIlllIIIIt" Oil llll'lII

One n"l.ght, after doing magnificent p~ja at the stupn,

the king with his followers goes to hear dharma from the assembly of bodhisattvas.

Among that assembly there is a young

bodhisattva~ K~emadatta,

who

sees the illumination of all those lamps and resolves to do piija which wOl~,ld
._\\

surpass that of Srrgho~a.

He wraps his arm :In cloth, soaks i t 1n 011, and

sets it afire.

The illumination of his burning arm dims all the lamps of

,
Srrgho~a, the earth trembles, etc. Srigho~a, weeping at the loss ofK~ema:-

datta's arm, praises him in verse, ,and

the mos t important

o~i,which

K~emadatta

are the following:

answers him, also in verses,

~~

328

SR XXXIII 12-15: GBMs ix 2700.2-4; Gt-ts i i 463.9-16; Pek. vol.

32, 11-3-l=3-l!
naiv~

sa tu

syad

~gahino

deva~ahina

'sau yasya bahur na vidyate

sya[dJ yasya

sil~

na vidyate

II

12

1/

nnena putikiiyenn piijitii me tathngntn

acintiya

dak~i~iya

sarvalokasya cetiyi'i

II

13

II

.ananta yas tris8hasra ratnana'!l paripiirita

p:r auad yii[1Uokaniithebhyo
asty

e~a

laukiki puja anya pujfi

ye

dharm~

II

12

II

buddhnji'lanagave~akal.l

II

14

II

~cintiya

cchunyaCnJ janant.i tyajante kayajivitarJl

I I 15 /1

He for whom an arm does not (in fact) exist could

not thus be deprived of a limb; but, 0 King, he for whom

there is no morality would indeed be deprived of a limb.

II 13 II By this foul smelling body are the Tathagatas

worshipped by me - those inconceivable Shrines of All the
Horld which are to be honored;

II 14 II (and) who, (even if) seeking the knowledge of a

Buddha, having filled this boundless three thousand (world
sys tern) with precious things would present it to the Lords
of Men -

II

1.5

1/

Thls (sUH) 11:; worldly pujn.

The lncollcelvablt

pi:ija is something (quite) different: those who know dharmas

are empty, they reject (even the idea of) body and life.
K~emadatta then performs an 'act of truth (satyavakya) and his arm

r.eappears.
Apart from the verses quoted above, the important passages in the
chapter are those which express the motivation behind the acts of pi:ija
of the two individuals.
terms:

Srigho~a's

activity is expressed in the following

329

..

..

tasya tathagatasya pari[niJrvrtasy~pujartham tathagatadhntugarbhanam

caturasitistupakotisahasrani karayiim asa (2693.6); that is to say, his

activity is undertaken simply "for the sake of worshipping that parinir-

va~ed

-"
Tathagata

K~emadatta's

activity, on the other hand, is expressed

thus: ylUl (nv) ahem imffi!1 snmiidhim 5.kiif!!kf?M1S tathar.;atnpii.j~ kuryiim (2695.7),
"what i f I, oosiPing this Bam(uihi~ would do puja to the Tathagata"; and:
atha

k~ema[daJttasya

bodhisattvasya

mahasattvasyadhyasayenanuttara~

samyaks~b6dhi~ parye~am~asya tatha pradipte dak~i~e b5hau nabhu[tJ

ci ttasya mukhavarnasya vanyathatvam,

. "then since the intention of the
bodhisattva, mahasattva, K~emadatta, was

perofeat

to seek utmost~ Pight and

al.cJakening~ so while his righ t arm was burning there was not

(the slightest) change in his mind or of the expression on his face";

and finally: yeniisau dipi to biihu buddhnji'lanasya karn~at., "when tha t arm
was burnt foro -the sake of the knowZedge of a buddha".
Shorter passages of the same kind are:

SR XXXV 68: GBMs ix 2739.2-4; GMs

ii 522.3-6; Pek. vol. 32, 18-2 =

3-2
atul~

pujal!l co
~hya

karonti mudi ta

pu~pebhi

cchatradhvaja pataka vividha

gandhebhi co

s~gitibha~~ani

ea

..
dasaba1a bhasamti
sarva.
disah II 69
.

no capi abhinandisu
. bhavagatim. ji'latvana sunyam bhaviims

tena laksanacitrita
.

II 69 II

II

Having taken up umbrellas and flags, banners and

various implements of music, and with flowers and perfumes

they, joyful, perform innumerable puj as, but they do not
rejoice in a state of existence, having known (all) existences
as empty.

By reason of that all the Buddhas in the (ten)

directions appear ornamented with the marks.

And

BR XXXI 19-20: GBMs ix 2662.3-4; GMs ii 400.7-12; Peke vol. 32,

4-3-5-7
teno pu.1ita bhonti nayaka dvipadendra
yo 'sau dharmasvabhavu janati sada sUnyam
teno pUjita sarvi nayaka ya atitas
tatha te pujita ye anagata

dvipadendra~

II

19

II

330

tehi satkrta sarvi nayaka sthita ye co

yo 'sau dharmasvabhavu janati sada sunyam I I 20 I I

I I 19 I I That one who knows always that

th(~ :::,.:m-being of

dharmas is empty - by him are the Guides, the Leaders of

men, worshipped.

II 20 II That one who knows always that the own-being of

dharmas is empty - by him are all the past Guides worshipped,
so also those who are to be the future Leaders of men are
worshipped, and by him are honored all the Guides who [just
now] abide.
Group III.

BR XXIV 55-59: GBMs ix 2622.5-2623.1; GMs ii 321.15-322.12; Pek.

vol. 31, 308-5-6

= 309-1-3:

silaskandhe sthihitva ca bahusrutyam uparjo.yet

imam samadhim esantah pu.jayec chastu dhatavah I I 55 I I
~hatrair dhvajai~

pat5kabhir gandhamalyavilepanair

karayet puj n buddhasyu samiidhiI!l siIDtrun esntoh

/1

56

II

ranjaniyehi turyehi saf!1gitil!l sal!lprayo.1ayet

1/ 57 I I

puj ayed dhatuI!l buddhasyiinavnlino atandrital].

..

yiivnnti. p;nnc1hllmiilyiini c1hilpnnrun ciirnncni.li It run.

sarvais taih pujayen natham buddhajfianasya karaniit I I 5.8 I I

yavatI piirvnbuddhiinilJp krtii pujii ncintiyii

nni9srtenn bhiitvcnnl!l snmiidhim siintnm

c~ntii

II 59 II, etc.

II 55 II Having taken his stand on the categories of morality,

he would gain great learning; desiring this Samadhi he would
do p~ja to the relics of the teacher.

II 56 I I With umbrellas, with flags, with banners , with

perfumes lind gnrlunds llnd unguents he would dC)

puJu

Buddha from a desire for this auspicious Samadhi.

to the

331

I I 57 I I He would perfonn music with delightful turyas,

he would do p~ja to the relic of the Buddha, confident and
unwearied.

II 58 II As many as are the perfumes and garlands, the

incenses, the aromatic powders and strips of cloth, with
n11 these he would do p~ia to the Lord for the sake of the
knowledge of the Buddha.

II 59 II As much as is the inconceivable puja done to f.ormer

Buddhas through seeking for this auspicious Sam~dhi, having
become one not relying on a basis; (!tc.
In this passage - as in those we huve already studied from Chs. VI
and XXXIII - one performs p~ja for the sake of obtaining this Samadhi.
Samadhi here, as throughout the SamadhipQja, is a multi-valent term! it
may mean a particular samadhi - although the SaJlladhiPGja as a particular
samadhi is nowhere described or mentioned in the text - or it may mean
the Samadhipaja-s'Utpa. If i t refers to') particular samadhi, then 'the
intention to obtain the Samadhi' must be understood to mean the intention
to realize or incorporate into one's behaviour that particular concentrated
insight; if it refers to the Samadhipaja-sutpa, then the intention to
ob tain tha t sutra cannot be unders tood to mean simply ob taining a particular text, but must also mean the internalization of the 'teaching'
contnined in that text, the

int~rnalization

which tha t text articulates.

of the response to the world

Since this Samadhi/Sutra-teaching is in

several places in the text explicitly equated with the 'awakening' (bodhi)
o ( the Buddha (sec for example XXXVI l5a quoted below), then to seek this
Samc'dhi/S~tra;"teaching is to seek the awakening of a Buddha, and, in line

with this, we find in the above passage, as elsewhere in similar context$,

the terms Samadhi, bodhi and buddhajnana used interchangeably to express
the goal toward which one is directed in undertaking p~ja.

Passages of

this kind are numerically the most significant kind of passage dealing
with puja in the Samadhipaja as a whole.
III 12; XIII 26; XV 5, 7, 8, 9; XVII 27;

They are found at II 8, 18;

A~III

9, 21, 50, 52, 53;

XXIV

38; XXV 3; XXIX 49, 50, 51, 52, 53, 54, 55; XXXII 233, 236; XXXVII 2,
78-81.

With these should also be grouped XIV 40, 49, 54 (where acts of

p~ja precede u vow to become

l.l

buddha); XXXII 165, 277 (where puJa Is

332

preparatory to obtaining this samadhi) and XXIX 114 (where puja is

undertaken bhavantakara~e).
Group IV.

SR XI 43-47: GBMs ix 2547.4-7; GMs ii

290-4-7 = 5-2.

l64.l~16;

Peke vol. 31,

[sarva jina atita pujitas te

apa]lrimi ta ya anagatas ca buddhal:
dasasu disasu ye sthitas ca buddha
ima vara santa samadhi desayi tva I I 44 / /
yatha (naru

~ha

kaS ci pllI}yakamo

daSaba]lakaru[~i]kan

aparimita ananta

upasthaheyya

kalpako~i-

r aparimi tBI!l ca janetva premu te~u

/1 45 1/

ivitiyu naru bhaveta pUI}ya[kamo

itu paramarthanayat tuJ 3 gatha[m] ekam
dhariYa carimakali vartamane

[puri Jmaku punya kalam na bhoti tasya

'parama iya

v:i.si~~a

/1 46 I I

buddhapuja

carima[ki daruni kali varttamane

ca]\upadam ita

gath~

eka srutva

dharayi pujita tena

] )

sarvabuddh~

/1 47 I I

, The Gilgit Ms for this passage is fragmentary so I have given the

reconstruction - presumably based on the Nepalese Mss. - supplied by Dutt
in brackets and will add in these notes the Tibetan translation which
appears to

corr~spond

to the missing passages.

T: 'das pa'i rgyal ba

dpag med thams cad dan I.

2)T: skyes bu la la bsod nams 'dod pas 'dir I

stobs bcu ldan pa('i)

3)T: bsod nams 'dod pa yis I don dam tshul 'di

las ni 4)T: phyi rna mi zad dus su gyur pa~i tshe.

II 44 II Having taught (Nepalese redaction: 'having preserved')

this choicest auspicious Samadhi, [all the past Jinas are
worshipped], and which are the innumerable future Buddhas, as
well as the Buddhas now in the ten directions.

333

II

II

45

As

[some man desiring merit here] would serve those

compassionate [Dasabalas] for immeasurable, endless ko~is of

kalpas, having generated immeasurable love for them;

II

II

46

(and) there would be a second man [desiring] merit;

he during the last time would preserve a single gatha [from

this method of the highest meaning] - that former merit is
not (even a) small part of this (latter's merit).

II

II

47

This is the highest, most excellent puja of the

Buddha:: having heard [during the las t terrible times] a single

gatha of [four] lines from this (text, and) then to preserve
it - by that all Buddhas are worshipped.

SR XXXVI l4-l5a: GBMs ix 2749.4-5; GMs ii 547.7-11; Peke vol. 32,

21-4-8

= 5-1.
tasmat kumareha ya bodhisatvo
iik~~ate

atita utpanna

piiji tu sarvabuddhan
tathagat~s

ca

. II

dharetu vacetu imam samadhim

e~a

II

14

II

[hi] sa bodhi

tathagatan~

II

14

15a

II

II

Therefore, 0 Kumara, which bodhisatva here desires

to do puja to all Buddhas, to the Tathagatas past and present,

he should preserve, he should recite this Samadhi[raja-sutra).

II

l5a

II

For this, indeed, is the awakening of the Tathagatas.

Two further examples may be seen at XXXII 135 and 142.

