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O R I E N T A L E
RO M A
XXXIII
JIKIDO TAKASAKI
A STUDY ON TH E RATNAGOTRAVIBHAGA
(UTTARATANTRA)
Being a Treatise on th e Tathagatagarbha Theory
of Mahyna Buddhism
Including: a critical Introduction, a Synopsis of
the text, a Translation from the original Sanskrit
text, in comparison with its Tibetan & Chinese
versions, critical Notes, Appendixes and Indexes.
ROM A
RO M E
O R I E N T AL
S E R I E S
Already published:
I.
II.
III.
I V.
V.
VI*
VII.
VIII.
IX. 1.
IX. 2.
X.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
XI X.
XX.
G. Tucci.
WYLIE T. V., A place name index to George N. RoericK's translation of the
Blue Annals.
FERRARI A., mK'yen brtse's Guide to the holy places of Central Tibet. Completed and edited by L. PETECH, with the collaboration of H. RICHARDSON.
Orientalia Romana. 1, Essays and Lectures, by E. BENZ, H. CORBIN,
A. GODARD, L . HAMBIS, V . MlNORSKY, S . P . TOLSTOV.
ROERICH G., Le parler des Amdo. Etude d'un dialecte archa que du Tibet.
VAN G U LIK R . H ., Chinese Pictorial Art as viewed by the Connoisseur.
Notes on the means and methods of traditional Chinese onnoisseurship
based upon a study of the Art of mounting scrolls in China and Japan
(about 600 pp. Size 30 X 22 cm.). Limited to 950 copies.
M AH LER J . G ., The W esterners among the Figurines of the 'Pang Dynasty
of China,
/
XXI.
XXII.
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
XXVIII.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
Special series:
Orients
Forthcoming Works:
TCCl G., Deb ter dmar po, Tibetan Chronicles. Text and English translation (with
original text).
ROC K J . F . , Na khi Culture as expressed in their literature: an encyclopedic Dictionary.
Part I I .
RU EG G D . S., The life of Bu Ston Rin Po Che.
Orientalia Romana. 2, Essays and Lectures, by V. S. Agrawala, P. Beonio Brocchieri,
P. Corradini, L. Lanciotti.
IL
IS TITUTO ITALIANO
MEDIO ED ESTREMO ORIENTE
GIU S EP P E
TUCCI
VOLUME
XXXIII
ROM A
Is. M. E. O.
S E R I E
O R I E N T A L E
R O M A
XXXI I I
JIKID O TAKASAKI
A STUDY ON TH E RATNAGOTRAVIBHAGA
(UTTARATANTRA)
Being a Treatise on the Tathgatagarbha Theory
of Mahyna Buddhism
Including: a critical Introduction, a Synopsis of
the text, a Translation from the original Sanskrit
text, in comparison with its Tibetan & Chinese
versions, critical Notes, Appendixes and Indexes.
ROMA
ISTITU TO ITALIAN O P E R I L M ED IO E D ESTREM O OR I E N TE
LIST OF ABBREVIATIONS
ix
PREFACE
xi
INTRODUCTION
SYNOPSIS OF THE TEXT
TRANSLATION AND NOTES
1
63
135
APPENDIXES
393
396
400
INDEXES
411
437
LIST OF ABBREVIATIONS
(for Synopsis and N otes on the Translation)
AA
J . TAKASAKI
= Dharmadharmatvibhga (Skt. F ragment, ed. by S. Levi; Tib. ed. by J . N o
zawa, Prof. Yamaguchi's commemoration Volume)
* = Drdhdhyayaparivarta (Tibetan KG , Sde dge Edition Tohoku N o. 224)
= Dhran vararjastra (Taisho, XI I I , N o. 397 (1 2))
= Gaganagajstra (Taisho, XI I I , N o. 397 (8))
= Jnloklakrastra (Taisho, XI I , N o. 357)
= Kyapaparivarta (Ratnaktastra) ed. by Stael H olstein; (Taisho, XI ,
N o. 310 (23))
= Lakvatrastra, ed. by B. N anjio
= Madhyamakakrik of Ngrjuna (ed. by Poussin)
= Majjhima Nikya (Pali, P TS Edition)
= Mahparinirvnastra (M ahyna) (Taisho, XI I , N o. 374)
= Mahynastrlakra (ed. by Sylvain Levi)
(P) = Mahynasamgraha bhsya, t r. by P aram rtha (Taisho, XXXI , N o. 1595)
t
= Mahvyutpatti (Wogihara's Edition)
= Prajpramit
= Ratnacdastra (Taisho, XI I I , N o. 397 (11))
= Ratnadhrikstra (Taisho, XI I I , N o. 397 (3))
= Ratnagotravibhga
= * Sadytanastra (or Sadindriyaristra)
= Sgaramatipariprcch (Taisho, XI I I , N o. 397 (5))
= ryarmlstra (Taisho, XII, No. 353)
= Samyutta Nikya (P ali, P TS Edition)
= Sandhinirmocanastra (Tib. ed. by E . Lam otte)
= Saddharmapundarkastra, ed. by E . Kern & B. N anjio
= Tathgatagarbhastra (Taisho, XVI , N o. 666)
= Yogcrabhmi (Skt. P art I , ed. by V. Bh attach arya; C. Taisho, XXX,
N o. 1579)
= Vajracchedikstra, ed. by M. Mller (Taisho, VI I I , N o. 235)
f
= Vimalaklrtinirdea (Taisho, XI V, N o. 475)
= Vijaptimtrat trimik, ed. by S. Levi
= Source unknown
(*) Sanskrit titles with the sign * are restored from the Chinese m aterials.
PREF ACE
J. TAKASAKI
to cover the shortcomings of the present volume. If the reader has further
interest on the subject, I hope that they will consult these articles.
1. AMUKTAJNA
no Gogi ni tsuite (in Jap.) (On the Meaning
be Term amuktaja), JIBS, Vol. VI-1, Jan. 1958, pp. 186-190.
Translation, p. 144, n. 23, etc.).
2. Kugyoichijohoshoron no Kozo to Genkei (in Jap.) (The Texual
cture of the Ratnagotravibhga and the Supposed F orm of I ts Ori
1 Text), The Journal of Religious Studies, N o. 155, Mar. 1958, pp. 14
cf. Introduction, Chap. I I and Appendix I ).
3. Th e Tathgatotpattisambhavanirdea of the Avatamsaka and
Ratnagotravibhga with special Reference to the Term ' tathgata
isambhava' , JIBS, Vol. VI I 1, D ec. 1958, pp. 48 53. (cf. Intro
ion, Chap. IV, 3,4).
4. Kegon kyogaku to Nyoraizo shiso (in Jap.) (The H ua yen
osophy and the Tathgatagarbha Theory D evelopment of the
L of gotrasarnbhava in India ) , Kegon Shiso, compiled by
N akamura and K. Kawada, Kyoto, 1960, pp. 275 332.
(a detailed investigation of the same subject as N o. 3 mentioned
ye).
The
R at n ago t ravibh ga
TAKASAKI.
INTRODUCTION
IN TROD U CTION
CONTENTS
PACK
5
5
6
. V . . . 10
10
12
18
19
20
20
23
26
32
32
34
35
36
37
39
40
54
54
57
61
I.
TH E
1.
Text.
J . TAKASAKI
2.
The
R at n ago t ravibh ga
I t was t ran
slated by |R atn am ati (*$] ffi | | | Jj| ) in c. 511 A.D . at Lo yang, the
capital of the N orthern Wei dynasty.
According to the K'ai yuan chechiao mo lu (||f] jfc Tpp i^ |= J
pf;), an ancient Chinese catalogue of the Tripitaka (730 A.D.), there are
said to be two translations, one by R atnam ati and the other by Bodhiruci,
5
> Sde dge Edition, MDO XLIV, p . 129 a 5 ff. (Tohoku U niversity Copy). Hereaf
ter, the references to the Tibetan version are made according to this edition with th e ab
breviation, ' T ib . ' or ' T '. F or the date and personage of Blo ldan es rab, see George N .
Roerich, The Blue Annals, P art I , p p . 325 6, 328, 347 350, Calcutta 1949. (This is an
English translation of a history of Tibetan Buddhism called D eb ther son-po. According
to the translator's calculation, his date is 1059-1109 A.D.).
6
) This work was reported by Rhula Smkrtyyana as one of three Mss. of th e
R atna. See JBORS, XXI , p . 33 (I V. N gor monastery, Vol. VI I I 6, N o. 68).
) I have intention to edit this work and have already asked for permission to
the authority of th e Jayaswar Research I n stitute, P atn a and to Prof. G . Tucci who has
got another photographic copy of th e same Ms.
8
> T ib. p . 129 a 5.
9
) See, Obermiller, op. cit. (hereafter th e abbreviation ' O '. will be used for this
p . 81 f.
1Q
) " A Fragment of the Uttaratantra", pp. 86 89.
J . TAKASAKI
12
13
) H . U i , Hoshoron kenky
^ 6 M Iffl +
san
H ^ (Daabh
pRB PJT j/ E l/t _>C 3Z ^P (two treatises mentioned above are also translated by
Bodhiruci). Nai~t'en~lu, Taisho, Vol. 55, No. 2149, 269 b: + ft& M tiffl ? ^ S i
Pit 5? ft Ira, H ^
1
^r I Jffii
jlffl " S E TJTC^ ^
are also translated by Bodhiruci).
14
p.
f ^
(tnis
an
tne
The
R at n ago t ravibh ga
II.
T H E STRU CTU RE OF T H E T E XT
1. Basic
Text and
Commentary.
C. p . 820 c. Emphasis on the respect for the ' dharmabhnaka' was probably a
reflection of the historical circumstances in those days, e.g. persecution of the Buddhists
by th e H uns, or something like t h a t . The fact t h at P aram rth a's translation of t h e
[ 10 ]
The
tad anantaram
tad
This word ' loka ' is n o t used for t h e su pplem en t ary verses in th ese
cases, an d v. I , 4 is t h e first verse for which t h e word ' loka' is applied;
furth erm ore, t h is selection of v. I , 4 as t h e first basic verse is iden t ical
with t h a t in t h e Chinese K rik t e xt (except t h e 18 verses referred t o above).
I t shows t h e fact t h a t t h e passage u p t o ' uktah strasarnbandhah / ' is
t h e in t ro d u c t io n by t h e c o m m en t at o r who th ereafter begin s t o explain t h e
m ean in g of t h e ' lokas', i. e. t h e basic verses. Being t h e explan ation of t h e
m ean in g of loka, t h e co m m en t ar y seems t o be called t h e ' Slokrthasamgrahavykhyna'
as appeared in t h e colophon s of C h apters I , I V, an d V.
Th is lim ited usage of t h e word ' loka ' becom es, however, confused
after vv. I , 156 157 wh ere t h e prose c o m m en t ary disappears except for
h eadin gs, an d t h e word ' loka"1 is used for bo t h basic an d su p p lem en t ary
verses. H ow t o in t er p r et t h is confusion seems n o t so sim ple. Can we
ascribe it t o t h e co m m en t at o r's caprice or forgetfulness of t h e rule ? Shall
we assum e an o t h er c o m m en t a t o r in order t o explain t h is ch an ge of style ?
Again, can ' loka ' be con strued as one kin d of m et re, i. e. Anustubh7
wh en it is used for t h e c o m m en t a r y verses? 1 8 ) One of th ese t h ree possibilities
m u st be in po in t , a n d I feel n o n ecessity to ch an ge m y form er supposition .
N eith er t h e Chinese K rik t e xt n or t h e use of t h e word i loka ' can
give t h e final accou n t of t h e basic verses, bu t th ese two are certain ly t h e
Mahynasamgraha bhsya, which retains Ratna. V, 16 28 at the end of the work
(Taisho. XXX, p. 270 a b), omits this verse is another powerful proof in support of this
supposition.
18
) All the commentary verses in Chapters II V, which are called ' loka ' in the
text, have the Anustubh metre except for v. I I , 73, which is, in turn, missing in the Chi
nese version. And, because of a unique terminology used in this verse (e.g. ' maharsi ' is
used for the Bodhisattva), it seems to be a quotation from some old canonical work. So
the third assumption has no inconsistency.
J . TAKASAKI
most powerful bases for the selection, and those verses which are found
in the Chinese Krik text and called ' loka ' will be accepted as basic.
In this way, we shall evaluate all verses in the Chinese Krik text.
8 2.
Except for the 19 verses referred to above, all the verses in the Chinese
Krik text are found in the Sanskrit text. N ot all of them are, however,
of the same character. Through their classification into certain groups,
we shall try to reconstruct the original text of the Ratna.
F irst of all, let us pick up those verses which are called ' loka ' in the
Sanskrit text. The result is as follows:
Chapter I. vv. 4, 9, 13, 23, 30, 35, 42, 45, 47, 49, 52 63, 66, 79,
84, 156 157. (27)
Chapter I I . vv. 1*, 3, 8, 9*, 18 20, 29, 38 41, 62, 69. (14)
Chapter I I I . vv. 1. (1)
Chapter IV. vv. 1 2, 13* 41*. (4)
Chapter V. vv. 1 6, 16 25*. (16)
In this table, except for verses with the sign ' *', all are doubtless of
genuine character in their contents as well as their style. They express
the fundamental doctrine of this text and maintain a fairly archaic metre.
F urthermore, they are followed by the supplementary verses, they have
independent meaning and are understandable by themselves19). On these
points, there will be no objection if we regard them as the 'basic verses.'
The verses with the sign ' * ', however, require some more careful
examination.
1) v. I I , 1. This verse is of doubtful originality for the following
reason. I t shows, according to the commentator, 8 categories in regard
to the ' nirmal tathat' i. e. the * dharmakya ' and without other sup
plementary and explanatory verses, itself has no independent meaning.
F ormally, this verse is followed by the commentary in prose and verse.
And in this commentary verse called i uddna ' (summary), the same ca
tegories are repeated in different terminology. The structure presents
no doubt as to its originality; the point at issue is whether or not the
author of the original text tried such categorization.
This question is posed regarding v. I, 29, mentioned in the Chinese
Krik text but called merely ' uddna' in the Sanskrit text, and whose ter
19)
Sometimes, a series of verses expresses a united meaning under one subject word,
e.g. vv. I, 30, 35, 42 & 45. For them, the subject word is ' jinagarbho 'yam ' in v. 45.
The
R at n ago t ravibh ga
See note on my translation, XI I 11. Of the terms used for such categorization
in w . I , 29 and I I , 2, the first six, viz. svabhva, hetu, phala, karman, yoga, and vrtti, are
identical with those used in the Strlakra (commentary on vv. I X, 59 60) and in the
Yogcrabhmi (on 'abda vidy\ Taisho, 30, p . 361 a). This seems to show t h at such
categorization was commonly held for any subject, regardless of the author. Therefore
the question is to be limited to the categorization itself. See Appendix I I I .
al
|ft H f& .
X J\ SS.J\ .S A
JVl
[ 14 ]
The
R at n a got r avibh ga
'
note on
23
*
Chapter
D etailed comparison on each ' mark ' among various scriptures is given in my
the equivalent passage in the English translation .
N ote t h at such repetition of the same idea is seen in the udharana verses in
I.
J.
TAKASAKI
[ 16 ]
The
R a t n a go t r a v. ibh ga
(ibid. p. 251 a)
26)
27
prpti ca karuntmnm //
> F or v. 91, C.
J.
S3.
TAKASAKI
I t is, of course, not necessary to presume the existence of a text with 3 chapters.
The
R at n ago t ravibh ga
addition, they had been no doubt composed before the commentary was
made. In this sense, I shall treat in my translation all the verses in the
A. B. C. groups, including v. I I , 9 as the ' basic verses ' for commenting
(it means neither original verses nor ' loka 's) under the name oikrik '30>
4.
27 verses, being the supposed form of the original text, will be mentioned in Ap
pendix I .
r
in
J . TAKASAKI
III.
KEYPOINT OF THE DISCOURSE
> H aving come with connotations of Western philosophy, the word ' Absolute '
contains an idea somewhat different from t h at in I n dian philosophy and hence it is n ot
perfectly proper to use this word for expressing the idea which is to be discussed here.
In the case of the Vednta Philosophy, the Brahman (or Atman) is nearer to the Absolute
in Western philosophy in its character than what is corresponding to it in Buddhism.
But since Buddhism denies the existence of such an eternal substance as Brahman,
the use of the word' Absolute ' seems quite improper. Still Buddhism has its own idea
of something immutable (asamskrta), though its character is quite different from t h at of
Brahman and there is no fixed term like Brahman to express it . I n this respect, I dared
adopt the word ' Absolute ' as a general term for what is immutable in Buddhism.
See H . v. G lasenapp, Buddhismus und Gottesidee, S. 99 (Abhandlungen der Akademie der
Wissenschaften und der Literatur, Geistes und Sozialwissenschaftliche Klasse, Jahrgang
1954, N r. 8).
32)
On the other han d, the so called H nayna Buddhism whose representative is
the doctrine of the Sarvstivdin may be characterized as Realism declaring each element
(dharma) as real. See Th . Stcherbatsky, The Conception of Buddhist Nirvana, p . 40.
The
R at n ago t ravibh ga
is the significance of the title ' ratnagotravibhga ', and by this the contents
of the text is fully expressed.
Then, what is ' ratnagotra ' ? This word is interpreted by the commen
tator as ' gotram ratnatrayasya ' (v. I, 24), the Germ of the 3 jewels,
and explained in the loka (v. I, 23) as ' visayah paramrthadarinm
ubharatnasargako yatah ', the sphere of those who have the highest per
ception from which the pure 3 jewels rise. H ere, ' gotra ' means something
original, while 'ratnatraya\ its result. The word ' gotra' is one of the
special terms difficult to be conveyed by any other language, but the
basic line of interpretation for this word among the Buddhist literatures
l
i
33
is 'gotra' = ' dhtu ' = hetu\ or ''gotra ' = b ja' >, and hence it may
be translated into English by ' elem en t', ' cause ', ' source ', ' origin ',
'basis', 'gro u n d ', 'essen ce', or ' n a t u r e ' . In India, however, by a com
mon use, this word means ' family', ' clan ' or ' lineage ' 3 4 ) , and analogi
35)
cally, it is used in the sense of' germ ', ' mine ' or ' matrix ' . Actually,
in the word ' gotra ', all of these senses are included, and besides ' dhtu ',
i
' hetu' and b ja', as synonyms of 'gotra' with the range of senses, we
can get various words such as ' pada ', ' raya ', ' mla ', ' sthna ' (for
i
' basis ' or ' ground ' ) ; ' nidna ' (for ' cause '); 'svabhva\ prakrti\ 'dhar
ma ' (for ' nature '); ' sra ' (for ' essence '); ' nidhi', ' nidhna ', ' kara '
(for ' m i n e ' ) , ' yoni\ ' garbha' (for ' m a t r ix' ) ; ' vama' (for lineage);
33)
J . TAKASAKI
parlgraha ' (for ' family ') etc. 3 6 ). On the other hand, ' ratna ' or ' rat
tatraya ' is a name for the Absolute when it is regarded as the ' arana '
refuge), or the object of worship. Par excellence, it is the ' buddharatna ',
md the other two, i. e. the ' dharmaratna' and 4 sagharatna ' are merely
he 'natural outflow' (dharmatnisyanda) of the former 37> (p. 7). In this
ense, ' ratnatraya ' is synonymous with 'buddha', ' tathgata\ or 4jfma\
\.nd combining these terms of both sides, we can get those terms like
tathgatagarbha ', 4 buddhagarbha\ ' jinagarbha ' ; ' tathgatadhtu \ 4 bud
Ihadhatu'; itathgatagotra\ 'buddhgotra\ etc. as synonyms of '"ratna
\ otra '. Thus we know the word ' ratnagotra ' used in the title indicates
/vhat is called ' tathgatagarbha ' and this text is a treatise on the Tath
'}atagarbha theory.
Then again, how are these terms ' tathgatagarbha ' or ' tathgatagotra '
;mployed ? The tathgatagarbha is, in a concrete way, a name for * satt
mdhtu', the multitude of the living beings. This 4 sattvadhtu \ or
sattvarV (in other words, sarvasattvh, sarvadehinah, all living beings)
s, according to the text, called ' tathagatagarbhh ', those who have the
Matrix of the Tathgata, just because 1) the Wisdom of the Buddha
penetrates it, 2) it is by n ature identical with purity, i. e. the Absolute,
and 3) it is the igotra\ through which the result, i. e. 4 ratnatraya '
9r, par excellence, the Tathgata makes its appearance (v. I, 27).
The point of its identity with the Absolute lies in its 4 essential purity '
(prakrty asamklistat) (v. I, 30) which is found in the 4 innate mind '
(cittaprakrti) of living beings (v. I, 49). Through the purity of the
innate mind, all living beings, irrespective of their conditions or appea
rances, are identical with each other. The existence of this purity, common
to all living beings, is proved by the all pervadingness of the Wisdom
of the Buddha, in other words, by th at of the Body of the Absolute (dhar
makya) (v. I, 28). At the same time, despite the existence of purity, the
living beings differ from each other owing to their appearances, namely
the different degrees with regard to the ' im pu rit y' on the pure innate
mind, and have various names, viz. ' t h e ordinary beings', ' t h e Saints ',
or ' the Buddha ' (v. I, 47) 38>. This ' im pu rit y' is, however, not essenti
ally connected with them, but merely temporally associated with them as
the accidental defilement (gantukaklea) and itself has no reality because
36
The
R at n ago t ravibh ga
J. TAKASAKI
4)
5)
6)
7)
42)
The relationship between the Absolute and attributes is often expressed by the
term ' avinirbhga, amuktaja (avinirmuktajna) (p. 3.4 ff. &c.) and similes of lantern
and ocean are used for its explanation (v. I , 42). F or the acts of the Buddha, they are
ragarded somehow as the natural outflow of the Buddha's Compassion (karun) towards
living beings (v. I , 4 c d).
43)
V. I, 49; I , 155 and v. I, 42 and commentary thereon (on yogrtha). (gunaprakrtiyogatah), p. 66.19 (andicittavyavadSnadharmasahajvinirbhgat), etc.
[ 24 ]
The
R at n ago t ravibh ga
gotra is the ' ground '. In other words, the Absolute can be established
as ' result ' because it is in common with the gotra.
This Absolute, as common to both cause and result, is therefore to
be regarded as the third aspect which is necessary to establish the relation
ship of cause and result. I t may be termed ' ground' aspect or 4 m edium '
aspect, and including this aspect, we know, 3 aspects are often used for
analyzing the tathgatagarbha in this text.
The first application of the 3 aspects theory is v. I, 26 where the Ab
solute is on the one hand regarded as phala under the name of ratnatraya
and on the other hand as pratyaya for establishing ratnatraya (i. e. buddha)
under the name of bodhi in comparison with the gotra's being hetu. H ere
the third aspect is characterized as 4 medium ' (pratyaya) and on the basis
of bodhi as medium, cause and result are called bodhya and buddha, respec
tively. Another kind of, and more important, division of the 3 aspects
is what is called svabhvatraya of gotra (p. 69. 17 ff) by the commentator
based upon v. I, 27. The names of the 3 aspects are dharmakya, tathat,
and tathgatagotra. If we apply the same idea of ' medium ' in this case,
tathat will be regarded as 4 medium ', and dharmakya as 4 result' since
the word dharmakya stands for one aspect of buddha showing his essential
nature. According to the commentator, however, dharmakya is inter
preted as the Absolute itself, being the 4 ground ' which renders gotra as
* cause ', while tathat is explained as tathgata in the sense ' tathat ud
dhim gat ', and regarded as ' resu lt '. H ere, the third aspect is prefe
4
4
4
rably called ground ', and result ' is considered to become one with
4
4
the ground, i. e. the Absolute '. F or ground ' of cause ', if we restrict
the observation only to the relationship between dharmakya and tathgata
gotra, the former is to be regarded as 4 cause ' and the latter, as * result '.
In this case, tathat stands again for 4 medium ' aspect.
By examining in this way, we come to know th at these aspects are
interchangeable according to the respective standpoint. F rom the stand
4
4
4
point of gotra', dharmakya and tathat are either resu lt ' or groun d',
4
while from the standpoint of the Absolute, gotra is result ' as well as
4
cause '. 44) Such is the fundamental structure of the Absolute and its
aspects in this text. N ext, let us examine the characteristics of the Abso
lute, taking this structure into consideration and subsequently clarifying
4
4
the process from cause' to resu lt '.
44
' The word tathgatagarbha is interpreted in the Ratna. in three ways, namely:
1) tathgatasya ime garbhah sarvasattvh, (p. 70.17); 2) tathgatas tathatasm garbhah
sarvasattvnm, and 3) tathgatadhtur esm garbhah sarvasattvnm. They correspond
to dharmakya, tathat, and tathgatagotra, respectively. See my translation of each
passage.
J . TAKASAKI
3.
The Absolute.
The
R at n ago t ravibh ga
but even in this case, if one may discuss the m atter apart from the religious
feeling* the Buddha is regarded as * impersonal', the manifestation of the
truth, since he realized the truth and his essence or nature as being ' bud
dha ' lies in his realization (' bodhi ') of the truth . Thus the absolutization
of the Buddha consists in making the Buddha impersonal and this Buddha
as the Absolute is called ' dharmakya'. At the same time, the term
' buddha ' is originally applicable to any person as an adjetive. N amely,
anybody can become ' buddha ' if he experiences and practises what the
G autama Buddha did; in other words, the state of 'buddha' is attainable
as the result of practice. In this sense, the existence of an innumerable
number of Buddhas is possible and even ordinary beings, though they
are actually not the Buddha, are postulated to have the same nature
as the Buddha. This same nature is called ' gotra ' or ' dhtu ' and the
existence of this nature is explained by the expression ' dharmakyapa~
rispharanat'' or ibuddhajnntargama''-tva.
Besides ' buddha ' and ' bodhi', there is another important term for
the Buddhist Absolute. It is ' nirvana '. This term was absolutized even
in the Pali and in the Adhidharma Buddhism as an idea contrary to samsra and is stated to be the realm of peace (' ntipatha ') . Mahyna
Buddhism rebelled against the dualistic conception of Nirvana and Satnsra
and emphasized the oneness of both in the sense th at N irvana is the only
reality; and N irvana was regarded as synonymous with ' dharmat', ' dhar
madhtu', or ' dharmakya'. Originally, however, by ' nirvana' is meant
a state 4 attained ' by the Buddha and hence, like ' bodhi', it shows the
' result ' aspect of the Absolute. In the case of ' bodhi ', the intuition
(praj) or wisdom (jna) by which the Buddha attained the enlighten
ment occupies an important place and is elevated to identity with the
Absolute under the name of 4 prajpramit ' or 4 buddhajna ' as the
essential nature of the Buddha. On the other hand, in the case of ' nir
vana ', the emphasis is on the disappearance or extinction (ksaya, ni
rodha) of defilements (klea) and hence the term nirvana is much related
to the purification of mind (cittavyavadna). Both of these attainments
of ' jna' and ' vyavadna', are, however, combined in one as
the sine qua non for the realization of the Absolute, and consequently
there is no strict distinction of use between both terms, ' nirvana'' and
' bodhi'.
Introduction of the ' result' aspect into the Absolute thus effected
the absolutization of Buddha, of the attained state, and even of the medium
or instrument for such an acquisition. For the introduction of such a
conception, we cannot overlook a rather primitive and magical idea th at
to know something is to become itself, which is believed commonly in India
J. TAKASAKI
since the Vedic Age 46>. It was also the basic idea for the theory of the
oneness of Brahman and tman in the philosophy of the Upanisads as
47
well as of the later Vedntavda >. Rather, it is an inevitable character
for all systems which declare their philosophical standpoint as Monism.
And when Buddhism developed itself into Mahyna Buddhism, it
could not but take the appearance of Monism as a result of Absoluti
zation of the Buddha, and approach the U panisadic thinking in its
philosophy.
On the other hand absolutization of the Buddha made Mahyna
Buddhism more religious than Abhidharma Buddhism. Emphasis was
placed on the Buddha rather than the D harma and effected the ' ekayna '
theory of the Buddha. Among the 3 jewels, the jewel of the Buddha came
to be regarded as the only ultimate refuge. At the same time, the purpose
of religious practices was made to be the acquisition of the Buddhahood
rather than the Arhatship of Abhidharma Buddhism. And for explaining
the possibility of anyone's acquiring the Buddhahood, the Monistic philo
sophy was used as the background.
In this last point lies the significance of the tathgatagarbha theory
of this text. This theory is in one sense an inevitable result of the deve
lopment of Mahynistic Monism in its religious expression. In relation to
the term tathgatagarbha, the Absolute is often spoken of as the dharmakya
of the tathgata, which is characterized as ' rayaparivrttV (Revolution
of the basis, i. e. of the tathgatagarbha) or jnpti. In this characterization the process from cause to result is observed, and this process is
understood as the removal (' visamyoga'') of two kinds of obscuration, viz. of
knowable things (jeya-varana) and of defilements (klea .). Basically,
however, the stress lies on the purification of mind from the defilements,
observed in the use of terms such as 'samal tathat^ and ' nirmal
tathat\ 'vaimalyadhtu\ 'viuddhicittaprakrti'' or by the definition of
tathgata as itathat uddhim gat\ and of tathgatagarbha as 'sarva
kleakoakotigdhas tathgatagarbhah\ Such terminology is characteristic
of this tathgatagarbha theory compared with stress on jnpti in the
vijnavda as the ultimate goal 48>.
In relation to the conception of the Absolute in 4 ground ' and ' re
sult ' aspect, one thing to be noted here is the development of Buddhology.
Establishment of the Buddha as the Absolute under the name of dharma
46>
e.g. Brhad. Up. vi 1 1: yo ha vai jyestham ca restham ca veda, jyesfha ca
restha ca svnm bhavati, etc.
47
' 'sayo ha vai tatparamambrahma veda brahmava bhavati'. (Mundaka Up. iii-2-9)
is regarded as one of the important authority for the Vedntavda.
*8) See VI, 2. (The R atn a. and the Vijnavda).
The
R at n ago t ravibh ga
J.
TAKASAKI
The
R at n ago t ravibh ga
J. TAKASAKI
IV.
G EN EALOG Y OF T H E TATH G ATAG ARBH A TH EOR Y
1.
ranlrjastra).
2) T athgatagarbhastra, from which the 9 examples
illustratin g
how th e Germ is covered with defilements are derived (p. 66.18. tathgata
garbhastrodharananirdea) (Chapter I ) .
3) Ratnadrikstra, from which the 64 Attributes of th e Buddha
are derived (v. I l l , 27. ratnastra) (Chap. I I I ) .
4) Jnloklakrastra, from which th e 9 examples illustrating
the
The
R at n ago t ravibh ga
J. TAKASAKI
2.
As has been said above, the most important and principal point of
the tathgatagarbha theory is to purify the mind. This is not an exclusive
facture of this theory, but was also the principle of practice from the out
set of Buddhism. The peculiarity of the tathgatagarbha theory lies in its
emphasis on this point in association with the fundamental identification
of living beings with the Buddha under the name of tathgatagarbha, etc.
The term tathgatagarbha was an entirely new usage but its basic idea is
found in the expression " prakrtiprabhsvaram cittam gantukair upakle
air upakliyate. ", for which the same corresponding expression, or si
53
milar ones, are used sometimes in the Pali canons >. Another expression of
this same idea of purification of mind, " cittasamklet sattvh samkliyante,
cittavyavadnd viuddhyante", seems also to be old and to have its
54
origin in the Pali canons >. This purity of the innate mind is often com
55
pared to th at of gold >. A P rakrit verse quoted in the Ratna. (p. 6)
seems to belong to the same line of doctrine found in the Pali canons,
though it is not traced in the present Tripitaka. The Dhran vararjastra
together with the Sgaramatipariprcch, the Ratnadrik, the Ratnacda,
the Gaganagaj, the Aksayamatipariprcch, etc., which form parts of
the Mahsamghtastra 56\ are also standing fundamentally on the theory
of the cittaprakrti, and they are probably written by one and the same
group who later developed the tathgatagarbha theory.
Characterization of defilements or phenomena in general as ' acciden
tal ' attachment on the mind is, however, not found among those scriptures
belonging to the oldest group in the Pali canon and there was a controversy
about this characterization among schools of the Abhidharma Buddhism 57) .
53)
56)
^ C Jl'^f
^C M I S
Taisho, N o. 397 (Vol. 13). Compilation of this
big collection of stras in the present form has probably taken place after the composition
of the Ratna.
57
' The Sarvstivda did not accept this theory of cittaprakrti. Among other sects
of the Abhidharma Buddhism, the following four are known for their acceptance of this
theory:
1) the Theravda of CeylonDhammapadtthakath, 1; 2; 3; Milindapanh iv 7 2.
2) the VaibhsikaMahvibhsstra (Taisho, 27, p . 140 b).
3) the Vts putr ya * riputrbhidharmastra (Taisho, 28, p . 697 b).
4) the M ahsamghika* Laksannusrastra (|*m >rn PRfl) (Taisho, 32,
p . 163 b), etc.
See C. Akanuma: Bukkyokyori no Kenky (Japanese) (Studies in the Buddhist
D octrine), p . 210 ff.
T h e R a t n a g o t r a v i b h ga
This idea had been fully accepted by the Mahyna Buddhism, and we
can find a frequent use of the above two expressions among th e Mahy
nistic scriptures. F urthermore, this characterization of defilements led
to the idea of non reality of all the phenomena and resulted in the citta
mtra theory, whose first exposition is found in the Daabhmikastra 58>.
This Ratna., though it makes no use of the term cittamtra, is no doubt
based upon this theory, which will be observed in the passage expounding
the origination of phenomena from the cittaprakrti.
Questions which arise pursuant to the idea of cittaprakrti and gan
tukaklea are (1) why and how the phenomena of unreal character are ori
ginated and (2) how th e cittaprakrti is pure and identical with th e Buddha
or the immutable Absolute being. The tathgatagarbha theory seems to
put the accent on the latter of the two, and, as for the former it has not
sufficient explanation to resolve the problem even in th e Ratna. I t
describes only how the defilements come to cover the pure innate mind
and how they are to be removed. The first exposition of these two points
(consequently the first establishment of the tathgatagarbha theory) is seen
in the Tathgatagarbhastra.