[Apart from the passages which have been referred to above, reference
to puja occurs in the SamadhipQja in only two other forms: in epithets of
the Buddha or of bodhisattvas at XVII 29, 165; XXIX 1; XXX 199, 204, etc.;
and in narrative contexts where the term is used in a purely conventional
sense (this is especially common in the nidanas of individual chapters)
at II 5; X passim (the whole of this long chapter is given over to
describing how various categories of beings - devas, asuras, etc. performed puja to the Buddha as he entered Rajag!ha); XVI 28; GMs ii
217.5,8; XVII 107; GMs ii 275.2; XX 6,8; XXI 26; etc.]

334

The following points migh t be noted in reference to these passages.

1) As I have intimated at the beginning, passages of this kind are
found at Gilgit in SR alone.

In this sense they undeniably represent the

minority view and this position within the literature as a whole must be
clearly kept in mind.
2) I t is obvious tha t the compile. rs of SR were inordinately preoccupied with the 'problem' of puja.

There is perhaps no other single

topic which receives so much attention.

It is equally ob'QOUS that their

response to the 'problem' was by no means consistent.

The passages in

which we find this response in fact fall naturally into no less than four
groups.
3) The first kind of response is found in our Group I.
specifically to Ch. V.

lbe construction of the argument of Ch. V is

basically rather simple.

of paired opposites.

I refer here

It consists of the juxtaposition of a series

At the simplest level the opposition is between

'what people do' and 'what people ought to do'. In the first prose section
this opposition is expressed in terms of type of behavior - p~ja throughmaterial-things versus practice or practice of dharma (which at the end
of the section is called 'puja-through dharma') - and in terms of difference of intention - concern with things-of-this-world, with the hereafter,
with having. a limited end for one's roots of merit, versus being concerned
with roots of merit having an unlimited end.

Verse 3 repeats the first

opposition with only slight variation in terminology, while verses 7-9

express it with a new set of opposites: living as a householder versus
'going forth' as a monk.

Verses 18 and 20-21 then recapitulate what has

gone before. giving final expression to the basic sets of opposites in

terms of satkaru . lokamiseno versus dharmapuja, and g!havasa versus
pratipatti

dharme~u.

At this stage two poin ts can be noted.

Fi rs t, since Ch. V takes as

its point of departure 'wF it people do', and since its entire emphasis is
on contrasting this with 'what people ought to do', it seems fairly obvious
that what we have in this chapter is a conscious attempt to redefine and
'j

redtrect what was in fact the pre-existing and prevalent conception of

puja.

The text is not simply developing a point-of-view, but is reacting

to a point-of-view already firmly established.

The. second point to be

noted is that this reaction is in no way a new one in the history of

335

Buddhist doctrine.

If for the sake of simplification we express the

opposition in "terms of piij; versus pratipatti, then its similarity, its

virtual sameness, with the attitude which - though it only rarely receives
formal expression - dominates the entire Pali Canon as we have received it,
is strikingly apparent.

In the MahapaPinibbana-nuttanta V.3, when the

Buddha is near his end, the Sa1a trees bloom out of season and drop their
flowers on him, heavenly floWers fall from the sky, and heavenly music,
all for the sake of doing puja to the Tathagata (tathagatassa pujaya).
But the Buddha turns to Ananda and says:
na kho ananda ettavatta tathagato sakkato

va

~oti

gurukato

va manito va pujito va apnci to va. yo kho ananda bhikkhu va

bhikkhuni va upasako va upasika va
viharati

samicipa~ipanno

dhammanudhammapa~ipanno

anudhammacari, so

tathagata~

sakkaroti

gurukaroti maneti pujeti paramaya pujaya.

But not, Ananda, by such is the Tathagata honored or revered
or reverenced or worshipped or adored.

But which monk or nun

or lay man or woman abides practising in accordance with

dhamma, correctly practising, acting in accordance, that one
honors the Tathagata, reveres, reverences, worships and adores
him through the most excellent puja. (Cf. the 'paraphrase'(?)
of this passage at JatakamaZa (Kern ed.) 207.13-17.)
Clearly then, the attitude which is being expressed by Ch. V of the

Samadhiraja, the attempt to substitute for the conception of pUja-asworship a conception of pUja-as-practice defined primarily in the sense
of monastic discipline, is not unique to it.

As a matter of fact it

appears to have been an old attitude which was shared by at least some
members of both the Mahayana and H!nayana.

This is further illustrated

by the fact that the whole of this chapter of a Mahayana teJ<;t could have
easily been accepted as doctrinally 'orthodox' by even" the md"st conservative Theravadin monk.

That it was not the predominant attitude in Buddhist

India, however, is equally well illustrated by our other texts, as well as

by the richness of even the mere remnant of surviving .~uddhist art and
religious architecture.

336

We also find exactly the same opposition between puja .. nd pr.1ctice

expressed in the shorter passages cited under Group I and it is important
to note that all these passages respond almost exclusively to what can be
called the behavioral component of the 'problem' of p~ja.
4) A second, more complicated response,; is found in the passages
cited under Group II.

begin here with Ch. VI.

Cil ~ V, although it

refers to a difference of intention, is, as we have seen above, primarily

occupied with the behavioral component, with kinds of action - worshi,p
versus practice, dwelling in the house versus 'going forth' as a monk.
Ch. VI, on the other hand, wants to respond to the problem from quite
a different .. ngle, .1nd its response Dppears to involve .1t least three
different components.

First, in terms of the behavioral, Ch. VI does

not wish to exclude puja-as-worship.

On the contrary, this is the only

type of activity which our chapter envisions, and what it understands by

that activity is unmis takably!?pelled out: it is exactly that which Ch. V
called puja-through-things-of~dYis-,~orld'.

This then - in terms of the

behavioral component - is what is to be done.

But it is to be done with

a particular intention (the intentional component) an.d with a particular

understanding (the cognitive component)
As we have seen, Ch. V had already referred to the :i.ntentional
component, but it was limited to stating the contr.1st between the
intention behind puja (concern wHh things of this 'o1orld and the hereafter) and the intention behind practice (concern with
having an unlimited end).

t;:C10tS.
~~"

Ch. VI, however, goes beyond this.

of merit
It specifies

that pu;ln is to be undertnkcn as .1 "prep.1r.1t1on" for this Snmndhi/Sutratenching, nncl thnt tlH' roots of mC'ri t

n~sul

ting from th.1t puj.1 .1r<" to he

turned tm.lards obtaining this Samadhi/Sutra-teaching.

It also expresses

the intentional component negatively: it is not undertaken for the sake

of objcctH of the world, hl'/wen, nor lInythlng In the thrcefold universe.
For Ch. V this .1ppeaTR to h.1ve

hN~n

the only pOfHdhll\ intention hehind

puja-through-things-of-this-world, but Ch. VI, by not accepting this

limitation, and by introducing a more acceptable (to it) intention behind
puja, clearly undercuts Ch. V's opposHion.

It 1.8 J.mportant to etriplHlsize

that the introduction of this more acceptahle intention iH precisely the

factor which allows Ch. VI - unlike Ch.V - to not only .1('cept, but to
advocate puja-as-worship on the behavioral level. But Ch . VI does not
stop here.

337

If puja is to be done (behavioral), but is to be done with a particular

intention (intentional), it is also to be done with a particular mental outlook (the cognitive component).

What this cognitive component consists of

is once again clearly spelled out by Ch. VI, first when it says: He, doing
puja, "does not observe, does not apprehend the Tathagata through the
dharmakaya, how much less will he apprehend him through something other
than the dharmakaya";

and then in its final summation when it says:

"This is puja to the Tathagatas, that is to say: the non-seeing of the

Tathagatas, and the non-apprehension of a self, and the state of not anticipating the maturation of actions."

That is to say, one behaves in such

a way, one undertakes religious activity, though in so doing one does not
'apprehend', one does not cognitively acknowledge an agent of this activity
nor an object toward which that activity is directed; and one does not
anticipate that acting in this way will have a definite result.

However,

the result of that action, more correctly the repetition of that action the text is not talking about a single act of pujn - is the obtainment of
this Samadhi/Sutra-teaching, i.e., the internalization of the behavioralcognitive pattern contained therein, and the relatively qUick total internalization of this patterned response to the world: religiolls activity
without cognitive acknowledgement, that is to say, Buddhahood.

Although

much less clearly expressed, there is one other chapter in the Samadhiraja
which is struggling to express something like the same idea.

This is

Ch. XXXIII.
Clearly the [luthor of thls chapter - 1:lke that of Ch. VI - wanted to
emphasize the intentional component in thu action of KRC'madntta - it iH
mentioned three times in a relatively short space - Clnd by so doing,

presumably, to contrast it with that of Srighol?a.

The demonstration of

this difference in intention is elsewhere in SE apparently enough for the

Iluthor to Milke h:f.s point.

Here, however, he seems to w;mt to go beyond

this, at least this is the impression one gets from vs. 14 where he says
that even if one gives material gifts to the Buddha with the intention of
gaining the knowledge of a Buddha, this is still laukiki puja.

The author

also seems to imply in vs. 13 - at least in the way I have understood it -

that although much superior to ~righosa's gifts, Ksemadatta's apparent

gift of his arm is still in the category of worldly puja (this is narratively indicated by the fact that the result of both acts, although qu,ntitatively different are qllalitatively the same, Le. 'illumination' J.o t.he

338

sense of actual light).

What bur author, in fact, wants to emphasize

above all appears to be a cognitive pattern which would unde.rlie even

the intention.

He indicates what he means by this in vs. 12 where he

says in effect that there can be no loss of a limb for someone who has
no conception of an arm. and in vs. 15 where he says that the puja
acintiya - obvious the kind of p~ja he wants to argue for - is where
someone knows all dharmas are empty and therefore rejects '( the idea of)
body and life'.
'gift l

That such 'knowledge' is the real meaning of K~emadatta's

is also indicated by the last two parts of his three part 'act of

truth': yena satyena dharrno 'sau bahur nama n'l vidyate / tena satyena me

babur bhoti ksipram yatha pllra / / 21. I / YE:m~ satYGna cllia!1llo 'sau .ksema-

datto na vidyate, etc.

All of the passages in our Grollp II then reRpond to the 'problem' of
puja in terms not of the behavioral component, but in terms, firs't:, of the
intentional component, and above all in terms of the cognitive component.
This means - and it is important to keep this in mind - that puja is
unambiguously accepted and advocated if it is undertaken with an acceptable
(to the compilers of 8R) intention (obtainment of bodhi, internalization
of the Samadhi/S~tra-teaching, etc.), and if it is approached and 'perceived' in an acceptable manner.
5) The passages cited under Group III represent yet another kind of
response, although it has much in common with that found in Group II
passages.

It, in fact, represents vi. rtually the same response except that

Group III passages do not go beyond the question of igtention.

All these

passages presuppose the point of depature which in Ch.s V, VI and XXXIII

is explicitly stated: they begin from what was obviomily the prevailing
and predominant conception of puja in the environment which surrounded

t~em

a Buddhist environment - that is to say, puja-as-worship undertaken to

secure material benefits in this life, or rebirth in a 'heaven' in the
next.

In approaching this situation they do not attempt a radical dis-

placement of the behavioral component of puja-as-worship.

Acts of puja

are, again, not only accepted, but advocated (narratively it i,5 stated
that acts of p~ja have been, are being, or should be undertaken, depending
on the individual contexts).

'''ha t these passages want to do is simply

redirect the intentional component of puja-as-worship, to substitute for

material benefits, rebirth in 'heaven', etc., the obtaining, the inter-

339

nalization of this Samadhi/S~tra-teaching.

They do not, unlike the

passa$es in Group II, go beyond this, \?racketing as it were the whole

question of a cognitive component.

As has already been noted passages

of this type in the Samadhi'1'aja are numerically the most significant.

Whether numerical significance is the same as doctrinal significance is
difficult to say, but the fact that these passages represent the most
common response in the text as a whole is not without interest.

Certainly

this is the least innovative of the attempted 'revaluations' of puja

which the text develops and, as a consequence, perhaps stood the best
chance of acceptance in what appears to have been a basically conservative
tradition.
6) Group IV passages represent an approach which plays a much more
important role elsewhere, hut which in the Samadhiraja is of minor
importance.

There are in

is developed.

fact,~pnly

four pas5ages in which this approach

Here we finl p~ja defined in terms of the preservation

of the teaching, Le. to preserve the teaching, usually in

11

t he last time" ,

is to worship all Buddhas.