The source of the citta mtra theory is often sought for in the following passage:
tasyavam bhavati / cittamtram idam yad idam traidhtukam / yny apmni dvdan
gni tathgatena prabhedao vykhytni tny api sarvny eva cittasamritni V (Rahder's
ed. p . 49 c, Taisho 9, p . 558 b).
Strictly speaking, however, this passage teaches only the dependence of the pheno
mena on the citta. Still there is no doubt th at the citta mtra theory and the Vijnavda
have their starting point in this passage.
M)
5 |
J. TAKASAKI
because the Buddha's nature is represented by his Enlightenment, for which
the acquisition of jna is indispensable. This buddhajna is often com
pared to the sun, as it appears from the Ratna. or the Jnloklakra.
In their emphasis of buddhajna, the Jnloklakra and the Tathgata
gunajncintyavisayvatra seem to be consistent with the Tathgatotpa
tisambhavanirdea. These scriptures expound on one hand the eternity
of the Buddha and his acts which corresponds to the all pervadingness
of the buddhajna and form the basic idea of the Absolute 60>.
4.
The Tathgatagarbhastra.
The
R at n ago t ravibh ga
The first three of those statements are based upon the Avantamsaka
stra. but deepened the idea by the phrase " sarvasattvs tathgatagarbhh "
which probably was declared for the first time in this Stra, and they re
present, respectively, what is called the three meanings of the tathgata
garbha by the Ratna., viz. dharmakya parispharanrtha, tathatvyatirekrtha, and gotrasambhavrtha (p. 26, vv. I, 27, 28, & 11. 7-11). In the fourth
sentence, it is expounded how this tathgatagarbha theory is an eternal truth .
That, in short, is the whole contents of this Stra. H owever, all of
these points form the basic idea of the tathgatagarbha theory and are dee
pened by the subsequent scriptures.
5.
The ryarmlstra.
J.
TAKASAKI
adh erin g to t h e nya vda are criticized by bein g called ' nyatviksipta
citt'' sattvh. 62\
5) Such criticism of t h e nyavda n a t u r a lly leads t h e S t ra t o de
scribe t h e dharmakya, as well as t h e garbha, wit h positive expression s
an d t h er eby t h e ch aract er of t h e dharmakya or garbha approach es t h e
Atman of t h e Ved n t a v d a . One of such expression s is t h e tathgata's
possession of 4 gunapramits of nitya, sukha, tman a*id ubha. Also
4 a t t r ibu t es of nitya, dhruva, iva an d vata are used for t h e dharmakya.
(Q. in p p . 12, 55 & 84). At t h e sam e t im e, t h e S t ra con ten ds t h a t
t h e garbha iden tical wit h t h e dharmakya of such ch aracters is n o t t h e
63)
t m an m en t ion ed b y t h e tirths .
6) An oth er expression of t h e idea of t h e nya an d anya of t h e
garbha is its bein g t h e su ppo rt (dhra) of bo t h t h e samklista
an d vyava
dna dharmas, or of samsra an d nirvana ( Q . i n p . 72). Th e la t t er po in t ,
i. e. t h e garbha's bein g dhra of p u re dharmas, is proved by its bein g en
dowed with buddhadarmas an d its bein g con sidered t h e groun d of h avin g
in t en t io n t owards t h e N irvan a (Q. in p p . 35 & 73); while t h e form er h as
th e sim ple explan at io n t h a t t h e samsra exists owing t o t h e existen ce of
t h e garbha wh ich is begin n in gless (andiklika).
(cf. t h e Ratna. p . 72)
B u t it does n o t give a n y accoun t of h ow an d wh y such samsra or u n real
defilem en ts com e o u t an d cover over t h e garbha. I n an o t h er place, t h e
S t r a seeks for t h e basis of origin ation of defilements in avidyvsabhmi
( Q . in p . 33) which is also regarded as bein g andiklika; bu t it s research
n ever goes beyon d t h is, an d t h e problem rem ain s un solved.
7) Lastly, t h e fu n d am en t al st an d p o in t t h r o u gh o u t t h is S t ra is
t h e ekayna theory, i. e. t h e acceptan ce of One Vehicle of t h e Bu d d h a , i. e.
t h e M ah yn a in clusive of t h e o t h er two Vehicles of Srvaka an d P rat yeka
bu d d h a . I t con sequen tly adm it s t h e N irvan a on ly t o t h e Bu d d h a (Q. in
p . 57), accepts t h e buddharatna as t h e u lt im at e refuge am on g 3 jewels,
(Q. in p p . 7, 9, & 20), an d declares t h a t t h e tathgatagarbha is on ly accessi
ble t o t h e Bu d d h a or th ose who believe in t h e buddhayna.
An d t o realize
t h is ekayna is said t o acquire t h e anuttarasamyaksambodhi,
t h a t , is nirv
nadhtu, or t o becom e tathgata, in an o t h er word, t o realize t h e dharma
64)
kya, which is n o t h in g bu t t h e ' ext rem e of t h e ekayn a ' . T h u s we
82
terms ' Chiu ching i ch'eng (^L J?L * ^R ) ' which is identical with the Chinese
title of the Ratna. According to the Tibetan translation, its original word seems to be
* ekaynanisth '. (T. theg pa gcig gi mthah). H owever the idea of the Chinese title
of the Ratna. is probably taken from this term .
The
R at n ago t ravibh ga
know th at the Ratna. depends to a great extent on this Stra for its fun
damental standpoints and th at quite a little of its original development is
added to this Stra.
K 6.
I n one point this Stra seems older th an the Srlmlstra, namely in the use of
a term ' avinirmuktajna ', which is abbreviated in the latter to ' amuktajna ' or
' amuktaja '. See my note on the Engl. tr., 1-23.
66)
In addition, the following fact is to be noted here. The Stra has a pas
sage explaining the characteristics of tathgatagarbha in three points (AAN, p . 476 6),
namely: 1)
andismnidhyasambaddhasvabhva ubhadharmat
M 3 ~F i)> 2)
andismnidhysambaddhasvabhva kleakoat
y
mnat (^C ^K I S ^
^F ' fi A ^
aparntakotisama-dhruvadharmat samvidya
that no. 3 is explained thruogh the 10 meanings of tathgatagarbha, whille nos. 1 & 2 are to
be explained by the 9 illustrations on the defilements covering the garbha (S. p. 59 11 14).
67)
This work is quite a different one from the Mahparinirvanastra ed. by
E. Waldschmidt which is a Sanskrit equivalent for the Pali
Mahparinibbnasuttanta.
J. TAKASAKI
The Mahynastrlahkra.
Mahparinirvnastra. See, for example, Taisho, Vol. 12, p. 881 6: %\ l ^, yjgfaflfcc ? '
HJ 3R !?fc ^
ft
tt
ft
M #
sih-pohi mdo-sde chen-po, Peking Ed. KJ. Mdo. Tu. 97 a 6 (Photo, repr. Vol. 31,
p. 185). This version (Taisho, No. 367), tr. by Fa-hien in 418 A. D., is regarded as the
oldest version of the MPS.
69
' Taisho, 12, p. 407 b. where the simile of gold hidden under the ground (Cf. The
Ratna. vv. I, 112-114) is spoken of.
[ 40 ]
The
R at n ago t ravibh ga
41 1
J . TAKASAKI
and thereon the commentary says th at ' b japarvrtti ' means ' layavij
naparvrtti ''; ' parvrtti ^ of i padrtha-deha-nirbhsa ', i. e. of vij
nas (other than layavijna) is the 4 ansravadhtu ', i. e. the ' vimukti \
I t ( = ansravadhtu) is also ' sarvatragraya ', i. e. existing also in
the rvaka and the pratyekabuddha.
[ 42 ]
The
R at n ago t ravibh ga
' Parvrtti ' is interpreted in three ways in the Strlakra. Namely, 1) anya~
thpti (in literal sense); 2) akhyna, astam praytam, nirasyate, e t c , disappearance, to
disappear (phenomenal sense); 3) vrtti, returning (doctrinal sense). The most im portant
one is the third interpretation , th at is to say, the disappearance of the asad artha (inclusive
of blja) signifies its returning to the reality. I n this sense, ' rayaparvrtti ' means
rayasya bijasya tathatym amalraye parvrttih ' . And as the result of the ' parvrtti '
into ' tathat ' , ' tathat ' alone manifests itself fully without obscuration, t h at is to say,
* tathatyh parivrttih ' takes place.
73)
Bodhisattvabhmi, Wogihara's edition, p . 368, 1. 6; p . 405, 11. 25 26; Yogcrabh
mi, ed. by V. Bhattacharya, P art 1, p . 27, 11. 1 2; Dharmadharmatvibhga, fragments,
Appendix to the Mahyyastrlakra, ed. by S. Levi, p . 190, 11. 6 & 9, respectively.
74)
Mahynasamgraha, Tib. Sde dge edition, Ri 36 b 2: gshan gyur pa ni, ga
gshan-gyi dba-gi Ao-bo-id de-id-kyi gen-po skyes-na, ga kun-nas on-mos-pahi
chal dog cih, rnam-par bya-bahi char gyur-paho. (gshan-gyur-pa parvrtti).
[ 44 ]
The
R at n ago t ravibh ga
V.
THE WONKS ON THE TATHGATAGARBHA THEORY CONTEMPORARY
WITH OR SUCCEEDING THE RATNAGOTRAVIBHGA
There are many other works on the garbha theory which are never ref
fered to in the Ratna. though regarded as of Indian origin and preserved
in the Chinese and the Tibetan Tripitakas. Among them those to be re
ferred to here are (1) Dharmadhtvaviesastra, (2) Buddhagotrastra, (3)
Anuttarrayastra, (4) Lakvatrastra and (5) Mahynaraddhotpda
tra. Except (4), all these are known only through the Chinese sources, th at
casts various problems about their authorship, date, and even their origina
lity, and these problems are relating to the date and author of the Ratna.
Especially, the first three are in close relation to the Ratna. in their con
tents, and hence discussions will be mainly devoted to them in this chapter.
1. The Mahynadharmadhtvaviesastra.
As has been referred to above, this small stra is attributed to Sramati
in the Chinese Tripitaka. From its contents, this work seems quite con
sistent with th e Ratna. The main point of doctrine in this work is the
i
bodhicittai which is synonymous with 'cittaprakrtV in the Ratna. and
hence is nothing but the tathgatagarbha. The text describes this bodhicitta
under 12 divisions, namely: 1) phala, 2) hetu, 3) svabhva, 4) paryya,
5) abheda, 6) avasthprabheda, 7) asamklista, 8) nitya, 9) yoga, 10) anartha
kriy, 11) arthakriy, and 12) ekatva (or ekadhtu), and is mainly based
upon two Sutras, the ryar ml and the Annatvprnatvanirdea76).
78)
The Chinese insertion of one verse from the Strl. referred to above is accompanied
by a prose commentary whose explanation is exactly the same as Vasubandhu's commentary on this very verse. This fact cannot be a fully reliable proof for the present problem
but suggests the point to some extent. There is another point which shows the close
relationship between the Mahynastrlakra and the Ratna. I t is the use of the six
categories (sat-padrtha) beginning with svabhva. As for this, see Appendix I I I , The
D escription of the U ltimate R eality.
76
^ These terms are reconstructed from the Chinese translation which gives the
J . TAKASAKI
This division has a resemblance not only in its terminology but also
in its contents to th e 10 meanings of the gotra described in Chap. I of
the Ratna. (pp. 26 ff.). In particular, 6) avasthprabheda is fully identical
with t h at in the Ratna. in its classification of living beings into ' sattva
dhtu ' , ' bodhisattva ' , and ' tathgata' seeking for its auth ority in the
Annatvprnatvanirdea. Besides, under 1) phala, the text says phala
means nirvnadhtu which is nothing but the dharmakya characterized as
rayaparivrtti, and explains it in the same way as th e Ratna. did in its
explanation on the ' uddhvasthym avikrrtha ([IX]-c). Under 2)
hetu, it explains 4 causes, i. e. dharmdhimukti, praj, samdhi and ka
run, with a verse containing the same idea as v. 1, 34 of the Ratna.
U nder 3) svabhva, prakrtyasamklistatva is said to be the own n ature of
bodhicitta. I n 4) paryya, a synonym of bodhicitta in its phala state, is
called ubhtmasukhanityapramit and so authorized by a quotation
from th e Sr mlstra. The verse in 8) nitya, is identical with verses I,
53 & 54 of th e Ratna. in its contents, explaining t h at dharmadhtu is, like
kadhtu, of neither origination nor destruction (anutpdnirodha).
U nder 9) yoga, the text has two verses, of which th e first one is identical
with v. 1, 42 c d of th e Ratna., th e second, with I , 155, a verse referring
to the nya and anya of th e gotra. And lastly, the contents of 12)
ekatva are the same as those under 'asambheda'' (X) in the Ratna., saying
t h at the bodhicitta is nothing but the dharmakya, the tathgata,
the ryasatya or the N irvana, and emphasizing oneness of nirvana with
buddhatva.
The remaining parts not described above seem to be taken mostly from
Chapters I I & IV of the Ratna. N amely, a reference to the 2 sides of
bodhicitta under 3) svabhva, saying ' ukladharmamayalaksana and vaima
lyapariuddhilaksana reminds us of the characterization of dharmakya
with prakrtiviudhi and vaimalyaviuddhi (p. 80) or the distinction of
prakrtisthagotra and samudn tagotra in the Ratna.', a verse under 7) asam
klista resembles v. I I , 3 in the Ratna.; similes used under 10) anarthakriy
and I I ) arthakriy are the same as those in Chapters 1 (among 9 illustra
tions), I I , and IV of th e Ratna.; and th e 10 characteristics of asambheda
under 5) can be traced one by one in various passages in th e Ratna.
Thus examining the contents, we may say t h at th e author of this text
composed it on the basis of the Ratna., compressing and revising the form
according to his own view.
kra, seems to have been written from th e same standpoint as the commen
tator of the Ratna., it is possible t h at the latter is identical with the author
of this text, and Sramati to whom this work is attributed may have been
the author of the commentary of the Ratna.
[ 46 ]
The
c 2.
R atn agotravibh ga
The Buddhagotrastra.
f$f\
J.
TAKASAK
[ 48 ]
The
R at n ago t ravibh ga
3.
The Anuttarrayastra.
^K
I n C h in ese, j{\ \
<
=p
3$.
jf>
pp, ^
$ p p ,
p p , respectively.
82
[ 49 ]
\f
p p , & #U
J . TAKASAK.I
83)
84)
fe
The
R at n ago t ravibh ga
r si ]
J. TAKASAKI
But what was the intention of the author in composing this * S t ra' ? This
Stra is quoted only in the Buddhagotra, and both are translated into
Chinese by Paramrtha 85>. A key to solve this question as well as the
question of the author of the Buddhagotra seems to lie in the hands of Paramrtha. If we may surmise so, it was probably some one in the circle to
which Paramrtha had belonged or rather Paramrtha himself who composed these Stra and stra as authorities for the propagation of his unique
doctrine, a combination of the garbha theory and the Vijnavda. This
supposition will be supported by the fact th at among Chinese translations
of the Mahynasamgrahabhsya of Vasubandhu, the garbha theory is
inserted only in Paramrtha's translation 86>. Attribution of the Buddhagotra to Vasubandhu will be a subsidiary proof of the fact that the Ratna.
was not written by Asaga or Vasubandhu; the latter was a great and
respected scholar of the Vijnavda, and hence it was not desirable for
the Vijnavdins to use the Ratna. as an authority.
Of course, th e combination of both theories was already traced in the
Strlakra to some extent, but it was not intentional nor as clear, and
the Ratna. seems to have tried to purify its standpoint on the garbha
theory, while the orthodox Vijnavdins like Vasubandhu have gradually
deepened their theory on the side of pure Vijnavda. I t was after Va
subandhu th at the combination again took place, but intentionally. As
85)
ft
M ! . . . ) = AS, p. 469 c = RGV, pp. 40,
Annatvprnatvanirdea);
ft
[ 52 ]
The
R at n ago t ravibh ga
there was 6aid to have been another translation done by D harmaksema ( fig ^Sg g||j)
between 412 433 A.D . but now missing. As far as the present problem is concerned,
there is no difference even if we accept this tradition .
[ 53 ]
J . TAKASAKI
untenable since, being translated by Paramrtha, this work is in the same
position as the Buddhagotra. There is no work which refers to this treatise in Indian literature. But one difficulty in accepting this opinion is
how to explain the existence of two versions of this treatise in China. The
second translation was made by Siksnanda who is said to have come from
Khotan . The problem is still under consideration, but it is at least sure
88
t h a t this work shows the final development of th e garbha theory \
VI.
T H E POSITION OF TH E RATN A. I N MAHYNA BU D D H ISM
1.
There is another Stra which exposes the garbha theory and bears a resemblance
to the Ratna. in its contents. Its name, according to the Tibetan version, is Arya
candrottaradrik vykarana (Tohoku no. 191) and it was translated into Chinese in 591
A.D. (Taisho, 14, no. 480) I t s composition seems to be later in date than the Ratna. and
there were probably a great deal of influences from th e Ratna. See N . Takata, On the
Aryacandrottaradrikvykarananma mahyna stra
{Japanese). Journal of Indian
and Buddhist Studies { ndogaku Bukkyogaku Kenky) Vol. V, N o. 1, 1957 (pp. 83 86).
As I received this information only recently, detailed examination of this Stra could not
be pursued up to now.
r si i
The
the Buddha 's Qualities. (I, 1545). We may take this statement as an
e X plan ation of ' nyam sarvam ', defining ' sarvam ' as ' sarvaklea ' from
which all phenomena arise and which excludes the Germ inseparably asso
ciated with the Buddha's Qualities, th at is to say, identical with the Ab
solute; and hence the word ' nya' implies ' anya ' of this G erm.
As the Prajpramit was lacking in a clear explanation of such a kind,
the Ratna. assumes for th at reason many faults among the followers of the
prajpramit, and, therefore, the aim of the Ratna. is to remove such
faults in order to make known the real meaning of ' nya vda '.
Thus the criticism is directed not to the doctrine of the Prajpramit
itself, but to its short or unclear explanation. This point becomes clear
after examining the 5 faults described in the Ratna., especially the last
three of them. N amely, the 3rd fault: ' abhtagrha ' denotes the ' tma
vda ' of H eretics or the ' sarvstivda ' of the Abhidharma and is said
to be removed by ' praj '. This is exactly what is aimed at by the
Prajpramit. H owever, when this ' praj ' is stated to be the intui
tion of ' nyam sarvam ', many people are likely to misunderstand the
meaning of ' nya ': on the one hand, some regard ' nya ' as something
substantial, on the other hand, some become the ' nstika ' and never
believe in the existence of the dharmakya but rather abuse such a reality.
The text calls both kind of people those of ' nyatviksiptacitta ' (P . 75).
The former have a kind of ' abhtagrha '; the latter have the fault
of ' bhtadharmpavda ', which forms the 4th of the 5 faults. As the
remedy against this fault, the commentary mentions ' jna '. H ere
' jna ' has the character of criticizing ' praj ' in the sense of affirming
the existence of the reality undone by i praj \ But the text seems to
regard this ''jna ' as one side of ''praj'', as a natural outflow of ''praj
'. In other words, ' praj ' has two functions, to negate the ' abhta
4
grha ', and to establish the ' bhtadharma ', as represented by praj'
and ' jna ', respectively.
These two sides of 'praj' are shown in another passage by the terms
avikalpajna and tatprsthalabdha (jna), and characterized as lokottara
and laukika, respectively. H ere the term ' laukika ' signifies the func
tion of jna to make known the reality to the ' worldly ' beings. This
is nothing but a function of providing benefits for others, i. e. for the world,
and hence is based upon the Compassion, karun or maitr . Unless this
function of jna operates, man will have the fault of ' tmasneha '. This
seems to be the reason for maintaining ' tmasneha ' as the last of the 5
faults and ' maitr ' as the remedy for it.
Thus the Ratna. emphasizes karun along with praj as associating
inseparably with each other for the acquisition of the Buddhahood. This
[ 55 ]
J . TAKASAKI
[ 56 ]
The
R at n ago t ravibh ga
paramit in its two aspects, negation of the wrong view and manifestation
of praj
o f the reality, in other words, prajpramit as consisting
and jna or of praj and karun. In clarifying such a structure of
prajpramit, the Ratna. deserves to be called the successor to the
Prajpramit. What is criticized is ' praj, not accompanied by ka
run ', or ' praj which does not work out in the world as jna '. 90>.
2.
Both terms, praj and jna are of a great significance in Buddhism since its
beginning. Literally and originally, the former has a somewhat functional character, while
the latter signifies what is attained by the former. Concretely speaking, praj is the
intellect or in tuition by means of which the Buddha attained the bodhi, while jna is the
knowledge which forms the contents of bodhi. H owever, such an analysis was made for the
first time by Pali Abhidhamma Buddhism, and in primitive Buddhism there seems to have
been no strict distinction in the use of these term s. This distinction is of fundamental
character throughout the history of Buddhism, but there was a variant in each school in
the usage of both term s. D iagramatically speaking, the Sarvstivda laid stress on jna
in which the function of praj is implied, while the Prajpramit emphasized praj as
the highest 'practice ', but this praj included both aspects of jna and praj. In con
trast with the logical approach of Abhidharma Buddhism, th at of M ahyna Buddhism
may be characterized as ' pract ical'. This praj of the Prajpramit and consequently
of N grjuna was again analyzed by the Vijnavda, as mentioned above, which, in turn,
sought for its basic term in jna as the Sarvstivda did. But a revolutionary point of
M ahyna Buddhism in comparison with Abhidharma Buddhism is in the emphasis laid
on * parrthasampatti', and hence on karun; and the Vijnavda, in spite of its simila
rity to the Sarvstivda in its analytical method, is a successor of the Prajpramit in its
introduction of the idea of parrthasampatti into jna, which changed the character of
jna to its ground. A critical approach to this subject will be one of the big themes
in future studies of Buddhist thought. Cf. G. Sasaki, " Praj and Jna ", (Japanese")
Journal of Indian & Buddhist Studies, Vol. I I , N o. 2. Tokyo, pp. 437 439.
91)
Sandhinirmocanastra t r. by Hsan-Chuang (Taisho, No. 676) Chap. V. Nihsvabitvalaksanaparivarta, Taisho, 16, pp. 693 c 697 c. This statem en t is placed towards
the end of the chapter. Tib. ed. by E. Lamotte (1935), p. 85 f. (Chapitre VI I , 30 31).
' Sandhinirmocana' on account of ' nihsvabhva' is the main topic of this chapter,
which opens with a question by P aram rthasam udayagata Bodhisattva (Tib. D on dam
ya-dag-hphags) on this point. (Lamotte, op. cit.f p. 65 f.).
[ 57 ]
J.
IAK.AS AKI
yna. The amalgamation of both asti and nya vda is now done by the
Sandhinirmocana, and it is th e last and the highest Turning of the Wheel
of D octrine. As the justification for this statem en t, the Stra continues:
The ultim ate doctrine of the M ahyna is no doubt taught in the Praj
pramit, but its way of exposition is ' with an esoteric meaning, or ' with
92
a hidden in ten tion ' >. F or example th e Prajpramit teaches the
nihsvabhvat in regard to the sarvadharma, but what is meant by this
nihsvabhvat is not so clear. The purpose of the Sandhinirmocana is to
explain this meaning of nihsvabhva ' in a clear manner ' , t h at is to
say, to analyze and clarify the significance of the nyavada. Just be
cause of this standpoint, the Stra is called ' sandhi nirmocana ' , i. e. the
D isclosure of the Knot or Secret D octrine. Along this line, the Stra
establishes the doctrine of the 3 meanings with respect to the nihsvabhvat
as the basis of th e trisvabhva theory93>.
This standpoint is precisely held in common with the Ratna. in its
criticism of the Prajpramit.
Indeed, the Ratna. is in one sense a
sandhinirmocana on account of praj94) and the Sandhinirmocana may
be termed the uttaratantra as the ultim ate exposition of the nyavda
described from the two sides, of nya and anya.
Such a community of historical background brought the garbha theory
and the Vijnavda to assume a similar appearance of ' astivda ' and to
have common doctrines to a great extent, and lastly resulted in the amal
gamation of both theories. Avikalpajna and tatprsthalabdha (jna),
or rayaparivrtti and the six categories beginning with svabhva for
describing th e ultim ate reality, are, as has been referred to above, terms
borrowed by the Ratna. from the Vijnavda. The quotation of a verse
from th e Mahyna abhidharmastra (andikliko dhtuh) also shows
the influence of the Vijnavda on the Ratna., at least on the commentary.
Also, we have already observed in the Strlakra the co existence of
the garbha theory and the doctrine of trisvabhva and layavijna.
In spite of such interrelations of both theories, the unique stand
point of the Ratna. may be observed in the fact t h at there is no quotation
from th e Sandhinirmocana, nor any use of term s like trisvabhva or la
yavijna: hence, the Ratna. cannot be regarded as a work of the Vi
jnavada. F urthermore the Ratna. has many authorities for its doctrine
th at are, in turn , not acquainted with the Vijnavda at all. These
facts seem to tell us th at the garbha theory, although it criticizes the Praj
92)
Cf. E d g e r t o n B H S D i e . s. v . samdhya,
& samdh,
samdhi.
Lam otte, op. cit., Chap. VI I , 3 ( p. 67). H e refers to the source of this trisva
bhva in the Prajpramit {op. cit., Preface, pp. 14 16).
94
^ See N ote on Introduction, V, 3.
93)
[ 58 ]
The
R at n ago t ravibh ga
for th e process towards its realization in the acquisition of ' jna ' as a
result of th e conversion of layavijna, and with this ' jna ' acquired,
[ 59 ]
j .
XAJS.A&AK.1
character of real and unreal (Jfi -% 7(\\ ' o ) This characterization seems to be
his unique interpretation of that term, probably influenced by the tathgatagarbha
theory.
[ 60 ]
The
R a t n a g o t r a v i b h ga
3.
[ 61 ]
J . TAKASAKI
4) As for the Krik text, especially those verses called ' loka '
and kept in Chapter I . seem fairly old in both their style and contents;
hence its date is no doubt earlier than Asaga's.
As for the author:
1) The author of the commentary must be Sram ati.
This is cer
There
Amalgamation of
both theories may consequently have taken place after Vasubandhu and
Sramati, since the Lakvatra was unknown to either of them .
This seems to be th e most reasonable assumption on the date and
author of the Ratna. after the present investigation.
F or certainty of
[ 62 ]
TRANSLATION
TABLE OF CONTENTS
Chapter I.
TH E
M ATRIX OP THE
TATHGATA
FAGS
Introduction
141
141
143
146
153
155
156
159
163
1)
2)
3)
4)
164
165
165
168
T h e Jewel of t h e C om m un ity
172
1) M an n er an d E xt e n t of P erception
a) R igh t M an n er of P erception
b) U n lim ited E xt e n t of P erception
2) I n trospective C h aracter of Bodh isattva's P erception
3) Superiority of Bodh isattva's C om m un ity
173
174
175
176
176
Th e 3 Jewels as Refuges
180
1)
2)
3)
4)
180
181
184
185
186
188
194
196
[ 137 ]
. .
PAGE
199
200
200
201
(I I I )
207
208
(V)
210
214
218
219
221
Yoga
1) The Union of the Germ to the Factors of its Purification
2) The Union of the Germ to the Result of Purification
225
225
227
. . . .
(VI)
Vrtti (Manifestation)
229
(VII)
230
233
(I X) Avikra
234
(A) U nchangeability in the Impure State
235
1) U noriginated Character of the I n n ate Mind
238
2) Indestructible Character of the I n n ate Mind
241
(B) U nchangeability in the Pure and impure State
243
1) P ure Character and Impure Character of the Bodhisattva
243
2) Defilements endowed with the Virtuous Root
245
3) Bodhisattva's Compassion The P arable of a H ouseholder . . . .
246
4) Bodhisattva's Perception of the P ure Mind
248
5) ' Samsra ' in the Case of Bodhisattva
250
6) Bodhisattva in his 6th Stage
250
7) The P ure and Impure State of the Bodhisattva in comparison with the
Ordinary Being and the Buddha
253
(C) U nchangeability in the Perfectly P ure Sta;e
256
(X)
I X.
Asambheda
258
1)
2)
3)
4)
259
261
263
265
The
1)
2)
3)
268
268
277
281
The
R atn agotravibh ga
PAGE
XI .
283
284
287
288
294
294
296
300
305
XI I .
310
XI I I .
314
(I)
314
(III)
Phala
315
(IV)
Karman
318
(V)
Yoga
322
(VI)
Vrtti
324
326
328
329
331
334
XI V.
XV.
336
338
(I)
The 10 Powers
338
(II)
339
341
343
347
[ 139 ]
j . TAKASAKI
Chapter IV.
XVI.
XVII.
351
355
1)
2)
3)
4)
5)
6)
355
356
374
375
377
377
Buddha's Magnanimity
The 9 Illustrations taken from the Jnloklankrastra
Summary of the Illustrations given by the Commentator
Summary of Examples given in the Kriks
N on origination and N on extinction of th e Buddhahood
The Point of D issimilarity
C hapter V. T H E M ER I TS OF F AI TH
XVIII. The Merits of H aving F aith in the D octrine of the Essence of Buddhahood 380
1) The Superiority of F aith to other Virtues in regard to their Merits . .
2) Authority, Motive, and Characteristics of this Text being the Correct
D octrine
3) Means of preserving oneself within the D octrine
4) Causes and Results of the Loss of the D octrine
5) Conclusion
[ 140 ]
380
384
386
387
389
CHAPTER
I.
) dhtu, T. khams, C.
( = sagha).
ft.
) bodhi, T. bya-chub, C. j l f .
[ 141 ]
J.
1AKASAKI
The word *vajrapada ' (adamantine subject) 7> means th e term (pada),
i.e. th e basis (sthna), which expresses the meaning of the Enlightenment
(adhigama) which is similar to a thunderbolt [or diamond] (vajra). H ere, it
8)
being difficult to be penetrated by the knowledge consisting in studying
and thinking, the meaning [of the Enlightenment] which is not capable
9
of being explained but is to be realized by oneself >, should be understood
as 'like a thun derbolt'. Those letters, which express th at meaning by
making manifest the way which is favourable for its acquisition, are called
4
pada% just because they are the basis of th at meaning. Thus, by
both meanings, i.e. being hard to be penetrated and being the basis, the
character of 'vajrapada', of th e meaning as well as of th e letters, is to
be understood.
4
4
Now, what is artha ' (the meaning) and what is vyajana ' (the
letter)? 'Artha'
is the sevenfold meaning of the Enlightenment, viz.
1) the Buddha (buddha), 2) the Doctrine (dharma), 3) the Community
(samgha), 4) the Essence of the Buddha (dhtu) 10\ 5) the Supreme Enlighten
ment (bodhi), 6) the Virtuous Qualities of the Buddha (guna), and 7) the
Acts of the Buddha (karman) u>. These are called 4 artha ' l2>. The
letters, by which this sevenfold meaning of the Enlightenment is indicated
or is manifested, are called 4 vyajana ' 1 3 ) . And this teaching of i vajrapada ' should be understood in detail according to the Sutras.
') T . rdo-rje gnas, C.J
8
) prativedha,
T. phigs-pa
T . so-so-ra-bshin
rig-par
10
7) phyin-las, | i p | .
) C. adds here the following scriptural passage: " ^>C 0ft * |f|
1 -ft n * 0rffl^ * , ^ ^ . * ^ , Wfs. 0r ft These two passages are quoted from the Aksayamati-parivarta (C.
I, p. 197
M. # % OP , Taisho, XIII,
197 fc).
[ 142 ]
The
R a t n a g o t r a v i b h ga
nVt.
!_, | 33
1S
) T. sems can gyi khams, C. ?fc f ^_ yi*, H ere dhtu means ' a group ' (jti or
gotra) and sattvadhtu is used as a collective noun for sattvas. At the same tim e, however,
this word, being synonymous with tathgatagarbha, m a yb e interpreted as "t h e Essence
of the sattva, being the ' cause ' of the Buddhahood " , according to the special use of the
word ' dhtu ' in this text.
19
) T . de bshin gegs pahi si-po, C. }$[ yjv |!15c. The meaning of tathgatagarbha
[ 143 ]
i.
j. .ri.rv.tvi3i4.JVl
(Ratnakta stra), Taisho, N o. 310. H ereafter the first one will be used as the reference
under the abbreviation of SMS. This passage, SMS, Taisho, XI I , 220 c.
23
) The whole quotation runs as follows:
tation, but its additional part is identical with the quotation in S. p. 39 from the
same stra).
For ' avinirbhgadharman ' (' dharman ', ifc. ' of th e nature o f') , T . mam par
dbyer med pahi chos da Idan-pa ( = . . . chos-can), C. simply A^* pj|t and om. 'dhar-
[ 144 ]
ma-bral-bahi
yon-tan
con');
C. -A^
The
R at n a got r av ib h ga
JjjjJ
^ Jf! R/ f^, but ^3 JHfc -/J "f@ is placed at the end, and probably
the whole sentense could not be understood properly by C. translator. The term ' avinirmuktajnaguna ', being appositional t o ' dharmakya ', is a Bahuvr hi compound, in
l
which th e former p ar t ' avinirmuktajna ' is relating t o th e latter part guna* as
an apposition. And hence, ' avinirmuktajna', being an adjective to 'guna' (which
means ' buddhagunh ' or ' tathgatadharmh ' i . e . th e Qualities of t h e Buddha), forms
again a kind of Bahuvr hi compound. I t should mean ' unreleased from jna'.
H ere, ' jna' signifies ' buddhajna ', i. e. t h e Wisdom, by which th e Buddha has
realized ' bodhi '. Therefore, this term ' avinirmuktajna ' is an attribute, exclusive
to th e Buddha's Qualities. (See S. p. 39, where a simile of lantern is used for clari
fying this meaning and lantern is said to be of ' avinirmukta guna ', om ittin g th e
word * jna ') .