7) Apart from these more specific remarks, we can also add some more
general observations concerning all of these passages taken as a whole.
The first is that their defensive posture is everywhere apparent; everywhere their discussions begin from the same point of departure. They do
not develop their argument on its own terms, but always in reaction to a
given situation and that situation is always the same: Ch. V begins, both
nar~atively

and doctrinally, with Mahabala and his people doing puja to

the Tathagata through' things-of-this-world'; Ch. XXXIII in the same way

begi.ns with Srighosa' s elabor;.:tte
performance of p~ja at the stupa of
' ,

Gho~adatta; even Ch. VI, the one major discussion which in form is not a
p~rv . ~yoga, clearly begins 1:iy taking p~ja-as-worship as a given.

Puja for

the authors of the Samadhir'p;ja was a fact., and because of that, it appears
to have been a problem.
8) The general terms with which we chose to describe these responses
as a group are important.

There appear to be at least three possibilities.

They may be said to represent either l)pJeces of theological sophistry

attempJ;ing to explain away

El

doctrinally embarrassing practice; or 2) they

may eXI)ress .established view's actm'illy held by their authors and their
reader~

at the time of theh: composition; or 3) they may represent tentative

340

gropings, or the prototypes of arguments not yet perfected in what was a

genuine and on-going attempt by the developing silnyativadin world-view to,
incorporate into itself the accepted and predominant forms of Buddhist
praxis.

Although there are occasional hints of something like the first

possibility, the repetition, the lack of consistency, the multiplication

of alternate approaches, strongly implies that the most appropriate
characterization is

th~

third.

\
',\

9) It is also impot:;tant to note; what is and what is not criticized

in these passages.

There is no explicit criticism of the cult of the book

or book-worship, nor the cult of images, nor - significantly - of the

ritual use of dharanis.

Nor is there <lny criticism of pujn undertaken for

the sake of gaining rebirth in a buddha field

The great majority of these

passages, however, either explicitly or implicitly take as the object of

their criticism activity connected with the worship of stupas.

They also

explicitly criticize puja undertaken for the sake of rebirth in 'heaven'

(svarga).

I think, therefore, that i't is clear that however much the

conception of svarga and the conception of a buddhafie1d may appear to be

alike in our eyes, the tradition itself never confused them.

They also

explicitly criticize puja undertaken for reasons connected with lithe hereand-now" and with "the hereafter", with "sense pleasures" and "objects of
enjoyment".

ThiS, of course, is an explicit criticism of some, if not all,

of the fundamental intentions of karmatic Buddhism. (It remains to be seen

whether or not 'concern with rebirth in a. buddhafie1d' would be included
under the category 'concern with the hereafter' and, therefore, be at

impZiaitZy criticized here.)

least

10) As I said at the beginning of

thi~

section, these passages are

important because they illustrate better than anything I know the differences
between karmatic and bodhic Buddhism.

And I think it will be obvious from

all that has been said so far that these differences are not p.rimarily behavioral.
kinds

The two 'Buddhisms' do not

f religious acti vi ty.

XXXIII.

neaessaPiZy require two different

This is especially clear in SR Chs. VI and

The differences are above all differences of intention.

In one,

religious acts are performed for reasons connected with Uthe here-and-now"
and with "the hereafter"; in the other, the same acts are undertaken for
reasons connected with the obtainment of bodhi.
though

The cognitive component,

si.gnificant presence in Chs. VI and XXXIIT, tR not - when these

passages are taken as a whole - of primary importance.

341

[15]

Again jUpthep, MaffjusPi, which believing sons

01" ~aughteps

of

good family take up fop as long as they live the threefold refuge
(and) ape without anothep devata; which p~sepve the five pules of
tpaining; which ppesepl1e the

teh rules of f;paining; which pl'"'esel've

the obligations of a bodhisattva, the foul" hundred pules of tpaining;

again, which monks, having gone fopth from dLJelZing in
proscpl'e the L1JO hundPe(? and

r11/~(

IX

house,

pule:) oj' tpainilla: IJ}zich

J'lW1S

Pl'esldpve the fi1,e hzmdpaa 1'l!7.es oJ' tl'airlbl(J - ;Jhicr. of these,

ha/Ji~lg

the (pules of) tpaining and ohZigcrUons in accopdance with what they
have un de 1" taken, afteY'UJal'ds come to be faZ7,6n fpom one
pule of tpaining l)(andJ ape
unfoptunate destiny

O!'

af~id

01"

anothep

fpom fenp of (pevip;h in) an

unfoptunate state: 1Jhich of these U)opship and

do puja to the Blessed One

Bhai~ajyagupavaiquy.yappabha, the Tatha-

gata(l; fop them the sUffePing of the thpee unfoptunnwstates is

not to be expected. (And) any woman who at the time of giving bipth
AxpePiences excessive7.y sharp unpleasant feelings, 2) (and) who
wo~hips and does puja to the BlAssed One Bhai~ajYQgupuvaiqUy.yappabha,

the Tathagat-a(2. 3) she

1:S

qU1:ckly froed{3; nhe /JiZZ give bir>th t,() a

son having all his limbs fully

of being seen, having

sha~

fo~ed,

handsome, beautiful, wOP thy

faculties, possessing intelligence, healthy

having vepy little tpoubZe; (and) it will not be possible fop his
vital war>mth to be snatched aJJay by non-human bein[lfJ.
l'I (1X, Sik~:
'

' . if they, afraid from fear of (rebirth in) an

unfortunate destiny, would preserve the name of the Blessed One

Bhai~ajya

guruvai~uryaprabha, the Tathagata, and would perform puja (to him) in

accordance wi th their resources'

(Sik~

alone has the final clause); Z has

342

. which perform puja to the Blessed One, etc.'; and T: ' . which
would perform various kinds of

p~ja'.

2)(2 X: '(and) who would recollect

the name of. and perform p~ja to the Blessed One, etc.'; T simply 'would
do

p~ja'.

3) (3X: she delivers in comfort'.

This section requires only a few brief observations. The first

concerns the term ananyadevata. Edgerton, under ananya.deva
says: " Burnouf. Lotus 581, followed by BR,

(BHSD 20 1 ),

not having (recognizing)

other gods (implausible)." Although this meaning of ananyadevaas an

epi thet of the Buddha may be "implausible"; and although I have not met
the term elsewhere at Gilgit, it is difficult to believe that this is
not the meaning of ananyadevata in the present passage. [Outside of

The Tibe tan Text of the Proatyutpanna-BuddhaS~ukhavasthita-Samadhi-Sutra (Studia Philologica Buddhica, Monograph
Gilgit see P. M. Harrison,

Series I). The Reiyukai Library, in the press, lIB': des sons rgyas la
skyabs su 'gro bar bye' 0

II

la skyabs su 'gro bar bya'o

chos la skyabs su 'gro bar bya '0

II

1/

la skyabs su sori ?iri lha gzan med par bya' 0

/1;

I I;

l2B: dee bsnen mas e;l3um

12C: saris :rgyas chos

dan

lha gzan med ciri, etc.]

A second point to be noted - and one I have already

is that this passage makes it clear that the cult of
;1S

II

Iha gzan med par bya ziri

bsam pa sans rgyus kyi rjes su sori bur byu '0

dge 'dun

tshul khrims yoris su dag par bya'o

bslab pa'i gzi Iria yoris su gzmi bar bya' 0

de bzin dge 'dun Ius

II

much a 'mon,JStic' cult

,IS

Jt

WilS 11

lilY one.

this single passage Tefers to v:1 rtunl1y every

referre~

Bhai~ajyaguru

to was

As a 1I1l1tter of fact,
pos~dble

stntus wI thin the

Buddh1.st community: lAY men and women, monks, nllns and hodh"lsattvas.
This. in turn, further confirms the fact that karmatic Buddhism cannot
be equated with "lay Buddhism", and that the concerns of karmntic Buddhism
were slwretl by ilt lel.ls t !Jollie lIletlli>en; of every group withIn the overnl!
Buddhist community.
A fin<ll point concerns tlw referc'lH'eto "tllC' fnllr hllndred nllen of
training of the Bodhisattva".

This is the only such reference I know of

at Gilgit. or anywhere else for that matter. (This same passage is quoted
in the

".

Sik~asamuccroJa.)

We have, in fact, very little definite information

on n. or the, Mnh;-iyann Vi.nnyn, nnd theTe- may be a ve'ry good reilson for that:
there mny not have been any. On th:t.s whole queRt:l,on there 'Is nothing that

\1

\\

343

comes close to L. de La Vallee Poussin's "Notes bouddhique XVII Opinions sur les relations des deux vehicules au point de vue du Vinaya" ,
BeLS 16 (1930) 20-39.

And it is interesting to note that the discovery

of the Gi1git MSs. goes a long way towards confirming the essentials of
what dt: La Vallee Poussin puts forth as "opinions": we find at Gi1git a
collection of literature which is essentially and overwhelmingly Mahayana;
the Hinayana texts are both very few and very short.

But the Vinaya which

apparently governed this same community wa~ that of the Mu1asarvastivada.

This si tuation is, of course, to a large degree paralleled in the Tibetan
Kanjur.

[For some other 'interesting comments on the "Mahayana Vinaya"

and related topics see L. de La Val1ee Poussin, "Notes bouddhiques VII Le Vinaya et la purete d'intention", BeLS 15 (1929) 201-17; N. Dutt,

. 14S1Jects of Mahayana Buddhism and Its Re'lation

':

1;0

lI'inayana (London: 1930)

290-322; P. Python, fiiYlCClJa-Tliniscaya-Upali-Pm'1:ppccha, Enquete d'Upali

poup une exegese de Uldism:-pline,

(Pari~:

1973) 6-18~]

344

[16]

T.hen again the Blessed One

add~ssed

the Venepable Ananda:

'Will you, Ananda, believe, wiU you have faith when I wiU ppoclaim
the qualities and blessings

ppabha, the Tathagata, Aphat, Samyaksanjbuddha,

an unceptainty, a doubt

of the Elessed One Bhaisajyagupuvaid'urya01' 1:S

the~ fop you

hesitation heroe in the profound pange oj"

01'

the Buddha?'
Then the Venepab le Ananda said this to the Blessed One: 'Not
fop me, 0 Revepend Blessed One., i3 them an uncel>tainty, nop a doubt,
nop a hesitation in the dhap~~s2 spoken by the Tathagata.
the reason fop that ?

The~

is no

impu~

What is

conduct in body, speech

01'

mind of the Tathaga-tas. Bl.essed One, both the sun and the moon,
thoug~

'. having gpeat power, though having

g~at

migh t, could faU to

the gpound; Sumeru, the king of mountains, could move fpom its
established place; but nevep could the speech of the Buddha's be
otheruise (than fact).

StiU, 0

Reve~nd

Blessed One, thepe

a~:;

beings having impepfect facuZties of faith 3) to whom, aftep having

heapd this pange of the Buddha, it occum thus(3: 'How can it be that
through mepely recollecting the name of that Tathagata thepe

a~

so

many qualities and blessinger'(And) they do not believe, they do not

have faith in it, they

~pudiate

it. Fop a long time this wiU be fop

theip non-profit and disadvantage and discomfopt, fop theip downfaU'.

T.he Blessed One said: 'It is impossible, Andnda, it is out of
the question that of those on whose eap the name of that Tathagata
should fall there could be (i.e. in the long pw1) the undepgoing of
an unfoptunate destiny

01'

an unfoptunate rebipth 4 .

lieved, Ananda, is the Buddha-pange of Buddhas.

Hapd to be be-

T.hat you, Ananda,

345

believe, that you have faith - this is to be seen as the

the Tathagata.

powe2~

of

And here is no place fop all disciples and pmtyeka-

buddhas, putting aside bodhisattvas,ma.h'asattvas, bound to one more

bipth.

DiJJiault, iinanda, i,n, obtaining hwnan bipth.

belief and devotion in the Three Precious Things.

auZt is heaPing the name of that Tathagata.

DiffiauZt is

EVen more d'tffi-

wi thout measure, 'Ananda,

is the bodhisattva course of that Blessed One Bhail!adyagupuvaiq.uPlJappabha, the Tathagata; without rneaSUl'e is hi . .~ skill 1:n means; wi thout mea.<Jum -the extent or his

V01:/S.