I n other passages, ' amuktajna ' or ' amuktaja ' is used as an attribute to ' guna '. They are nothing but the abbreviated forms of ' avinirmuktajna '
and seem to have t h e same sense as t h e latter. See S. p p . 42,2 3; 55,14 15;
73,2 3; 76,9.
As for the term ' gagnadivlik vyatikrnta ' it is also an adjective, exclusive to
the Buddha's Qualities and often used along with ' amuktaja ', ' avinirbhga ' and ' acin
tya '. (sometimes in t h e form of ' gagnadvlukvyativrtta ' (S. pp. 42,2; 55,14), ' gagnadivlik vyativrtta ' (p. 12,12), ' gagt rarajo 't ta' (p. 80,9) or ' gagsikat 'tivrtta'
(p. 85,16).
Instrumental case ending of th e word ' tathgatadharma ' (which is translated into
T. by ' dan ') shows th e implied meaning of ' upeta ', ' yoga ', ' samanvgama ', or
otherwise is to be related to ' avinirbhga ' as shown in the present translation. T. seems
to show the latter interpretation. C. offers no help.
2
*) AAN 467 a.
25
W i$fr fl ffi ^m W i ^
l p |gt
A tW * fl S JS i i t # M tr. by I I ^ (Jnagupta),
ibid., No. 303, 3) ^ C ^ f M A # 0 3fc ^
J.
TAKASAKI
vely.
) dh mat
( = bodhisattva),
) For
' svalaksananirdeena
a n d jina
( = buddha).
r e sp e c t i
(jna).
...
anugatni',
T.
ra-gi
mtshanid
bstanpa
( yC
DRS 1 a. ( = ^ C
[ 146 ]
The
R at n ago t ravibh ga
3 W
/PC 5vC H ere the word ' samudgama ' (also in the next line) means ' siddhi '.
)
triratnotpatty anurpahetu samudgama nirdea.
) bodhi manda. ' manda ' has originally meant ' the scum of cooked rice, or the
essence of milk, i. e. cream '. In P ali, it is used in the sense of ' essence ' (sra) ' excellent
p a r t ' . T. translation ' si-po ' shows the same meaning. Therefore ' bodhi-manda '
means literally ' the essence of the Enlightenment', ' the highest state of Enlightenment'.
But in later scriptures, it denotes ' the excellent place of the Enlightenment' as C. translation ' f^J $ ] j j | | H Iffi ^
/ 2 l | t ' , and is often accompanied by the word
4
vara ' as in the text. Sometimes ' bodhi-manda ' is explained as denoting Bodhi-tree.
Here I preferred C. translation.
37
) dharmabhnakatva,
T . chos-smra-ba-id,
C. < ptP ( t e a c h e r of t h e D o c t r i n e ,
one who has the qualification for preaching the Doctrine).
38
) indriya. There are 5 indriyas, namely raddh i., vlrya i., smrti i., samdhi i.,
&praj i. viz. Mvyut 41.
36
39
) vsan anusamdhi,
C. ^
^ p \ , ( o m . anu
samdhi).
" ) anbhoga, T. Ihun gyis grub, C. g
41
$ & fffj ^ T
[ 147 ]
11
with th e assembly
" Thus being endowed with the virtuous qualities, . . . " &c. >
And then , immediately after th e [passage of the]
doctrine on the
through th e completion of
42) A _ yvat
51)
of th e name
. . . shes
vastu).
46
) F o r ' gunavibhga
rnam par
dbye ba,
^ 2 c //'J
(gunaprabheda).
Of th e two ' vyhas ' in t h e text,
C . ^ ^ ?fc , b u t se e m s t o o m . parisad.
48
__
bsgrags pa, C. R/ J (/ J\
t 148 ]
The
R at n ago t ravibh ga
and qualities of the variety of doctrines 52) , there should be known the
establishment of the distinguishable qualities of the Jewel of the D octrine 53).
And next, in the light of th e mutual 54> manifestation of the power of th e
acting sphere 55) of various tranquillities of the Bodhisattvas, and in the
light of th e description of their various forms of qualities, there should be
known th e establishment of the distinguishable qualities of the Jewel of
56)
the Community .
And again, immediately after this, in the reference to the Buddha's
presentation 5 7 ) of th e highest fearlessness and confidence [in speech] 58)
on account of the prince of the supreme religious king [to the Bodhisattvas],
through the sprinkling of th e Buddha's light. And, through the expla
nation of th e highest praise to the true virtues of th e Tathgata, through
the description 5 9 ) in th e form of discussion 6) of th e highest D octrine of
the G reat Vehicle, and, as th e result of th at knowledge, through th e mani
festation of the attainm ent of th e highest sovereignty 61 ); through these
three, respectively, th e highest establishment of th e distinguishable qua
62
lities of three Jewels is to be understood ). And also therein th e intro
ductory chapter of this Stra is known to have come to th e end 6 3 ).
Then, after th e introductory chapter of this Stra, th e Essence of
the Buddha is explained by a description of th e sixtyfold appliance as
62
\ J .
64
) anyonya, T. phan-tshun, C. j ^ i 3> As J suggested, 'anyonya' had better
be connected with ' bodhisattva ' in a compound. C. seems t o omit ' prabh samdar
ana '.
85
to C , which tran slates it twice by JjjP & JJRj. (to give, to offer), respectively, resolving the
compound into ' anuttaradharmarja jyesthaputra upaharana ' and ' paramavairadya
upaharana ' . B u t t h i s r e so lu t i o n of t h e c o m p o u n d is n o t go o d . H e r e t h e t r a n sl a t i o n i s
a c c o r d in g t o T , e xc e p t t h e t e r m ' upaharana ' . ' . . . jyesthiputra'
m e a n i n g B o d h i sa t t va .
68
) pratibhna
( fro m P a l i patibhna,
wh i c h h a s t h e sp e c ia l m e a n i n g o f ' r e a d in e ss
69
[ 149 ]
( c o wa r d le ss
the
purifying
factors of t h at
Essence *>.
Because
th e Essence of the
65)
in th e 10 Stages of Bodhisattva
66)
O noble youth , take for instance a skilful jewel maker who knows
68
69
71
64
) sastykratad (=dhtu)
viuddhi gunaparikarmanirdeena.
Ab o u t ' viuddhi gunaparikarman'',
se e b e l o w.
65
) viodhye ' rthe gunavati, tad viuddhi parikarma yogt.
In comparison with ' viuddhi guna parikarrnan ' and ' buddhadhtoh sastykra
viuddhiparikarma gunh ' in S. p . 6, 1: 11, th e meaning seems as follows ' viuddhiguna '
is ' viuddhiparikarman ' of ' dhtu ' . I n other words, ' dhtu ' is ' viodhyagunavad
artha ', and hence, ' viuddhiparikarman ' is inherent to ' dhtu ' in t h e form of ' Ssty
kra viuddhiguna ' . F or ' parikarman ', T. yossu sbyo-ba (pariodhana, cleaning),
C. / A (in th e sense of ' method ', or ' appliance ') in the former two cases, and ' ^ g ' ,
in the third case (f^P* Jjp^ 4AJ |7U i fr viuddhi parikarma guna).
i.e. for ' parikamma ' in th e verse quoted in S. p . 6, C. translates it by ' Ypf i~r ' which
has th e same sense as T. ' yossu sbyo-ba '. After all, the most suitable translation
for this term is ' process of purification or ' appliance for purification \
68
) The significance of this ' daasu bodhisattvabhmisu' is n ot clear, C. says
instead ' i n th e D aabh m ika stra'. I t sounds better in comparison with ' asminneva
ca stre'1 in t h e n ext sentence. (Cf. Taisho, 10, 186c, 188c, etc.).
67
) D R S p . 21 c.
68
manigotra,
C. [j= ij]
p I' |
The
R at n a got r av ib h ga
hair cloth 7 2 ) . But with this much work, he never ceases to make
73
efforts. After t h at , having washed the stone with meat juice )
74
of bitter taste, he polishes it by rubbing with a woollen blanket ) .
Even with this much work, he never ceases to make efforts.
After
t h at , having washed it with great medical liquid 7 5 ) , he polishes it
76
with closely woven cotton cloth \ After having been polished and
77
having been separated from all impure metals mingled with it >,
it is called a precious 78) Vaidrya stone. Similarly, 0 noble youth,
the Tathgata too, having known the unpurified element of living
79)
beings
, creates disgust in the mind of those living beings who
are attached to the world of transmigration through th e teaching
of being afraid of th e non eternity, suffering, impersonality and
im purity [of this world] 8 0 ) , and causes them to enter the discipline
of the sacred D octrine. With this much of act the Buddha never
ceases to make efforts.
After t h at , he makes them realize the
guiding manner 8 1 ) of th e Tathgata by th e teaching of [the three
fold gate to th e emancipation 82\ viz.] ' non substantiality ' {n
yat), ' non distinction ' (animitta) and ' desirelessness ' (aprani
hita). Even with this much of act, the Tathgata never ceases to
make efforts. After t h at , through th e teaching of the irreversible
wheel of th e D octrine 83> and through th e teaching of the ' puri
fication of three circles ' 84>, he causes those living beings who have
72
73
) tlksa
misa rasa,
T . zaskyi
klupa rnonpo,
C. - - J- IjjC j | / J^_ + \ .
74
) khandik, T. lal gyi la ba, C, ^V\ %HI ^ ^ , 7|^ (a piece of wood covered with cloth).
)
mahvaisajyarasa.
76
) sk'sma vastra.
> * |r/A &PI 4f
77
) apagatakca
( B a h u vr h i c o m p . ) , T . drima da bralba(ni), C. J^, p]P: vE|P| jylJj
i
>
^ 3p|i[ Wft JHU " ^ 3 "5fcf A c c o r d i n g t o C , kca'
se e m s t o b e a ge n e r a l n a m e fo r
dust or piece of m etal and glass mingled within jewels.
78
) abhijta (' well b o r n ', ' b o r n i n t h e n o ble fa m ily ', ' n o ble ' ) , T . rigs chen po
75
( = mahkula),
C . y\ ^, ( = mah).
79
80
'.
vi z . S. p . 3 0 .
81
J. TAKASAKI
gin
86)
and
sands,
Essence of Buddhahood?
Bodhisattva's
88
deeds >.
86
) daksinlya (worthy to receive ' daksin \ i.e. gift, donation), T. yon gnas (place
1) 4 'alakras' ( ^ $ ) jf H ) : 1. ^
(lla), 2. H
(samdhi),
(smrti),
2. ^
(manas),
3) 16 ' karuns ', by which each of t h e following ' mithys' of th e living beings
is removed: 1. 3jp J j ^ (mithy drsti),
3.
5. 2J^L S\
y\
(sadyatana
asmimna,
abhimna, namna & mithymna), 7. IHT 1P3. (loka mrga ?), 8. 4 ^ ^ i l l , (durgati),
9 iiii> ^ ^ (daa akualni
r 152 ]
The
R at n ago t ravibh ga
thydrsti'), 13. affliction to ' tribhava\ 14. ||| (mra), 15. fj^ ^p (kma ?), 16. igno
rance about the gate to N irvana. (D RS 10 o lO c).
4) 32 acts practised by Bodhisattvas, which are the counterpart of 32 bad
behaviours of living beings. (D RS 10 c 11 6).
89
ties, namely: 1. f f ^
3.
(uddhi nti), 2.
ft
wj i l l (nirvikalpa-padrtha), 8. A* ^J f^
(anabhilpya), 9. ^
^X $ j |
(3E I ) (apratisthita), 10. 5 * (nya), 11. jtfif ^ ^ (kavat), 12. _g|. "Q^ ^ J
pado), 13. #
^ #
(safya
Jg M
16. (?) (D RS 11 b 14 a) (Chinese terms in brackets are taken from y^, Jj5^ flbc*
Taisho, 8, pp. 422 a 425 a).
H ere the reason why these qualities are called ' mahkarun ' is t h at they are inse
parable from ' mahkarun ' and Buddha's Enlightenment realizes itself in the form
of the acts of ' mahkarun \
_L ^
SI ^
^ C S S . JU
. f^ ^f |(l3 TST 7J Jv'J " (The Supreme Enlightenment and the G reat Compassion,
these two are equal and undistinguishable from each other).
9
) See Chap. IV (I I I ).; D R S 14 c 21 c (there is no description of the 32 Mahpuru
salaksana in D RS).
91
) D RS 26 6 27 b. Each of the 32 ' karman's is indistinct.
82
) anulesa ( < anu \ / lis), T. hbrel pa ( = sambandha), C. ^ V Jfv (anu krama).
The use of ' anulesa ' seems to be quite rare. BH S D ie. records only the form of ' aim
[ 153 ]
J. TAKASAKI
L 1541
II.
TH E JE WE L OF TH E BU D D H A
buddhatva, T . sas-rgyas-id,
C. jjjjj * - .
> abudha (BHS), = S k t . abuddha.
6)
ekacchid, both T. & C omit eka.
' vimati, T. the-tshom (doubt), C. ljy|{ |3tjj Jf^, (viparyasta-mati, wrong view).
8>
[of defilements] {<yfy iy%) concealed in the mountain of various views " .
[ 155 ]
J.
TAKASAKI
10
n )
fv 3) gshan-
; 5) thugs
J i ^\S> 6) nus pa, j \ ; 7) ra-gi don phun-sum tshogs-pa, {3 ^*'J ^gt 8) gshan-gyi
don phun-sum
12)
pratytmam
13)
samskrta, T. hdus-byas-pa, C. ^
adhigamya,
C. p ^
' J .
>w
[ 156 ]
The
R at n ago t ravibh ga
C. ^ ^ , respectively. Sometimes, inserting anyathtva (C. JP) between sthiti and bhaga,
we count 4 characteristics of samskrta. Cf. Abhidharmakoa. I I . 45 and comm. H ere,
these 3 are implied th e beginning, middle and end, as in the loka.
16
) prapaca (Pali papaca), T. spros-pa, C. ^f) pffij T. shows merely a literal translation of the term prapaca (pra-\/pac or -Vpane, to spread out, to enlarge). But,
in Buddhist thought, this term signifies ' pluralistic view '. i.e. a view, by which the one
entity is regarded as plural, manifold ( = prapaca-vacana) and not ' t h e phenomenal
world ' as in the Vednta philosophy. C. means literally 'frivolous t a lk' , which shows
almost the exact sense of this Buddhist term . That is to say, from the Buddhist point
of view, any pluralistic view is considered as a false view. In the Buddhist texts, the term
is usually accompanied by vikalpa.
16
) vikalpa, T. mam par rtog pa, C. JM. "3 ^ 7} ZrJ (sometimes only '/ J ArJ )
) T . r e a d i n g " odaya ni hdir mon-par-rtogs~pa-la
hdod-kyi, skye-ba-la
ni ma
yin-no " means " here the word ' udaya ' is to be understood in the sense of ' abhisambodha ' and not in the sense of ' utpda ' ", as O tran slated. Though it is not a literal
tran slation of Skt, it catches the significance quite well. 'Kyi' of 'hdod kyi' in the above
sentence is a conjunction of two clauses, showing an opposite sense between them .
(udaya, utpda = tathgatotpatti, by which is meant originally the acquisition of
Enlightenment by Skyamuni. Cf. P ali AN . I , 13. Ekapuggala vaggo.)
17
18
) samsrakoteh,
C . ^R v > p I " > N (from t h e be gin n in gle ss p a st ) . Cf. S. p . 32,
1. 4 ( samsrt), p . 79, 1. 17 ( bhavagateh), p . 88, 1. 4 a n d p . 113, 1. 4 ( a bhavasthiteh),
p . 112, 1.9 ( bhavgratah).
[ 157 ]
J , TAKASAKI
) ancryaka
( P a l i ancaryaka),
T . slob dpon
med pa,
C . ^i^ $ p i P p f ] .
C f. P a l i
M N vo l. 1, p . 171 ( r ya p a r i ye sa n a su t t a ) .
20
) abudha = S. abuddha.
21
22
) vyupadea
) anugmin,
( B H S ) ( p e r h a p s a wr o n g fo r m fo r S k t . vyapadea), T . stonpa, C . j/ .
T . rjes su rtogs pa ( = anubodha),
C . r e a d s i n st e a d ' anuttara '.
23
c IE.
26
) satkya ( P . sakkya),
T.hjig tshogs(&
bo d y.
2?
[ 158 3
Th e
fi 2.
Reference to t h e
R a t n a g o t r a vi b h g a
Jnloklakrastra.
) nuprvl (anuprvi?),
P a li, anupubb .
T . go rims.
Cf. S. p . 3 1, 1. 7: hetv
nupurvy (M s. B anu). See B H S D ie. s.v.
29
) We have 3 translations of this stra in the Chinese Tripitaka :
" Q J
^3 ^t H^| rf M M tr. by S
nS
&c
- (
t h e l l t h cent
A
D
(12, p. 253 c-265 b). Of them, the simplest edition is 2), which seems to show the original
type of this stra. H owever, the 9 illustrations on the Buddha's Acts utilized in the
Ratna. are partly lacking in 2), hence hereafter the equivalency in C. will be shown
according to 1) (abbr. JA).
3
) C. JA, 240 b.
31
> About the 9 illustrations, see Chap. IV (S. p . 99 ff.).
32
) JA, 240 c.
33
) The term ' vithapati ' is to be corrected into ' vithapeti ', as a hybrid form
of vithapayati, Caus. of Skt. vi\ )sth. so, T. sems par byed pa, C.
1. 1. vithapyante, 1. 2. vithapit, vithapan.
34
) prapacayati.
See N o t e 1 1 - 1 5 .
35
> T . bsam-du
med-pa ( = acintya),
should b e i n s e r t ed after ' acitta '.
P ^ p P u *] . Cf. S. p. 49,
[ 159 ]
) upaamaprabhedapradea,
(== upa-
amaabda prabheda
? ) , C . /fc5 i ^ ^c, / 7'J ^ZL T O (
upaama prabheda laksana).
H e r e ' pradea ' se e m s t o m e a n ' a sp e c t ' (visaya o r gocara).
37
) C. regards ' sarvataihatbhisambodhamukhesu ' as a quotation, which is equivalent to JA, 247 6.
38
> Cf. N ote 1 89.
[ 160 ]
' abhvasvabhvn',
The
R at n ago t ravibh ga
) T. chos kyi dbyis, C. J/C j3 in the quotation (instead of the usual ' ^ -^r ').
But here C. has ' fj^ Jf"' ' along with ' ' ij^ [, fZC B S ' (dharmat, dharmasva
bhva ? ) .
42
) (sattvnm) dharmadhtu
svadharmat prakrtinirviista tathgatagarbha.
43
) C . e xp la i n s t h e wo r d s fr o m ' sarvasattvnm ' t o ' avalokya ' t o ge t h e r .
44
) T . skyon-da
45
bcas-pa,
C. ^ J j S p cf. B H S . D i e . agana,
sgana,
s.v.
) Instead of ' tadubhayniyatama viistay ' in the text, the reading should be
J.
1AJ4.AS5AK.I
equality 49), ^ a s t n e intention to lead [the living beings] to the acquisition of thei o w n nature 50). After this, i.e. having aroused the supreme
Wisdom an Compassion, [the Buddha] has no relaxation of activity
for effectuatag t n e setting in motion of the Wheel of unparalleled Doctrine.
This [activif] should be known as ' power ' of both [Wisdom and Compassion] in egard of acting for the sake of others.
7) St7riasa]r?ljPa<^ & 8) parrthasampad: Here, of these six qualities
of the Tatbg ata > according to order [the quality] connected with the
first three ualities, immutable, etc. is 4 the fulfilment of self-benefit'
(svrthasamfd), and [the quality connected with] the remaining three,
Wisdom, et( *s ' t n e fulfilment of benefit for others ' (parrthasampad).
Besides [thee *s another meaning]. By the word ' Wisdom ', the fulfilment of sef"k enent *s designated, in so far as the highest, eternal and
cruiescent plPe 51^ n a s the character of being the basis of his own perfect
enlightenmei By the words ' Compassion ' and ' Power ', the fulfilment
of benefit fo others is designated, because of their character of being the
basis for set*ng forth the Wheel of the highest and greatest Doctrine.
par bya-chub'as
na
-4^ . i & ' p.t it is not certain whether it is the translation of this terin or that of
a
ea
' adhie:amaprpi ' O d s to the acquisition), because there is another expression *JJ5C
4^ ;. J [J', a e r ' tuahkarun iti\
' i!i> wC *^~
' ^
orc
er
t 0
'
o r
lF AO ' ( t o enghten the same as the Buddha, i.e. to enlighten the H ighest Enlightne
ment). If so, ' 3. / v r f 4/ E ' *s m e r e ly an interpreting word by the Chinese translator.
And even if wc*1006?* t n e double expression, still it is better to be ' abhisambodhi
buddhy '.
49) samata1, id., the equality, or th e lack of differencp (nirviistat) between the
Buddha himsel n d all sattvas. See, N ote 11 42, VI I
I. Cf. The Tathgatagar
bhastra the Thgatopattisambhavanirdea (Avat S).
so) _ r e a c the whole passage as follows:
" ' mah5!>rui} ' [signifies] t h at , having attained the G reat Enlightenment,
[the Buddhal o l " n s t n e G reat Compassion equally for all living beings with intention
to make living eings realize what the Buddha did, i.e. to make them enlighten the
G reat E n ligh t eJ i e n t < Therefore, [it is called ' mahkarun ' ] . " I t seems C. takes
' svadharmat ' i ' Buddha's own n at u re', i.e. the Enlightenment.
51
) paramatyopantipada,
signifies ' nirvn
C. _5f?
[ 162 ]
?.
U sually,
upantipada
(Krik 2).
I bow before th e sun of the D octrine,
Which is neither non being nor being,
N or both being and non being together,
And neither different from being nor from non being X);
Which cannot be speculated upon and is beyond explanation,
But revealed [only] by introspection 2> and is quiescent;
And which, with rays of light of th e immaculate Wisdom,
D estroys passion, hatred 3) and darkness4)
with respect to all the basis of cognition 5 ). // 9 //
lj
^ / JiE (moha). But, in comparison with the simile of th e sun, what is to be destroyed is
timira (the sun is often referred to by such terms as timiracchid, timiranana, timiranud,
timiraripu, timirri, etc., cf. M. W. Skt. Dictionary, s.v.) and C. flji |*Jp. seems to show
this sense.
5)
rambana (ramvana in the text is probably a misprint) (BH S fr. P ali ram
mana Skt. lambana), T. dmigs pa, C. ^ J ||} or _!? pip. j^ S f$t ? C. translation is
curious. ' 3fT| | P J ' means usually ' vitarka vicra ' and I could n ot trace th e use of
' j|? j H it' for 'rambana' in other texts. But, viz. N ote VI 70 (for cittrambana,C 'li*
fft
J . TAJK.ASAKI
tion (jSjjJ pt) [by discriminative mind], passions, hatred and ignorance, and all [other]
defilements " .
_,,
and ' j^lj ||p' to vikalpa or ayoniomanasikra, and C. tran slation is more understan
dable than S.
About the use of th e term ' rambana ', see below (N ote 111 39). Cf. BH S D ie.
s. v. (rambana
6)
&
lambana).
Cf. Buddhagotrastra
( B G ) 801 b ff. ( u n d e r C h a p .
I V, [V] vrtti,
wh e r e t h e se
gis-su
med-pa-id,
pa med-pa-id, 7>f 73
'i*
yf^
. (BGS -7H
*V
/ T^ U T
id, 3EJ j p , 3E>|; 7) yo virgah, hdod chags da bral-ba, pjfl: ^ ^ (BGS pgjt ^ ) , &
8) yena virgah, hdod chags da bral-bahi rgyu, pgfl: |AJ (BGS
BG 8016.
[ 164 ]
^ ^
f\
|2si). Cf.
The
R at n ago t ravibh ga
D eliverance ) is summarized
In both truth s, Extinction and P ath ,
9)
Which are each to be known
By three qualities according to order. // 11 //
Of these six qualities, by th e first three qualities, i.e. unthinkabi
lity, non duality and non discriminativeness, the Truth of Extinction is
explained. F rom this [explanation] it should be known th at the D eli
verance [itself] is contracted. And by th e remaining three qualities,
i.e. purity, manifestation and hostility, th e Truth of P ath is explained,
and from this, it should be known th at th e cause of D eliverance is con
tracted. " That which is D eliverance " means [the D octrine, as] th e
Truth of Extinction, and " by which arises the D eliverance " means ' by
[the D octrine as] the Truth of P ath . ' H aving joined these two together 10>,
it is explained, ' being of the nature of D eliverance (virgadharma)u ) '
12
means ' having characteristic of th e two purifying Truths >.
3. The D octrine as the Truth of Extinction.
Because of its being beyond speculation and explanation,
13
And because of its being the knowledge of Saints >,
U nthinkability [of the D octrine should be known];
8)
( o n e wh o is p a ssio n le ss) .
[dan] bral[-ba]-id
' seems e q u i v a l e n t t o ' virgat \ C . ' pjjft a lso sh o ws n o t h i n g sp e c ia l.
T h e m e a n i n g o f t h i s wo r d is sh o wn b e lo w b y t h e t e r m ' virgadharma ', wh i c h is t h e
c o m m o n n a t u r e o f b o t h ' nirodhasatya ' & ' mrgasatya '. H e n c e ' vi r ga t ' se e m s h e r e a
more n at u ral form th an ' virgit '.
9)
The reading ' ete ' in th e text should be understood in the sense ' ybhym nirodha
tnrgasatybhym .. . te (ete) veditavye '. C. tran slates ' nirodhamrgasatybhym ' as
the subject, and takes ' samgrhita ' as active voice. Consequently there is no difficulty
in C. reading.
10)
abhisamasya
T . mnon par
bsdus
llj
C. pij| f S This is an interpretation of the word ' virgit ' (or virgat) in v. 11.
See above.
12)
vyavadna satyadvaya laksana, T. rnam par bya-bahi bden-pa gis-kyi mtshanid, C. f^p* fZC
- vff iyn ' vyavadnasatyadvaya ' means ' th e 2 satyas concerned with
purification ' i.e. nirodhasatya and mrgasatya, and is opposite to ' duhkhasatya ' and
' samudayasatya ', which are, in their turn , to be termed ' samkleasatyadvaya \
13
[ 165 ]
J. TAKASAKI
16>
See above.
" m ^1 ^
Z2 ITS I S ^
dual'?).
20)
( 4 ^] H S
1H ). As
for its being a cause of Defilements and Actions, see S. p. 13 and p. 42, 1. 10 ff.
[ 166 ]
The
R a t n a got r a v i b h ga
citta-mano-vijna,
(but AS & BG S, |_j^ ^g, @^C). These three are synonymous with each other and here
seem to have no special meaning as in th e Vijnavda. (in BG S, however, P aram rth a
interprets t h a t ' citta ' means th e ' former ' (i.e. th e usual set of) 6 vijnas, ' manas '
' dna-vijna ', and ' vijna ', ' layavijna '. I t is quite against t h e Vijnav
din's way of in terpretation .)
24)
i. e. th e chain of causation (prat tyasamutpda), starting with ' avidy '.
"> T. mi skye( ba), C. ^
^J (BGS A^ ^ ) . ' ajti ' = ' anutpdnirodha \ The
term ' ajti ' reminds us of t h e idealistic philosophy of G audapda.
26
> MS 221 c. Cf. BG 801 (quotation from MS).
27
etc.) Cf. AS (which has the passage after ' asamskrta ' up to the end of this quo
tation), ^ ' H tt> respectively (496 b) BG ^ ? ft B S 8 6 $& ( 8 0 1 c ) '
[ 167 ]
all moral defilements, and endowed with inseparable and unthinkable qualities of the Buddha, which are far more than the sands of
the Gag in number 29>. And this very Absolute Body of the Ta
thgata, 0 Lord, [when it is] unreleased from the covering of moral
defilements, is called the Matrix of Tathgata. " 3 0 )
Thus all the determination of the Truth of Extinction of Suffering should
be understood wholly and in detail according to Sutras.
$ ? $fc ^ ; AS;
TW t= B^ A* fjjf Jiff ^ ? the last two seem to show the best translation.)
T h e t e r m ' samanvgata
30)
tathgatakyo
' vinirmuktakleakoas
tathgatagarbhah
. . . q u i t e c le a r .
T h i s is a fa m o u s
definition of the term ' tathgatagarbha \ Chinese refer to this often by ' f\ \ p | | ^\ f
31
32)
darana mrga, T. mtho-bahi lam, C. J^J, j|| ; & bhvan mrga, T. sgom pahi
lam, C. y@g 3JH, ' darana mrga ' signifies the first Stage of the Bodhisattva, and
* bhvan mrga ' those Stages after the second one.
33)
[ 168 ]
The
R at n ago t ravibh ga
36
This word
37
manasikra, T. yid la byed pa, C. /MR - J) ft'] j]l^ . As being based upon
the unreal feature, it should be ayoniomanasikra ' in its implied sense. Or ' ayonio
manasikra ' = ' abhtavastunimittarambana manasikra
'. See belo w.
39
' abhta vastu nimitta rambana,
T . ya-dag-pa
ma-yin-pahi
dos-po
rgyumtshangyi yul, C. >P}A'/1>* Jp|^ "^p" ^ffl. T. regards t h e t e r m 'rambana' a s ' visaya'' (sen se
o bje c t ) a n d c o n n ec t s i t wit h ' abhta vastu nimitta
' b y t h e gen it ive c ase. As for t h e rela
t io n of t h is ' rambana ' t o ' manasikra ', T . seem s t o r e ga r d i t a s bein g a p p o sit io n a l.
O n t h e c o n t r a r y, C. u n d e r st a n d s 'rambana'' in t h e sen se of ' t a k i n g h o ld o f o r 'grasp in g '
T h is ve r b a l sen se seem s b e t t e r h e r e t h a n t h e n o m in a l sen se, be c a u se ' armbana' is a
kin d of a c t , d e t e r m i n i n g t h e c h a r a c t e r ist ic of ' manasikra '. I n o t h e r wo rd s, ' manasi
kra ' h e r e is d e t e r m i n e d a s ' abhtavastunimitta rambana',
i. e . t h e a c t of t a k i n g
h old of ' abhtavastu nimitta
' [a s r e a l] . F r o m t h e p o in t of S k t . gr a m m a r , h o wever,
t h e c o m p o u n d ' abhta . . . rambana ', bein g a p p o sit io n a l t o ' manasikra ', m a k e s
a B a h u vr h i c o m p o u n d , a n d h en c e is t o b e u n d e r st o o d i n t h e sen se ' [manasikra]
wh ose rambana is abhtavastunimitta ' a n d ' rambana ' c a n be t r a n sl a t e d in t o ' sen se
o bjec t '. I f we c o n st r u e T . t r a n sla t i o n i n t h e ligh t of t h is S k t . wa y, ' can ' sh o u ld
be in se r t e d a ft er
'yul'.
40)
anuaya,
T . bag la al-ba, C. ^ p ^
F o r ' ubhkra
A^ t w
T . kun nas
[ 169 ]
Idan pa.
I X 77.
C . o m . ( b u t u su
J . TAKASAKI
H ere, for ' rambana ', T. dmigs pa, C. as before ( IA). ayathbhtam can be regarded
as an adjective to rambana, but from the context, I rendered it into an adverbal sense.
43)
H ere ordinary beings (bala) are said to be ' anuayavat', ' nimitta grhin '
and ' rambana carita ''. (C. om. the la t t e r two). F or ' nimitta grhin ', T. mtshan par
hdsin pa can, and for ' rambana carita ' T. dmigs pa la spyod pa. H ere ' rambana
seems to show more clearly the sense of ' an action to hang on '.
These three show
successive activities of mind preceding to ' manasikra '. Cf. BGS 802 a: J J ^ Bpf [yp.
t i (anuaya) M H
(ayonisomanasikra)
(The tattvadaranavibandha means (1) a complexed action of mind, (2) klea sam
klea, (3) karma samklea, and (4) janma samklea. [Of them ], (1) a complexed action
of mind is [a m ental activity], of which the Defilements in dorm ant state are causes,
affections towards th e five sense objects are conditions, and the I rration al Thought i3
the cause of associated origination. Because of the association of these three, it is called
' a complexed action of mind ') .
44)
samklea, T. kun nas on-mos-pa, C. z?t (7P1E ^Rc) A general term for klea,
> eka dhtu, C. ' *gf ft 5?" > ( B G ' 5^) T. khams gcig. I t may be termed
[ 170 ]
The
R at n ago t ravibh ga
[On th e other hand] these impurities should be seen in the same man
per as by a perfect investigator 47 ) who does not perceive an y [unreal] cha
racteristic nor any basis of these impurities. [Because], when he perceives
48
neither characteristic nor basis, then can he perceive the Reality ). Thus,
49
these elements > are perfectly realized by the Tathgata as equal through
equality50). And thus, this realization of all natures by Wisdom, as being
equal without any addition nor diminution because of these two facts,
i.e. because we cannot see any characteristic nor basis of non being51), and
we can see th e real character of being as th e absolute truth , this is to be
known as th e ' enemy ' (pratipaksa) of all kinds of obstacles against th e
true perception. And because of th e origination of this enemy, there is
absolutely no association nor harmony 52) of th e obstacles. This is indeed
the P ath of perception and practice based upon the non discriminative
Wisdom, which is th e cause of attaining the Absolute Body [of the Tath
gata] an d which is to be understood in detail according to th e Stra
named Prajpramit 53>.
47
> parigavesayat (one who investigates) ( < p . pres. of parigavesayati, caus. of pari
gavesate, seeks for, investigates. BH S D ie. s. v.), T. yos-su btsal-ba, C. US, ^y.
For ' nimittam rambanam v ', T. rgyu mtshan nam dmigs pa, C. $$. /f\ (as if
* nimittrambana ' as in the previous cases). Here the use of ' rambana ' is obviously
objective.
48
> bhta, T. ya-dag-pa, C. *g f 4
> dharmh (pi.), C. 'ff f 4 , but BG ~ffl n ? (sarvadharmh).