.If 1

l.lrlnter7

to I could 1.:Uuminate

in detail the bodhisattva course of that Tathagata fop a kalpa OP

mo1'e than a kaZpa, (and) the kalpa 1JJould be exhausted, but it /Jould
suroly never be possibte to peaciz an end of the e:rtent of the
e:rcellence of the fO'PIT/er
vaiq.u~appabha,

l)X,

the

.1Ja.JS

oj' that Blessed One B1ur.1:f}ajyagu1'U-

2~thagata.'

Sik~

and T all have simply 'the qualities'. 2)X, Z and

3)(3'

Siks:
. " who after having
Siks have instead 'in the sutrantas'.

heard the range of the Buddha do not believe.

. .. , ,.

X: '(who) after having heard the range of the Buddha will speak

thus: .. '.

a.

To them it occurs thus:

4)X adds: 'Thls Ritlllltion does not occur'.

I think that there can be very little doubt about the central import-

nnel! of this PllSStlgl!.

In a very real sense 1 t Is 'thl! king-pin on which

all the res t depends since it indicates the nuthorJ ty on which the teaching
is to he accepted.

Tt 1R nhw intcreRtfnr. to note t1wt the central C1t1estion

being answered here has, even tn its phrasing, a very modern ring: 'How can
i t be that th rough merely recollecting the name of that Tathagata there are

so many qualities and blessings?'

The answer IJhg gives to that question -

note that the answer actually precedes the question - is clear, concise and
unequivocal: it can be because the Tathagata says it is so, and 'never could
the speech of the Buddha's be otherwise (than fact)'.

But before we make

too much of this it is importan t to no te what else is asserted in the same

346

terms in the literature of Gi1git.

I give here a few examples and have

restricted myself to passages which employ the same anyatha vocabulary:

Vaj (Conze ed.) 14f: api tu kha1u

puna~

subhute bodhisattvenai-

vamrupo danapari tyagah

kartavyah
.
. sarvasattvliniim arthaya.

..

tat kasya

..

hetoh. ya caisa subhute sattvasamjfia saivasamjfia ya evam te sarvasattvas

tathagatena
subhute

bha~i tas

tathagat~

ta

evasattv~.

tat kasya

heto~.

bhutavadi
tathngat~

satyavadi tathavady ananyathavadi

na vitathavadi tathagatah
Moreover again, Subhuti, by a bodhisattva such a giving of a
gift.~s

to be performed for the sake of all beings.

What is the

reason for that ? Which, Subhuti, is this perception of a being,

just that is a non-perception; which also are all those beings
spoken of by the Tathagata, just those are non-beings.

What is

the reason for that? A speaker of what is, Subhuti, is the Tathagata; a speaker of truth, a speaker of such as it is, a speaker of
that which is not otherwise is the Tathagata.

Not is the Tathagata

a speaker of tha t which is not so.

SR XIV: (said of the Buddha)

gaganal!l pateyya saha sasi tarakehi

prthivi vinaSyet sanagarasai1asamstha

iikaCs adhatur api ca s iyanyath atval!l
no cai va] tubhyal!l vi tntha bhaveyn vncn

I I 9 1/

..

drstva
. . . tvam duhkhitan sattvan upa1ambharatBh prajBh.
anopa1ambhal!l desesi gambhir~ santasUnyatrun

II

10

II

II

12

II

y8.d~se Sik~ito dharme tad~s~ dharmu bh~ase

abhiimiCr atra ba1anfur1 yavanta anyatirthik~

ye sthi ta

i.itmas8J!ljffay~

te skhalAllti hviilvasu

jffatva dharmar:ta nairatmy~ skhali t8J!l te na vidyate

II

13

II

bhutavadi mahavira bhutadhaCrmapratisthitah

.

bhute satye sthito natha bhutfim]

. vacam prabhasase

. '. .

II

14

II

347

ye sthita

atma[s~jff8yam d~he

suprati]~~hit~

te

na te jananti nairatmyam yatra duhkham

. . na vidyate I I 24 I I
askhali te pade dharme desako lsi
skhali tu na labhyati lokanathal:
[avitatha gira

sn~prabha~nse tv~J

duhkhamoksakara namas toe natha

bhajyad iy8.J!l mahi

k~iyate

/1

2') / /

saSailar~a

sagarajalas ca tatha

candro 'tha suryu

dhar~i~

prapated

giram anyatha na puna bhal?i jina~ / / 91 / /

sarvanga vakya parisuddha gira, etc.
The sky together with the moon and stars could fall;
the earth together with its cities and mountains coulu
disappear; and even the element of ether could become
otherwise - but of you n speech which is not so could
indeed never be. II 9 II
You, having seen beings suffering, men intent upon a
basis, teach the profound, tranquil emptiness without
a basis

II

10

1/

In what kind of dharma you are trained, that kind of

dharma you declare. Here is no place for the stupid, up to:
other non-Buddhists. II 12 II
Who are established in the perception of a self, they,
the ignorant, falter. (But) having known the absence of
a self of dharmas, for you a faltering does not occur. II 13 II
A speaker of what is, 0 great Hero, abiding in dharmas
which are, established in what is, in the true, 0 Lord you
declare speech of what is II 14 II

Who are established in the perception of a self, they

are abiding firmly in suffering; they do not understand the
absence of a self in which suffering docs not occur. I I 24 I I

348

(But) you are a teacher of dharma, of a way without

faltering.

The Lord of the world never falters.

You

proclaim speech which is not that which is not so to you, Loro, the deliverer from suffering

II

25

Homage

II

This earth together with its mountains and forests

could be consumed; so also the water of the ocean could
be exhausted; even the sun and the moon could fall to the
earth - but the Jina could not declare a speech which is
otherwise (than fact)

II

91

II

(His) sayjngs are complete, (his) speech is pure, etc.

SR XXIX

At the end of a long accoun t of his former meritorious deeds

the Buddha says:
ye me kumara k:;ta ascariya

krta
. duskarani
. bahukalpaSata
na ca te maya

k~apa~a

sakya siya

kalpana kotinayuta bhanatah

. . / / 69

1/

unmattacittabhlimi gacchi nara

asraddadhanta sugatasya carim
k:;ta ye mi

du~kara

tad ascariya

imu s ant am e!jlat a samadhi varuf"\ / / '70 I /

arocayami ca kumara ida.'Yl
sraddadhanta me avi tatharn vacanam

...

nil hi viicll bhiislli;i mrsam sugatllh

sada satyavadi jinu karugika~

II

71

II

Kumara, which were the wonderful things done by me,

the difficult things done through many hundreds of
kalpas - those could not be exhausted by me speaking
for

ko~is

of nayutas of kalpas

II

69

II

A man not believing in the course of the Sugata

arrives at a state of distraction - it is wonderful the
difficult things I have done seeking for this tranquil,
best of samadhis.

II

70

II

349

this~

And I announce

Kumara.

is not that which is not so!

Believe my speech which

Indeed, the Sugata does not

declare a false speech; always the Jina, the Compassionate

II

One is a speaker of truth.

II

71

SR XXXVI

tasmat kumareha ya bodhisattvo

8.k.aiik~ate

atita utpanna

piiji tu sarvabuddhan
tathagat~s

ca

dharetu vacetu imam samadhim

II

14

II

tathagatan~

esa [hi] sa bodhi

.
..

sraddhehi mahyarn vacanarn kurnarah

nll. bhasate vacarnrsam

tll.thagll.to
.
nll. hidrs~ sll.ttvll. mr~~ vll.danti // 15

II

Therefore, Kumara, which bodhisattva here desires to

worship all Buddhas, both past and present Tathagatas,
he should preserve, he should recite this Samadhi[-rajasutra],

I I 14 1/

for this is the awakening of the Tathagatas. Believe

my speech, Kumara! A Tathagata does not declare false

speech; not, indeed, do such beings utter the false

II

SP Ch.II - the essential contents of which concern the fact of

ekayana:
22. 8:

gll.mbhirll.dhll.rrn~

sukhuma mi buddha

ll.tll.[rJkildili sarn ll.nasravas cll.

ahll.m vijanamihll. yadrsa hi te

ya.IJ1 [rd. yeJ va jina loki dll.sll.ddisasu

I I 18 /1

yam sariputrah sugll.tll. prll.bhasll.te

adhimuktisa.IJ1Pll.nnu bhll.vesi tll.trll.
ll.nll.nYll.thavadi jino

..

mahll.r~i

cirenll. so bhasll.ti

utt~~arfham

II

19

II

Subtle, profound dharmas were awakened to, by 'me;

and all are beyond reasoning and without outflows.
I here know those as they are, as do the Jinas in the
ten directions of the world.

II

18

II

15

II

350

Sariputra, that which the Sugata declares, you there

(should) enter into earnest application.

The Jina, the

great seer is a speaker of that which is not

otherw~

(than fact). For a long time he declares the highest

II

meaning.
25.25:

19

II

sraddadhata me sariputra: bhutavady aham asmi tathatavady

aham asmy ananyathavady aham asmi; durbodhyam sariputra

tathagatasya sa~dh8bha~yam: 'Believe me, Sariputra: I am
a speaker of what is.

I am a speaker of thus as it is.

I am a speaker of that which is not otherwise (than fact).

Sariputra, the hidden meaning of the Tathagata is difficult
to understand.'
192 .15:

vyaponehi

kiir1k~ a

tatha s a1!1saya1!J ea

yesam ca kesamciha kanksa vidyate

ananyathavadina lokanayaka
ekBl!l im8J!l yiinu dvi tiyu nasti I I 70 I I
For whomsoever a doubt occurs here, they should
dispel (their) doubt and likewise any uncertainty:
the Leadcls of the world are speakers of that which
is not otherwise (than fact): This is the sole vehicle.
There is not a second.

II

70

II

SP Chs. XIV and XV - which set forth the view that the length of
the Tnthngnta' s 1i fe is without metlSure:
106.12:

vicikitsa rna yijya kurudhva sarve

aha~

hi yijyBl!l parisBl!lsthapmi

ananyathavad:i.r ahatp vinayako

s~hya

jnanatp ca me yasya na kaci

gambhiradharm~

II 35 II

sugatena buddha

atarkika ye~a prama~u nasti

You must form no hesitations. I, indeed, will establish
you firmly. I, the Guide, am a speaker of that which is
not otherwise (than fact). I have a knowledge of which
there is no calculation.

II

35

1/

351

Profound dharmas are awakene-i to by the Sugata, beyond

reasoning and of

107.27:

~-lhich

there is nO',nleasure>.

[a]nasravam bhiitam ima mi vac8.rn

sruni tva sarve mama sraddadhadhvaJa
eV8J!l ciraprapta mayagrabodhil!l
naripaci tas ceti mayai va sarve

1/

113

II

This speech of mine is without outflows, is of what is.

Riying heard it all should bel ieve me ! 111 us , for a long
time has the highest awakening been obtnined by me, and
T hnve matured all these [countless beings]. / / 43

II

108.26; Kern 312.6 [the BodhiRattVi1 }!1'litrcya respLmds to this saying]:

kim capi vayam

bhagavams
.
. tathagatasya [K: vacanamJ
. sraddhaya
gami sy
. amah. , ananyathavadi tathagata i ti. [K.: tathagataJ evai tarr,
artham jiiniyiin, n avayiin as al!lpras thi tal} khalu punar bhagav81!l bodhisatt va vi ciki tsam apatsyante 'tra s thane, parini rv::te tathagate

imam dharmaparyay8J!l srutva na pattiyisyanti

na sraddadhasyanti
.
nadhimok~yante:

'And moreover, Blessed One, we proceed through

faith in [the speech of] the Tathagata: 'The Tathagata is a speaker

of that which is not otherwise (than (act)'; surely th~e Tathagata
would know that. Bodhisattvas newly set out in the vehicle, however,

Blessed One, will fall into hesitations her.e in this matter;

having heard this discourse on dharma after the Tathagata has

parini rva~ed, they will not have fai th in it, they will not belleve
it, they will not trust in it.

I,ll. 2 [The Blessed One responds saying three times]: avakalpayadhv8J!l [meJ kulap';1tra abhisradda[dhaJdhvam tathagatasya bhiital!l
vaca vyaharatru:: 'Hnve confidence in me, sons of good family
Believe when the Tathagata utters spep.ch

'.

of what is !'

112.29: sarve te dharmaparyayfih satyas tathagatena bhasita:

nasty atra tathagatasya m:r~avadal}:

'All the discourses on dharma

spoken by the Tathagata are true. There is here no false speech

of the Tathaga ta' .