60)
By t h e term * iti ', t h e content of realization is shown.
51)
asad nimittrambana, which had literally better be translated into ' unreal basis
of characteristics '. (Skt. has the sg. g. case-ending) T. med-pahi rgyu-mtshan-gyi dmigs-pa
and C. /MR 3 C < TR (unreal characteristics of things) a'nd om. ' rambana '.
52)
asamgati,
T . bral ba;
asamavadhna,
T . med pa;
C . ^ i ^ "\ ^
^r. jr * fo r b o t h
together.
B3)
[ 171 ]
IV.
TH E JE WE L OF TH E COMMUNITY
3)
asvabhva, T . o-bo-med[-pa],
C. -/S 0f_ .
' tat' of t h e 2nd line of v . 13 i n d i c a t e s ' sarvajagat'
m e a n s ' p e o p l e i n t h e world ' .
4)
6)
sambuddhat, T. rdsogs pahi sas-rgyas (om. t), C. j?fj f * *" rlE v r C. has
some misunderstanding on the third line and due to this misunderstanding, C. changes
the order of the commentary.
C 172 ]
The
R at n ago t ravibh ga
yathvad yvat,
T . ji bshin,
C . r efer s o n ly t o ' yathvat'
c o m m e n t a r y befo re v. 16.
7)
8)
ji-sed, C. KU ^[ a n d o m . yvat.
h e r e , a n d c o n se q u e n t ly r e p la c e s t h e fo llo win g p r o se
however, replaced by ' "^j ' after the next occurrence ($U *3
S I $ T -ft ft (Taisho, XXX, 486 b etc., BBh, p. 39, 11. 1-2, 215, 1. 2, 258, 11. 5-9);
(Lamotte's
edition, p. 98 & 99), C. t\\ 0 f ^ft tt & ffi 0T ~f ft (Taisho, XVI, 699 c). As
for their meanings, Sandhinirmocana
defines them, ' kun-nas on-mos-pa
dan mampar byabahi chos mamsla rnampa rabtu dbyeba thamscadkyi mthar thugpa
ga-yinpa deni jised-yodpa yin . . . ' , & ' kunnas onmospa da mampar
bya-bahi chos de-dag id-kyi de~bshin-id ga-yin-pa
de-ni ji-lta-ba
bshin-du
yodpaid yin . . . ' , respectively. It means ' yvadbhvikat' signifies all phenomena,
pure and impure, while ' yathvadhbvikat' signifies the essence or the Absolute
(tathat) inherent in all phenomena. While the Bodhisatlvabhmi says t h a t yath
vadbhvikat of dharmas means their ' bhtat ', and yvadbhvikat of dharmas means
sarvat, by both of which the two kinds of ' tattvrtha' are represented. It seems
to show the original sense of these terms. On the other hand. 0 translates the
terms into 'Absolute and Empiric'al character', i.e. as if ' yathvad bh.' signified
p aramrtha-satya ', while ' yvad bh.\ ' samvrti satya \ This is t h e traditional way
of in terpretation in Tibet. But as far as this text is concerned, both of these relate
to ' lokottara-jna'1 or ' lokottara-praj ' (S. p. 14, 1 19, p . 15, 1. 11), i.e. ' avikalpa
jna' and not to ' laukika ' or ' tatprsthalabdha-jna '. This is rather close to the
original interpretation, the only special feature being th at the ' yvad bh. ' is said to
relate to the perception of ' tathgatagarbha asiitva' in all living beings. Therefore, O's
way seems an overinterpretation.
[ 173 ]
tt
J.
TAKASAKI
diksaya,
This is a word
' i n k. 3 .
T . gdod nas
zad, C . 7JC ^
3> .
11}
ittif^ife t * * * g i * t f t , #S Stiff
ff
rr fc j j A / {
W*J* 5 p ^hl (Real perception means the perception of th e non existence and quiescence
of individuality and separate element from t h e outset, an d n ot such a perception as
existing after the realization by dispelling t h e defilements.
H e r e , ' avina
' = diksaya,
nirodha,
12)
T . ra-bshin-gyis hod-gsal-ba(-id),
13)
M S 2 2 2 b.
14)
ksanika,
nihsvabhva.
C. g f^ V ^ VT (=
C . 7^lJ J& j j .
[ 174 ]
prakrtipariuddhi).
The
R at n ago t ravibh ga
mos-pa
Ace. to T. & C , one sentence should be added here (as in brackets). T. sems onya ma-lags
samklistam
bhavati.
16)
aspara dharmin,
T . reg pahi chos can ma lags pa, C . 'A^ }3y f C
17)
T h e r e a d i n g ' upaklertho ' is p r e fe r a bly t o b e c o r r ec t ed i n t o ' upaklistrtho
Cf. S. p . 22, 1. 2, cittasyopaklistat
dusprativedhy.
18)
sarvaja-dharmat
= tathgatagarbha
( in t h e com m .)
19)
dhl = praj (lokottara
praj).
20)
Q , gpf jtfijj ~\
jQ i
'.
* y) Xfc
"7T S \ (jeya-paryantagatay),
Jfc
*~%JJ J^K t - ^
* "MJ fc3 W. (sarvasattvesu
sarvajstitvadarant).
('dhy'
in t h e 1st lin e a n d ' d h a rm a t ' i n t h e 2n d lin e a r e
omitted).
21)
Cf. S. p . 22, 10 ~ 24, 9 (Quotation from Avat S. Tathogatotpattisambhava
nirdea).
[ 175 ]
J. TAKASAKI
2.
Superiority of Bodhisattva's
Community.
) C. again i n prose.
i. e. uncommon to Srvakas, Pratyekabuddhas and ordinary people.
23)
^ > sv , / u A / v Tf
24)
upanidhya, T .
l a Itos nas.
2S
* itaraprdeikajna,
T . , ciges i-tshebahi
the knowledge of rvakas and Pratyekabuddhas.
26
yees.
C. / [*
C . t a k e s i t a s sh o win g
(apratigha in t h e verse),
BGS adds some more sentences o n 'yathvad bhvik at ' a n d ' yvad bhvikat ',
sayin g t h a t t h e fo rm er is ' hetu ', wh ile t h e l a t t e r is ' phala ', o r i n c o m p a r iso n wit h t h e
n a t u r e o f ' viuddhi hetu
of t h e fo rm er, t h e l a t t e r is ' pariprna hetu
' (802 b).
28)
T h e sh o r t a ge o f sylla ble s a ft e r ' . . .uddhy' c a n b e m a d e u p b y 'hi' o r ' e t a '
(uddhyaiva). T. has ' na ' after ' dag pas '.
2
their perception of pure ' buddhajna ' through the P ath of the true intuition).
C. has no word equivalent to ' anuttar ' in the verse, but 'jfzr
shows it.
[ 176 ]
in the commentary
The
R at n ago t ravibh ga
30
The reading ' avaivartyd bhavanty ryh ' should be corrected into ' avaivar
ty bhavanty ryh ' ace. to both T. & C.
31
|*li J^i ?llL '* X S *^i ^Pv I* is clear t h a t avinirvartanya-bhmi is here regarded
as the 1st bhmi of Bodhisattva on which stage he accomplishes ' darana mrga '. In
this sense, th e term ' jnadaranasiddhi ' has th e implied meaning of ' daranamrga '
as in C. translation of v. 18.
32)
upanisadgata, T. e-bar gnas-par hgyur-ba.
Cf. AA III, 2. samyag sannato
ditah (produced by sitting perfectly near).
3S)
v, T. (r)am (after phyir) I t denotes another in terpretation of ' anutar '.
34)
The first two of the 6 pramits are mentioned.
3S
' C. h as one verse on the superiority of bodhisattvasaga from 10 points, and a
prose commentary thereon. It seems the present Skt text is lacking one paragraph
which was in the original text of C. translation. 10 points of superiority mentioned
in C. are as follows:
1) ^5i "^i ' visaya ', (fpL JJTT), superiority in perception of objects; 2) ijffj Jyj JJ1
"TH^t i ^ Wfe
gunh,
>cs fen
jfiS feo H$
SU
adhigama,
uddhi, amala, ( t f ^
^ samprn, mahkarun, {]
sup. in
SU
*n their
]j# ),
SU sup.
n in purity; 7) $j? J ^C
Wr),
Stages; 6) W M S
(S ^3
P i
their birth, because their birth is ajti (/J f ) in its ultimate sense; 9) J^- / .
<K iffl vaitbhijsampad, (0$ j \
JJTT),
J . TAKASAKI
have th e lustre disk of Wisdom and Compassion filling with great accu
mulation of merits and knowledge 3 6 ) for the G reat Enlightenment, and
are standing in th e illumination over the group existence (ganasamtna) 37)
of innumerable living beings and entering the way favourable for going
toward the full moon of th e supreme Tathgata, tries to bow before the
rvakas, who in their turn , although having attain ed certain limited
superficial knowledge 3 8 ) , are standing in th e illumination for their own
39
existence (sva samtna) like stars >. Indeed, even those Bodhisattvas
who have resolved to attain th e Enlightenment for the first time 40> by
the quality based upon th e purity of altruistic intention , can overcome
the holy rvakas who are pitiless 4 1 ) , indifferent to th e nourishment of
others 4 2 ) , although having attain ed perfect purity of immaculate moral
conduct and discipline 43>. How much more is th e case of th e other
qualities of Bodhisattvas, 10 Controlling Powers, 44> etc. ? Really, it will
be said 45> :
36)
'.
verse as a quotation (T. ga-gi phyir . . .shes gad do, C. ^ C T~^ r$9 ) > ** seems that
the whole passage after ' na hi jtu pandit ' (Indeed, there is no wise m an who . . .)
up to t h e end of th e verse is a long quotation from some Stra (source unknown). The
style of these passages seems n ear t o t h e stra style. If it be so, t h e passage only
available in C will be ascertained to be th e original stra passage for which this long
quotation is mentioned as th e authority.
[ 178 ]
The
R at n ago t ravibh ga
One who feeds 46> moral conduct for his own sake,
Apart from compassion on the living beings of bad conduct 47>,
And who is endowed with pure wealth of moral conduct only for
48
his own nourishment, >
Such a saint is never called a man of pure conduct.
One who, having aroused the highest Compassion toward others
And having accepted the moral conduct,
Renders services for others' livelihood like fire, wind, water
and earth,
Such a one is a [real] moral man, and others are of sham 49> morality.
46)
47)
48)
[ 179 ]
V.
TH E TH R E E JEWELS AS REF U G ES
l)
3)
' adhikrtya' has a more concrete sense than usual here. T. ' dbah du byas nas '
\)
) prajapta (made known = taught), C. B^_] . But, T. rnam-par gshag-pa (vyavasthita) in the introductory sentence and in v. 19. In the commentary, however, there
is used ' deitam prajaptam ', for which T. bstanshi mampar gshaggo, C.
I t seems t h at the term prajapta' has both senses here.
3
' arthena = .. guna udbhvanrthena (in the comm.).
VJU
)/ .
4)
kra (BH S), C. f^ ^ . (= pj, 'h om age, worship') (Cf. BH S D ie. s. v.).
U sually this term is accompanied by ' kriy ' and other forms delivered from kr as in
the prose comm. T. translation ' byed ' or ' bya ba byed ' shows nothing special.
&
* dvipada. I t is interpreted doctrinally th at the Buddha is standing on the basis
[ 180 ]
The
R a t n a go t r a vibh ga
virtue of the Teaching (sana) of the Teacher, for the sake of those
people who approach the enlightenment of profound D octrine of the depen
8
dent origination by [depending on] themselves *, i.e. who belong to the
Vehicle of the P ratyekabuddha and those who are devotees to the highest
religious observance of the D octrine.
The teaching: " the Community [of the disciples] is a Refuge because
it is the highest of communities " 9 ) ; it was established, in order to show th e
virtue of Disciples (isya) well enrolled in the Teaching of the Teacher,
for the sake of those people who approach in order to understand the
voice heard from others, i.e. who belong to the Vehicle of rvaka, and
those who are devotees to the highest religious observance in the
Community.
Thus, in short, for these three purposes, for the sake of six kinds
of people, distinctively did the Lord establish the teaching of these three
10)
Refuges from the empirical standpoint , in order to make living beings
11}
enter the regular m et h o d .
2.
[respectively],
id rten-hbrel-gyi chos zab-mo rje-su rtogs-pa . . . ' , C. Q f^v jf[, /\* "f^ -fjjj yQ f
pfc |2y n$i i Here, 'pratitya' (T. rten-hbrel, C. |2vJ /ffc) seems to mean 'pratltya
samutpda'. P retyekabuddha is said to be a buddha who enlightened the doctrine of
prat tyasamutpda.
) About these three formulae on ' ratna traya ', see M vyut. 267.
10)
samvrti pada sthnena. That is to say, from th e empirical standpoint, there
are 3 Refuges, bu t from th e highest standpoint, only th e Buddha is the Refuge. See
below.
n )
anuprvanaya. T. equals 'yna' instead of ' nay a', but C. ty\ , f^ . ' The regular
method ' means ' from the lower standard to the higher standard, i.e. from being adhimukta to ynika, from saga-arana to buddha arana, from rvakayna to bodhisatt
vayna, according to th e faculties of living beings.
12
) F or these four reasons, th e terms used in S. T. & C. are as follows:
1) tyjya (T. span, C. ~j J ) ;
2) mosadharma (T. slu-bahi chos-can, C. /MR 3C)?
3) abhva (T . med. C. $} $]);
4) sabhaya (T. hjigs-da bcas-pa, C. Pf|j "py).
T. (D.). reading, * sda' is to be corrected into * span' (fut. of ' span-ba ').
[ 181 ]
J. TAKASAKI
The D octrine has two kinds, i.e. the D octrine as Teaching (dea
ndharma) and th e D octrine as Realization (adhigamadharma)1 3 ) . Of them ,
the D octrine as Teaching is [the D octrine] of stra and other teachings
and it consists of the collection 14) of name, word, and letter. And it is
said t h at this Teaching is akin to the boat 1 5 ) because it ends 1 6 ) with
the acquisition 17) of th e P at h . The D octrine as Realization is [again]
twofold by the division of cause and result. That is to say, the Truth
4
of P ath and the Truth of Extinction in the sense, by which realized '
4
18)
and
t h at which in realized ' , [respectively]
. Of them , the Path, is
included in th e artificial character. That which is included in the arti
ficial character is of false, deceptive n ature (mrsmosadharmin) 19). That
which is of false, deceptive n ature is untrue (asatya), th at which is untrue
is not eternal, and th at which is non eternal cannot be a refuge. And
the Extinction realized by this P ath also represents, according to th e
system (naya) of rvaka 2 0 ) , th e mere absence of Defilement and Suffering,
just like th e extinction of a lam p. Also, a non existence (abhva) cannot
be a refuge nor a non refuge.
4
13)
On these two categories of ' dharma ', see S. p . 70 (v. 145 and comm.) T. bstan
pahi chos & rtogs pahi chos, C. jy\ BJ i A & fy\ nS. *7* r e sp .
14
) kya,
T . tshogs, C . rEf*.
As fo r t h e se t h r e e kyas.
ls
*>G * ~ ^^ t j *.
16)
paryavasna,
T . mthar thug pa
(paryanta).
^t^
chos can.
See B H S
Die., P TS D ie, s. v.
20)
I t is remarkable in this text th at whenever the subject refers to the unworthiness
of D harma or Sagha, the author substitutes Srvaka for it and never refers to t h at of
Bodhisattva.
ai)
F or t h e following passage, see SMS 221 o. This passage is exactly an extract
from t h at stra.
22)
nihsarana, T . e-bar hbyu-ba, C. JSJP; tST |HJ ( = loka-nihsarana). It is
synonymous with ' moksa \
[ 182 ]
The
R a t n a got r a v ib h ga
things to be done (sakaran ya) and are approaching (i.e. have not yet
realized) 2 3 ) the H ighest Perfect Enlightenment 2 4 ) .
sed of fear? As the Arhats (the Saints of the Vehicle of rvaka), th ough
having extirpated r e bir t h
D efilements],
25)
28)
27)
22
for refuges
having
[in others].
Just
as living beings,
no refuge, are
for
th e D eli
verance, similarly even th e Arhats have their fear, and, being frightened
by fear th ey take refuge
29)
And thus one who seeks for a refuge because of his being possessed of
fear, will inevitably seek for th e deliverance from fear.
And as being a
cannot be the
23)
pratipannaka (Pali patipannaka = maggatthaka, one who has entered upon
the P ath). I t is used here in th e sense of ' gone towards ', ' entered th e way ', bu t
not ' attained [the Enlightenment] ', and th e emphasis is on th e approach. H ence
27
[ 183 ]
J. TAKASAKI
ultimate refuge. Thus these two Refuges, (i.e. th e D octrine and the
33)
Community), are called ' temporary refuges' .
3. Only th e Buddha is the Refuge from th e H ighest Standpoint.
F rom th e ultimate stan dpoin t 3 4 ) ,
Buddhahood is the sole Refuge of th e world,
Because th e Sage has th e body of th e D octrine,
And because in th at the Community sets th e ultimate goal 8 5 ) . // 21 //
As hasbeen said before, the Sage (muni), represented as neither becom
ing originated nor disappearing, is endowed with th e body of th e Doc
trine, liberated from passions and [characterized 36*] as the Two Truths of
purification (i.e. the Truth of P ath and th e Truth of Extinction), and
in the purity of this Body of the D octrine ( = th e Absolute Body, dhar
makya), th e Community [of th e Saints] belonging to the three Vehicles
sets th e ultimate goal of acquisition 37) . Therefore, from the ultimate
standpoint, th at which is th e imperishable Refuge, eternal Refuge, and
everlasting Refuge, which lasts as long as th e utmost limit 3 8 ) in the un
protected and refugeless world, is [only one] 3 9 ) , th at is to say, th e Tath
33)
paryantakla arana. ' paryantakla ' is a Bahuvr hi comp. meaning ' having
kla which has paryanta, the end '. Both T. & C , putting a negative, interpret this
term as ' ntyantakle arane '. But it is wrong. (T. mtharthungpahi dusna skyabs
rib t^Z fr g. t-l-~ r^.
f
mayinpa, C. ^f~ zHu Ji^L .f f T$C eSSii' A correct translation is shown in SMS, where
for *paryantakla ', T. dus kyi mthah mchis pahi, C. ^pj p R (having limitation, limited).
(MS 221 a).
About ' sabhayat ' of t h e Srvakas, see v. I , 32 and comm.
34)
pramrthikam. I n Skt., it is an adjective to ' buddhatva \ But T. takes it in th e
adverbial sense, saying ' dam pahi don tu ' (paramrthatah), which seems better to grasp
the meaning in comparison with the Empirical standpoint in v. 19. Also, see the prose
[ 184 J
\ be in g t h e e xp la n a t io n of t h e
The
R at n ago t ravibh ga
40)
42)
^R" ^ f ) .
43)
' t h e o r y is o n e of i t s m a i n p o i n t s of t e a c h i n g.
T . hbyu~ba
dkon-pa,
C. THT | H j | f j / fv : ( i n v . 2 2 , | U '
C. translation is
46)
prabh, T . mthu, C . ^
f|r |.
1) divycaksus,
2) divyrotra, 3) ceta paryya jna,
4)
prvanivsnusmrtijna, 5) rddhividdhi-jna,
& 6) sravaksaya jna.
Cf. M vy u t . 14.
48)
obh, T. dge ba, C. om.
49
* prativarnika, T. bsanpa, C. om.
50)
These are called ' asta lokadharmh, i.e. lbha, albha (gain & loss); yaas, ayaas
(praise and blame); nind (blame), praams (praise); sukha, duhkha. Cf. M vyut. 125.
47)
* stuti'
is for praamsa.
[ 185 ]
iS
VI.
yoni,
2)
paramrihadarin
T . skye bahi
gnas,
C. o m .
= sarvadarin
( in v. 24) = sarvaja
tta 1/K XH ^N , for the respective case. (T. has literal translations). Cf. Saddharmapundar ka, I, v. 97, etc. (paramrthadarin).
3)
This is the stanza by which the basic subjects of this text are shown. Each
one of these four is treated in each chapter (I I V), and also these 4 stand for the latter
4 of the 7 vajrapadas.
There is a Stra named " Anuttarrayastra " (AS), of which now only the Chi
nese translation is available (C. ?R _. \rf\. I t )
tions the same 4 subjects with which the main part of the stra is formed, namely: yf"
(dhtu) of the Tathgata in Chap. I I , ^
(guna), in
Chap. IV, and ^fl (kriy) of the Tathgata in Chap.V. I t seems th at this Stra, though
it bears the name of ' stra ', has been composed after the Ratna., probably in order to
authorize this theory of the 4 subjects. D etailed discussion of this problem is given in
my Introduction.
[ 186 ]
The
R a t n a g o t r a vi b h g a
5)
bcas(-pahi)
de-bshin-id,
6)
T . gnas yos-su gyur-pa, C. Jp--|! r E p . T h e t e r m ' raya parivrtti
' se e m s t o h a ve
so m e h o w a differen t sen se t h a n t h e ' rayaparvrtti ' o ft en u sed a m o n g t h e Vij n a
v d i n . T h e differen ce is p r o b a b l y d u e t o wh a t is m e a n t b y ' raya '. H e r e ' raya '
signifies ' dhtu ' o r ' gotra ' i n t h e sen se o f ' tathgatagarbha ' ( see v. V, 7) , wh ile i n case
of ' rayaparvrtti ', ' raya ' sign ifies also ' dhtu ' b u t i n t h e sen se of ' layavijna '
(see S. p . 73, c o m m . o n t h e ve r se q u o t e d fr o m t h e Mahynbhidharmastra).
An d h e r e
' dhtu ', be in g ' cittaprakrti ', is r e ga r d e d a s t h e sa m e a s ' dharmakya ', i. e . t h e R e a l i t y.
O n ly be c a u se of ' gantukaklea ' a t t a c h e d t o i t , i t c a n n o t m a n ife st it self fully. B y r e m o v
in g su c h ' klea ', t h is dhtu be c o m e s m a n ife st e d fully, a s be in g t h e r e a lit y itself. T h is
p o i n t is called ' parivrtti '. O n t h e c o n t r a r y, ' layavijna ' n o lo n ger r e m a i n s t h e sa m e
wh e n ' rayapravrtti ' t a k e s p la c e, a n d t h is c h a n ge of ba sis is called ' parvrtti \ S e e
m y I n t r o d u c t i o n I I I , wh e r e t h e u ses of t h e se t e r m s i n t h e Strlakra a r e d isc u ssed .
7)
8)
f^
(natural).
vykarana kath,
T . lu-bstan-pahi
gtam, C. ^ ^ ( ^ ^ $ 3 ) p C
on t h e a t t a i n m e n t of t h e Highest E n l i g h t e n m e n t .
9)
T h e prophecy
anisthita, T. med-par ma gyur-shi* C. ^ (?) ' nisthita ' means ' being done,
ready, fixed or completed, i.e. coming to an end. So, ' anisthita' means ' always not coming to an end '.
10
> Cf. AS 469 6 (beginning of Chap. I I ) .
n
> See note VI 2.
[ 187 ]
J . TAKASAKI
1. Inconceivability of th e 4 Subjects.
Because, [the G erm is] pure but defiled [at one and th e same time],
[The Absolute Body is] of no impurity, and yet purified,
12)
[The Qualities are] of inseparable n a t u r e
[from th e Absolute
[Body], and
[The Acts are] effortless and of no discrimination. // 25/ /
H ere, 1) 4 th e Reality mingled with pollution ' is always, at the same
time, pure and defiled; this point is inconceivable 1 3 ) . [H ere, ' inconcei
vable ' is] in th e sense t h at even for th e P ratyekabuddhas who believe in
the way of profound D octrine 1 4 ) , this is n ot an understandable sphere 1 5 ) .
Because it is said 1 6 ) :
" O G oddess 1 7 ) , these two points are quite difficult to be cognized.
I t is difficult to be cognized th at th e mind is pure by n ature. I t
is also difficult to be cognized th at this very mind is defiled. 0 God
dess, those who can hear these two points [with understanding] are
only either yourself or Bodhisattvas who are endowed with th e great
qualities. O G oddess, for th e other rvakas and P ratyekabuddhas,
these two points are to be understood only through th e faith in th e
Tathgata "18>.
2) ' The Reality apart from pollution ', though it is originally not
defiled by pollution, yet it is purified afterwards; this point is inconceiv
able. Because it is said 1 9 ) :
20)
" The mind is clear by nature . This is th e real knowledge as
21)
22)
it is . Therefore it is said : [the Tathgata] perfectly enligh
12)
avinirbhgadharma,
T . rnam par
dbye ba med
chos, C . ^V* i ^ R T P PjE f2
> Cf. AS 470 c. ( e n d of C h a p . I I ) . ( = S. p . 2 1 , 11. 17 18) .
13
14)
agocara visaya, T. spyod yul du ma gyur pahi yul, C. ^ p > f|j ^ff* .
> MS 220 c.
17
* Indicatin g Sr mldev , th e heroine of th e Stra.
18)
Cf. AS 473 c (end of Chap. I I I ) . ( = S. p. 22, 1. 5).
16
_
( fig llf '.
It seems the following saying is an old aphorism taken from some other source.
[ 188 ]
The
R at n ago t ravibh ga
23)
The text om. ' anuttar ', but both T. & C. have it.
' ekaksanasamyukta', ilaksana'> after 'ekaksana" in the Text should be omitted.
So do T. & C. T. skad cig ma gcig dan Idan pa, C. " " ^ , l\ j* ^ Q J ^ (citta, instead of
laksana). This is a modifier of ' praj ' by which the Buddha has attained ' anuttar
samyaksambodhi ', i.e. ' praj ' in which both praj and dhyna are associated at one
moment.
25
26)
eknta, T. gcig-tu, C.
27
" [p] .
28
tt
* dar ' & ' j"& ' both mean silk. The use of such silk is for painting.), C. ^gn ^f (roll of
scripture). T. mentions the material and C. shows the form of the ' big book ', according
to the manner peculiar to each country.
[ 189 ]
J. TAKASAKI
' This passage describes various worlds, from larger one to smaller one, according
to th e Buddhist cosmology. All th e terms mentioned here are as follows:
1) trishasra mahshasra lokadhtu, T. sto-gsum-gyi sto-chen-pohi hjigrten-gyi khams, C. j ^ I y C | TUT v r ;
2) (mahcakravla) (S. & C. om. bu t T. has it), T. khor yug chen po;
3) mahprthiv , T. sa chenpo, C om;
4) dvishasra lokadhatu, T. ston-gis-pahi. . . , C.
5) shasra lokadhtu, T. sto-gi hjig-rten-kyi
. ~ | * IHT yf~
',
|* ;
[] {-f- Jg /T| or
mm
9) prvavidehadv pa, T. argyi lus hphags kyi gli, C. om.
10) godvar dv pa, T. nub kyi ba-la spyod-kyi gli ( = avara godn ya dvpa),
C. om. ([/| ^f* j i [ yTl); ' godniya"1 is preferable.
11) uttarakuru-dvpa, T. bya-gi sgra-mi san-gyi gli, C. om. (Hu J'^c i . yy|)
12)
sumeru, T. ri rab, C. ^ f
13) bhmyavacaradevavimna,
Uj
(~F.):
T . sala spyodpahi
34}
[ 190 ]
The
R at n ago t ravibh ga
m mms,
anutisthate
T . spyod pa ( = cary,
( t m a n e p a d a ) .
'habit'),
C. o m .
38)
C J|7J \ p fj jlc. (upyena or upya sawjanayitv). T. adds ' vajrena ', which
appears in the next sentence in S.
39
' C. o m . ' sksmavajrena '.
40)
The reading is preferably ' tath esebhyah ' instead of * tathesethyah '. Bu t
T. reads ' lus pa med pa mthah dag las\ as S.
41>
C. o m . t h e wh ole sen t en ce.
42)
C. in st ea d h a s ' :J|y? / I 'M f=3 HH^ vftv t?(l f^3 ^ H ' (animittajnam
gajnam).
43
' sakalam,
T . ma-tsha-ba
med-par
asa-
(aesena).
44)
citta santna, T. sems kyi rgyud, C. [^fC ] J[\ See BH S D ie. ' santna \
Often ' santna ' alone is used in the same sense.
45)
T . ...ye es
dan hdra bar tshad med do.
(sattvasantna,
b e i n g e n d o we d wi t h
tathgatajna,
is also apramna.
C . o m . t h i s se n t e n c e .
C. A*
verb.
48J
bhavana,
T . gnas ( = sthna).
[ 191 ]
J . TAKASAK1
lam, C. ,3=L iU=L See below (S. p . 24, 1. 5: ryamrgabaldhnena.) (F or this mrga,
T. reads jna, probably by mistake).
> So in C. ( | t )lH "5J <ffc *fc } fll H i) , and it makes the meaning clear
and supports the reading 'yath ' in the text. Therefore, the reading is preferable ' vai
neyikesu (vaineyika > vineya C. Bj 'j'LJ, T . gdul bya)
s2)
aksnam, T . mtsha-ba
D ie. ' aksna').
med-ci,
5S)
anugunam. C. |^|^ ;'[f{ (probably om. ' guna'), T. rjes su mthun par.
' Cf. AS 476 b (end of Chap. V) where the following quotation from D R S is
utilized. ( = S. p . 24, 1. 9; p . 25, 1. 3).
S5)
D RS 21 c.
64
66
^ A
[ 192 ]
ft
The
R at n ago t ravibh ga
they were somewhat lim ited 57) , with summarized n u m ber 5 8 '.
H owever, o N oble Youth, th at which is the true act of the
Tathgata is immeasurable, inconceivable, uncognizable by all th e
world, indescribable by letters, difficult to be acquired by others,
established 5 9 ) in all Buddhas' lands, rendered in equality with
60)
all th e Buddhas, far beyond all works of exertion , of no discri
mination as being equal to th e sky, of no differentiation 6 1 ) as
being th e act of the universal essence " 6 2 ) &c.
Then, after showing the example of pure, precious Vaidlya stone 6 3 ,
it is taught as follows 6 4 ) .
44
68
S9)
adhisthita. T. gnas pa. C. ' / [* yf. ^g, ' shows a different reading (apratipra
rabdha).
60
' . . .krana '. See B H S D ie. ' nnkarana '. T . thadaddu dbyermedpa, C. -Jft J j ^ 5>T
^yx* Art-- M>tS}
* dharmadhtu kriy. So in T. C. fC |fE S (dharmadhtu svabhva).
") See S. p . 5, 1. 9 ff.
62
*) D R S 21 c.
*6 )
> anavadya,
67)
anena paryyena,
T . rnam-gras
T. kha-na-ma-tho-ba
med-pa,
C. A^
]* Hf (AS $ f ^ ) .
*, UL
gdu, C.
69)
kasvabhvat.
C. jifft ^ ^ fJZ Mf". H ereaft er t h e referen ce is t o t h e 3
actions, by deed, word and mind. C. failed to catch this point, But AS is apparently
correct.
[
193
J. TAKASAKI
speech, he teaches the Doctrine for the sake of living beings through
the proper word-communication; and being apart from all objects of the mind 7 0 ) , still he can understand the deeds and intentions of the minds 7 1 ) of all living beings.
2.
The Germ as Cause and Conditions of the 3 Jewels in its four Aspects.
The object to be enlightened, the Enlightenment,
The attributes of the enlightenment,
The act to instruct the enlightenment 7 2 ) ;
[Of these four], respectively,
One subject signifies the cause,
[The remaining] three are the conditions
For the purification of the former 7 3 ) . // 26 //
sarvacittrambana,
' rambana' by f^t or jy\ ; g^ I|JL and compare to S. p . 11,1. 2 (v. 9), where ' ram
bana ' is translated by ' 3 L ftp '. Also see S. p. 110 (v. IV, 73): nirlambe (C. 3J9?
H ) . See N ote I I I 5, 39. (Cf. AS J ^ | f).
71)
cittacaritaym
(om . aya).
Cf. AS. ^ f ^ t f^ J ^ ^
(citta indriya aya?).
Ace. t o T . , t h e
readin g is preferably corrected in to ' cittacaritn ayms ca ', otherwise ' ca' is t o b e
rem oved as a n excess.
72)
Four subjects from the standpoint of Enlightenment (bodhi).
73)
i.e. ' the object to be enlightened '. I t correspond to ' gotra ' itself.
74
> 'bodhya* in v. 26.
76)
Of these 4, C. has confusion in its interpretation, C. translation of the first line
The
R at n ago t ravibh ga
^ 9t ^
S '
T li
|* jfjj
explanatory adjective to ' bodhana % and be read ' bodhana, by which the people attain
the en lighten m en t'. N evertheless, C. applies each phrase for each subject in the prose
commentary. I t is obviously wrong.
76)
Cf. S. p . 6, 1. 16 ( a c e . t o D R S ) .
77)
paratah, which corresponds to ' pratytma ' (each own) with reference to ' hetu ',
Of this correspondence, C. has no interpretation in the prose commentary, but in the
verse C. adds 2 padas showing this. H owever, C. again failed to catch the sense and re
gards the former two subjects as relating to ' svrtha ', and the remaining two as ' parr-
* Mug
mSfermsto
[ 195 ]
I.
VI I .
SAMAL TATH AT
# P 3fv ^
l ffi H &
t&MM
[ 196 ]
The
R at n ago t ravibh ga
(Krik 5)
3>
4)
' buddhajnntargamt
goes
in t o buddhajna.
B u t T . a s t r a n sla t i o n , C. 'A^* p|ji; j^ R t^3 ( bein g n o t se p a r a t e d
from B u d d h a ' s Wi sd o m ) . T h is id e a is sh o wn i n t h e Avatamsaka
q u o t e d i n S. p . 22.
(see a bo ve , N o t e VI I 1 ) .
5)
T h e r e su lt of i m m a c u la t e n e ss i. e. buddhat, dharmakya,
e t c . o r of sattvari.
[ 197 ]
J . TAKASAKI
1) (sarvasattvesu)
tathgata dharmakya parispharanrtha,
T.
de bshin gegs
chos kyi skus hpho bahi don;
2) tathgata tathat 'vyatirekrtha,
T . de bshin gegs pahi
de-bshin-id
rnampar dbyer med-pahi don;
3) tathgata gotra sambhavrtha,
T . de bshin gegs pahi
rigs yod pahi
don.
C. h a s n o e q u i va l e n t wo r d fo r e a c h su b je c t . T h e t e r m ' sambhava ' wo u ld m e a n
b o t h ' b e i n g ' a n d ' b e c o m i n g '. T . ' y od pa ' sh o ws t h e first sen se, b u t i t se e m s t o b e
not enough to express the idea contained here, in comparison with the phrase: ' gotre.. .
upacrt ' in v. 27. Th at is to say, the sense ' origination ' or ' manifestation ' is to be
implied here. These three are the fundamental characteristics of tathgatagarbha, as well
as the ground of the statem en t: sarvasattvs tathgatagarbhh. Equality through dhar
makya, tathat and tathgatagotra is also a point of emphasis in the text. These are called
pahi
IL.lL.
> Se e S. p p . 6 9 7 3 .
pravacana. This sentence is missing in C. T. reads this word as the subject
(gsu-rab) See below.
13)
aviesena. Significance of this sentence is as follows:
The 3 meanings mentioned above are applicable exclusively to Tathgatagarbha;
on the other hand, the following meanings, beginning with svabhva, are applicable to
any subject (sarvatrviesena) and are already used in the scripture. See Appendix I I I .
12)
[ 198 ]
VI I I .
Summary :
The own nature and th e cause,
The result, function, union and manifestation,
Various states and all pervadingness,
The qualities always unchangeable and non diiFerentiation;
In these [points of view], there should be known
The im plication 2) of th e Absolute Essen ce 3) . // 29 //
In short, with reference to 4 ) these 10 meanings, there should be un
5)
derstood the various aspects of the Essence of th e Tathgata, which is
the sphere of th e highest true knowledge 6 ) . What are th e 10 meanings ?
They are namely : 1) th e own nature (svabhva) [of the G erm]; 2) th e
cause (hetu); 3) the result (phala) [of its purification]; 4) th e function
(karman) [towards th e purification]; 5) th e union (yoga) [of th e G erm];
6) th e manifestation (vftti) [of the G erm]; 7) th e various states (avasthpra
bheda) [of its manifestation]; 8) all pervadingness (sarvatraga) 7 ) [of the
G erm]; 9) unchangeability (avikra) [of the Germ through various states];
and 10) non differentiation (abheda) [of th e G erm with th e R eality] 8 ) .
x>
uddna, T. sdom, C. "jfg ij . This verse on the 10 meanings (v. 29) has a doubtful
position as the original Krik, though it is mentioned in the Krik text of C. Because
it follows immediately upon th e word ' vaksymi ' in the last sentence, it seems th at
this uddna was composed by the commentator prior to explaining following Kriks.
Therefoie, I ventured to omit this verse from the line of Kriks.
2)
paramrtha-dhtu,
T . don-dam-dbyis,
of tathgatadhtu, i.e. gotra).
4)
abhisamdhya,
C . |f\ . . . .
B)
6)
C. 5f?
5f? (succeeding
t v y+- ifctf-
3) hbras[-bu], ^ ;
[ 199 ]
4) las, | f | ;
5) Idan-pa,
(Krik 6)
[The M atrix of the Tathgata] is always undefiled by nature
Like the pure jewel, the sky and water;
n )
I t follows after
the faith in the D octrine,
The highest Intellect, Meditation and Compassion 12>. // 30 //
1.
10)
T0 J/* 6) hjug pa, 4~r ' > 7) gnas skabs kyi rab tu dbye ba, H ^ 3*[? / j'J
bheda), 8) kun tu hgro ba, 3
(kla pra
dbyer-med-pa,
# '] ;
^ I j;
12) *
ft.
See Appendix I I I .
10)
ft,
2. 0 ) .
C. ^ Q fJ, ^
[ 200 ]
W$ ffc .
The
R a t n a got r a v i b h ga
2.
18)
Now, what is shown by the latter half of the loka (v. 30) ?
There are four kinds of Obstructions 1 9 ) :
Enm ity 2 0 ) to the D octrine and perception of the Self,
u )
1B)
samrddhi,
16)
T . grub pa (= siddhi), C. ff ^
(as T.).
cintitrtha, T. bsam-pahi don, C. 0 f fj\ (C. ' 0 f ft ' after ' 0 f &% ' is
probably a misreading of prabh for bhvan). C. has a lacuna after samrddhi up to the
end of the commentary on v. 31, but it puts ' JS '/ m ' (cmf t) * before ' tathga
tadharmakye ' and it seems to correspond to ' jQfr f lH? ', in v. 31 of C , but not
found in S.
17)
F or these 3 terms showing the similarity in particular characteristics, T., C.
& BG (796 6) runs as follows:
_
1) T. mthuhi o-bo-id, C. ft
2)
T . gshan du
ma-yin-pa-id-kyi
j] , BG #H ^
ra-gi
XJ f^
18
19)
20)
praligha,
T . kho-khro
( h a t r e d , w r a t h , e n m i t y ) , C. pjj (abuse).
[ 201 ]
f^;
J. TAKASAKI
21
' The reading should be ' sattvrthanirapeksat ' (or arthe nirape ) instead of
* artham nirapeksat ' in the text. T. sems can don la Itos med pa.
22
t rthya, T. mu stegs, C. y\
24
C j S . F P <^ "W
pectively.
Cf. AA II, 6.
27
' T. yos-su mya-an-las mi-hdah-bahi rigs-can, C. vS /r 5 5 I-E This sentence and the next show the definition of Icchantika.
28
> T. chos hdi-pa-id, C. ^ $j? ffc ^ (within the Buddhist fold). The word
* iha ' here means ' in this religion ' but not ' in this world '. Cf. Pali idha, which is used
in this sense in Vibhaga 245 (PTS Die. s. v.).
29)
i.e. ' sarnsram eva icchanti na nirvnam ', C. [/ jQ yj\ j {Z ' p] Pflj :Ja JpJ \ \ L
(as same as Icchantika in their position).
[ 202 ]
The
R at n ago t ravibh ga
30)
30
> AAN 467 c. Cf. AS 471 a. C. (and AAN as well) ' I will call them icchantikas\
instead of ' tamobhyisth '.
31
"$. ~^C y\
"J^C
32)
C. ' two ', combining the latter two in S. & T. into one. So do AS. & BG .
This seems to be th e original reading.
34)
I n contrast with ' ihadhrmika '. The word ' itobhya ' is literally an adjective
to ' trthya '. T. hdi-las phyi-rol-tu gyur-pa, C. om.
as well.
35)
36)
C. regards t h e m as t h e S m k h ya ( I f
rgyu ( o n e wh o goes everywh ere) , C. r e ga r d s
' durgrh tagrhin, T. dkah bahi Ita ba hdsin pa (durdrstigrhin), C. l j||| |33
(viparysagrhin). T. reading is accepted in this translation.
40)
41
PP)
[ 203 ]
a s
a n
example.
J. TAKASAKI
42)
43)
tad vimoksamukhe.
iha.
C. ^y
45>
61)
[ 204 ]
The
R at n ago t ravibh ga
pure as being grounded in the firm Compassion and Superior Intention 52) .
53)
And here , 1) those people who cling to this wordly life, i.e. the
Icchantikas and5 4 ) those who, though belonging to this Our Religion,
have definitely fallen into the former's way are called (A) the group of
people who conform in th e wrong way (mithytvaniyatah sattvarih).
2 o) ' Those people who seek for deliverance from the worldly life but have
no method ' are called (B) th e group of people unconformed (aniyatafi s.).
2 6) ' Those people who seek for deliverance with th e correct method '
and 3) ' those who wish neither of both and have entered th e path through
which [the intuition of] the equality [of the Phenomenal Life with the
N irvana] is attained are called (C) the group of people who conform in the
right way {samyaktvaniyatab s.).
Of 55) these [groups of living beings], keeping aside those people who
stand firmly in the G reat Vehicle and follow the unobstructed way 56>,
other people are [fourfold] 57\ i.e. the Icchantikas, the H eretics, the r
vakas and the P ratyekabuddhas. Of these [four groups], there are four
kinds of Obstructions on account of which they cannot understand or
realize th e Essence of the Tathgata. What are then th e four Obstruc
tions ? That is to say, 1) the enmity 5 8 ) to the D octrine of the G reat Ve
hicle (mahynadharmapratigha). This is the Obstruction of the Icchanti
kas, and its Antidote 5 9 ) is the practice of the faith in the D octrine of the
G reat Vehicle (mahynadharmdhimukti-bhvan) by th e Bodhisattvas.
2) The conception of th e Self (tmadarana) on the separate elements
(dharmesu). This is the Obstruction of th e H eretics, and its Antidote is
the practice of Supremacy in the transcendental Intellect (prajpramit
bh.) by th e Bodhisattvas. 3) The notion of Suffering
(duhkhasamj)
[or rather] the fear of Suffering {duljkha bhlrutva) in Phenomenal Life.
62)
adhyaya, T. lhag pahi bsam pa, C. Y^ ^ | ' u * (the in ten tion to attain Nirvana).
63
69)
pratipaksa, T. gen-po,
Cf. BG fff
C. 3?J fpj .
[ 205 ]
( J3 f\^r
61)
>J.
^ f;
3) ti-e-hdsin, , \ IJJC;
4) sih-rje chen-po, y\^ ^ ^ .
The following verse is probably a quotation from some canonical work. At
least, the idea must be borrowed from an old source. The same idea is expressed with
slight difference in the following Sstras; each of them , however, regards it as its own.
62)
1)
? L # t
[ 206 ]
The
R at n ago t ravibh ga
// 34 //
Now, with reference to th e meaning of i result ' and ' function ', there
is one loka.
(Krik 7)
The Supreme Virtues65) of P urity, U nity66>, Bliss and Eternity;
[These] are its results [of the purification] 67) ;
[Towards this purification] it has th e functions,
Aversion to Suffering, longing for and praying for
the acquisition of Quiescence 68) . // 35 //
3) DA v. sMMMcUf
^C ffi L
63)
prajpramit
64)
anujta,
65)
guna pramit,
in the
Prajpramitstra.
phyin pa,
86)
C. '$>C _ ^ j} f ^ .
fm a n , T . bdag, C. ^ ^ = paramtman.
H e r e ' tman '
in t h e sen se of ' dharmakya ' o r ' dharmadhtu ' as t h e u n ive r sa l
wh ic h r e p r e se n t s, i n i t s t u r n , t h e N o n su b st a n t i a l i t y (nairtmya)
a n d in d ivid u a ls.
67)
As be in g i n t h e series o f K r i k s, v. 35 a b h a d b e t t e r
pramit phalah
' ( B a h u vr h i c o m p . ) , wh o se su bje c t o r viisya is
68)
ama prpti,
C. V T 5+S ( = nirvana)
[ 207 ]
sh o u ld b e u n d e r st o o d
essen ce o r t r u t h itself,
of se p a r a t e e le m e n t s
b e r e a d a s ' . guna
'jinagarbha'
i n v. 45.
and om.
prpti.
J.
TAKASAKI
70)
sense of ' wrong ' or ' mistake '. On the other hand, 'viparyasta''
used in a bad sense. See below.
71)
72)
viparysa, T. phyin ci log (anything wrong, deceptive), C. l||f| [i] [<]. The
context of this verse is not so clear. According to the prose commentary, these 4 pra
mits should be the antidotes to ' viparysaviparyaya ', i.e. aviparysa. I n this sense,
by the reading ' caturvidha aviparysa ', instead of ' caturvidha viparysa ', it will be easier
to catch the meaning, though it has no support in T. & C. Or otherwise, this ' caturvidha
viparysa'' should be taken as including two kinds of '4~fold delusion'. T. translation
shows the following meaning: " These results are, in short, shown as pratipaksa of vipa
ryaya of th e 4 fold viparysa in dharmakya. "
C. picks up three phrases, viz. caturvidha viparysa, dharmakye viparyayah (instead
of viparyayt), and pratipaksaprabhvita, as being correspondent to ' viparysa ', ' vipary
sa viparyaya ' and *gunapramit ', respectively.
73)
The insertion of ' ukth ' after viuddhihetu, indicated by T. Chowdhury, is
supported by T. as well as C. (T. bad pahi, C. [nj j|J ).
74)
anitye).
75)
T. phyin-ci ma log-pa, C. ^
@J $ .
[ 208 ]
T. as C. ( = rpdi-vastuni
The
R a t n a g o t r a v i b h ga
C t H @] J }pi (the reading '/f* ' before ' H ffij ' in the Taisho edition,
sh ould b e r e m o ve d ) .
77)
T h ese 4 pramits a r e t a u gh t in SM S, M P S , e t c . a n d a r e p ecu liar t o t h e garbha
t h eo r y. T h e first a p p e a r a n c e of t h is t h eo r y is p r o ba bly in SM S.
78)
grantha, T . bshu, C. o m .
79
> M S 222 a .
80)
upttesu pacaspdna skandhesu. F or uptta (Pali upta), T. zin pa (finished,
raised). O gives the translation: as far as manifesting themselves in an individual. The
meaning is ' skandha in the form of individual or phenomenal things and not in the form
of each separate element '. U sually when ' paca-updnaskandha ' is spoken of, this
sense is implied.
81)
adrsta prva,
T . sar ma mtho-ba,
C. ,2pC jjyf
/ j
J ^ .
82>
AS as C.
But in the last sentence of this quotation, C. jpl. ~Jr and adds ' ^yt I/P M ^ ^ (pro
duced from the Buddha's mouth), f ] ffi 3 i ^ '? ft ^fe 1 # V tfe M*
being as the explanation of the word ' aurasa putra'.
t 209 ]
T . a d d s 'sarve'
after * te'.
Cf. AS 471 c f. (for t h e wh o le q u o t a t i o n ) .
86
> Cf. B G 798 b f.; AS 472 a f.
85)
87
) pratiroma krama,
88)
abhirati, T . mon-par
89)
graha, T. hdsin-pa,
term 'jjfljl
90)
91
^ ' .
visamvditva,
T . slu ba da
Idan pa
T . dam pahi
(slu ba,
pha rol tu
bres,
^ ji l j.
C. H?IJ f^
The
R at n ago t ravibh ga
93)
93
96)
' nairtmyam eva ' (ts|J 7 T?C) and ' tmbhipreta ' ( ^ 3 ^ ^ ^ J ^ > 0 ' saying that the
former is in the sense of the absence of the Heretical tman, while th e latter is th e
Buddha th at has attained th e ' mighty Ego '. And furthermore, with reference to this
' supreme Ego ', C. adds a verse with commentary thereon. I t runs as follows:
H aving attained t h e highest N on substantiality,
As the pure and real emptiness,
The Buddhas obtained th e pure body.
Therefore, it is said th at they attained th e great body.
H ere ' attained t h e great body ' (^Tf y\ .
attained the highest pure Reality, th e Absolute Body ( 5f| " VPf ^ j | - KU V
which is the real nature ( g PC) f ^11 the Buddhas.
ling body ( y /ffc 1S)>
ne
ot
^),
tn
*s
tne
' the being '. Because, as his nature, he himself is absent (flW ^ C ^ ^U 7 38 W^).
At the same time, with reference to the same meaning, the Absolute Body of the Tathgata is n ot called *non being ' (Ti). Only because his body is the Reality itself (J^X
PfE ^ 1 I K jl| KU ^ C WEL)- Hence, we cannot say there is no Absolute Body. Because,
as his feature, he does exist. For this reason, when Heretics asked the Buddha whether
the Tathgata would have body (f Jf" 1 $ ) after death or not ( ^ J^f* jf|$), etc., he
is
% ) . saying: Zl ^ E ^
t ic$H $C (798.).
# M 3fe B & S # W
As for the prose commentary, however, it was probably not in the original text,
but we have no definite proof for saying this.
97)
upaama, T, e-bar shi-ba. C. om. it along with ' abhirati ' and instead has
' b h r u ' (fear).
98
' T. and C. add parama. (paramasukhapramit).
" ' asamsarga, T. hdu hdsi med pa (samsarga means ' company ') , C. /JjX. fffi
13 <J5. RET ^
or
osamsargavihrbhirati).
[ 212 ]
( |^
The
R at n a go t r a v i b h g a
100)
s. 545&, etc.).
RT i. B Jit m H V) in *
tV XL ^
tt^^ft^JI
m ft 5f ^ * * *
H ^7]t3cffi. BG 798c:
[ 213 ]
J. TAKASAKI
zitprpta bodhisattva,
bya-chub-sems-dpah,
C. y ^ ~J\
pj* ^ 1 t is not necessary to limit this qualification to those Bodhisattvas who abide on
the 10th lmi as mentioned in th e Tibetan commentary. We can regard this ' vait
prpta ' asan epithet for Bodhisattwas in general. (Cf. Lakvatra, p . 274, 1. 21: sarva
bodhisattvahmisu
vaitprptah).
110)
asravadhtu.
I t is e q u i va l e n t t o ' lokottara ' a n d i t s c o u n t e r p a r t is ' ssrava '
e q u iva le n t t o ' laukika ' . T h e c o n t r a st b e t we e n ansrava a n d ssrava will b e seen i n t h e
fo llo win g assage.
1 U )
C t h e se 4 t e r m s, T . & C . a r e a s follows:
1) kyen gyi mtshan-id,
i$fc 7^;
2) rgyuhi mtshan-id,
[ A | 4*0; 3) hbyu-
[ 214 ]
bag-chags-kyi
sa (avidy vsan
The
R at n ago t ravibh ga
115) ( _ manomaya kya), T. yid kyi ra-bshin-kyi lus, C. J^jf, :. The body
of the saints is said to be consisting merely of ' mano-skandha ', instead of 5 updna
skandhas as in the case of ordinary beings.
116)
abhinirvrtti,
117)
T . mon-par
grub-pa,
C. ^ p .
118)
klea.
I 215 ]
J . TAKASAKI
119)
(ssravakarman) .
4) ' Phenomenon of destruction ' means D eath as
the inconceivable Transformation {acinty prinmik
cyuti) 1 2 0 ) condi
tioned by the origination of the 3 fold Body made of mind. I t corre
sponds to the D ecrepitude and D eath (jarmarana) conditioned by the
Birth (jti) [in the Three Worlds].
Now, the Arhats, Pratyekabuddhas and those Bodhisattvas who have
attained (10) Controlling Powers, have not extirpated the Dwelling place
of Ignorance which is the ground of all the subsequent D efilements121) ,
hence they cannot attain the Supreme P urity as the end of rem oval 122)
of all the dusts of defilements with their bad smelling impressions123) .
And, on account of th at Dwelling place of Ignorance, and because of their
124)
being accompanied wit h
the arising of the subtle featured dualistic
view125) , they cannot attain ultimately 12 6 ) the Supreme U nity which is
characterized as no accumulation of Active F orce 1 2 7 ) . And, on account
of th at Dwelling place of Ignorance and Immaculate Action caused by the
arising of the subtle featured dualistic view conditioned by the Dwelling
place of Ignorance, there is [still] the arising of the Mind made aggregate
1191
12
zh y^U (cyuti means literally ' fall '). The counterpart of this death in the case of
ordinary beings is called C. J) .J^x. ^ U T. rgyun-chad-pahi hchi-hpho (death as the
interruption of flowing). Cf. SMS 219 c (this term, seems peculiar to SMS).
121)
C . r e a d s a s ' . . . apakarsparyantatvt
125)
sksmanimitta prapaca,
C. ^ W /f^ ^|) pflg .
126)
C. as an attribute to tmapramit. T. takes it probably as an attribute to
anabhisamskra.
127)
anabhisamskra,
T . hdus ma byas pa,
C . 5{ y?& C. takes this as a n a t t r i b u t e
to all t h e 4 pramits
a lo n g wi t h atyanta.
T h e r e a d in g anabhisamskram
is, a t J ' s su ggest io n , t o b e c o r r e c t e d in t o anabhisam
skrm.
[ 216 ]
The
R a t n a g ot r a v ib h ga
and
13
;Pv H a
131)
132
^ samklea (T. kunnas onmospa, C. ^ < ) is a general term for all the process
of samsra in which klea, karman and janman are included. Sometimes, for janman, duhkha
is mentioned (C. ff* , 3^S., r i *for the three); also, it is replaced by ' vipka ' or iskandha
dhtv yatana \ I n all cases what is meant by them is th e same Phenomenal Life.
133
> MS 220 a.
134
J. TAKASAKI
and Eternity.
Therefore, it is said
135)
C. treats these two verses in prose and regards them as the commentary on the
quotation above mentioned.
138)
139
140)
usual.
ksaya,
T . o m . , G . pjfl; ( h a vi n g r e m o ve d ) .
> prativedha,
T . rtogs( pa),
C . o m . tma .
C. f .
smnyalaksana
& viesalaksana,
C . | A | * R & Jj/ T T R r e sp e c t i ve ly. T . a s
H ere ' smnya ' means common to all living beings; therefore, it is the
cause ( |S |) for the attainment of the highest purity. On the other hand, removal of
pollution is not innate to living beings, and the Buddha got his appellation because of
his attainment of this purity. Therefore, it is peculiar to the Buddha and shows the
[ 218 ]
The
R a t n a g ot r a v i b h ga
anusandhi, T. mtshams sbyor ba, C. om. This ' vsan anusandhi ' corresponds
to manomayakya of the Saints, and similarly ' duhkha ' signifies t h at of ordinary people.
142)
Both T. & C. have kya instead of skandha. (But th e meaning is the same)
Of these two columns, 1) shows an actual ' annihilation ' and 2), its cause. I n other
words, to annihilate duhkha means to realize t h at duhkha is extinguished by n ature, i.e.
there is no duhkha in the ultim ate sense. Logically, therefore, it would be better to consider
the annihilation of duhkha and t h at of vsan as ' two reasons '. C. shows this way of
interpretation, though it has some confusion on the way.
143) ^ in ) anapakarsana & asamropana, (a negative particle is required before
samropa. H ence the reading should be nirvnsamropana ). C. ^V* $s| & sv*
tjA
/ >%
respectively. BG ' | 3 j | *$% & 3S ^W ^Si > resp. F or apakarsana, T. has hbrid pa,
which means ' t o im pose' and is close to samropa (T. snon pa) in its sense. F rom the
context, th e reading in C. seems better.
145
> MS 220 a.
[ 219 3
J. TAKASAK.I
(One who has non discriminative [Wisdom] distinguishes neither Phenomenal Life nor
N irvana, and perceives the equality of both N irvana and Phenomenal Life).
This verse has a similarity to some extent with v. 39 in its contents, but it is diffi
cult to identify both verses. C. om. the following sentences along with v. 39. These facts
seem to show th at the original text was as C. (but the verse is a quotation) and th at later
on th at verse was replaced by the following passage along with v. 39.
150)
sanna drl bhva. Lit. near and remote state.
m
' apratislhitapada, T. mignas pahi gnas.
The term pada signifies actually
nirvana.
152
' prayoga, T. sbyorba.
153)
T. shi ba bgrod pa gcig pahi rigs. I t signifies rvakaynika & pratyekabudd
haynika, in whom the mind of Compassion towards living beings is lacking. Being
opposed to either of them, aparinirvnagotra and ama kaynagotra, Bodhisattvas may
be termed as ' parinirvnagotraka ', and parinirvna is, in the ultim ate point, this apra
tisthitanirvna.
154) This verse seems to be a quotation even if the preceding prose commentary
is genuine.
[ 220 ]
The
R at n ago t ravibh ga
K 5.
159)
44
H ere, in brief, the Essence of the Buddha, the perfectly pure G erm ,
161)
even of those people who are fixed in the wrong way
has the two kinds
162)
of foundation
of its actions. That is to say, it produces disgust
155
> M S 222 6.
160)
| 2 | (viuddhi hetu).
[ 221 ]
cause
J. TAKASAKI
nihrayena,
164)
C . flv .
for guna in the following verse and corresponds to dosa in case of samsra.
i5) This sentence is lacking in S. But T. de la hdun pa ni mon-par hhod-paho;
C. has a similar sentence. The context shows its necessity. The rendering from T. is
as follows:
tatra cchando * bhilsah
166)
T . phyogs pa
(abhimukha,
goin g a h ea d ) , C. / [* | 2 ^ p .
167)
cetan cittbhisamskra,
C. {\ j^ ^jj* ^ y / fT b u t T . o m . cetan.
uklma, T . dkar po [hi] cha / (so J ' s fn ., b u t D . dkar pohi chos. . . (ukladharma),
C. E3 *VPV (
kualamla).
(mukti), i S 3t fr (adhigama)).
Cf. P a l i sukkmsa, b r i g h t l o t , f o r t u n e .
170)
gotram antarena.
T . & C. o m . i t .
lvi) >phe r e a d i n g should b e corrected i n t o * ppsamuccheddayogena
samucchedayogena
(ace. t o T . ) .
[ 222 ]
' from
ppa
The
R at n ago t ravibh ga
176)
173
satpurusa,
as laymen.
T. skyes-bu
dam-pa,
It ha^s an explana-
"> Cf. BG 787 c 788 c ( $ J 2^L 5}" W> H tf* #JE '}* = 31 ft p p W> ')
wh ere discussion is h eld a r o u n d t h e exist en c e of ' buddhagotra ' a m o n g va r io u s sch ools
of B u d d h i sm .
177) Ava t S. 616 b ( in C h a p . 3 2 : Tathgatotpattisambhava parivarta),
ac c o rd in g t o
C. B u t a sen t en ce closer t o t h is q u o t a t i o n is fo u n d i n J A, 242 c. ( as O 's n o t e ) .
178) Tjjg r e a d in g ' yatra hy ha / tatra pacd' is so m e wh a t d o u bt fu l. T . ga-gi
phyir,
:
= P Hfc TlE H* i T ' = (tasmd uktam Avatamsaka gotrotpattau j tatah pacd . . .).
179j
T. adds jna after tathgata.
[ 223 ]
J . TAKASAKI
fall upon the bodies of even those people who are fixed in the wrong
way and make benefits for them 1 8 0 ) . And furthermore producing
the cause of future [bliss] [in them], they cause them to thrive
181)
with virtuous qualities .
And also the saying : " the Icchantikas are by all means of the nature
of no Perfect N irvana " 18 2 ) is taught in order to remove the hatred against
the D octrine of the G reat Vehicle, this being the cause of their being Ic
183)
chantikas and refers to a certain period of time . Indeed, as there exists
the G erm which is pure by nature, none could be of the absolutely impure
184)
nature . Therefore, with reference to the fact th at all living beings,
with no difference, have the possibility185) of being purified, the Lord
186)
has said again
:
" Though being beginningless, indeed,
[The Phenomenal Life] has its end 1 8 7 ) ;
Being pure by nature,
I t is endowed with Eternity 1 8 8 ) ;
Being covered from outside
By the beginningless sheath [of defilements],
[This nature] is however invisible,
189)
190)
Just as the gold
concealed
[in sand and dust] ".
180)
(T. de
dag la phan hdogs par hgyur shin, C. \ y $K. ^j< ^ H ^*'J iSfc
iZ^
182
(ukladhamra).
>
185)
dharman
bhavyat,
( ifc ) , T . o m . , C. f 4 .
T . ru-pa-id.
This sentence a n d t h e following verse are missing
in C.
186) Tjjg s o u r c e u n k n o w n .
18 7)
avasnika, T. tha ma dan Idan pa. About this beginningless n ature of sam
sra, see S. p . 72 11. 13 16. I t should be noted t h at samsra is not endless. See N ote
VI I I 242.
188)
dhruvadharma.
189)
suvarnabimba
L i t . ' t h e sh a p e of go ld ', T . gser gyi gzugs.
190)
paricchdita,
T . bsgribs ( = vrta).
[ 224 ]
The
Ratnagotravibaga
(V)
YOGA 191)
Now, with reference to the meaning of 4 Union ' {yoga), there is one
loka.
(Krik 8)
192 )
191)
U nder this subject of 'yoga\ two kinds of ' u n i o n ' are discussed. One is the
union of dhtu, in the sense of hetu, with dharmakya. The other is the relation of dhtu,
in the sense of dharmadhtu, i. e. phala, with its properties. And this union is an unsepa
rable accompaniment (samanvgama, avyatireka, sambaddha, avinirbhga). Th at is to
say, being possessed of hetu of dharmakya, consisting of praj and karun, a sattva is
called dhtu: and just because he is dhtu, consequently he is endowed with abhij,
jna and sravaksaya.
Cf. BG S 801 a (5. yoga), where ' rayaparivrtti ' and ' nirvana' are discussed along
with this subject.
192
' kara, T. gnas, C. ^pf .
dhtu, T. khams, C. ^ ^ ^j |5l sattvas are ' dhtu' because of their being ' dhar
madhtu samgraha ' of dharmakya. dhtu, here in the sense of ' hetu '. See commentary.
19sJ
[ 225 ]
J.
TAKASAKI
196)
They are
of the
2) th e cause of th e attain
the
practice of Bodhisattva's
G reat C om passion
200)
201
The
because, in all th e
i.e. th e accompaniment
198>
a n d o m . ' prajsamdhiratnakarunvrisamavasarana
teM^S^C
ftaSffi:,:
fft W fflfflT,
which isapparently
equal to S.
203) >p# reads ' its n ature of t h e highest moisture in all t h e world is endowed with
one taste ' and om. laksana, which C. has. F or prayoga, T. dah Idan pa, bu t C. 4 1"
( = pravrtti). H ere prayoga has th e sense of ' presentation or manifestation ' in connection
with t h e term laksana (laksanaprayoga, C. /fJEJ 4~T
[ 226 ]
The
R at n ago t ravibh ga
204)
205
A^
206)
W 3& fe H jB t S
ffi
#H M.
[ 227 ]
j.
lAiiAS AKI
212)
216)
prahna, T . spas-pa,
C. pjfl; 'Jf| TE*I I t s t a n d s for rayaksaya.
I n s t e a d of
' sapta ', C . c o u n t s 6 ansravajnas
a n d prahna se p a r a t e ly. T . a d d s ansrava befo r e
abhij.
217) j r o r samanvgama,
C . h a s a p e c u lia r t r a n sl a t i o n , ' \ ~ =2f a p ? j ^ ' {samnvgama ?).
218)
AAN 467 a. C . o m . t h e wh o le p a r a g r a p h a ft e r ' esa ca yogrtham. . . '. Cf.
DAS 893 b, which q u o t e t h e same passage.
219)
avinirmukta-guna.
Here t h e word jna, wh ic h a p p e a r s i n t h e case of dharma
kya (avinirmuktajnaguna),
is o m i t t e d .
[ 228 ]
The
R at n ago t ravibh ga
(VI)
VR TTI 220)
to the meaning of
manifestation'
(vrtti),
(Krik 10)
The Ordinary People, the Saints, and the Buddhas,
They are indivisible from Reality 221) ,
Therefore, the Matrix of the Buddha 222) exists among [all] living
beings;
Thus it is taught by the perceivers of the Reality. // 45 //
What is shown by this loka ?
The Ordinary People are of erroneous conception,
Being opposite to them, [the Saints are] the perceivers of the truth , 2 2 3 )
And being of the perfectly224) right conception,
The Buddhas are apart from the dualistic view. // 46 //
In connection with the introductory teaching 2 2 5 ) of the N on discrimi
native Wisdom, it has been taught, in the Prajpramit, etc., for the
Bodhisattvas th at the Essence of the Tathgata 226) has the general charac
220
>
221)
different
222
*
223)
224)
225)
mukhvadna, T. sgo la gdams pa, C. [ ( 3 ] fC | J (in the sense of dharma
mukhvadna).
226)
( ^jj
^N i S Vr
slight difference in t h e m ea n in g.
[ 229 ]
T/
J . TAKASAKI
227)
(VII)
AVASTHPRABHEDA 232)
tathat. I n this translation , I repeated the word tathat twice in order to make
the meaning clear.
228) _ Vrtti, T. & C. has the same tran slation as in the case of vrtti.
229)
C. adds dharmakya after tathgata.
230)
G. om. here samyag aviparyasta.
231)
samj, T. hdu es, C. 5 ; citta, T. sems, C. ' I J * ; drsli, T. Ita ba, C. ^
, res
pectively. Cf. Yogcrabhmistra vol. 8 (Taisho, XXX, p. 314 6): 1) samjviparyasta
means ' anitye vastuni nitya parikalpa pravrttih; 2) drsti v. means ' tatparikalpite chan
dah, abhilsah; and 3) citta v. means ' abhilasitakleasya kriy '. Also cf. BG S 806 a.
232
> Cf. BG 806 a; AS 469 c.
[ 230 ]
The
R at n ago t ravibh ga
233) p o r rya in the previous Krik. H ere it is specified th at rya is par excellence
the Bodhisattvas.
Ife * # # gl ft ft fit *P
235
For dhtu, C. ? ft f
236)
ansravadhtu.
F or dhtu, T. khams, C. V | E .
2 37 )
nndharmaparyyamukhesu.
C. ^jf *]. fC 1 J (mukhesu = dvrena).
238
' I t shows us t h at th e 6 subjects mentioned above are th e fundamental categories
by which any kind of teaching can be summarized, whereas the remaining four subjects
are peculiar to the tathgatadhtu, as forming sub divisions of the sixth category, vrtti
See note VI I I 8. As for the six padrthas, see Appendix, III.
239)
(gtums pa),
(koti
is
J. TAKASAKI
the Phenomenal Life and moving to and fro between death and
birth in th e course of the beginningless 2 4 2 ) Phenomenal Life, is
4
called th e [ordinary] living beings '. This same Absolute Body,
O Sriputra, when it has become averse to the Suffering in th e stre
am of Phenomenal Life and become free from all th e objects of desire,
doing th e practice towards Enlightenment by means of the 10
243)
244)
Supreme Virtues
as including and represen tin g
all of th e 84
245)
thousands groups of D octrin es , it is called ' t h e Bodhisattva'.