()

352

J;;

8yUS ,ca nle'" dil'gham ammtaka1paJ~

1.17.25:

1/

samudani t~ purva cari t.va cary'~n

;1.8 " /

atra kurudhva pandi

ta ~
, J'Ia saCm]s/WaJn

II:
viciki tsft.8J!lca jahatha, as~~am
',I

\'

llhutfun -p:rabhasruny ahum eta vii'c8JlI

"

ml;~5.

mama nai va

lC(-l(~aci

vag bhave!-. / / 19

1/

And lily life-sparj is endlel'lH kalpas long, attained

;,fter,t;ormerly
practic~.~11

having practised the (religious)

18 1/

You who are learned, do not form [lny do'ubl in this,}

~\

mutter

Dis~mis!3

your hesi tnt:ions completely ! This

speech Ipro<.;la.iTl' is ,.jhat"':;.s,

JTlC

Thel'~

could never be of.

:1 false word.

in(~i\ca'te(1

1.1:, at; J haVe!

above, Bhg re,spondf\ to the implied cri ticism

.~

. ;;\ \",""::
"

I'

9f i,ts'centrnl assert;LOIld>y 11Ilequlvocally dec:Ln'ing that its nuthority

l~

,:::,;;::.. _,

rests on the/,fllct that it

thnt

nllc1dh"~!lncvcr

Wi].'>

declllt'ed by the Buddha, and by the fact

d(>clllT<: 'tltill: wIdell 'is nt'I1C'Twi.'H' (than fact)', thC'n

the!'i~ pasl:ltige1:: from f'aj" Cia" and SP " and any nU!!lber of others - indicate
inlum\;that such
(:u1 nrly

,~mp()rEilll

ilppear to

11

response is in no way uniqlle to Bhg. And it is parti-

tto notl'. bOLh lhe

requir~

I'illlge

[Illd k i;lId of

this response, In Vaj and SR"

;1:-,~:crtjonH

which

for e:inmple, ,"h:lt are

perhnps the cen tral [lssert'i onB of Bodhic nlldclhi sm 1:;;11<1; riitlllYil [lnd suny"I-:} .

'\~\

./,

Jre"jllstifi)l~d" cn- thts basts and their. truth-clai.m supported on this

authority. S~ too in Sl?, what are per~wps its two most significant
litH' I rllll':i - 1''':1Y~lIil :111<1 LIIl' 1IIlIImil('(h1l'l:}: pI' II", 'l';llh?ig;lla'HIII\'-}:pall ..

base theil" truth-claim on the same authority. In short, for

aU these

assertions the only prama~a is sabda, and the only response one of faith
.~P~ in particular, indicates that these nsserti'ons [Ire ntarkika, 'beyond
(')

reasoning r.

All of this, 'bf course, renders any talk about

C(

II

a' Buddhism

'l,,~,

of f.dth"rnthcr clllhiollf;.

There i8\\on(' other point to be noted in reference to Bhg [16], a

poin t which is ra:t:her difficult to evaluate.
"

We have seen over and over

again that virtuallya.11 our text~~,Ji Eka" SmDJ Aj, StA'j BbpJ ](V J SP

sn -

assert that one or 'another 'blessing' follows 'from Illerely hearing

or r('('ol1('(.'I'lng Iltl' 11;11"0' of :Hlm(' Ih.<ldh.1 fIr nodhh;;ILtV:t 01' It.'xL TltlH

353

I
i

idea is firmly established and appears to have been taken for granted
i

by all our texts - excflpt for Bhg. Bhg is unique in presenting a 'justification' , and the justification of a commonplace seems to be a curious
occupation.

The problem, then, is to decide what the anomalous position

of Bhg vis-a.-vis other texts can signify.

Here I can only say that we

might be able to detect a pattern in Mah~y~na Sutra literature in which

, a doctrine receives either the kind of justification found at Bhg [16],
or a 'detailed' explanation, only when it is relatively 'new' or in the
earlier stages of its incorporation into the accepted body of teaching.
This, for example, seems to be the case for the concept of the buddhanubhava discussed above under Bhg [2].

If this pattern can be verified,

then it may be that Bhg is older than it is usually thought to be.

of this, however, is only a suggestion.

All

354

[17]

his 8eat~ having pU'c his Uppel? Y'ohe on one shouZdep,

hewing plaaud

his Pight knee on the ground, hm"ing bem!; forath 11'in foZde(Z

handt:

BZessed One., in the Zas'c -time, in the Zas/; period, theY>e wiU be;.

long -UZness, Bleir'

lips

and thl'oc{{; pClY'olwd f:MflI hungel'

and

tlzii?ld;~

in the prosenc:e of death, suraraouncled by tveo(.n:ng j'riends and rola'tives

and kinsmen. soeing dcn'kness in aZZ dimetions, boing dra(.l1tJn ac'a!}

by ale ael"'Panl-n of Yalfla.

'l'he oad(1.1Jora oj'lHwh a ono boina Zaid au/;

lun>e,the ('onSC'1:oW11lCfl$ 1:$ Zad iwl:() t1le> 1111(Ulcmc',1 oj' Ynnkl, "l:71(! N1:ng
oj' DI1ClnnCl,

Ancltl1e

fOZZ01.1<:ul }whind

dcwata

1/1:1/\

bopn t:ogetlwl' lv1>tlz tl/Cl'l; pei>son l)lt1hiol1

hmn:ng jlll7U ltHail;t;ell dOlc1J1 that /cl111:ell l"ouZd

be the lIIopi'/; and dOllle1-ih done b1l

/(1:no () f DlIQrall/a,

11-':111, lJouZd p'Y'Os{mt;

the

Y(lInn .tlw f\l:ng of /)JUH'IIY1 nnkn ab()/{'l; trm t i 1.:(11:ahn

-the lJlrw nad Oni'? mlm:,!a;i!ln(Jui>lmm:~t;;'Y'JI(lrlYlhhaJ

flf1k('

1:b to Y(lJ/1Cl,

o.f' /11(11 [Ilrl~ man

/1/('11

P{~lj.r()H'1I pu,j;i

'1'11 a

al'-ij' 011 i/u' 11,'IW/U-j'I:i'lil (' IltiJlf!l-.i'ij'fll

OI'

i of;.

'I:1la '/'(( /,hngrrta, fni> the

(.(1 p

In i}/ 1M'll. 3 Nmc) tlw

,1iJI'/!I-lIiJllh ddU /til:

"

'

355

merif;~ demerit..

quence)

(emu) the; matU)'ci:1>m of p({r;!; r;CEOl1G.

even foY' the :;ake of his 7.if~ he doeo

FoY' that Y'eason .. by a beliel)ing son

5 ) -.-.
pUJa

1.$

to

..

1l0t

(;ls U (;om;(]-

r.~, an ~vil l':l'eea,.

d(J,ZlghteY' :)]' good famiZy

OT'

( ')

e peY'.rO)'!rIed .1:ot71a!; :rrrthagoi:rr . . -

1} (lX om1'S
.t
d from
t I'
11S. 2) S upp ].
.H!
X, which r.larifies t;he referen tof y' s yeo
3) Th'
.
. lS sentence 1:S construct.ed somewhat dif:ferent ill both X
and Z. X:

"

.. ,

Then those fri.ends"" relatives and kinsmen, lvould go for refuge

r.

to. the Blessed One

.

Bh~i~.,ajyag~i~uv.aieur~aprabha,
~.

the. Tathagata, f01: the

sake of: that sick m.:lI1, wouZd !JQ:'Pform p~';j~ to thi:lt l'ill:hagal~i.1'; i.:: '\.;Ihich
rfri('n<ls, <.'("c.l \vl.ll
. them,

p.n ror rcfll!'.l' lo tile 1\1c!';~;l'd OIIV'llh:li:;;:ljy:qjlll-lI, by

'-pu:jn '/.8
constrllcL~on for

f:o:t:' ...t:hc s . ke of th .. t sjck m.'1n,

way'. l' uses the na or 'i.f'

'/;.-;

be 1'p./"./'o1'lIlcd ~in ::1 ccrt .. in

the. f:i.n<ll verb.

4)x inserts

at the beginning of: the sentence: 'Hav:rng been bocn 0; jatva), he, etc.'
5)(5 X "
' . < .
the name of the Blessed One Bhai?ajyaguruva:i.~luryi.lprabha, the
Tn th;;ga til 18 to be presr;rverl, '.:1nc!

pu:jn

'i.n ticcordonee
<

,.;:j

th one', S iile(lns ('n

is to be per;,formed.

fl.

One point must' herp. be dealt {.;lith immediately.

first of All. i.t ,lil)

be obvious from the nunilier of parentheses in my translation of the second

half of Bhe [1.7] that the text here is sumc\vhat vclgue.

My translation,

then, involves more than the usual amount of interpretation inherent in

any tr(lnsl::1tion, ilnd T wpuld not W:lIlt to sllggest that: there could not he
other

possi~le
(~

interpretations.

These considerations are

two in terrela ted reas ons: Bhg [17] is in many \vays

lext

:IH

:1

whD1t;

:111<1

in~ortant

for

key piece in the

III the <;1I:lr:lt'tl!rli',:I.tj~HI oi"L1w rig,ulT oC Bh;ll~:ljY;lgll[U;

and my reading of the passage appears to differ from thn t

everyone ~lse who has written on the m tter.

f: v1rtunJ.ly

rT must: ::1c1c1 here thnt I ;1m

well aware of the wa.y in which the text' was used - and by implication,
understood - in, for example, 8th century Japan, but that, of course,
nced no\:

nC<':l!~~s:lrily

h:lvl'

:1

gn::lt clVill to do with

lI)t'

1II(::lIlillg

or

L11l'

S.1nskrit original, since the text most often used there was Hsllan~ts'':lng's
Chinese translation which has a number of significant !=lements which have
'no correspondents whatsoever in any Sanskrit Ms. or in \l:he Tibetan trmH;l:lt:ions eeL under [L~l, cnd).l

Dlltt, N::li'lnYilkkar,u O:rw!JGlopae(i-ia.

71l1dr7/1'/.r:1I7 Vo:I.TT, ('07), 0t(., :111

fil:!II'

or Imp'ly th:1I

oJ

t'lll' :1('1 inn <I('!;('rih('d

356

in the passage is primarily in tended to

revive a dying man I .

Nmy if

this is not totally wrong, it is certainly a case of misplaced emphasis,

a case of not being able to see the forest for the trees.
it is cleat that the individual concerned is dean.
kac;1evara

= cadaver

puts this beyond any real doub t.

First of all

The use of the term

Ser.ondly, wha tever

the exact meaning of vijfianffi!! punar 0va pratinival'teLa, it surely does

not mean what we do when we say, for example, of someone in a coma, 'he
regained consciousness'.

Vijfiana here almost certainly has a technical

meaning, a meaning well attested even in our 'earliest! sources.

Hijeso-

kera says, on the basis of a study of passages from Pili canonical literature: "In view of such evidence the conclusIon is difficult to nvoid that
the term viflflCina in ~arly Buddhis];l i.ndicated th,= survlV1:nfj factor of an
individual which by re-entering womb after
resulting in whAt i.s generally knm-m
no other than the

vififia~a

DS

~yomb

produced repeated births

sR~sira", that this vififiana "is

wh-Lch is regarded as the cause for the indi-

vidual's survival after death" (O.H. de 1\. Wijesekera, "The Concept of

Vifffia~a in Theravida Buddhism", JAGS 84 (1964) 254-59; d. his "Vedic

Gandharva and Pili Gandhabba", Universi iy of eeylon Review 3 (1945) 73f.

(esp. 92); L. de La Vallee. Poussin, "Dogmatique b0uc1dhique, la negr-ttiJn
de 1 'ame et 1a doctrine rle l'Fl.cte", JA (1902) 270f.; Poussin, NirvO.ry.a
(Paris: 1925) 27f; R.E.A. Johansson, "Citta, Mano, Vififiat;lR - A Psychosemantic Inves tigation", Universi ty of Ceylon Revieu 23 (1965) 189 f.
Passages at Gilgit which appear to be .related to this technical meaning
are 8R XXII 19, XXXII 103, 106b, 123<1; Sgp 2161.3, 2096.6, 2097.7;

Rkp 195.4; most of these have already been quoted.) When this technical
meaning is taken into account it changes the complexion of the entire
passage.

But even if we accept the fact that

vijfiana~

punar eva pratini-

varteta might refer to the reviving of a dead man, the text itself makes
it clear that 1) this occurs only after the vijnana has been brought
before Yama and been 'judged', and, therefore, undergone the central
trauma of death; and 2) that this is only one possible, by no means
certain, result of the puja.

The second point is beyond any real doubt

on the basis of the construction of the sentence alone: sthanam etad vid-
yate yat... yadi va

yadi va.

This same construction, together with

the small change in the verb fr.om f'r.:lti.n:i.v.:lrtet.:l to nivartet.:l, and the
ch[lnge from 5.tmanDl!l satp.i5.n5.ti f.o smrtim uplll Ilbhp.t, <11 so clearly indi c[ltes
that i f in the first r.ase the reference "is to reviving [I c1e[ld m[ln. we [Ire

357

in the second case or group of cas~3 deo:J.ing with something different.

Again, I think there cannot be tOO!'lUd;l doub t that the second case or
group of cases refers to a return,;,).{:;1'2 vijPiana in a new birth.

This

is supported by the verb and the t1se:>f the term smrti, as well as by
the periods of time involved.lt is highly unlikely that a cadaver
would be kept for seven days, let alone seven weeks.

The important

point, however, is that it is not really important whether the vijnana,

after being 'judged', returns to its old body or whether it is reborn in
a new birth.

The text indicates that in eithei' case the 'return' of the

vijnana is accompanied by an awareness of its experience, a direct

awareness of the results of good and bad action.

From this direct

awareness, in turn, comes the rejection of evil action "even for the
sake of his life".

The reason, the primary intention for undertaking

this puja, then, is to assure the acquirement of this direct awareness.

And that this is the correct interpretation of this pnssage is, I think,
supported by such passages as Bhg [7], Bbp 193-3-4 and Rkp 18.8 and what
I have said of them above.

[I will return briefly to this problem under

[20] below.]
h.

Apart from this we can note that Bhg [17] represents a clear case

of the mythologization or anthropomorphization of the 'natural' law of

karmatic retribution.

But this, of course, is nothing new.

It is already

found at Anguttara i l38f. and Majjhima iii l78f (cf. J. Masson, La

~ligion

populaire dans le canon bouddhique Pali (Louvain: 1942) 86-89;

P.R. Barua, "The Conception of Yama in Early Buddhism", Journal of the

Asiatic Socie-ty of Pakistan 9, no. 2 (1964) 1-14; and for the same in a
much broader context, .T. Varenne, "La jugement des morts dans l'Inde",

Sources ol,ientales

'-4.

(Paris: 1961) 207-30); and in addition to Bhg [17],

the same phenomenon can be seen at Gilgit at

Kv 275.29f and

Sg~

2096.3f.

I will not quote either of these passages, the first because it is clear
that the G'::lgit text, which is fragmentary, differed in some ways from
the Nepalese text (e.g. the Nepalese text has atha te

yamapuru~a

nitva,

but Gilgit (foI. l597R) yasya dharmaraji'lo puratat: nitva); the second
because, going on for several pages, it is too long.

In any case all

these passages agree in essentials and present Yama as 'the judge of the
dead'.

But I think it is easy to make too much of such passages.

If I

am not mistaken, the 'mythologization' of karmaric retribution in no way

affects the basic: conception.

It Is, for example, tho case 1n 13hg [:17]

358

that the 'fate' of the individual depends ultimately not on a 'judgement'

of Yama, but on the character of his acts.

Yama simply declares the con-

sequences of these acts, he does not 'judge' them.

The 'judgement of the

dead' by Yama in such passages is really only a dramatization of an otherwise somewhat abstract, impersonal concept.
tell, no real conceptual change.

It involves, as far as I can

It is also worth noting that in a number

of passages cited above in connection with the question of the importance

of 'the moment of death', it is the Buddha, or a plurality of Buddhas,
who appear before the individual and who declare the nature of his future
state (Kv 306.33,269.19; Bgp 1960.3,1994.4).

Here, in at least some

sense; these Buddhas act in Yama's stead.

There is, however, at least one thing in the 'judgement' passage at

Bhg (17] which, as far as I know, occurs nowhere else at Gilgit or in the
Buddhist literature that I am familiar with.

This is the reference to

'the devata born together with the individual which follows behind him
(puru~asya sahaja pr~~hanubaddha devata), and who records his good or bad

actions.

Waley (A CataZogue of Paintings Recovered fY'om Tun-Huang, p. xliv)

says "many passages in Buddhist literature" refer to this "spirit" (or

"spirits", since there are two of them in most of the texts he cites).
But he quotes only two of the Chinese translations of Bhg, a Chinese,
commentary on the AvataJ7}saka S'UtY'a by Ch' eng-kuan, and an apocryphal
Chinese sutra entitled Ti tsang p'u sa fa hsin yin yUan shih wang ching3
which is not exactly reassuring.

For my part I can only note that we can

find at Gilgit something to correspond to at least each of the elements

of purufilasya sahaja p!~~hanubaddha devata.

At SR XXI 17, Pek 303-2-2, . for

example, a king is dissuaded from committing an act of grave demerit by

the tasya rajna anubaddha devata / pUrvajati sahacir~a-[so Ms. 2605.2Jcarika / rgyal po de phyir 'bran ba lha mo Zig / tshe rab sna mar lhan
cig spyod pa spyad /: the devata which followed ['was bound to'] that
king, (and)" had pursued the course [of life] together with him in (a)
former birth{s).'

At SR 473.3, Pek 12-4-5, a king whose kalyaQamitra

falls ill, has revealed to him in a dream the cure for that illness by
anyatara devata

pura~asalohitabhud

anubaddha [Nepalese

pr~~hato

'anuvaddhaJ,

lha mo snon snag gi gffen mtshams su gyur pa zig (yod de) / de rgyal po
de ':i. phyi bZin 'bran bas: 'a certain devata who had been an old blood
relative (and who) followed ['was bound to'] him'.

In both cases these

dcvntus appear to have functioned very much like "glUlnlinl1 angels".

In

359

addition to these passages we can also note that devas are elsewhere
described as p~~~hanubaddha in relation to an individual: Rkp 39.14:

anekani ca devanagayaksagandharvakotinayutasatasahasrani
. tasya rajnah.

. ..

ksatriyasya
prsthatah samanubaddha raksanuguptaye sthasyamti; SP (Kern
.

..

ed.) 288.10: antariksavacaras casya devatah

sraddhah
'nubaddha
.
. prsthato
.

bhavisyanti dharmasravanata; etc.

Apart from these references I have not

found anything else at Gilgit, and nothing at all even vaguely like the
reference in Bhg [17] to the recording of the individual's deeds, although
something like it is known elsewhere in India (e.g. the figure of Citragupta in the MahQbharata and the Pura~as) .
Finally I might add that a comparison and contrast of Bhg [7], [17]
and their parallels with the Tibetan Book of the Dead and other sources
(M. Lalou, "Les chemins du mort dans les croyances de Haute-Asie", Revue

de Z'Histoire des ReUgions (1949) tf2-48; P. Poucha, "Das tibetische

Totenbuch im Rahmen der eschatologischen Literature. Ein Beitrag zu
seiner ErklHrung", Archiv OrientaZni 20 (1952) 131-63; P. Poucha, "Une
version mongole - texte bilingue - du livre des morts tibetain", 6'tudes

mongoZes 5 (1974) 97-106; etc.) might very well prove interesting.

360

[18 ]

Then the Venerable Ananda spoke thus to Trana~dkta3 the Bodhisattva: 'How3 Son of good familY3 is the puja of the Blessed One
Bhai~ajyaguruvai4Uryaprabha3 the Tathagata 3 to be performed ?'

TpCcr:amukta 3 the Bodhisattva3 said: ' r.fh0 3 Reverend Ananda 3

desire to effect the release from a great disease 3 by them [i.e.
friends 3 relatives 3 etc.) for the sake of that sick man3 for seven
days and nights the obligation of the upo~adha possessed of eight
Zirribs is to be undeY'taken 3 and to the community of bhik~us pUJa and
service is to be performed with food and drink3 IJith all requisites,
accoY'ding to one' [) obi li aes; three times in the nigh t, thme times

in the daY3 l)to the Blessed One BhaisajyaguruvaidUryaprabha 3 the

Tathagata 3 worship is to be perfoY'171ei\ forty-nine times this sutra
2
is to be reci ted ; forty-nine lamps are co be lighted; seven images
ul'e to be made; for each image seven lamps are to be set up; eac7:
la.mp is to be made the size of the wheel of a cart. If on the forty3

ninth day the light is not exhausted 3 forty-m:ne five-co7.ored flags

are to be made (vis ib Ze ?) 4.
l)(lT:

The name of the Blessed One, the Tathagata Bhaisajya-

guruvaiduryaprabha iR to be fixed in mind.'

3)X

ins~rts

2)Lit. 'to be

recollect~d'.

here 'it is to be known (that) all has succeeded'. Note, how-

ever, that Y in the next clause has a ca which is difficult to explain

(I have not translated it). Its presence, however, creates no problems if,
and suggests that, we shQuld assume that Y had also

origi~ally

read

veditavyam, etc., and that it was accidentally omitted. But T, like Y,

also omits it.

4) This is nothing but a filler. Although Y is easy to read

and appears to have d~~~ika, I have no idea what the intended meaning might
be (the Ms. might also be read dda~~ika, but that is equally problematic to
interpret.)

X at just this point is impossible to read clearly. T, if I

understand it correctly, treats the final clause as a separate sentence

361

unconnected with the preceding clause, and makes it a kind of floating

assertions: 'There are more than forty-nine flags of five colors'.

I can

only add here a further query: in light of X's xkta, and T's 1hag par
bya'o

(possibly) atiriktavya, should we be looking for a word meaning

'to be left' or 'to be left standing' ? ,[,hi.s, at least, would make

reasonable sense.

Bhg [18] provides us with a description of what Bh{1 [17] meant when

it said that the friends and relatives of the individual perform, or

should perform, puj;i "in a certain.Hay".
amount of ambiguity in the text.

And once again there is a certain

The ritual is adnressed to those "who

desire to effect a release from a great disease."

But the curiously

impersonal tone of this can alone suggest - in spite of the fact that
these texts are not known for their literary niceties - that we have here
a piece of metaphorical language, "the great disease" being the continued
performance of unmeritorious acts.

But however this may be, once again

the periods of time involved make it very difficult to believe that the
ritual was intended to revive a dead or even a dying man.

The ritual

takes at least seven days and its 'results' are not 'known' until the
forty-ninth day.

In addition to this there is no reference to a reviving

or return to health as a consequence of the puja.

As a matter of fact the

text of X - and perhaps even the text of Y (see above n.2) - makes i t clear
that the 'results' of the puj;i cannot be directly observed.

They are to

be known by a 'sign', by whether or not the lamps that had been lighted
continued to burn on the forty-ninth day. None of this, of course, makes
sense if the ritual was intended to revive what Bhg [17] calls a cadaver.
But even all of this is - if you will pardon a coinage - academic, because
Bhg [17] has already stated what the results of the puj;i are: whether the

vijnana returns immediately or in forty-nine days, the result of the puja

in either case is that the 'individual' is himself "a direct witness to
(the effects of) merit, demerit, (and) the maturation of past actions",
and "(as a consequence) even for the sake-of his life he does not do an
evil deed." He is, indeed, released from 'a great disease'.

362

For a short note on "flags", especially on the curious expressions

used several times in at least two of the Chinese translations of Bhg,
HsU-ming-fan (T.450), HsU-ming-shen-fan (T,449), etc., "bannieres qui
prolongent la vie", see P. Demieville, "Ban", HobCJgirin, fasc. I (Paris/
Tokyo: 1929) 49-50. There is nothing in any of the Skt. Mss. or in the
Tibetan translations to correspond to these "bannieres
la vie".

qui prolongent

We might also wonder if there is not some connection between

the lamp of Bhg [18] and what in Japan is called chomyoto; cf. H. Durt,
"Chomyoto", Hobogirin, fasc. IV (Paris/Tokyo: 1967) 360-65.