F urthermore, O riputra, this very Absolute Body, when,
having been perfectly released from all th e sheaths of defilements,
having surpassed all th e Sufferings, having rejected all stains of
subsequent defilements, it has become pure, perfectly pure, and,
abiding in the Absolute Essence which is th e highest point of
purity 2 4 6 ) , ascending to the stage to be looked upon 2 4 7 ) by all living
beings, has attained th e unexcelled, manly stren gth 2 4 8 ) among all
2121
anavargra, T. thog-ma da tha-ma med-pa (of neither bottom nor top, without
daapramith. Besides the 6 pramits taugh t in the Prajpramit, ' upya ',
' pranidhi\ ' bala\ and 'jna' are counted under this.
244)
antargata,
l i t . r e p r e se n t e d b y o r su m m a r i z e d i n [ t h e 10 p r a m i t s ] .
245
number of group is usually counted as 84 thousand. It is used in nearly the same sense
as dharmaparyya or dharmapitaka.
246
> paramaviuddhadharmat, C. ^
247)
j ^ fft
V.
24S
* advit yam paurusam sthma, T. gis-su medpahi skyesbuhi mthu, C. ip*. -Jft
The
R a c n a g o t r a vi b h g a
The Essence of the Tathgata is ' all pervading (sarvatraga) ' in these
three states. With reference to this meaning, there is one loka.
(Krik 11)
Just as being of indiscriminative nature,
Space pervades everywhere,
Similarly all pervading is the Essence,
251)
The immaculate nature of the mind
. // 49 //
What is shown by this loka ?
I t pervades with common feature
252)
The defective, the virtuous and the ultim ate ,
Just as space occupies all the visible forms 2 5 3 ) ,
Either inferior, middle, or superior. // 50 //
254)
260)
2B1)
cittaprakrti vaimalyadhtu,
"u)j P Ip..
AS 469 c-470 a.
T. sems kyi
ra-bshin
dri-med
^ |5 J ^ , respectively,
nisth is replaced by ' gunaviuddhinisth ' in th e commen
tary. Of these three, see next (I X) Avikra.
253)
264)
J. TAKASAKI
(IX)
AVIKRA 257)
N ow, the Essence of the Tathgata, being all pervading in these three
states, is, moreover, unchangeable (avikra) either by I m purity or through
puiification 258) . With reference to this subject, there are 14 lokas.
[Prior to the explanation of these lokas], the summarized meaning 2 5 9 )
of these lokas is to be known by the following verse:
Being possessed of faults by occasion,
I t is, however, endowed with virtues by n ature;
Therefore it is of unchangeable character
In the beginning as well as afterwards 2 6 0 ) . // 51 //
In the impure state as well as in the pure and impure state, which
are shown by the [first] 12 lokas and by the [next] one loka, respective
255)
259)
260
||| ^
{||
ffi
^f
ft
f^
For dharmat, C. J f f^
| , BG ^ g .
[ 234 ]
The
R at n ago t ravibh ga
(Kriks 12 23)
Just as space, being all pervading,
Cannot be polluted because of its subtle nature;
Similarly, abiding everywhere among living beings 2 6 5 ) ,
This [Essence 265*] remains unpolluted [by defilements].
261
' dharma
// 52 //
guna.
262)
264)
[ 235 ]
J . TAKASAKI
266)
( = ansravadhtu).
)Cf.D A893(v.l2):in
268)
e J ffr H
dagdha prva.
269)
mrtyu, vydhi, jar: T. hchi ba, na ba, rga ba; C. y Q , jfj^f , ^Ei * resp.
S70)
ayonimanaskra
ayoniomanaskra,
ayoniomanasikra.
'fft, ^
[ 236 ]
T.
lE S
C.
tshul bshin
'I"S. ^ I E i
l j > , Vpf T
The
R at n ago t ravibh ga
275
276)
277
278>
C. j ^ | ,
tat samvarta vivartavat (lit. devolution and evolution). F or samvarta, T. hjig pa,
and for vivarta ( = vividham vartate), T. hchags pa, C. JJX,. These are two of
280
*? fjH iVfff
But C. as S. (-TrT H& Al^
abhtakalpa, T. ya-dag min rtogs, C. M L ^ 5) Jv\ It stands for ayoniomanasikra. See S. p . 12, 1. 3 (vikalpa = ayoniomanasikra).
[ 237 ]
J . TAKASAKI
1.
abhinivartayati.
285
) vtamandala,
286
T . rlu-gi dkyir-hkhor,
C. /5\ pj|j} .
287)
288)
289
C. om.
( | j | ft S
fS 7fc).
The
Ra t na g o t ra vi bh ga
:na of the fires of death, etc., it should be known that the Innate Mind
nnot be destroyed. Thus, in the impure state, though all the Impurity
a
f Defilements, of Active Force and Birth show their appearance and dis
290)
ppearance like the material world , the Innate Essence of the Tath
Therefore, it is explai
t a is, like space, of no origination and destruction.
ned as being absolutely of unchangeable character.
And this example of space which refers to the introduction to the light
291)
of doctrine
on the Innate Purity [of the mind] is to be understood in
292)
detail according to the Scripture
:
" O Honourable 2 9 3 ) Men, Defilements are the darkness 2 9 4 ) , the Pure
295)
[Mind]
is the light. Defilements are of weak power but the
correct intuition 2 9 6 ) is powerful. Defilements are merely accidental,
297)
but the Innate Mind is of a pure root
. Defilements are of
wrong discrimination, but the Innate Mind is indiscriminative.
For example, O Honourable Men, this great earth has its foundation
in water. Water is supported by air, and air is founded on space.
But space, in its turn, has no foundation. Thus, among these four
gross elements, space is more powerful298 ' than any of the other
three elements, earth, water or air. It is also firm, immovable,
neither increasing nor diminishing299 ', neither originated nor dest
290)
291)
^C M ~X J ^ ^
j | ? . ^
IK #
& ^
293)
294)
( = tamas), C. 58 H S (
JSSL 3 C , mrsa?). In contrast with ' loka', T. translation is better, and ' chavi' here
seems to mean 'coloured' or 'dark coloured' ( = krsnacchavi or black cloud?).
*^ prakrti, C. J it jftj
ft.
28
J. TAKASAKI
royed and is stable with its own essence 3 0 0 ) . [On the contrary],
these three gross elements [other than space] are possessed of origination and destruction, unstable 301) and of no long duration3 0 2 \
It will be perceived that these three gross elements are changeable,
but space is by no means changeable 3 0 3 ) . " In a similar manner 3 0 4 ) ,
all the component elements [of the Phenomenal Life classified into]
5 elementary groups, 18 component elements, or 12 bases of cognition have their support in the Active Force and Defilements.
The Active Force and Defilements are founded on the Irrational
Thought and the latter has its support in the Innate Pure Mind.
Therefore, it is said: the Mind is radiant by nature, [but it]is
polluted by the occasional defilements 3 0 5 ) " .
After this passage, it is continued as follows
306)
300)
301
302
^S^SJH I SBfSfe
seem to be two ways of interpretation with respect to ' pollution ', namely whether or
not cittaprakrti can be polluted.
306
The reading ' tatra pacd ' is somewhat doubtful. T. has simply de la (tatra).
C. om. t h e whole.
[ 240 ]
The
R at n ago t ravibh ga
307
308)
vibhava,
T . hjig pa,
C . jflZ, / ^ Q ( a n a n a lo gic a l t r a n sl a t i o n ) .
310)
[ 241 ]
J. TAKASAK1
The fire of hell and th e ordin ary3 1 1 ' fire,
These are to be known respectively as t h e analogy
F or
/ / 65 / /
The similarity of death , illness and old age to fire should be known,
for three reasons, respectively.
destruction 3 12 ) ; 2)
th e
[internal] bases
of
They are
cognition
m e n t s 3 l 3 ) ; and 3) [old age] leads the Active F orces to th eir ripen in g3 1 4 '.
Even by these fires, th e Essence of th e Tath gata in its im pure state
cannot be changed at all.
Scripture]
315)
317)
of sense organs.
Something is born
H owever,
311)
prkrta,
nirmam
med par byed pa
th e other two as
312)
313)
decays,
1 P 'ffi i"M c f For kran, T. & C. have ' duhkha '. The word kran (f.), being delivered
from Pali krana, has a sense of ' t o r t u r e ' or ' t o r m e n t ' , 'pu n ish m en t ', and is often used
along with kr, in the sense to make punishment, to make pain on somebody by torment \
Cf. BH S D ie. p . 178, 'krana'; P TS D ie. I I , 38 'kran'
1. (M. W. gives the
meaning *pain ', which is picked up from Daakumlacarita). H ere in connection
with anu bh, we can easily find out the sense, ' to feel pain as a result of experiencing
torm en t.
314
' samskra paripka, which means th e readiness for th e next birth, repetition
of life in samsra.
315)
M 222 6.
316)
318)
[ 242 ]
The
K a t n a g o t r a v i D a g a
never deceases, never passes away 319) or arises [again]. For what
reasons ? Because, O Lord, the Matrix of the Tathgata, being bey
ond th e sphere characterized as being caused and conditioned, is
eternal, constant, quiescent and everlasting ".
(B)
319)
cyavate ( < cyu), T. hpho ba, C. 2^ (to change, to move from one place (life) to
another place (life).
320
' ananyath, T. ji-bshinid, C. 3UJ 13^ ananyatha'vagamya = yathbhtasya
darant (v. 68).
321) jijjg r e a ( i i n g vimuktm
', i n st e a d o f ' vimukt \ sh o u ld b e a d o p t e d . So C .
T . r e a d i n g is n o t c lea r . Cf. S. v. I . 54 (na pradahanty
enam
mrtyuvydijargnayah,
enam =
cittaprakrtim).
322)
vyasana, T. phos[-pa].
323)
tan nidnam . . . bhajante. C. / J> ?& ^R _l v$C (assume the existence of origi
nation and destruction), T. de~yi rgyus for tan nidnam, regarding this term as an adver
bial use. See BH S D ie. p . 295 (under ' nidna ' ) : tan nidnam, for t h at reason. Ace.
to C , however, nidna seems to mean the existence (bhava) on which janman, etc. take
place.
[ 243 ]
17
J.
1AK.AS AKI
324
325
> T . o m . duhkha.
326
3271
328)
3301
333
samcintya
C. ffc ' I j * .
334
[ 244 ]
The
S 2.
R a t n a g o t r a vi b h g a
338)
atrptat, T. mi-oms-pa,
C. ?P 4^J |ff^ / ,
,J_4y;
y..
J.CJ
339
340
341
342)
343
344
345)
f$j] ^ ? ffe
kimkaran ya, T. bya ba ci yod pa. C. ' 7pi\ ^^T ' i s implying the sense, * for
the living beings '.
346
flp.
..
347)
348
3. Bodhisattvas' Compassion.
349
353)
manpa (BH S), T. yid du ho-ba, C. [^P] j ^ \ . (For the previous three, C. simply
354
med-pa,
The
R a t n a g o t r a vi b h g a
would hurry to enter the pit with full speed without any feeling
358)
of disgust, and would take out
his only son. O Sgaramati,
this example was made in order to make known a special meaning.
Which relation 359) should be known [between illustrations and illus
trated meaning]? O Sgamarati, ' a pit of night soil' is a name
i
for the Phenomenal Life.
An only son ' is a name for the living
beings, because Bodhisattvas have a notion of the only son towards
all living beings. ' Mother and relatives ' is a name for those
people who belong to the Vehicles of rvaka and P ratyekabuddha,
since they, having seen the living beings fallen into the world of
transmigration, are distressed and lament, but have no capacity
to rescue [the living beings]. i The distinguished person o r 3 6 0 )
the householder ' is a name for the Bodhisattva who is pure, unpol
luted, of unpolluted mind, has attained the direct perception of the
immutable Absolute 361) , but still, in order to bring living beings
to the m aturity, connects himself3621 to the Phenomenal World
by his own will. O Sgaramati, such is the G reat Compassion of
the Bodhisattva th at, being perfectly free from all bondages,
363)
he again assum es
the origination into Existence. Being pos
sessed of the skill of means and the Transcendental Intellect, he
is never affected by impurities; and, in order to extirpate all the
bondage of Defilements from the living beings, he preaches the
D octrine ".
3641
3591
3601
3611
362)
asamskrta dharma.
C. p j .
363
[ 247 ]
J. TAKASAKI
4.
366
S t r a h a s a lr e a d y be e n t a u gh t ) , a n d st a r t s t h e n e xt q u o t a t io n wit h t h e p a r a b le of t h e
Va id r ya st o n e. T h e q u o t a t i o n is from S gP . 68 a. Cf. AS 469 b c.
367)
asvmikat, T . bdag med-pa-id.
For nirtmat, T . bdag po
med-pa-id.
368)
vithapyante (pass. 3. p . of caus. of vi \f sth, a h yb r i d fo r m . Cf. B H S D i e . s.v.) .
T . o m . ' tath vithapyante vithapit
ca
samn'.
36
" samna ( = sat, aft er a d je c t ive ) ( P a li, t h e sa m e ) . Cf. B H S D i e . s. v.
370)
prakalpayati,
T . rab tu rtogs par . . . byed.
371)
dharma vithapan. T. gshan du mi hgyur bahi chos (ananyathbhvadharma)
is probably caused by a misunderstanding of the term dharma. After all, T. offers no
help to fix the meaning of ' vithapyate '.
372)
upakro v 'pakro v, T. pham hdogs paham gnod par byed pa.
373
' dharmat.
374)
samnha, T. go cha.
375)
C. o m . u p t o h e r e .
376
has
[ 248 ]
The
R at n ago t ravibh ga
After the passing of a thousand years [in mud], this stone would
be drawn out from mud and would be washed 3 7 8 ) and cleaned. As
being washed well, perfectly cleaned and polished, it would never
abandon its nature of jewel, pure and immaculate. I n th e same
way, O Sgaramati, th e Bodhisattva knows the innate radiant
nature of th e mind of living beings. H e perceives also th at th e
same mind is defiled by the accidental defilements. Then th e
Bodhisattva thinks as follows: . . . These defilements would never
penetrate into the radiant Innate Mind of th e living beings. Being
accidental, these defilements are th e production of unreal, wrong
discrimination. I can teach the D octrine for the sake of these
living beings in order to remove their acciden tal 379) defilements.
Thus, he never has his mind demoralized 380) and, with great inten
sity, he gives rise to the intention towards liberation 381) in the
case of382) living beings. Again he thinks as follows: These
defilements have no power and ability. They are powerless, of
weak power. They have no real foundation at all. These defi
lements are [produced] by incorrect discrimination. These defi
lements, when they are inspected by th e real and correct percep
383)
384)
tion
, cannot be excited
by any means. They should be
investigated by us so th at they might not contaminate again. Inde
ed, it is a good thing not to be contaminated by defilements, not
a good thing to be con tam in ated 3 85 '. If I were contaminated by
378
379)
This passage (S. p . 49, 1. 9p. 50, 1. 7) is quoted in P aram rtha's translation of the
Mahynasamgraha bhsya as from AS. (MSbh (P) 259 c 260 a). I t is notable t h at
P aram rtha's translation is, though abbreviated, rather closer to the Ratna.
passage
th an to AS, which has, in turn , insertions equivalent to other passages of the Ratna.
(S. p. 78, 11. 17 20; p. 45, 11. 3 9).
380)
avalyana
381)
382
yidla byed
/>, C. I E J
384)
na kupyanti,
385)
C. o m . ' na punah
C. A*
[ 249 ]
^ j AH P*l
J.
TAKASAKI
defilements, how could I teach the D octrine for the sake of the
living beings who are bound by the bondages of defilements, in
order to remove these bondages of defilements ? Oh ! really, we
are not attached to defilements; therefore, we shall teach the
D octrine to the living beings in order to remove the bondage of
defilements. And moreover, in order to bring the living beings to
386)
their maturity, we should be attached to the defilements
, by
which we are bound to the world of transmigration, which are at the
same time endowed with the roots of virtues ".
5.
And here, the expression ' World of tran sm igration ' (samsra) impli
es the three kinds of Body made of mind in the Immaculate Sphere, being
an image similar to t h a t 3 8 7 ) in the Phenomenal World. Indeed, it is the World
of Transmigration because it is manifested 388) under the influence of
immaculate roots of virtue. At the same time, it is the N irvana because
it is not manifested under the influence of the passionate Active Force
and Defilements. With regard to this point, it is said 3 8 9 ':
" Therefore, 0 Lord, there is the Phenomenal World, conditioned
as well as unconditioned. There is the N irvana, conditioned as
well as unconditioned ".
H ere, being endowed with the manifestation of mind and mental
st at es 3 9 0 ) m ixin g391) both, the conditioned and the unconditioned, this
is called ' the pure and impure state '.
6.
387) pratibimbaka,
T . gzugs-bran-yid,
388
389
390)
391)
892)
>
as
' (
t0
practise
pramits).
citta caitasika, C. C * Cl Wi V ^
samlista, T. hdres pa, C. om.
om
citta
The
R at n ago t ravibh ga
393
rjn this Stage], the Bodhisattva, facing the acquisition ' of the Extinc
tion of Evil Influences 3 9 4 ) through his practices of unobstructed H ighest
Intellect and the G reat Compassion 395) , still does never realize th at ac
quisition in order to protect all living bein gs396 '.
With reference to this Wisdom for the Extinction of Evil Influences,
there is an illustration of a castle 3 9 7 ) in the Scripture.
398)
I t runs as follows: (. . . omission) .
393) abhimukh , T. mon-du phyogs-pa, C.
394) The word abhij in both S. & T. is better omitted. C. om. it and instead
has moksa.
395
> C. regards mahkarun bhvanay as being connected with askstkarana.
396
ffi.
397) x. (D ) has mi(= nara) instead of nagara. But it is not the case.
3 8
(C. ^
f^|
p p _5f$
* (Mahsamniptastra,
Chap. 11.
| ^
^= f J\ .
3fc fl^,
Ratnacdabodhi
|5J ~ p ~fc H f
[ 251 ]
J. TAKASAKI
skilful means (upya). Thus, 0 noble youth, the G reat Mercy and Compassion of the
Bodhisattva is inconceivable ".
(Cf. RCP , Taisho, XI I I , p. 181 a).
The following passage is actually not a quotation, and the word ' kulaputra ' (S.,
T. & C.) is probably an excess. I ventured to omit this vocative word in this translation
and treated the whole passage as an explanation by the commentator.
399)
402)
-ill-
11
y*i
suparikarmakrtaceth. C. ^ * jfvV ** ^ 4T
attainm ent of the 4th and 5th Stages (bhmi) here.
403
inserts an explanation on
the
[eg 47*.
404)
405
406)
407)
ansvdana,
vimukha.
clear.
T . ro mi-mya-ba,
C . ^\* ^ Q " .
But both T. & C. read as abhimukhasya.
408)
(catur)dhyna, T . bsam gtan
dag (pi.), C. JZ3 f ^ > . I t is said t h a t b y t h e
p r a c t ic e of t h e se four dhynas, o n e c a n be b o r n in t h e Wo r ld of F o r m
(rpa dhtu).
409)
bodhyaga,
in number.
T. bya-chub-kyi
yan-lag,
r 252 ]
C. ^
J H ; JO . T h e y are said to be 7
The
R at n ago t ravibh ga
410)
[ 253 ]
J . TAKASAKI
416)
[ 254 ]
The
RatnagotraviDaga
(Joy) 425)> a n d the 10th verse refers to the comparison with the supreme
purity of the Stage above the [10th] Stage of Bodhisattva named Dharamegh (Cloud of D octrine) 4 2 6 ) (i.e. the Stage of the Buddha). [In
m
comparison with the states, both below and above], there is explained
in brief the purity and impurity of th e four kinds of Bodhisattvas in
the 10 Stages of Bodhisattva. The four kinds of Bodhisattvas are as
follows: 1) H e who has resolved upon th e acquisition for the first time
(prathamacittotpdika); 2) H e who is practising the way towards th e
acquisition (carypratipanna); 3) H e who has ascended the irreversible
stage (avaivartika), and; 4) H e who is expected to be the Buddha in the
n ext bir t h (ekajtipratibaddha)
427)
425
428)
427) f<
j ^ sems da-po
bskyed-pa
2)
spyod-pa-la
shugs-pa
(C. T X i a ) ; 3) phyir mi-ldog-pa; (C. -^1^ ^ S $!r); ^) skye-ba gcig-gis thogs-pa (C. ' *
^p ' j ^ Ifei). Of these four, the first one is said to be equivalent to daranamrga and
the second to bhvanmrga. F rom the point of wiew of the development of the bhmi
theory, these four stages are regarded as older than the 10bhmis theory of the Daa
bhmik. The combination of these 4 groups with the 10 bhmis seems to be the latest
development, but how to combine both sets is not determined. Often these four are iden
tified with the first, the 3rd, the 7th and the 10th of the 10 vihras (C. \ j i ) , res
pectively.
428) phg reading ' gana ' in the text is corrected into ' guna \ in comparison with
the following three examples. T. also has ' yon tan '. F or viuddhi, T. yos-su dag-pa
(pariuddhi).
429)
prativedha (BH S for Skt. prati\ / vyadh), T. mtho-bahi phyir (darant for pra
tivedht).
430
> T . dri ma med pa (C. | |
43i) T. j n s t e a d has mi gyo ba (acal, the 8th Stage).
[ 255 ]
J. TAKASAKI
state in th e [8th] Stage named Acal (Immovable), because [in this stage]
he has firmly stood in the meditation as the practice immediately con
nected with th e acquisition of the G reat Enlightenment. By th e 6th, 7th
and 8th verses, there are explained the pure characteristics of qualities of the
Bodhisattva who is abiding on the 10th Stage named Dharmamegh, be
ing expected to be the Buddha in the next birth, because [in this last stage]
he, having attained the ultimate point of means for fulfilling all th e bene
fits for his own as well as for others, is connected with the Stage of the Bud
dha by one and th e last birth 432) on account of the acquisition of the
Supreme Perfect Enlightenment. By the 9th and 10th verses, there are
explained th e equality and difference between th e purity of qualities of
the Bodhisattva who has reached th e ultimate point with regard to the
aim of others and of his own, and th at of th e Buddha's qualities.
433)
434)
anaparntakoti, T. phyi-mahi
C.
A^ 2B J ^ 1
See v * 66.
438
to be identified with S.
[ 256 ]
The
R at n ago t ravibh ga
manomayakya, etc. are of Bodhisattvas and don 't belong to the Buddha.
Because of the birth in the form of manomayakya and others, Bodhisattvas are regarded
as ' partly impure '.
438
ftb
BJ tt *a * %R &* * &
mm
$6m
w. ^ k it st
w ffi* Si
439
440)
C. ^^
JM T ( = t h e wo rld of t r a n sm igr a t io n ) ,
441)
C. / \
anarth
L_@..
[ 257 ]
J . JLAJi ASAKI
Of these four terms, namely ' etern al', ' everlasting ', ' quiescent '
and ' constant% the distinction of the meaning of each term in regard of
the Immutable Sphere is to be understood by each couple of terms show
ing ' statement ' and 4 explanation ' 4 4 2 ) , respectively, according to the
Scripture 4 4 3 ) . I t is said as follows:
" This Absolute Body, O riputra, is Eternal since it is of un
alterable nature through its inexhaustible properties. This Ab
solute Body, 0 riputra, is Everlasting, the everlasting refuge,
because it exists as far as the farthest limit. Being of indiscrimi
native nature, 0 riputra, this Absolute Body is Quiescent, of
444)
non dualistic n ature. Being of uncreated nature , 0 ri
putra, this Absolute Body is Constant, of undestructible character ".
(X)
ASAM BH ED A 445)
448>
The Essence
of the Tathgata characterized as having reached
the ultimate point of perfect purification in this pure state is of undiffer
entiated (asambheda) n ature. With reference to this meaning of ' undif
ferentiation ' we have one loka.
(Krik 26)
I t is the Absolute Body, it is the Tathgata,
Also it is the H oly Truth, the H ighest 4 4 7 ) N irvana;
Therefore, being indivisible from qualities like the sun with its rays,
There is no N irvana, apart from the Buddhahood. // 84 //
*4 2 ' uddea & nirdea, T . bstanpa & bad pa, C. JQ , ^v!p, respect ively.
m )
AAN 467 b. T. (as well as Ms. B.) adds two verses here, which are no doubt
interpolations.
444)
akrtrima dharma, C. ^ p | p V S .
> Cf. B G 8 1 1 c ff. ( 10. Asa m b h e d a ) .
446) ^ h e r e a ( J i n g ' tathgatadhtor ' i n M s. B . d o es n o t h a ve t o b e c o r r e c t e d wi t h
' garbhasya ', b e c a u se i t wa s t h e u su a l c a se t o u se t h e t e r m dhtu i n su c h h e a d i n gs i n t h is
t e xt , a n d t h e r e is n o e sse n t ia l differen ce b e t we e n b o t h t e r m s.
447) phe c o m b i n a t i o n of paramrtha w i t h nirvana (nirvrti i n t h e t e x t ) is peculiar.
T . r e n d e r i n g is helpless to fix t h e m e a n i n g a n d C. o m . paramrtha.
Does i t m e a n Nirvana of the Buddha and not that of Srvaka and P ratyekabuddh a?
445
I P J t *D #
#U j |
t mm^m mm^mm m us at mm mm
[ 258 ]
The
K 1.
R at n ago t ravibh ga
448
(ft
amrsmosadharmitva,
for tadgotrasya
C . f 2 * U s ^\ * /MM: 3 C
451
> diprakrtintat, C. f $ 7J ^
' according to
1) '8J ft ? f t ^ ^ ffi 81 i
2) 'W m @ H; 3) # g B M ffll V; 4) * ^K 3g P .
2 MS 221 c.
453)
anya, T. mi-sto-pa, C. ^ ^ ^ ^ . On this conception, further explanation will
be given in S. p. 76, vv. 154-5 and commentary thereon. Lit. tathgatagarbha is not
empty of buddhadharmh (buddhadharmair anyam).
464)
[ 259 ]
J . TAKASAKI
2) The second meaning: I ts G erm, i.e. th e I n n ate N ature has been
455)
456)
perfect ed
in an inconceivable m a n n e r
. With reference to this
457)
poin t, it is said as follows
:
44
With
is undeceptive.
F or what reason ?
455)
( y\
*T3 "H^y ^7 7 ?
is preferable
2 H>C (vatadharmatay).
462
> J A 241 c.
[ 260 ]
from
t h e c o n t e xt . C . V s U s ^*
The
R at n ago t ravibh ga
466)
467)
T . o m . abbhinna,
for wh ich C.
* yq'C (ekarasa).
468
> nayamukhena, T. tshul gyi sgo nas, C. [ ? ] f*^ (' /f* | | 8 ' V f*l 'f*
Pjji:
[ 261 ]
J.
TAKASAKI
469)
[So it is said] :
" Liberation is of the characteristic
Indivisible from the properties, which are
Of all kinds, innumerable, unthinkable and immaculate 4 7 2 ) ;
This Liberation, th at is the Tathgata ".
Also, it is said in the Scripture
of the Arhat and P ratyekabuddha:
473)
mahbhisambodht.
C. as S. B u t T . a d d s lhan cig ( t o get h er) , wh ic h m a ke s t h e
m e a n in g clear. C. o m . buddhatva & nirvana.
470)
471
(avinirbhga).
rfy
*^ S $
tf
473)
476
477
262
The
R at n ago t ravibh ga
K 3.
See N ote 471. H ere (in SMS), th e four terms are as follows: 1) sarva; 2) aprameya;
m i,
m M m m $ . = # s *i B
480)
tadtmakam bhavati.
481)
482)
9J f^ ^ * , ^
" 'H I
(kasyacid . . . na).
TO
483)
avadhrayati
( t o u n d e r st a n d ) , T . zin pa
(to a p p r e h e n d ) , C .
/\\.
487
488)
489)
[ 263 ]
J. TAKASAKI
493)
aparimita, T. tshad med-pa, C. 3W iSk This is for aprameya, the 2nd of the
4 characteristics.
494
> T. om. mala, but C. has it.
49S
(C. \ $f / ); 5) viksepa (C. /f\ PuL); d 6) moha (C. 7^E) a r e vipaksas of dna, ila,
ksnti, v rya, dhyna, and praj, respectively.
496)
H ereaft er, o n t h e relat io n of t h e 4 ch aract erist ics t o t h e Stages of Bo d h isa t t va .
Cf. BG 8 1 3 > , M Sbh ( P ) , 258 b.
an
497)
anutpattika dharma, T. mi skye bahi chos-id, C. 3RT E I S 3o> ( = anutpattika dharma ksnti).
498)
nichidra,
[ 264
> I*
f^ (natural).
The
R at n ago t ravibh ga
or
501)
C. calls t h i s jna
502)
' nya(t) j
na ' (^ r^ ^ 3 ) .
603
504)
605)
506
C.
[ 265 ]
J. TAKASAKI
507
have similarity to the sun in four aspects, namely, by three aspects >
on account of the Intellect, etc., respectively, and by one [in general].
508)
H ere in th e Buddha's body
, 1) The transcendental Intellect which is
supermundane and indis criminative is, through its engaging in the destruc
tion of darkness [that hides] the highest true essence of everything cog
509
nizable, akin to the light [of the sun]; 2) The Wisdom of Omniscience >
510)
which is attained subsequently
is, through its penetrating everything
knowable of all kinds, without exception, akin to the radiance of the
net 5 1 1 ) of rays; 3) The Liberation of the I n n ate Mind, th e basis of the
above two (Intellect and Wisdom), has a resemblance to the purity of
the disk of the sun through its being perfectly free from pollution and its
being radiant; and 4) As these three are undifferentiated from the Ab
solute Essence, there is a similarity to the light and others through their
indivisibility [from the sun].
Therefore, without the acquisition of Buddhahood,
There is no attainm ent of N irvana,
Just as it is impossible to see th e sun,
Avoiding 5 1 2 ) its light and rays. // 94 //
Thus, within the Essence [of the Buddha] which is endowed with 5 1 3 )
the virtuous qualities as its own nature constantly associated 5 1 4 ) since
beginningless tim e, there exists the essential n ature 5 1 5 ) of the indivisible
properties of Tathgatas. Therefore, unless the Buddhahood 5 1 6 ) , i.e. the
true introspection 5 1 7 ) by the Intellect 5 1 8 ) free from attachm ent and of no
507)
krana i n t h e t e xt . I t is p r efer a bly corrected, in t o kra.
' tribhir ekena ca kranena '.
508)
buddhasntnika, T. sas-rgyas-kyi
rgyud-la
mah-ba,
( T . rnam pa).
509
510)
C. simply
|g
C. o m .
* %)J
^t)
S11
512)
yin-pa.
616)
617)
S18
The
R a t n a got r a v ib h ga
Lord, it is for those who have the Wisdom of equality, those who
have the liberation of equality
521)
519
> MS 220 b.
S20
523)
522)
Therefore,
' hinapranltadharmnm
( Ba h u vr h i co m p .) .
DAS also quotes th e same passage and, prior to th e quotation has an interpreta
tion of this subject. I t runs as follows:
" I t should be known, furthermore, th at there is only one way of the One Vehicle.
If otherwise, there should be another nirvana th an this. H ow m ayit be possible for th e
superior nirvana and the inferior nirvana to exist within one dharmadhtu? Also, we cannot
say we get one result on th e basis of higher or lower causes. If there were a difference
among th e causes, there would also be a difference among t h e results ". (DAS 894 a).
621
B22)
6!!3
samavimukti.
T . o m . dhtu, b u t C. h a s i t .
[ 267 ]
IX.
3)
C. ^
2)
samvidyamnat,
bya-ba-id,
C. n o t clear.
3)
dharmat,
T . chos-id,
C. VzC flU
* aparntakotisama,
T . phyi-mahi
mthahi mu dan mtshuspa.
T h i s f o r m u l a (aparntakotisama-dhruvadharmat samvidyamnat) is, together with th e n ext two formulae
(on kleakoat and ubhadharmat), originally taken from AAN. 467 6. See my Intro
duction, n. 66.
5)
asambaddha, T. ma hbrel ba, C. om.
8)
smnidhya, T. e-bar gnas-pa (upasthita), C. ' covered ' in the meaning.
4
7)
8)
T G S 457a 460 6.
9)
[ 268 ]
The
10)
Like kernels of
R at n ago t ravibh ga
grains covered by the husk,
fr u it
U)
14)
15)
// 96 / /
woman,
16)
, gold, treasure,
/ / 98 / /
x1
la)
13
sra, T. si-po, C. ^ ^ .
' nrpatva,
' jathala,
14
dvipgrdhipa
(v. 98) T . mi-bdag,
T . lto[-ba] (belly).
($ ^ ) .
16)
(cakravartin).
jaghanya,
T . an ( u g l y ) , C. J g ^ Jfj @ ^ |H!2 (poor a n d u g l y ) .
susra.
17)
Cf. T G S 457 c. T h e s t o r y given i n t h e S t r a is a s fo llo ws: O n c e t h e L o r d , sit t in g
in t h e assembly of Bodhisattvas, showed a miracle. There appeared thousands of
lotus flowers having th e apparitional Buddha within and shining with splendour fra
grant. They came to blossom at the same time, bu t all at once they became faded and
began to give a bad smell. But still there was th e Buddha sitting within each flower.
Bodhisattvas were surprised at this sight and asked th e Lord for th e explanation of
this miracle. Then th e Lord started his pronouncement on the Essence of the Tath gata
abiding within each living being.
This idea of th e origination of the Tathgata is probably borrowed from th e Tath
gatotpattisambhavanirdea
o f t h e Avatamsaka.
16
'
18)
garbha vestita,
T . ...hi
kho gnas-pa,
[ 269 ]
C. {EE T ^ .
J. TAKASAKI
pattra, T. reads padma instead of pattra. Here pattra stands for koa.
20
23)
24)
nir\ Jhan,
T . hjoms pa,
C . |Vij ( t o r e m o ve ) .
|*
The
R a t n a got r a v i b h ga
of the h on ey3 0 ) as
he wishes;
In the same way, the immaculate Wisdom in the living beings
Is like honey, and the Defilements are like bees;
The Buddha, like th at man, knows how to remove the stains.
and makes
use
1/ 104,/ /
(III) The Defilements are like the outer husk, and the Essence of
the Tathgata is akin to the inner kern el 3 1 '.