363

[19 ]

Again fupthep3 Reverend Ananda3 which calamities 3 fopeboding

natupal phenomena and disturoances thpeaten anointed k~atPiya kings3
whethep it be hapm fpom disease OP haPm thpough his own OP anothep's
apmy3

o~

fpom astePisms 3 OP astePisms and eclipses 3 OP fpom wind and

pain out of season 3 OP fpom no pain at all - by such an ano1:nted

k~atPiya king a thought of fPiendliness is to be developed towapds

all beings; those impPisoned ape to be peleased; puja such as that

ppeviously descPibed is to be pepfoPmed to the Blessed One

Bhai~ajya

gupuvaic[upyappabha 3 the Tathagata. Thmugh this poot of mePit of that

anointed

k:~atPiya

king3 thpough the excellence of the fOPmep vows of'

the Blessed One Bhaisa.iyagurnvaiduPyappabha

the Tathagata 3 there

will be peace and plenty in his pealm; wind and pain and cpops will
come to pass in theip ppopep season.

And all beings pesiding in

that pealm will be fpee of illness 3 happy 3 and have much joy; and in
that pealm malignant

yak~as

and bhutias and pisacas do not ill tpeat

beings; they do not see any bad omens.

Fop such an anointed

k~atpiya

king thepe will be an increase of life 3 good coloP3 strength, health

and lopdship.

a.

Bhg [19] is a 'text' which probably forms a part of the Indian back-

ground to what in Japan came to be called chingokokka, "Protection de

1 'etat" (J. May, "Chingokokka", HobogiPin3 fasc. IV (Paris/Tokyo: 1967)
322-37.)
from

~p

There are also other texts of this kind at Gi1git. a ,passage

being perhaps the most interesting.

Rkp 39.11-40.11:
janapadasthamaprapta

ya~

kascid bhagini raja

im~ ratnaketudhara~i~

k~atriyo mUrdh8bhi~ikto

pustake likhitva dhara-

yisyati tasy~ raj~ah ksatriyasya dasasu diksudarah

kirtisabdas1oko
"

'bhyudgami~yati

. .

yfivad

sarv~

rupadhfitum udfirnih kirtisabdair

364

apurayi~yati; anekani ca devanagayaksagandharvakotinayutasatasahasrani

,.

tasya raj~a~ k~atriyasya p~~~hata~ samanubaddha rak~anuguptaye

sthasya~ti; sarve ca tasya vi~aye kalikalahadurbhik~arogaparacakra

vatav:rstisitosnadosah prasarnam yasyamti; sarve ca dustaYaksaraksasa-

I"

si~hamahisagajavrka anavaradhino bhavisyamti; sarve visatiktakatuka.

.

..

. .

rUksavirasaparusaduhkhasamsparsavedaniya
dosah. ..nrasamam. yasyamti;
.
...
.
sarvani casya dhanadhanyausac'l.hi vanaspatayah phalapuspani prarohisya(
. n)ti

.. .

vivardhi~ya~ti snigdhani surasani ca bhavi~ya~ti. saced raja k~atriy(o)

milrdhabhisiktah samgrame
pratyupasthi te imam
ratnaketudharanipustakam
.
.
. .

dhvajagravaropitam kuryat sa raja ksatriyo murdhabhisiktah

paracakram
..
.

parajesyati. saced ubhayo rajnoh (ksatriya)y(o)r

murdhabhisiktayoh
.
.
..

..

sa(m)gramabhirudha(yor ayam) (ra)tnaketudharanipustako dhvajagravaropito

bhavi~yati,

tau paraspara~ pritisamagri~ kari~ya(ta~). ityevam

..

bahugunanusa(m)seyam ratnaketudharani.
.
Sister, whatsoever anointed

k~atriya

king has obtained power over

a people, and after having written in book form this Ratnaketudharan~

will preserve it, for that anointed

k~atriya

king great fame and

renown and glory will arise in the ten girections, up to: the whole
world of form will be filled with (his) great fame and renown.

And

several ko~is of nayutas of hundreds of thousands of devas, nagas,

yak~as,

and gandharvas will continue to follow behind that anointed

ksatriya
. king for the sake of guarding and protecting him. And in
his rea,lm all faults of discord, contention, famine, illness, invasion
by foreign armies, wind, rain, cold and heat will be allayed.

And all

malignant yaksas, raksasas, lions, buffalo, elephants and wolves will

not cause harm (T: gnod par mi 'gyur). All faults to be experienced
in conjunction with suffering from poison, from (that which is) bitter,
pungent, astringent, tasteless and harsh will be allayed. And all his
i'

capital and grain, herbs, and forest trees, (and) fruits and flowers
will grow up, will increase, and will be tender and juicy.
anointed

k~atriya

If an

king when a battle is imminent would raise on the

top of a standard a book of this Ratnake"/;udhara'Y}~, that anointed

k~atriya

king will defeat the opposing army.

Ratnaketudhapa'Y}~
k~atriya

If this book of the

will be raised on top of a standard by two anointed

kings who have met in battle, they will effect mutual satis-.

faction and concord. Thus, indeed, this Ratnaketudhap~~ io possessed

of many quali ties and blessings.

365

[ef. Rkp 144.1lf; 156.1.

For-anbther example of the use of a text in

battle ef. GP 141a.10 (text cited in Il'J 19 (1977) 140-41. The differences
between &"P 141 and Rkp 39.11 are interesting in that in the former it is
not the presence of a book which protects the individual; rather it is
said that one whQ studies~etc., the Pl'ajF!apCil'amita will, when he goes
into battle, be protected.]
Apart from this we can also note:

SmD 94.9: ya~ kascid avalokitesvara raja va rajamatro va

sriya mahadevya astottaram

.
.satam
. vimalaprakhyam. nama stotram. dha-

rayrisyanti
ta:sya rajnah. ksatriyasya visaye
tesam. sattvanam. sarva.
..
bhayetyupadrava prasamisyanti;
sarvacoradhlirtamanusyamanusyaC-bhayamJ
.
.
.
.
na

bhavi~yati;

sarvadhanadhanyakosako~~hagaraviv~ddhir bhavi~yati;

tasya ca 2.'ajnru: k~atriyasya ~he srir nivasi~yati.

'Avalokitesvara, whatsoever king or royal authority ... will
preserve the s to trL] named :l'he One Ifund.md and E1:Uh t Fum Pp(.liaca

of Sri-mahadev-[j

n11

the realm of that

fC';Jrfl, pl.ar,u('~ nlH1 cn1rlmitJes I'll';' those beings 'in

k~atriya

king "'ill be allayed.

There will be

no fear of robbers, cheats ,human and non-human beings.

There

will be an increase in all capital, grain, stores and provisions.

And

SrI

will dwell in the house of tha t k~ntriya king. '

Bbp 194-2,-3:

de yi lus 'di la ni nad mi 'byun

de"i T'lijYal srid kun la gnod mi 'byurl.
khyim .Jan gron dan gron khyer Zi bar 'gyur
gait zig mdo sde 'di ni rtag 'dzin pa

1/

Whosoever 11lw[lYs pr.eserves thi.s sutra, here

in his body a disease does not appear; in all his
kingdom no trouble appears; homes and villages and
cities will be safe.
[Note that in the series of verses of which the above forms a part then~
appears to be one extra pada, so my division may not be altogether
correc t.

This, however, \oJil1 hcn:-dly affec t the sense.

StA 75.12:

ya~ kasci raja va rajf'1i va. bhik~ubhik~ur:tyupasakopa

sikii vii clhiirlJ.yi~yanti sat.kari:ynnti likhi::;yanU :1.j.ld1iipayi~yant.i.

tathagataguruglluraver:ta pratipattya yathopadi~~ru: pratipatsyante,

366

tasyaham bhagavan raksisyami,

paripa1anam.
karisyami,
yathocitam.
.
.
vara~ dasyami, bhogaisvaryair avaika1y~ kari~yami, vivadayuddha~imba~amare j

tasya ca

vi~ayasya

aya'!l kari~yami, ayul:sa'~padrun upasa'!lhari~yruni.

nagarasya paripa1ana'!l

Whatsoever king or queen or bhik?u,

Woman will

preserve~

kari~yfimi.

bhik~u~i,

or lay man or

will worship, will copy or have copied [this

discourse on dharma; or 'these mantrapadas'], will put (it/them)

into prac tice in the manner indicated with profound respec t for the
Tathigata - I [BhImi Mah~devI], 0 Blessed One, will protect, will
guard him.

I will give him his choice in accordance with propriety.

Through rna teria1 things and lordship 1 will render him faultless.
I will effect his victory in disputes, war, riot& and uprisings.
T will bring him uccomplishment in l i fc. II.nd I \ViIl effp.t: t- the
protection of his realm and city_
~eem8

On the basis of these passages and u few others likE.. them it

that

w~

might make the following ubservations:

1.) Ideas concerning 'the protec tion of thE.. s ta te' by means

religious activity were well known [It Gi1g:i t, but one gets the impressJun
that they we1e 'floating'. that

~hey

had not yet

gell~d

int0 any definitp

pattern.
2) In the great majority ot cases the religious activity meant tv
ensure the protection of the state was 1inrlted to activity direeted
toward one or another sacred text.

The texts were to be

pre8erv~d,

copied, worshipped - even carried on top of a battle-standard.

Bhg [191

is the only text which refers to anything liJ.://.D. sj:)8cific ritual and eVen
here there i:<s6rr/(~ ambiguity.

It i8:,.0-( l:dmmple, impossible to to.11

whether Bhg [19)'s tadrsa kartavyfi yathapilrvokta refers to the pu;u

described in [14] or that given in [18].

It is, however, worth noting

that in both p~j;s the verbal component (i.e. the text) is prominent,
and so even the more definitely defined ritual forms of Dhg link up with
our oche:::- passa ges.
3) Regardless of their exact form, it would seer.; -1~t1'dnus that the
ideas and activities connected with the proteetion of the state are both
conceptually and

struct~ral]y

identical to the ideas and activities

connected with the 'protection' of the individual. This is underlined

367

by the fact that both the puja of (14] and the puja of (18] are intended
for the 'protection' of the individual, but in [19] one of these exact
same pujas is given for the protection of the state: the two are wholly
interchangeable.

In this regard it is also worth pointing out that Bhg

[19] once again makes it clear that there is conceptually nothing magical
about the process it describes: the activity involved is religious activity

(p~ja); and the desired ends are effected 'through the roots of merit' of
the king that initiates that activity, and 'through the excellence of the
former vows' of Bhai~ajyaguru.

That is to say that the whole enterprise

is governed by 'natural' or karmatic law. (This, of course, presupposes

that I am right in t.hinking that conceptually, at least, once

is

'VOW"

vocalized, and once its conditions [lrc fulfilled, the thing vowed has the
effect of what we - rather ethnocen trically-call 'natural' law.)
4) Finally, May has noted in regard to Indian texts \l1hich were used
in China and Japan for the purposes of protecting the statc that "on ne
sait s'ils ont servi
de 1 'Etat"

'=i.n Indian Buddhism]

a des

ceremonies de Protection

This, of course, may be true, but since the same could be

said for almost everything else mentioned in texts connected with the
actual practice of Buddhism in India, to follO\oJ thIs argument to its
logical conclusion would reduce our field of study almost to zero.

I can

only say that on the basis of several colophons we do know that the
Buddhist community at Gilgit seems to have had close relations with the
ruling kings.

Several of them are mentioned as the donors of our

manuscripts and one of the manuscrip ts of Bhg may have been sponsored by
a king.

In another case a manuscript of the Mahcmiiiyun (cL }1ay, p,,322)

"was written for e11suring a long life for the king" (P.N. Cakravarti,
"Hatun Rock Inscription .of Patoladeva",
229.).

E,'pigl"aph1:a Indl:ca 30 (1953-54)

This, I think, is good "circumstantial" evidence. but aomittedly

nothing more.

368

[20]

Then the Venerable Ananda spoke thus to Tr~ukta: 'How, 0 son

of good family, can an exhausted life-span be once again lengthened?'
Tr~amukta, the Bodhisattva said: 'Reverend Ananda, was it not

heard by you in the presence of the Tathagata that there are nine
untimely deaths?

On

that account (i.e. for the cases of untimely

death only) the use of mantras and herbs was specified.

that beings are sick, but their sckness is not serious.

It happens
H~ever,

they are deprived of medicine or nurses, or perhaps the physician

prepares what is not [the proper] medicine.
timely death.

The second untimely death is: he for whom there is

death by t}'.'.authority of the king.

those who

Cli'~

This is the first un-

The third untimely death is:

excessively careless, duJelZing in carelessness, non-

human beings steal co.uay their vital warmth.