The kernel of grains covered with the husk
Cannot be eaten by any person;
32)
Those who wish to utilize it as food and the like
Take it out from the husk; // 105 //
Similarly, the Buddhahood in the living beings
Is polluted with the stains of Defilements,
And unless it is freed from the association of stains of Defilements,
I t cannot perform the Acts of Buddha in the 3 Spheres. / / 106/ /
Just as the kernel of grains like rice, wheat, barley, etc.3 3 ) ,
As long as it is unreleased from the husk and not cleaned
well 3 4 \
Cannot be the sweet edible for the people;
Similarly, the religious kin g3 5 ) residing in the living beings,
H aving his feature unreleased from the husk of Defilements,
Does not become one who can grant the pleasurable taste of the
D octrine,
To the people who are afflicted by the hunger of D efilements. / / 107/ /
29)
vinihatya
(fr. vi ni\ Jhan),
C. ^
%r ( killin g) . B u t T . bsal te (fr. sel ba, t o
r e m o ve ) , wh ic h gives a b e t t e r sen se.
30)
T h e fo r m madhv a s i n st . sg. of madhu ( n e u t . ) is p e c u lia r . ( I s i t a sp ec ial fo r m
in so m e P r a k r i t o r m e r e ly a wr o n g r e a d in g of
madhun?).
31
> Cf. T G S 458 a .
32
' anndibhir
(inst.) is g r a m m a t i c a l l y peculiar (usually i n l o c ) .
33)
kaguka-li kodrava yava vrihi.
All t h e se a r e va r ie t ie s of gr a in s, t h e i r equ i
va le n t s a r e n o t so clear. T h e la st o n e , vrihi seem s t o st a n d for c o r n o r gr a in i n gen er a l,
for wh ic h T . & C . a r e hbru,
' khdy asusamskrta, T. gra ma can legs par ma bgrus (having hairs and not
yet cleaned) (bgrus means ' to step on th e bag filled with corns in order to remove
the husk). C. ^
35
> dharmvara, C. ft ^ V fE
[ 271 ]
J . TAKASAKI
(IV) The Defilements are like a dirty place 3 6 ) filled with impurities,
37)
and th e Essence of th e Tathgata is akin to gold .
Suppose a traveller would happen to drop
38)
A piece of gold in a place filled with impurities ,
And the gold would stay there for many hundreds of years
As it were, without changing its quality; // 108 //
Then a god possessed of immaculate divine eyes
Would see it there and tell a m an:
H ere is a piece of gold, fresh 39) and the highest of precious
things.
You should purify it and make use of it as a treasure; // 109 //
Similarly, the Buddha perceives th e quality of living beings
Drowned in the Defilements which are like impurities,
And pours th e rain of the D octrine over the living beings
In order to wash off th at dirt of defilements. // 110 //
Just as a god, perceiving a piece of gold, the most beautiful one,
Fallen into a dirty place filled with impurities,
Would show it to th e people in order to purify 4 0 ) it from dirt 4 1 ) ;
In th e same way, th e Buddha, perceiving the treasure of th e Buddha
in the living beings
Which is fallen into a big pit of impurities of defilements,
Teaches th e D octrine to th e living beings in order to purify th e
treasure. // 111 //
(V) The Defilements are like th e underground 4 2 ) , and th e Essence
43)
of th e Tathgata is akin to a treasure of jewels .
Suppose there were an inexhaustible treasure
U nder th e ground within the house of a poor man;
H owever this man might not know about t h at treasure,
36)
samkra dhna, T . Ijan ljin kyi gnas, C. simply ' impurities '.
dhna stan ds
here for dhna. samkra is replaced in verses by samkara.
37
> Cf. TG S 458 a b.
38)
samkara pti dhna, T. Ijan ljin rul bahi gnas.
39
> nava.
T. & C. o m . it.
40)
T . r e a d s ' kun tu dgah bar by a phyir ' ( in o r d e r t o gl a d d e n them, 0 . ), whic h
is p r o b a b l y a m i sr e a d i n g fo r ' kun tu dag par bya phyir ' .
41)
T . r e a d s ' blt' ( n a n gyi s) i n st e a d o f malt. B ut C . a s S .
42)
tola, T . mthil (depth), C. om .
43
> Cf. TG S 458 b. Also cf. M PS (Taisho, XII, p . 407 b).
[ 272 ]
The
R at n a got r av ib h ga
And the latter could not say to him 4 I am here '; // 112 //
Similarly, though there is a treasure of immaculate jewel,
The inconceivable, in exhaustible 44) properties in the mind,
The living beings of the world, without knowing it,
Constantly 4 5 ) experience the suffering of poverty in various ways.
// 113 //
Just as a treasure of jewels in the house of a poor man
4
Would not say to him 1 am here ',
N or the man could know ' here is a treasure of jewels ';
Likewise is the treasure of properties dwelling in the house of the
mind 4 6 ) ,
And the living beings are like a poor man;
To enable those people to obtain this treasure,
The Sage makes his appearance in the world. // 114 //
(VI) The Defilements are like the bark covering [of a seed], and the
Essence of the Tathgata is akin to the germ within a seed 4 7 ) .
Just as the germ of a seed inside the fruit of trees
48)
Of Mango, Tla , etc. is of an imperishable n ature,
And, being sowed in the ground, by contact with water, etc.,
G radually attains the nature of the king of trees; // 115 //
In the same way, the pure Absolute Essence, abiding in the living
beings,
Covered by the sheath within the bark of the fruit of ignorance
and the like,
[Grows] gradually by the help of this and th at virtue
And obtains [finally] the state of the king of Sages.
// 116 //
Conditioned by water, by the light of the sun,
By air, soil, time and space,
From within the husk of the fruit of the Tla or mango
There comes out a tree;
Similarly, the germ of the seed of the Buddha,
Residing within the bark of the fruit, the defilements of living
beings,
44)
aksayya ( = aksaya),
ajasram, T . rgyun tu,
C. o m .
46)
R e m i n d of a sim ila r it y wi t h t h e layavijna
theory.
47
> Cf. T G S 458 c.
48)
T . o m . tla, C . si m p l y ' va r i o u s k in d s o f t r e e '.
45)
[ 273 ]
J. TAKASAKI
40)
vitapa (small plant), T. hthon (coming out), C. \ Jp y C f JX1 for dharma
vitapa.
so) Q t XGS 458 c 459 a. The story given in the Stra is as follows: There was a
person who kept one golden image of the Buddha. H e was on the way to another country
along a dangerous path . F or fear of robbers, he wrapped th at image in tattered
garment so th at nobody could notice of it. As this person passed all of a sudden on the
way, the image was abandoned in a field and left unknown to travellers who thought
it merely a dirty cloth of no value. There happened to come a m an of divine eyes,
who, recognizing th e image within th e tattered garment, picked it up out of the garment
and saluted it.
61)
62)
63)
64)
S5)
66)
87)
t 274 ]
The
R at n a got r a v ib h ga
(VIII) The Defilements are like a pregnant wom an ' and the Essence
of the Tathgata is akin to an Emperor contained in the Embryonal
elements 6 0 ) .
Suppose an ugly woman without a protector 6 1 )
62)
Were abiding in an orphan age ,
63)
And, bearing the glory of royalty as an em bryo ,
64)
Might not know the king in her own womb . // 121 //
The generation of worldly existence is like an orphanage,
65)
Like a pregnant
woman are the impure living beings,
66)
And the immaculate Essence in them is like th at embryo ,
Owing to the existence of which, they become possessed of protec
tion. // 122 //
Just as a woman, whose body is covered with a dirty garment
And having ugly features, experiences in an orphanage,
The greatest pain when the king is in her womb;
Similarly the living beings abiding in the house of misery,
And whose mind is not quiet by the power of Defilements,
Imagine themselves without a protector
Though the good protectors 6 7 ) are residing in their own bodies.
// 123 //
59)
mi mo
( a wo m a n wh o is b e a r i n g
60)
kalala is
61)
( T . . . . kha-pa),
C. ^ ^ 3J " | * .
garbha, T . mal. mal m e a n s ' w o m b ' a n d n o t ' e m b r y o ' , b u t h e r e garbha seems
to m e a n e m b r y o . See below.
64)
kuksu, T . he (centre), C. ' inside of b o d y '.
63)
65)
antarvat,
66)
tad-garbhavat.
t h e w o m b ) , C. ^ ^
67)
sanntha,
T . mal-ldan
(garbhavat),
C. | f ! t ) j o (possessed of e m b r y o ) .
F o r garbha, T . mal-gnas
( = garbha-sthita,
t h a t w h i c h is within
T ^ JjP ( e m b r y o w i t h i n t h e w o m b ) .
T . mgon bcas,
[ 275 ]
santha.
J. TAKASAKI
(IX) The Defilements are like an earthen mould 6 8 ) and the Essence
69)
of the Tathgata is akin to a golden statue .
Suppose a man who knows [how to make a statue],
Seeing that the statue, filled with melted gold inside
And covered with clay outside, had become cool,
Would, for purifying the inner gold, remove the outer covering;
// 124 //
Similarly, the One who has got the highest Enlightenment,
70)
Perceiving always
the radiance of the Innate Mind
And the occasionality of the stains,
Purifies the world, which is like a mine of jewels, from obstructions.
// 125 //
Just as a statue made of pure, shining gold
Would become cool within the earthen covering,
And, knowing this, a skillful jewel maker would remove the clay;
In the same way the Omniscient perceives th at
The Mind 71) , which is like pure gold, is quiescent 72) ,
And, by means of a stroke 73) [called] the method of teaching the
74)
He removes the obscurations. // 126 //
D octrine ,
The summarized meaning of the illustrations is as follows:
Inside a lotus flower, amidst bees,
Inside the husk, impurities, and the ground,
Within the bark of a fruit, within a tattered garment,
In the womb of a woman, and inside clay, respectively,
Like the Buddha, like honey, like the kernel of grains,
Like gold, like a treasure, and like a tree,
Like a precious image, like the Emperor,
And like a golden statue, // 128 //
The Innate Mind of the living beings
Which is pure from beginningless time,
// 127 //
68)
89
71
> manas, T. yid, C. ^fC J 2 . |y|j |zfc manas here stands for cittaprakrti.
72
73)
prahra,
74)
dharmkhyna naya,
(firmly).
T . brdeg spyad,
C. ^*[ ( h a m m e r ) .
[ 276 ]
The
R at n agot r avib h ga
2.
78)
H ere, which are the impurities on the Mind, with reference to which
the 9 illustrations, a sheath of lotus flower, &c, have been explained?
D esire, H atred and Ignorance 7 9 ) , and their intense outburst,
80>
[Ignorance in] the form of Impression
75)
C . a b b r e vi a t e s t h e se 3 verses i n t o t wo b y a vo id in g r e p e t i t i o n of t h e 9 e xa m p le s.
a n d cittaprakrti
tivra paryavasthna
in t h is ver se. I t seem s q u i t e wr o n g.
F o r paryavasthna,
T . h a s kun ldan ( = kun nas Ida-ba) ( paryutthna).
See
v. 137.
80)
H e r e vsan st a n d s for avidyvsabhmi.
See p r o se c o m m e n t a r y o n t h is ver se .
T h is u se of vsan seem s t o su p p o r t t h e T i b e t a n i n t e r p r e t a t i o n of t h e t e r m avidyvsa
bhmi.
See N o t e VI I I 1 1 2 .
[ 277 ]
J. TAKASAKI
81)
81
' T. inserts spos (= hey a, prahtavya) after mrga. I t is better for understanding.
82)
dr-mrga bhvan.
83)
upasamklea,
T . e-bahi
on-mos,
C. , K | | jpSa .
86
86
m n m. m is*
onmospa, J ^
[^ J^\
|pq
2) **.*, m m t i . <ffi BE B m m*
3) Pi-mug, M f. 'JR t i , M SS M 1%;
S t i , (M B m ^ S S -t 'li'SR*
[ 278 ]
The
R at n ago t ravibh ga
Now first of all, l) 3), there are those Defilements which are in the
bodies8 7 ) of those worldly people who are freed from 8 8 ) D esire, and,
being the causes of Forces which accumulate the motionless St at e 8 9 ', give
rise to the Material and the Immaterial Sphere, and which are to be kil
led 9 0 ) by means of the Supermundane Wisdom. These are here termed
the Defilements characterized as the dormant state of D esire, H atred
and Ignorance. 4) N ext, we have those Defilements which exist in the
bodies of those living beings who indulge in Desire and the rest, and
which, being the cause of Forces th at accumulate merit and demerit,
give rise only to the Sphere of D esire, and are to be killed by means of
the Wisdom, [obtained] through the Contemplation of I m purity 9 1 ) , etc.
They are called the Defilements characterized as the intense outburst of
Desire, H atred and Ignorance. Then, 5) there are those Defilements which
are in the bodies of the Arhats, and, being the cause th at produces
the Immaculate Actions, result in the birth of the pure Body made of
mind, and are to be killed by the Tathgata's Wisdom of Enlightenment.
These are called the Defilements contained in the Dwelling Place of
Ignorance 9 2 ) .
There are two kinds of individuals who undergo training [on the
5) ma rig pahi bag chags kyi sas bsdus pa, fJH P/ j |3 jtfy
fy\
W ft fift*
6) mtho-bns span-bar bya-ba, ^
ffi
9) dag-pahi
sa-la
brten-pa,
^p
$& Jg
88)
vita, T. dan bral ba. C. failed to catch the sense, but BG {|ft
89)
nijya-samskrpacaya
hdu-byed-la
S)
f$
87)
T . mi-gyo-bahi
?j
sogs-pa,
^\ .
C. /y* JUJifQl ^ f e
jy\ 3^v. About nijya ( = anijya, anijya, Pali nejja), see BH S D ie. s. v. Along with
punya and apunya, this ninjya forms samskra which accumulates the Phenomenal
Existence (bhava). See below.
90)
91
pa, C. /f* ^
H . See BHS Die. s. v., Mvyut. 52.
92)
About avidyvsabhmi, ansravakarman and manomayakya, see N ote VI I I
112, 115. (where Bodhisattva is also included in this group).
[ 279 ]
J. TAKASAKI
P ath] 9 3 ) : a) the ordinary beings and b) the Saints. Now, 6) the Defi
lements which exist in the body of ordinary beings training on the P ath
94
and which are to be killed by the Wisdom [obtained through] the first >
Perception of the Transcendental Truth are termed the Defilements to
be extirpated by means of Perception. And, 7) the Defilements which
exist in the body of the Saints training on the P ath and which are to be
killed by the Wisdom [obtained through] the Transcendental Practice
of the Truth according to their [Transcendental] Perception 95> are called
the Defilements to be extirpated by Practice.
[Lastly there are two kinds of Defilements associating with Bod
hisattwas]. 8) Those which are in the body of Bodhisattvas who have
not reached the ultimate perfection, and which are the enemy to the
Wisdom [attained] on the [first] 7 Stages 9 6 ) and are to be killed by
means of the Wisdom [obtained through] the Practice of the 3 Stages
beginning with the 8th, these are called the Defilements remaining in
the impure Stage [of Bodhisattva]. 9) The Defilements which exist in the
body of Bodhisattvas who have reached the ultimate perfection, and
which are the enemy to the Wisdom [attained through] the Practice on
the (last) 3 Stages beginning with 8th and are to be killed by means of
the Wisdom [of the Buddha, obtained through] the Meditation called
't h e D iamond like' 9 7 ) , these are called the Defilements remaining in the
pure Stage [of Bodhisattva].
These 9 8 )
93)
pj
\ jt ffl] 'L^)
[ 280 ]
The
Ratnagotrav1baga
// 132 //
an explanation of v. 131 ab and the following sentences are those of v. 131 cd.
C. keeps the original form.
99) Qf^ T G S ( T h e se c o n d fo r m u l a o n
tathgatagarbha).
100)
Cf. T G S ( T h e first fo r m u la o n tathgatagarbha).
( T h e r e a d i n g garbha
be corrected into garbh iti).
101)
klea mala. T. om. mala.
102
> Cf. BG 807 c 808 a.
[ 281 ]
Perhaps
iti is t o
104
108
nm, as J suggested). But C. reading ' jfj flp J i ^ yS* p$g ' (similar is the case with
the wise m an's observation of rga), though being far from the literal translation, is still
close to S. And BG has ' jsjP: / y\ tcL. J\ .' (virgin) in the parallel passage, which
supports the text reading.
U1
' T. reads as jane (skye la). But janh is the subject word of punyur and is
used for both illustrating and being illustrated. C. shows this reading by repeating janh.
112)
vasudh antarita,
C . J Q i *"P . T . 'nor ni bsgribs pas na ' for t h is a n d ' mi es
gter ' for ajnd nidhi is a m isr e a d in g cau sed b y t h e r e a d in g of jane for janh.
113) phe r e a d in g *avidyvsabhmy vrt
h a d p referably b e c o r r ec t ed i n t o -vrtam,
being a n adjective for svayambhtvam,
i n c o m p a r iso n wit h t h e illu st r a t io n a bo ve . So
h a ve T . & C .
[ 282 ]
The
R a t n a g ot r a v i b h ga
Break o u t t h e h u sk of t h e seed,
Sim ilarly, b y t h e I n t u it io n of t h e T r u t h ,
Those D efilements are rem oved which are t o be ext irp at ed b y
114
P er c ep t io n ) . / / 139/ /
Those wh o h ave destroyed t h e groun d of con ception of person al
115
lit y >
116)
Are followin g
in th e [P ractice of t h e] Sain tly P a t h ;
Therefore, t h eir D efilements wh ich are t o be rejected
By t h e Wisdom of P ract ice are said t o be like a t a t t e r e d gar
m e n t . // 140 //
Th e stain s rem ain in g in t h e [first] 7 Stages
Are like 1 1 7 ) t h e im pu rit ies of t h e receptacle of a n em bryo 1 1 8 ) ,
An d t h e n on discrim in ative Wisdom h as a resem blan ce
To t h e m a t u r ed form of an em bryo delivered from it s coverin g. / / 141 //
T h e stain s con n ected wi t h 1 1 9 ) t h e [last] 3 Stages
Are kn own as bein g like t h e eart h en m ould,
An d are t o be destroyed b y t h e Wisdom of t h e Bu ddh as 1 2 0 )
[Obtain ed t h ro u gh ] M editation called ' t h e D iam on dlike ' . // 142 //
T h u s t h e 9 pollution s, D esire a n d t h e r e st ,
H ave a resem blan ce t o a lot u s flower a n d o t h ers,
An d t h e Essen ce [of t h e Bu d d h a ] , con sistin g of 3 fold n a t u r e ,
Bears a sim ilarity t o t h e Bu d d h a an d t h e rest . // 143 //
4.
anusaga,
117
> prakhy,
T . . . . da hbrel-pa
( = sambandha),
T . . . . da mtshus,
C. $fj!f *JC
C. | # H .
118
garbhakoa
m eans
uterus.
119)
anugata,
120)
mahtman,
T . rjes hbrel
T . bdag-id
( = anubaddha),
chen-po,
C . 7^[J ( k n o wn ) .
C. y*C H
ff| " S * $ 1 1 , wh ic h is n o t c o r r e c t .
[ 283 ]
XAJVA.SAJ4.1
Dharmakya.
H ere, how is the Absolute Body?
The Absolute Body is to be known in 2 aspects,
[One] is th e Absolute E n tity which is perfectly immaculate,
[The other] is its natural outflow125) , the teaching
Of the profound [truth] and of the diverse guidance. // 145 //
1231
C. , . ^"] ^p^ HS The following passage is a detailed explanation of v. 27 and
v. 28 (S. p. 26). It is also to be compared with (I) svabhva (the first of the 10 meanings
of tathgatadhtu, S. p . 27).
124)
Cf. v. 23 (K. 4) & v. 24, where gotra is explained as the germ of ratnatraya. F rom
the viewpoint of ekayna, ratnatraya is ultimately resolved into one ' buddha ratna '.
I n this sense, these two different explanations of gotra are identical.
125)
* "^r v i ') This is interpreted in the commentary by ' tat prpti hetu '.
126) ^jjg r e a d i n g ' dharmadhtor avi ' is t o b e c o r r e c t e d i n t o ' dharmadhtur
B o t h T. & C. read it as nominative.
[ 284 ]
avi ' .
The
R at n ago t ravibh ga
In the sense that, by means of dean dharma, sattvas are led to bodhi.
128
129)
130
' See back, the passage on dharmaratna (S. p . 10 ff.) and on aranatraya (S. p. 18,
1. 14 ff.). Of these two divisions of dharma, BG: j ^fff ffi Jj & I E t Sl ' ? " % ,
respectively. Also cf. the Mahaynasamgraha bhsya (tr. by P aramrtha), Taisho,
sksma,
T . rnampar
T . phra ba,
hjogpa.
C. om .
dharmavyavasthnanayabhedt.
T . rgya chen,
C . gggg, r e sp .
134
' bodhisattvapitaka,
T . byachubsemsdpahi
sdesnod, C. p f ^ ^ -TZ-C zllxi
135>
T. om. vyavasthna. C. Jjfej... {^ WL for vyavasthna naya dean.
13 6
' stra, gey a, vykarana, gth, udna, nidna, respectively. These are the first
6 of dvdaga-dharmapravacana (see Mvyut. 62). They are here regarded as the doctrine
for Srvaka and P ratyekabuddhaynika. Cf. BG S: ^ ^
. 0 ^ J\ R>J Jfcfc jf l gg .
137) These two divisions of dean dharma correspond to n trtha and neyrtha,
respectively. (Cf. Abhidharmakoa vykhy, Wogihara's Edition, p . 174). Also cf. Lank,
p. 147, 171: siddhnta naya & deannaya.
[ 285 ]
J . TAKASAKI
of the Absolute. In this sense, BG calls this 1st meaning ' /3/f $uf U K' (garbha in the
sense of samgrh ta). By the way, T. translates the above sentence into ' de bshin
gegs pahi si-po-can (being possessed of the essence of the Tathgata). C. shows no
difference between this and the subsequent other two interpretations (^pj >(U ^ $|x).
141)
sattvadhtu, as a c o llec t ive n o u n , t h e a ggr e ga t e of livin g be in gs. T . & C . a s
u su a l (for dhtu, T . khams, C . 5r )
142)
C . in se r t s ' tathgatajnd
bahir ' a ft e r ' dharmakyd
bahir '. B G S r e ga r d s
t h i s p a ssa ge a s a q u o t a t i o n fr o m so m e sc r i p t u r e ( 808 a ) . Also , see M S b h ( P ) , 252 b.
143) ]V|SA I X , 15 ( wh ic h h a s rpagana i n st e a d of rpagata).
144)
" tat " st a n d s fo r buddhatva, a c e . t o t h e c o m m e n t a r y o n M S A. F o r t h e 2 n d
and 4th P ada, C. has a rather free rendering, saying:
' similarly, sattvakya is indivisible from buddhajna \ & ' therefore, it is said
t h at sarvasattvs tathgatagarbhh \ respectively.
[ 286 ]
Th e
R a t n a g o t r a v i b h g a
Tathat.
Being unchangeable, by nature,
145)
Sublime , and perfectly pure,
Reality is illustrated
By the analogy with a piece of148) gold.
// 148 //
145
^ J | J l .;
2) J?Fj
146
I n this sense, BGS calls this second interpretation ' \f f ^ ^ ' (garbha in the form
of upagdha).
152)
C. reads this passage curiously as th at ' cittaprakrti, though it is uddhi, still
is advayadharma by n ature; therefore. . .
153
> JA 247 a.
[ 287 ]
J.
TAKASAKI
44
Here, O Majusr , the Tathgata is one who has the full know
ledge about the root of his own substratum 1 5 4 '. Through his self,
purification, he has understood 1 5 5 ) the purity of living beings. That
which is the purity of his own and th at which is the purity of
the living beings, these two are one and the same, they cannot be
divided into two 1 5 6 ) .
[Also] it is said 1 5 7 ) :
44
c)
T athgatagotra.
154)
^ ) BG ^
I , M4 fSjJfc.
fa ffi ^
F o r
parijtvin,
155)
158
f 4 trt ^
C^.
Cf. BG
[3fP? _ L ] i f l . Cf. BG *J [
t M |_ . As for these two kinds of ' gotra ', see BBh p. 3. MSA I I I , 4. comm.
(prakrtistha, paripusta or samudnita).
i6o) pjjg r e a d m g ' mat ' is acceptable in the light of T. & C. T. thob par hdod pa
yin (prptir mat), G. ^ P .
lei) J ? r o m t h i s statem en t, dharmakya seems to be divided into two: one is dhar'
i 288 ]
The
Ratnagotravibhga
madhtu or tathat which is called here the first body, and the other, dharmakya as bodhi,
i.e. the result of purification of dhtu, which is included in th e second kya being (sva )
sambhogakya. I n other words, it signifies the separation of jna from dharmakya
remaining the latter as pure reality or truth . This point is, however, not clear in this
text, and in a later passage dharmakya is spoken of as being the truth inseparable from
wisdom (Chaps. I I , I I I ) . I t was BG S which, basing itself on this passage, made this point
clear and regarded sambhogakya as a part of dharmakya being svasambhoga.
H I (unchangeable).
(BG ? J).
Cf. BG 0 f
t o gold. Of t h e m , t h e
does not belong to any particular person ( ^ P iMl vP i fj 3 E > ^ r t s^ ^ C -T3 ) ( 8 0 8 c )165)
mraa, through which the similarity to pratibimba is observed: 1) ^pj / fQ (having appa
ritional form); 2) | -/J y j (produced by 'pranidhna"1 (therefore, artificial); 3) ^
^
^py (having beginning and end, therefore, not eternal) (808 c).
[ 289 ]
HP
J . TAKASAKI
[ 290 ]
The
Ratnagotravibhga
178)
an abstract sense. To translate dhtu into ' p ' as in this text is a rather peculiar
case. But it is quite suitable here (' | ' is also used for ' gotra ' here, which is usually
replaced by ' J x ') . I n short, of ' j'' and ' p ' as translations of Skt. dhtu, the former
shows the meaning of something spatial, while the latter, of something internal or essential.
In the case of Tibetan, the distinction between ' dbyis ' and ' khams ' is not so clear
as between the two C. translations. Both Tibetan words have a similar sense of ' place '
or ' region ', but as the translation of Skt. dhtu, the former is used in the cases of dhar
madhtu, nirvnadhtu, and kadhtu, while the latter, in the cases of lokadhtu, the
4 elements other than kadhtu, 18 component elements, sattvadhtu, and in this text,
the tathgatadhtu of whicL. we are now speaking. Originally ' khams ' seems to relate
to the human body in the sense ' physical state of body ' or sometimes ' body ' itself,
and derivatively to things smaller than the human body, like each of 18 elements, and
also to worldly things in general. On the contrary, ' dbyis ' always relates to something
transcendental or heavenly. But this distinction is not absolutely fixed. As far as this
text is concerned, C. shows a better and clearer distinction between the two senses of the
word dhtu.
17 8
177)
, j V ^
S |, V #
^ ,
ft
T0T |n l t _ C # ic > H \~E Vfl ^F %t, These four, viz. dharmadhtu garbha, dhar
makya g., lokottara[ dharma] g., and prakrtipariuddha[ dharma] g. are used in a later
passage (S. p . 76, 1. 16 ff.) as corresponding to 4 kinds of people. BGS mentions them
[ 291 ]
The statement ' The foundation of all the elements ' means as fol.
179
lows ':
" Therefore, 0 Lord, the Matrix of the Tathgata is the foundation
the support, and the substratum 1 8 0 ) of the immutable elements
(properties) 1 8 1 ) which are essentially connected with, indivisible
from [the Absolute Entity], and unreleased from Wisdom 182>.
[At the same time], this very Matrix of the Tathgata is also, 0
Lord, the foundation, the support, and the substratum of the [world
ly] elements th at are produced by causes and conditions, which
are by all means disconnected, differentiated [from the Absolute
183
Essence], and separated from Wisdom '.
4
respectively.
have it .
j ,
C. has one more word ' f3* "J^f ' after ' frf ', but C. tr., of MS does not
181)
F or dharma, C. y)\ j fA (Buddha's Properties). C. adds acintya and some more
adjectives.
182)
185) pjjg
rea
C. reads ' ;g ^
c HAL ' (this is called a good saying), which agrees with C. t r. of MS. T. reads for the
whole sentence ' de bshin gegs~pahi si^po mchis-na (tathgatagarbhe sati), de la hkhor
ba shes tshig gis gdags pa lags so (samsra iti vacanena asya prajaptam) '. On the other
hand, T. tr. of SMS says: * . . . mchis-na, hkhor-ba shes mchi-na ni, tshig de rigs-pa
[ 292 ]
The
R at n ago t ravibh ga
The statement ' There is also the acquisition of the N irvana ' is said
18 6 )
the following sen se :
" 0 Lord, if there were no Matrix of the Tathgata, there would
not take place aversion to Suffering, or arise desire, earnest wish,
or prayer for N irvana ". &c.
laes so ( .. . samsra iti yuktam etad vacanam). At least the Skt. reading should be cor
rected into ' iti parikalpitam... ', but parikalpitam probably means here ' prajaptam*
as given by T. But SMS shows better sense, so I read it according to SMS.
"> MS 222 b. Cf. M Sbh(P) 157 a (Q. from MS).
[ 293 ]
X.
1. The Saying: All Living Beings are Possessed of the M atrix of the
Tathgata is the H ighest Logical Truth.
Now, this M atrix of the Tathgata, being united wit h 1 } the Abso
lute Body, having the characteristics inseparable from Reality, and being
of the nature of the germ properly fixed [towards the attainm ent of the
2)
3
Buddhahood] , exists everywhere, at whatever time and without exception '
among the living beings, this is indeed to be perceived in the light of the
4)
5)
Absolute Essence as the [highest] logical groun d . I t is said :
" O noble youth, such is the essential nature of the elements 6 ) .
Whether the Tathgatas appear in this world, or whether they do
x)
avipralambha. The reading is not clear. I n comparison with two other epithets,
i.e. those relating to tathat and gotra which stand for trividhasvabhva along with dhar
makya, this word has to express an idea similar to ' parispharana '. T. reads this passage
"SL #H Sv ffi ^
2 ~ /7\I ' i connected with tathat and is a translation of asambhinna). We can get some
idea from T. reading, though it is probably caused by a misreading. C. ' fo^ J ^ L '
(atyanta) is also not the proper translation at all. On the other hand, M. W. records a
sense of ' disunion ' for vipralambha as taken from Wilson's vocabulary. If the reading
is correct the only meaning which can construe the sentence would be ' not disunited ',
i.e. ' united with '. (In this case, avipralabdha would be better th an avipralambha).
2
[yp | ||_s.
s)
niravaesa yogena, T. khyad par med pahi tshul du, C. 5IT ^ J 3n* (' khyad par
med pa ' nirviesa.)
4)
dharmatm pramnkrtya, T. chos-id tshas-mar byas-nas, C.
means ' dharmat is pramna, i.e. only the truth is the authority for knowledge '.
B
> TG S 547 c.
The
R a t n a g o t r a v i b h ga
7)
not , these living beings are always possessed of the Matrix of the
Tathgata ".
That which is meant by this i essential nature ' (dharmat) is here
synonymous for 8 ) the ' argument ' (yukti), th e mode of proof (yoga)
and the means [of cognition] (upya) 9 ) , in th e sense: such is th e real
10)
state of things and n ot otherwise . I n an y case only th e Absolute Es
sence is th e reso rt U ) for th e contemplation of the m in d 1 2 ) , only th e
Absolute Essence is the argument for the proper un derstan din g13 ' of
7)
utpdd v tathgatnm anutpdd v. This expression is quite popular since
the Pali Canon. F or instance, SN vol. 2, p . 25:
g ? (812 a).
Actually, however, we have no equivalent passage in the present text of the Sand
hinirmocana, except for a reference to ' dharmadhtu sthitit ' being ' dharmat naya '
(iZ * pJp<j JtE3r 3 ^F,), where the phrase ' utpdd v tathgatnm anuntpdd v'' is used.
{de la debshingegspa rnams byu ya rujma byu ya run stejchos gnaspar byabahi phyir, chos-id dbyis gnas-pa-id ga-yin-pa de~ni chos-id-kyi rigs-pa yin-no)
Also see Lank. p. 143, where the eternity of truth is called ' dharmadhtu sthitit '.
8)
9)
T . rigs pa,
sbyor ba
& thabs;
C. f S ^"H JtfE; V S j
iffi.
an d om .
yukti.
X1)
pratiaranam, dharmata va yuktis ', ' \ j\ VS > tK. {/ .^P." r$C VA Im '
12
' cittanidhypana {nidhypana fr. ni V dhyai, to observe, meditate), T. sems
e-bar rtogs-pa, C. ^L^ _/,. This corresponds to pratiarana.
13)
citta-samjpana, T. sems ya-dag-par es pa (T. takes som in the sense of
somyafe ), C. ^Ij*{^" {citta pariuddha).
yukti.
[ 295 ]
J. TAKASAKI
' Ace. to T. & C , the reading of this sentence is preferably corrected into the
following:
. . . na vikalpayitavy [kevalam tv\ adhimoktavyeti / .
(T. hbah shigtu, C. HJ ). C. om. cintayitavy.
15
' Cf. BG S 812 a if., where th e 4 kinds of people are connected with the 4 synonyms
for dharmakya, viz. dharmakya, tathgata, paramrthasatya and nirvana, respectively.
See VIII-(X). Cf. MSbh (P) 258 b-c. (Commenting of MSA verse quoted.)
16
' svayambh. T. reads paramrtha as th e subject (raddhya vnugantavyah para
mrthah svayambhuvm / ). C. reading is uncertain bu t reads paramrtha as a locative and
connects it with raddh (paramrthe raddh. . .) , and om . anugantavya. H ere th e
tran slation is ace. to T.
acaksumat, C. ^ p |= | J\ .
(jtndha).