The fourth untimely

death is: those who die by fire and conflagration.

time ly death is: those who wi ZZ die by water.

The' fifth un-

The sixth un time ly

death is: those who have died amidst lions, tigers, jackal8, beasts
w~timely

of prey and wild animals.

The seventh

death is: those Who

faZZ from mountain sides.

The eighth untimely death is: those who

die through the employment of poisons, kakhordas and veta4as.

The

ninth untirrlely death is: those who, visited by hunger and thirst,
not obtaining food and drink, die.

These, in brief, are the nine

great untimely deaths declared by the Tathagata; and there are

innumerable other untimely deaths. '

a.

There are a number of things we can note concerning this passage.

The first concerns its overall character.

It is, in fact, a gene!,;"l

discussion {note the impersonal character of Ananda' s question} with :~"

369

necessary connection with

Bhai~ajyaguru.

His name is never mentioned.

It is here not presented as a list of the kinds of death in which his

'vow' is potentially operable.

It appears, rather, as intended to

announce the fact that there are certain kinds of death which are avoidable.
And here again - as at [17] in regard to the effects of recollecting the
namadheya - Bhg is unique vis-a-vis the rest of the literature. As we will
see in a moment, virtually every other text at Gilgit (and this includes
earlier portions of Bhg itself) takes for granted the fact that 'certain
kinds of death are avoidable' and the list of the kinds of death falling
into this category in these other texts are nothing more than
.. the list given here in Bhg [20].

varian~s

of

Here again it seems that Bhg may be

earlier than it is usually thought to be. Otherwise it is difficult to

account for the fact that it makes a point of 'announcing' as the teaching
of the Tathagata what everywhere else ha~ already been given or taken as
such.
The second point is that this passage obviously has important implications for the question of 'reviving a dead or dying man' discussed under
[17] and [18], since the essential purport of Ananda's question seems to
be exactly that: 'How can an exhausted life-span be once again lengthened?'
Now if I understand the text correctly Tra~amukta answers this question
by saying, in effect, that it cannot be lengthened.

He indicates that in

certain cases - those called akalamarana - 'the use of herbs and mantras
was specified', 1. e. in these cases death is avoidable.

But in saying

this he has also clearly said by implication that death by "natural"

causes or disease which is guruka (and that described in [17] is certainly
that) are not included in this category.

They in fact are not avoidable

Tf I am r:i. ght here thtH again makes

nnd such a life cannot be lengthened.

the 'reviving' interpretation of [17] very unlikely.

Another point is that those cases for which 'the use of mantras and
herbs was specified' are exactly those for which almost all the Gilgit
texts ' specify' the 'use' of the namadheya of Buddhas, bodhisattvas and
texts, the performance of puja, the recitation of dhara~is, etc.

The fact

thatBhg [20] does not use the 'current' terminology, taken together with
Tra~amukta' s question - 'was it not heard by you in the presence of the

Tathaga ta'

may indicate that Bhg [20] is either a quotation or a conscious

echo of an earlier source.

370

b.

What Bhg [20] calls akalamaranas, Bhg [14] lists as 'fears' (bhayas),

and lists under either one or the other heading are found almost everywhere.

In looking at some of these lists we will here reverse our usual

order of presentation apd look first at some occurrences outside of Gilgit.

We know, for example, from literary sources (Sragdhara-stotra) , inscriptions
(one from Dambol dated A.D. 1095 [Indian Antiquary 10 (1881) 185], and one
from Nalanda dated c. 12th century [N.G. Majumdar, "Nalanda Inscription of
Vipulasrimitra", Epigraphia Indica 21 (1931) 97-101], and from images and
reliefs (two from Ratnagiri, one from Ellora, and one in the Dacca Museum)
that at a certain stage - say from the 8th century on - Tara was intimately
associated with what came to be known as the a~~amahabhayas.

These 'eight

great fears', never fully standardized, are basically the same as Bhg
[20]'s aknlamara~as.

But we also know from literary sources (SP Ch.XXIV)

and images and reliefs (at Ajanta, Kanheri, Aurangabad, Ellora, and
Badami) that at an earlier period this same basic list of fears was
intimately associated with Avalokitesvara (for the details on all this
see R. Sen Gupta, "/\ Sculptural Representation of the Buddhist Litany to
Tara at El1ora", Bulletin of the Prince of Wales MuseWf1 of Fes teY'Yl India
5 (1955-57) 12-15; D. Mitra, "Ash~amahabhaya-Tnra", ,Journal of the Asiatic

Society, Calcutta 23 (1957) 19-22, 3 plates).

On the basis of this material

Mitra (p.22) concludes:

"The profusion of the painted and sculptural representations
of Avalokitesvara in the role of a saviour that we come across in
the caves of the Deccan leaves no room for doubt that the idea of
deliverance from Eight Great Perils, which lead to premature death,
originated with Avalokitesvara ... With the introduction of Tara
who became the companion 01 Avalokitesvara, some of the latter's
active functions and attributes were completely absorbed by his
female counterpart, so much so that in the later Indian sculptures
and texts we find Tara and not Avalokitesvara in the role of the
p'tC'tector from Eight Great Perils."
The situation, as usual, is not so simple.

We have already seen at

Bhg [14] that those who perform p~ja to Bhait}ajyaguruwi1l be 'released'

from the fear of fire, water, mad elephants, lions, tigers, bears, hyenas,
venqmous snakes, scorpions, centipedes, foreign armies"
thieVes'.

robbers and

Almost all of these have a correspondent in the various lists

''1'

371

attached either

~o

Ava10kiteSvara or Tara.

Add to this the fact that one

or all of the same basic, and usually specific, 'powers' are ascribed to
the Ekada8amukhadhara~~ and its recitation (Eka 36.3; 37.4; 38.1), to the
~

preservation of the names of Sri-Mahadevi (SmD 99.7), to the ritualized

recitation of a dharani given by Vajrapani (StA 57.10), to the preservation,

etc., of Rkp (Rkp 155.8) or SP (SP (Kern,edJ '293.5; SP 158.25; 174.25;
175.22), to worshipping Sgp (Sgp 2122.3), to hearing it (SgP 2141.4;
2159.7), to -interestingly - being established in patience (ksanti) and
dwelling in friendliness (maitr~; SR 334.2; XXIX 81, 106), to being
practised in restraint of the body

(sik~itu kayas~vare;

SR XXXVIII 25-28),

to behaving with complete purity of body (parisuddhakayasamacaro; SR

604.7), and finally, to taking up, studying, etc. the PY'ajf1.anaY'amita

(GP v 1406.6).
The pattern which we see here should by

nOl.]'

be familiar.

Hhat we

see is, in fact, another good example of what at the end of my first note
I called 'the

proces~

of generalization', the process whereby individual

cases become only examples of a larger category, or where specificity of

function is denied by assigning the same function to an ever increasing
number of individuals.
of the fear of death.

We also see here, as before, the nagging problem

We have, then, by any number of twists and turns

arrived back at the point from which we started.

The rest of the text

requires very little comment.

".

','

,.

\.,

372

[21]

Then in that asseTTihZy the 'l1Jelve Great

Yak~a

Generals were

gathered: the Great Yaksa General KiTTihh~ra~ the Great Yaksa Ge~eral

.' .

PCcy1:la~ Mahura~Cinaala~ Codhura~ and the Great Yakl!a General Vikala~

these'l1Jelve Great Yakl!a

follO/JJers~

Generals~

each having seven thousand yakl!a

with a s'ingle voice spoke thus to -the Blessed One:

'Through the POl,1(3Y'

guruvai(luY'lJaprabha~

OJ

the Ruddhn. Ute name ()

r 'the

'the '.fathagata~ was heal?d by us; for us there is

no longer the fear of an unfortunate destiny.

as long as we

Zive~

TJ 7eGsad One TJhai~a.i1Ja

go to the Buddha for

We all

refuge~

together~

fop

we go to the Dharma

for refufJe . we go to the Sar;tgha for refuge; we will be zealous for

the benefit..: advantage and ease of aU beings. Especially the village
or city or dis trict or fores t dhlelling where this sutra wiU circulate;
or he who will .preserve

the name of the Blessed One

Bhai~ajyaguY'U-

vaiUPJjaprabha~ the Tathagata; we will indeed protect those 3; we will

free them from all misfortune; 1;'e will fulfil all their hopes. '
Then~

Yak~a

further~

the Blessed One gave his approval to those Great

Generals: 'It is

good~

it is

good~

0 Great

Yak~a Generals~

that

you~ [4remembering your gratitude to the Blessed One Bhai~ajYQguY'U

vaii(uY'1Jap.Y'C(bha~

have ,c;et out for the n.dvantage of all beings. ~

l)There are only eleven Yak!?a Generals named; ef. n.14 of the
edition. I have not met this or any other list of twelve elsewhere.
2)T: ' who preserves and worships and honors ... "
te ea?

3)Read te[sam]

4) From here to the end of the text we have only Ms.

x: .

~a

for

373

[22]

Then the VeneY'ab le iinanda said this to the Blessed One:

'Blessed One., what is the name oj this discouY'se on dhQY'ma and
how do I pY'eseY'veit . ?'
The Blessed One said: 'Now then, Ananda, you should pY'eseY've
this discouY'se on dhama as 'the Extent of the EXf}eUence o.f the
FOY'meY' Vows of the Blessed One BhaiE!ajyagupuvaiij1,(Y'yapY'ahha, the
Tathagata' .

As the , .... of the 'l'I,Jelve GY'eat Yaksa GeneY'als .... '

by name you should pY'esel"'e it.

1)

T: 'Then the Venerable Ananda, rising from his seat, having

put his upper robe on one shoulder, placing his right knee on the ground,
having bent forth his folded hands towards the Blessed One, said this to
the Blessed One: 'Blessed One, what is the name of this discourse on
dharma? How is it to be preserved?'
The Blessed One said: 'Therefore, Ananda, this discourse on dharma
should be preserved under the name 'The Extent of the Excellence of the

Former Vows of the Tath~gata Bhaisajyaguruvaid~ryaprabha'.

It should
.

also be preserved under the name 'The Promise of the Bodhisattva Vajrapa~i (Bodhisattvavajrap~~ipratijna)'. It should also be preserved under

the name 'Purifying All the Obstructions of Past Action and Fulfilling
All Hopes'. It should also be preserved under the name 'The Promise
(pratijna) of the Twelve Great Yaksa Generals'.'
Of the four titles given by T, X certainly had the first and almost
as certainly the fourth; i.e. the gap after pra- could be filled thus:
(pra)tijna ity api nama dharaya.

title of about 11 aksaras.

This still leaves room for another

This could have been either T's second title

or either half - but not both - of its third title.

title referring to

Vajrapa~i

The presence of a

in the Skt. text would be as mysterious as

its presence is in the Tib. translation, and therefore, perhaps, argues

against filling our gap with T's second title.

HsUan-tsang's Chinese

translation suggests it may have been the first half of T's third title.

[231

a.nd ,thona boClhiaal;/;'vaD.. and 'thoDe gY'ea'/; dir,cip Zes.. and ,those kings

:17i,til i b3 devas and mr::n and asuras and ..... app Zauded the speech vf
Ule

nI.eused

One. 1

l)T: 'The Blessed One having spoken these words, Manjusri, the
L:rue heir-apparellt, and those bodblsa t tvas, and Vaj rapal~i,

the Guhyakadld-

pati, and those complete assemblies, and the world together with its
devas, men, asuras and gandharvas, rejoiced and praised the speech of the
Blessed One.'

H~r~

again T makes reference to

Vajrapa~i

and I suspect

that both the relerence here, and the one in [22] are connected somehow
to the corresponding passi.1ges in 51;P. These passages in StP - with the
exception of the first title in [22] - are almost exactly the same as
those in the Tibetan transla tion of Bhg. In StP reference to Vajrapar;i
"in one' ::f the alternative titles is not totally inexplicable since he,
at least, does appear elsewhere in the text, although not in any major
role,

375

[24]

The Mahaycma Sidra n::r.medA:rya-bhai~ajyagu:l'u is compZeted]. 1

l)T: 'The Sutra of the Great Vehicle named 'The Noble Extent
of the Excellence of the Former. Vows of the Blessed One
vai~uryaprabha' is completecl.

X alone of the five manuscripts preserves a title.

Bhai~ajyaguru