19
22
23
mon-par
T. stoA-pa-id-las
[ 296 ]
JrJ,
hdod-pa, C. i^
The
R a t n a g o t r a vi b h g a
H ere, 4 those who have fallen into the erroneous conception mainta
ining the existence of in dividuality' are the ordinary beings. Indeed,
having fully24 ' adm itted 2 5 ' those elements classified into [5] groups and
others, which are possessed of Evil Influences 2 6 ) , as being the real Ego
and its belongings, they are clinging to the conception of 4 Ego ' and
4
Mine ' 2 7 > , and, due to this conception, they cannot believe even in the
Immaculate Essence which represents the annihilation of the [conception
of the] existence of real individuality28 '. Being so, how is it possible
for them to cognize the M atrix of the Tathgata which is the object
accessible only to the Omniscient ? There is [absolutely] no room
for it.
4
Now, those who are attached to delusion ' represent 2) the rva
kas and 3) the P ratyekabuddhas. Why ? Because, although the Matrix
of the Tathgata is to be considered as 4 et ern al' in its transcendental
sense 2 9) , they indulge in the contemplation of the 4 evanescence ' [of the
30)
4
phenomena ] instead of meditating upon the etern ity' of the former.
Likewise, although the M atrix of the Tathgata is to be considered as
' blissful' in its transcendental sense, still they indulge in the contempla
tion of the 4 suffering ' [of the phenomena] instead of meditating upon
the 4 bliss ' of the former. Although the M atrix of the Tathgata is to
be regarded as 4 the [highest] U nity ', they nevertheless cling to the prac
tice of meditation on the idea of 4 non Ego ' [of the separate elements]
instead of concentrating their mind on the notion of the U nity of the
former. And, though the Matrix of the Tathgata is to be considered
as 4 pure ' in the transcendental sense, they devote themselves to the
practice of meditation on the notion of the 4 impurity ' [of the Pheno
menal World] without doing meditation on 4 P u r it y' of the former. Thus,
24
25
in the text.
26
27
28)
to ansravadhtu),
C P3p: ==r J^L ^f f v$(t ftp (nirodhasatya represented by the removal of satkyadrsti,
etc.). For ansravadhtu, C. ffPj i ^ fffc, and adds ' "p ^g. ^_ ^ ' (amrta dharma).
29)
uttari bhvayitavya, T. bsgom par bya ba, C. J ^ j ^ \ ~$ (T. & C. om. uttari),
' uttari' as a preceding part of a compound has a sense of ' further, beyon d', etc. (BH S
Die. s. v.). So it seems not to have so important sense in this compound.
80
' C. inserts sarvadharmesu. The sense is th at those people know only about ani
tyat of sarvadharma, but cannot notice nityatva of tathgata behind the phenomena.
[ 297 ]
32
33)
prasdhita,
34
>
35
'
to have
36
'
T . rab tu
bsgrubs, C. M/^J .
dag-gis, C. )ffo ^ i 7Jp $j} ^|) (playing bathing and boating). The concrete idea is
uncertain. T. reads * mandanaka (= alakra) and upabhoga (any equipment for pastime) '.
H ere I followed T. reading.
37
' sthpayati, T. gshag pa. But C. y^_ (has lost by mistake).
38)
[ 298 ]
The
R at n ago t ravibh ga
41)
' dharmatattva.
T . , a s if ' dharmrthatattva
\ C. J l ^ . }=% ( a p p a r e n t l y o m .
42)
45)
vipranasta,
46)
T . ams-pa
dharma),
(disappeared), C. ?$.
tshul-du (unyat nayena,
C. ~xL. i\ U ^N
$g\ ||= ; (nyat tathgatagarbhrtha, the meaning that tathgatagarbha is nyata). What
is m e a n t h e r e is t h a t t h e garbha t h e o r y r e p r e se n t s t h e r e a l m e a n i n g of nyat.
47)
vimoksa mukha,
3 vimoksamuhhas.
48)
C o gn it io n of N o n su b st a n t i a li t y is o n e of t h e
is fo r bhva.
49)
uttaraklam,
nirvana'.
C . / *pp ftfc \ J .
T . dus phyis.
T h is c o n c e p t io n a m o u n t s t o t h e n ih ilist ic view.
[ 299 ]
Cf. B G S ^ [ 3Jw
J . TAKASAKI
4
Then how is what is called here i [the cognition of] the Matrix of
the Tathgata in regard to the true meaning of N on substantiality' ?
H ere there is nothing to be removed
And absolutely nothing to be added;
The Truth should be perceived as it is,
And he who sees the Truth becomes liberated
60)
51)
upalambha,
T . dmigs pa, C . 'fT f.
pratisarati, T. brten pa, C. om. Cf. BH S D ie, s. v.
53)
. // 154 //
[ 300 ]
The
R a t n a got r a v ib h ga
54)
nya, T. sto, C. 33* . This is an original sense of the term nya. See below.
' samkleanimitta, T. kunnas onmospahi rgyumtshan, C. simply ' klea '.
56)
T. inserts dharmat after suddhadharma.
55
B7
> M S 2 2 1 c.
58)
P I i
M N
[ 301 ]
'
104
> etc
(Suata-vagga,
J. TAK.ASAKI
60)
nayd,
t-tr.
* j ^ p 3 Jf yf''
(buddhagocaravisayd).
ekgri bhavati, T. rtse-gcig-tu . . . hgyur-ba, C.
* T. om.
66)
67)
skst\ jkr,
nyatrtha-
B3
64)
86
C , instead of
* ^U*.
It signifies cittaikgrat
mukha.
T . mon-par
avikalpa dhtu,
for dhtu, dbyis.
68
> M S 221 c.
hdu-bya-ba
( abhisamayati,
abhisameti),
[ 302 ]
C. Jrj .
b e t we e n t wo a n d
The
R at n a got r avib h ga
this Matrix of the Tathgata has never been seen, has never been
69)
realized by the rvakas and the Pratyekabuddhas
" &c.
, this Matrix of the Tathgata, inasmuch as it represents the
Matrix of the Absolute Essence, is said to be a sphere not accessible to
4 those who have fallen into the erroneous conception maintaining the
existence of individuality ', because the Absolute Essence is an antidote
70)
against such erroneous conception . Inasmuch as it represents the Ma
trix of the Absolute Body, or the Matrix of the Transcendental Element,
it is said not to be accessible to ' those who are attached to delusion ',
since the Transcendental Element is spoken of as being an antidote aga
inst the mundane elements of such nature as evanescence, etc. [F urther
more], inasmuch as it represents the Matrix of the properties, perfectly
pure by nature, [the Matrix of the Tathgata] is said not to be accessible
to ' those whose mind has deviated from N on substantiality ', since the
71)
[Buddha's] pure virtuous Properties , being represented by the Trans
cendental Absolute Body which is indivisible from them, are by nature
devoid of accidental pollutions.
H ere, to perceive th at the Transcendental Absolute Body is perfectly
72)
pure by nature, by means of the cognition of the un ique introduction
to the Wisdom which is essentially connected with the Absolute Essence,
implies here the True I n tuition 7 3 ) . On account of this perception, it is
said that [even] those Bodhisattvas who are abiding in their 10 Stages
69
' C. adds a few sentences more which are not available in the present SMS
except for the passage ' only the Buddha can obtain it ' and are probably an insertion
by the translator.
70
* H ereafter, the commentator tries to combine the 4 meanings of tathgatagarbha
mentioned in SMS (see N ote IX 178) with the 4 kinds of people to whom the former 4
have the power of being pratipaksa, respectively:
1)
2)
3)
4)
For 1) dharmadhtu, T. as ' dharmakya '; in 3) T. & C. om. dharma; in 4), instead
of prakrti, T. as dharmakya, and C. adds nya, tathgata, dharmadhtu in place of dharma.
But S. is identical with those mentioned in SMS. See note IX 178
71
72)
ekanaya,
73)
yathbhta darana.
T . tshul
gcig po,
C. "
}f/^.
samarasa).
C. $ 0 *J=^ j,\\ Jj^, and adds ' J L 3(Q ' (tathat) as the
[ 303 ]
J. TAKASAKI
can [but] slightly understand the Matrix of the T ath gata 7 4 ) . Indeed
thus it is said 7 5 ) :
[ 0 Lord], thou art unable to be seen fully,
76)
Just as here the sun, in the sky with torn clouds ,
Even by the Saints, of pure intellectual vision,
Since their intellect is still partial;
O Lord, only those whose Wisdom is illimitable
Can completely perceive th y Absolute Body
Which pervades everything knowable
That is infinite like space "7 7 ) .
74)
76)
chidrbhra, T . sprin-mthon,
C. ^I|j[ - 3 ^ ( t h i n cloud). T . ' m t / i o n ' is t o b e c h a n g e d
i n t o mthos', w h i c h m e a n s ' a n o p e n s p a c e i n a d e n s e f o r e s t ' , h e n c e d e r i v a t i v e l y ,
4
slit, s m a l l hole ' , e t c .
77)
[ 304 ]
XI .
C. ^
2)
| tft pp H !
t.
3)
/zrt
r*
Aft,
dean prayojana,
T . bstan pahi dgos pa, C . {Jftfy I ^ J 5JS; R7L).
vykarana ( e xp la n a t io n ) , T . lam bstan pa, C . o m .
6
' Especially in the Prajpramit, which is at the same time the basic scripture
of the M dhyamikas. Cf. MK, VI I , 35:
yath my yath svapno gandharva nagaram yath /
tathotpdas tath sthnam tath bhaga udhrtam / / .
4)
6)
f^.
' linam cittam, T. sems shum, C. |2^ IpJ ^L*. See v. 161.
8
' h nasattvesv avaj, T. sems can dman la bsas-pa, C. jOj* *[ |ffj| ^pC 'ffi .
See v. 162.
' abhtagrha, T. ya-dag mi-hdsin (bhta agraha), C. igpj, ^ ^ jif 3 c V2* See
v. 163.
10)
[ 305 ]
|_E (C re-
J. TAKASAKI
X1
12)
5) $ci*L.
13)
klea karma vipka. ' vipka ' stands for janman or duhkha. These three are the
principal factors of samsra or samskrtadharmas. See N ote VIII 132. Also see vv. I,
56 ff., where vipka'* is replaced by skandha dhtv yatana.
14)
viviktam bhtakotisu. C. ) fi 3 c f r the whole. T. dben-pa (solitary) for vivikta,
and regards bhtakoti as th e subject and reads ' bhtakoti (the reality) is apart from sam
skrtam '. F rom th e context, C. reading seems better, since ' bhtakotisu viviktam ' here
stands for nyam in th e Krik (usually vivikta is used for denoting purity of moksa
or nirvana, in t h e sense ' separation from kleas,). As for t h e use of bhtakoti in the
plural, I could n ot trace it anywhere else.
15)
16)
C. o m .
17>
my nirmita,
18)
^ .
upabhoga.
T . sgyu ma
spral ba,
C . 2 J ( o m . nirmita).
The
R a t n a got r av ib h ga
ft
= Una.
21
[ 307
J. TAKASAKI
' maitr , T. byams pa, C. J . The lack of maitr , which is the 5th defect, is the
n atural consequence of th e 4th defect.
29)
H ereafter, referring to the 5 gunas which are the antidotes for the respective
5 dosas. About the 5 gunas, cf. AS 469 b c.
3
31
Hfc B^f ^
4 ^
J | ^
(BG $j$ 1 ^ 4 J | )
. (2)
^ C ffi ^
[ 308 ]
The
R at n agot r avib h ga
' F o r tmasattvasamasneha,
C. J\ l " %)] ^ < f f(\ \ ^ C ^
all livin g bein gs as n o t be in g differen t fro m h im self) .
36)
buddhat
( = buddhatva,
bodhi),
T . sas-rgyas-id,
(anuttarabuddhabodhi). Cf. BG ^
?!? J ^ ( r e ga r d in g
C. 38v _ t
\yft ^jjff
J(
J ; , AS ^ K A W f ^ S t ^ t i (bodhi
sattva c a n e n t e r t h e avivarta st a t e ) .
37)
lokrthasamgraha vykhynatah.
T . o m . t h e a b la t ive c a se en d in g. C. h a s n o
e q u iva le n t t e r m . ' lokrthasamgraha vykhyna
' seem s t o b e t h e n a m e for t h e c o m
m e n t a r y, wh ile ' loka ' st a n d s for t h e ba sic K r i k s.
[ 309 3
C H AP T E R I I .
11
t,* rfeoj n o \ / T%
ifc i / i
<S5 H T r/ J 1&" (' TW H v ' fr ' rayaparivrtti ' ) .
3)
F or ipadrtha\ T. simply ' don ' (artha).
4)
T h e wh o le of t h is ve r se se e m s t o b e m e r e ly a r o w of t e c h n i c a l t e r m s. H o we ve r ,
as all those terms, uddhi and so forth, show the various aspects of ' buddhatva ', the term
Buddhahood may be suplied here as the subject term .
6
6)
7)
visamyoga, T. bral-ba, C. j j ^
8)
9)
in v. I, 3.
. . . (3).
[ 310 ]
The
R a t n a g o t r a vi b h g a
C #H ^L 0 T ^
ji-lta-id;
(The latter matches S. better). T. om. ' ta t\ These two subjects have the same characters
as ' yvadbhvikat ' and ' yathvadbhvikat ' used in th e characterization of th e Jewel
of th e Community (IV 1).
12)
I t is q u it e d o u bt fu l wh e t h e r t h is verse belon gs t o t h e K r ik t e xt , t h o u gh C.
in cludes i t wit h in t h e K r ik t e xt . O n e reaso n is t h a t t h is verse is m er ely a r o w of c e r t a in
t e r m s a n d does n o t m a k e a sen t en c e b y itself. Su c h is n o t t h e case wit h K rik verses
wh ich we h a ve picked u p i n C h a p . I , a n d also wi t h o u t t h is verse, we c a n u n d e r st a n d
t h e id ea expressed i n t h is C h a p . I I . An o t h e r reaso n is t h a t t h ese t erm in o lo gies a r e n o t
utilized i n t h e followin g K r ik s a t a ll. Wi t h t h e sa m e p r o ba bilit y as fo r v. 29 i n
C h ap . I , t h is verse is t o b e o m i t t e d fro m t h e lin e of K r ik t e xt . See m y I n t r o d u c t i o n .
13)
F o r t h ese 8 su bject s, T . & C. give t h e followin g t erm in o lo gies:
1) o-bo; "Jf^ H i , 2) rgyu, |Zi| ;
J^;
6)hjug-pa,
<fj*;
7) rtag-pa,
5) Idan, 7[f\
(yoga); 7) ff | (vrtti); 8) ^ ft
(nitya); 9) ^
fff
J. TAKASAKI
> Cf. AS 470 c: ff Hf, ;q; - | f (dhtu) ^C $fe tS! > 3fe t ft 4 a
t*i~ |
~4*J+
M S 2 2 1 6.
T h e readin g
sh o u ld
be
' . . . vinirmukte
tathgatadharmakye
' . . . vinirmuktes
tath \
17)
' laukikam ' is t o b e i n st e r t e d aft er prsthalabdham,
18)
F o r ' rayaparivrtti
19)
prpyate
tyupya,
', C. ft
'pi\
a c e . t o T . a n d M s. B .
l h 4~T
(prpti
m e a n s h ere t h e m e a n s of a t t a i n m e n t =
be p la c ed i m m e d i a t e ly after ' ^
i n st e a d of
T J y ^ 1^1 '
20)
t m s
prp
sen t en c e is t o
See belo w) .
[ 312 ]
The
sentence,
ence, ( visamyoga ca yathkramam / sva ).
So does C. (($ P ;q
ffiifirfHlft*T%",>lit;flM#.
22)
u te
&&
C . m e n t i o n s nitya,
24)
buddhabhmi (pi.).
acintya
a l o n g w i t h vrtti.
[ 313 ]
(<\ ~X | ^ i , ^ ^ Jii;\ g ^ ^ Q ) .
Xin .
8 POIN TS ON TH E UN DE F I LE D REALITY
(I) SVABHVA & (I I ) H E TU
N ow, we have one loka on Buddhahood and the means for its attain
1
ment ) referring to the subjects of 'own n a t u r e' and 'cau se' respectively.
(Krik 1)
Buddhahood has been spoken of as being radiant by nature,
[however] as being covered with the net of the multitude of clouds,
In the form of [obstructions on account of] defilements
And knowable things which are of accidental nature,
Just as the sun and the sky 2> [are often interrupted by clouds
Though they are radiant and immaculate, respectively] 3);
This Buddhahood is now eternal, everlasting and constant,
Being endowed with all the the pure properties of the Buddha,
4)
And is attained when the elements [of existence] take resort
5)
To the N on discriminative and Analytical Wisdom . // 3 //
The meaning of this loka is to be known in brief by the [following]
4 verses.
Buddhahood, which is represented by 6>
The indivisible virtuous properties,
11
2)
prptyupya.
I t stands for 'prpti' ( = hetu) in the preceding passage.
C. says instead ' the sun and the moon '.
dharmnm.
. . rayt.
B u t b o t h T . & C. r e a d t h is dharma as c o n n e c t in g wi t h
[ 314 ]
The
R at n agot r avibh ga
7)
9)
~C H H ( vrtti).
10)
lx
svabhvparinispatti,
T . ra-bshin-gyis
ni ma-grub,
12)
13)
C. ^ ^ 5 S T H S
visamyoga).
14)
C 0
' T . ra-bshin-gyis
[S. V ^
rnam-par
dag-pa,
& dri-ma
med-pahi
rnam-par
dag-pa:
' vimuktir na ca visamyogah ', and the latter, ' vimuktir visamyoga ca ' (C. '|E jfpp /J3
& "fvf Ppp /JTJJ)'
and in the commentary, C. distinguishes both purities by the terms ' Vp ' & ' Q ') Also
J. TAKASAKI
innate purity ' represents th at which is essentially free [from all stains]
but actually associated with them, [i.e. Reality mingled with pollutions].
Indeed, the Innate Mind, though being radiant, is not [always] separated
4
from the accidental pollutions. 2) The purity, as the result of purifi
cation ' represents [that which is] essentially free and actually, too,
liberated from [all pollutions] 16\
Because, just as water and the like
become purified from dirt, impurities, etc., the radiant Innate Mind is
completely liberated from the accidental pollutions.
Now we have two lokas about c the P urity, as the result of purifica
tion ' with reference to the subject of 4 resu lt ' 17>.
(Kriks 2 3)
Like a pond, filled with pure water,
Becomes abundant with flowering lotus gradually18),
Like the full moon delivered from the jaws of R h u 1 9 ) ,
Like the sun, whose rays have been released
20
F rom the covering of clouds and others \
This [Buddhahood], being endowed with pure properties,
Manifests itself as being liberated 2 l) . // 8 //
16)
F o r visamyoga,
C . r e a d s i n n e ga t i ve ( / p ftjfl;
myogah).
17)
18)
0 T 1& f S
WC (
1$L ^
893
fe
(v
17
)> # 0 ftfc ?K
Cf. DA v. 16: $f
JZU ft ?$ ?ffi
ft
^ .
A simile for th e immaculate Wisdom, liberated from ' moha ', see v. 14. Ct.
[ 316 ]
C. MM >*u J*|-
The
This
Like
Like
Like
Like
And
R at n ago t ravibh ga
22)
23
H ighest of Sages ),
like gold,
great fruit tree,
the Buddha,
23)
munivrsa
TO l7P (
or
(=
C. #fl 2J
-if-.
^A .)
24)
As a ll of t h e se 9 e xa m p le s a r e t h e sa m e a s t h o se sp o ke n i n C h a p . 1, t h is k r i k
c a n n o t b e u n d e r st o o d b y it self u n less t h e r e is a ssu m e d t h e kn o wle d ge of t h e 9 e xa m p le s
o n tathgatagarbha.
S u c h is n o t a c h a r a c t e r ist i c of t h e ge n u in e k r i k s i n t h is t e xt ,
and hence the originality of this verse is quite doubtful. See my Introduction.
25
' The significance expressed in these two verses is as follows: The visamyoga of
dhtu is immediately followed by the manifestation of buddhatva accompanied by buddha
gunas, just as avikalpajna is immediately followed by tatprsthalabdha-jna.
26
> klusya, C. ^
/ ]< ., T. om.
27
28
) prnavimalendu C. ~~\ T l. U
JH.
f \.
28
[ 317 ]
J. TAKASAKI
for
32
33)
34)
pavitra,
T . dag[ pa],
3B
37)
C o m . nidhi (avaria
I n dicatin g
T h e se t h r e e
HJ" 0 ^ ').
dharmakya.
39)
dvipada agrdhipatya, T. rka-gis bdag-po mchog, C. i f f _ t
I t indicates p r o b a b l y
sambhoga kya.
40)
Indicating nirmria kya.
( #S M ^
i ft
f*W / -i^
The
E a t n a got r a v ib h ga
* function ' of the Wisdom is the fulfilment of one's own aim and of that
f others. Then, what is the 4 fulfilment of one's own aim and of that of
o
others ' ? That which represents the attainment of the undefiled Absolute
Body, as being freed from the obstructions due to Defilements and
4
knowable things along with their potential forces is called the fulfilment
of one's own aim '. And th at which comes after the attainment of the ful
filment of one's own aim, and represents the manifestation, by means of
twofold power 43', viz. 1) appearance in the forms of two bodies44 '; and
2) the teaching by means of them, [both of] which continue as long as
the world exists, without any effort, it is called the 'fulfilment of the
aim of others'.
About this fulfilment of one's own aim and of that of others, with re
ference to the subject ' function ', we have three lokas.
(Kriks 4 6)
45)
vibhutva, T. dba-hbyor-ba, C. JEJ ^fc j \ . Two-fold means ' dean & darana
vibhutva '.
44
' F rom the context, ' kyadvaya ' here probably means the twofold rpakya.
(C. Z 2 ^ H $fr ^*, AS ZZ ^ H ^ ) . The same term is used in v. 28. The cor
respondence between each of the twofold jna and of the twofold arthasarnpatti is not
clearly observed here. But AS regards svrthasampatti as caused by avikalpajna, and
parrthasampatti as caused by tatprsthalabdha-jna.
45)
tathgatatva,
46)
pada,
47)
acyuta,
C . | ^ f $fa # 0 ^
J .
T . gnas, C. Jgfc .
T . hpho ba,
med pa,
C. / [* X a *
48)
is
[ 319 ]
J. TAKASAKI
53)
64)
5B)
(dharma).
mm .
58
C. om. paramrtha.
^ J , U $% $r? JS =% *NSf
[ 320 ]
The
R atn agotravibh ga
' ansravatva (C. 7KV /ilj) vypitva (C. jffll 3^.) and asamskrtapadatva (C. '^L JTL
$& @) .
Zl ^
68
C. 7 ft ; ucchitti, T. chad-pa,
C. jmjf; and acintyanamanacyuta, T. bsam mikhyabpar hphoba, C. ' i ^ f*J iilf* jf)|
2 | * , respectively.
62
> spada, T . rten, C. H H .
63 )
F or kyadvaya, C. f^ Stf . Does it mean muktikya and dharmakya ? But see
N ote 44. I t may be more natural to regard it as the twofold rpakya. C. interpretation
is, however, not untenable, since the Krik refers only to Buddhatva and th e rpakya
is nothing bu t a term for buddhatva or dharmakya when it works for parrtha.
64
* yogatah, T sbyor-bas (by means of). C. has no equivalent word. C. shortens
this verse omitting many words.
[ 321 ]
J . TAKASAKI
(V)
YOG A 66)
65)
72)
66
e.g. JA 243 c.
68)
abhisamdhya,
69)
The Vajracchedikstra,
70)
71
T . dgos-pas,
C. f i \ (?).
S kt . p . 42 43; C. Taisho,
(J|)
[ 322 ]
XI I , p . 752 a.
* =;
/ff\.
ie
Katnagotravinaga
73)
76 J
gahvaratah).
F or gahvara, T. zab, C. fc ^4
77)
fore to be ' sadma ' instead of ' madhya ' . C. om. all these words. Cf. SMS 222 a: $ 0
a n a*M Bit.
80
81
[ 323 ]
22
\l
82)
84
' AS makes 19 dharmas possessed by bodhi out of this passage. Namely: 1) - / i'*
7) ^
(nitya); 8) ^
(dhruva?); 9) S
13
(pranta);
10) tt3
(vata);
( a gr % a ) ;
18) yV^ ^ * (ufefia); 19) g^ Ypf (amao). Of them, 6) and 16) have no equivalent in
the Ratna.
85)
Cf. AS 4 7 3 a, B G 809 a 8 1 1 a ( u n d e r Avi k r a ) .
86)
' . . . amalai stribhih' should be corrected into ' . . . amalais tribhih\
ngr script, they should be written without separation).
(In Deva
C. ^ ^ .
[ 324 ]
si-rje
The
R atn agotravibh ga
(Kriks 8 11)
T. as S.
and
and adds ^p .
Pratyekabuddha ynikas).
93
samhita).
94
' F o r ' tat prayatnh
* yarn dharmadhtusvabhvam
(connectin
wi t h
95)
# j? ^
dhtu,
Jf
T . dbyis,
iff ^
F o r ' tathgatnm
C. r e ga r d s t h is ver se as r efer r in g t o
amalah.
sambhogakya).
96)
unmlita,
97)
T . rnam-spas-pa,
C. j S - $
98
b u t a r e in se p a r a b le fro m t h e Abso lu t e .
[ 325 ]
See t h e
J . TAKASAKI
101)
101
' ntipatha
nirvana.
102
103)
104)
bcom, C. sV* j> jj^l V2* J> 1?c) which is to be accepted here. Consequently,
' pratytmavedit ' is to be corrected into ' pratytmaveditam'.
107
* Commentary on vv. 39, 40.
los) "phis is the first appearance of th e ' trayvarana' theory in the text. The third
varana, i.e. sampatty varana means the obstructions on account of samdhi, which
is peculiar to th e Bodhisattva.
[ 326 ]
The
R at n a got r av ib h ga
1 ) ; 2 ) ^ f f l |; 3 ) ffi Z l *; 4) JJ& W Bl 5) g ft i f ?*
(473 a); and BG: 1) ${ Jg Jg; 2) ftSM ffl (IS # ] S ) ; 3) M H & ffl;
4) 8 8 P S ffi 5 ) tpf ^ $=J (809 a-810 b, with a detailed explanation).
The last one is not clear. T. regards ' prabhsvaram ' as th e fifth laksana and
reads ' viuddha ' in the ablative, and thus makes 5 reasons for these 5 laksanas, bu t th e
concordance between each laksana and its reason is uncertain. C. reads as S., except for
the omission of ' avikalpatvd ' (the second pada, [53i ^qp. y\ , J j ^ yp', should be ' 3 ^ J\ ,
^M j \ WC ')
fvf*
al1
respectively.
(810 b-c).
112
> udra,
T . rgya che, C.
327 ]
J. TAKASAKI
me
113
' C. om. kaivalya for which T, has hbah shig. It means ' being apart from all \
1W
rpa, T . ra-bshin
' F or nisyanda, C. W
^ .
118
' vyavasthiti, T. mam par gnas, C. [ ^ t ^ K I7M1 3U /^, (thus is smbhogya kya).
AS makes 5 gunas, possessed by smbhoga kya, out of these two verses, namely:
! > $ ! # $\ ; 2) M
tvrthakriy); 4) J&| f
^N
# ^
^
(anbhoga); 3) %
ff
(sat
For
/ [vibhutva ?].
122
[ 328 ]
/f* ^
. T. adds bhsa(sna)
The
R a t n a g o t r a vi b h g a
123)
Similarly, the Lo rd
never shows its real n atuie,
Though it appears in various forms, according to the conditions of
the living beings.
c)
// 52 //
(nairmnika kya124)).
125
',
M anifests h im self
' in various
apparition al
127)
The en tran ce in to th e wo m b
The
skilfulness
P leasurable
in
various
/ / 53 / /
forms,
, an d descent from
it
129)
arts
an d
wo rks
132)
// 54 //
133>
123
128
AS W W f^
131)
132
janman
BP .
( 5) , T . bstams pa,
' ilpasthnni
BG ^
kaualam
^> t ftb , AS ^
C.^ ;
B G p 4 B P , AS ^ T J ^
( 6) , T . gzo yi gnas la
* ^ ~\ " / K ^ ^
p 4B P
mkhas pa,
C . j E p q ^ ]>C H ^
(18 vidys).
antahpuraratikr d
[ 329 ]
J. TAKASAKI
$f
| t | ^ < . . C. /ff/t {fcjjf; |f|J / ^\ ^ Q (devoid of desires) for naiskramya shows t h at this
term came out of Pali nekkhamma, which is, in its turn , combined in meaning with nikkma
(S. niskma). I n Pali, ' renunciation or to become a monk ' is often explained as ' to
reject the worldly desire, lust, etc. '.
13
136)
bodhimandopasamkrnti
( 10) , T . bya-chub-si-por
before t h is.
gegs pa,
F o r bodhimanda,
C. x c
T.
^T
nJJ JjQ
bya-chub-
137)
mrasainyapramadana
lSBS
138)
C. | % f ^
$ 11 ^pC ; B G
AS om.
; BG Jj% \ % , AS j ^ ft H .
139
_ h V Iffl ; BG
|f
V Iffl , AS & I S ^
$J ^
f $ffl (setting d/iarmacafera forth at Varanasi).
140>
nirvndhigamakriy (14), T. mya-an-hdas-par gegs mdsad, C. y\ . ^H j | ^
lavana, indicates Kusinagara).
141
142>
143)
i i 'p j
^^
y\ ..
144)
330
The
R a t n a g o t r a v i b h ga
146)
Them he diverts
from their former prejudice,
147)
Through the teaching of the True D octrines
In the Saddharmapundar ka and other Sutras,
And, embracing Wisdom and Skilful Means,
Makes them mature in the U ltimate Vehicle 148) ,
And gives prophecy for them to attain the H ighest Enlighten
ment. // 58 59 //
Being subtle, accomplishing the power 14 9)
And toiling excessively150) for the com pan y151) of ordinary beings,
In these points [the Buddha] should be known, respectively,
As the Profound, the Magnificent and the Magnanimous. // 60 //
H ere, the first Body is the Absolute Body,
152)
And the latter two are the Bodies in visible forms
,
153
These lat t er ' appear on the basis of the former,
As the visible forms appear in space. // 61 //
(VII)
NITYA154)
an-hdas-thob hdu es can, C f= f $C ^flf ffi ^ j|) . C. adds ' "^f U p (Sfi A . ^
J 3 pfe t r J . r j,
146
> nivartya,
T . bzlog ste, C. $ M .
For grha C. M E ^
*fo.
147
148
149)
> rpakya, T. gzugs kyi sku, C. ^ ^ J } . C. reads ' J f | Z l ' (the second)
for pacimau.
153J
antya. lit. th e last. (C. & T. as S.). F rom th e context, it should be 't h e latter
two '.
ft
[ 331 ]
? ), BG 811 a 6.
J . TAKASAKI
(Krik 12)
H aving infinite causes [for th e attainm ent of his st a t e] 1 5 5 ) ,
H aving an endless number of living beings to convert,
156)
Being endowed with Compassion, Miraculous Powers
, Wisdom
and Bliss15?) ?
G overning all the elements, vanquishing the demon of D eath,
And representing non substantiality158) ,
159)
The lord of th e World
is eternal. // 62 //
The summarized meaning of this [loka] is to be known by the follow
ing 6 verses.
Casting off his body, life and property,
H e has preserved 160) th e H ighest doctrine;
F or the benefits of all living beings,
161
162)
He fulfills ' his first vow
. // 63 //
I n his Buddhahood, there is made manifest
Compassion, pure and im m aculate 163) ,
16 4 )
H e shows his [four] bases of Miraculous P owers ,
By which power he abides in the world 16 5 ) ; // 64 //
166
168)
lokantha,
ip .
160)
T h i s s t a n d s fo r ( 2 )
sattvadhtvaksayatvt.
F o r ( 3)
krnya( yogt).
163)
164)
pahi phyir.
[ 332 ]
The
R at n ago t ravibh ga
166) p
167)
o r
( 5)
jna( yogt).
F o r acintya,
bu t T.
169)
lokadharma,
bsam yas.
Ab o u t sukhasampatti, B G :
dharmaivaryt.
170) p o r ( 3)
mrtyumrvabhagt.
171
) F o r ( 9)
naihsvabhvt.
172) T h is is c o u n t e d as t h e 10 t h c a u se, b u t h a s n o c o r r e sp o n d e n t t e r m in t h e K r i k .
I t seem s t h e c o m m e n t a t o r m a d e t h is m e a n i n g of arana, as t h e 10 t h c au se, o u t of
lokantha.
B u t B G S , t h o u gh likewise c o u n t in g 10 cau ses, o m it s t h is la st o n e a n d
c o u n t s ' samdhi' i n d e p e n d e n t ly o u t of sukhasampatti.
T h e 10 cau ses a c e . t o B G S a r e
as follows:
1)
W k ff i ft
(hetvnantya); 2)
M i t (karunnantya); 4) # 0 ft |
3)
[^ 7v' ^
&$ j l l (sattvadhtvaksaya);
ft (rddhynantya), 5) $ $ 'jf
$\
9) Jj U g. ^54 fr ) M
| ^ ^ | f ^
(sugata).
[ 333 ]
^ ^ (being as it is by n ature,
J. TAKASAKI
(VI I I )
ACIN TYA174)
175)
=0v
T . srid shis
176)
[ 334 ]
The
R a t n a got r a v i b h ga
trabhvo na ca tatsvabhvn. But C. reads ' J^X Tvf p3 ffit y3' (because of his obtaining
aivarya).
179
9
* maharsi. H ere 'maharsi , contrary to th e common usage of this term for the
Buddha, denotes the Bodhisattva of the highest ran k.
180)
abhiseka, T. dba. This abhisekat or abhisekaprpta was regarded in the old
fc/ imi theory as the 10th and the highest stage of Bodhisattva, n ext to t h at of the Buddha,
as in the case of the M ahvastu, &c. On this point, this verse (v. 73) seems to be an old
verse and is probably a quotation. The different usage of the term ' rsi ' in this verse is
also suggestive. C. om. this verse.
[ 335 3
C H AP T E R
III.
XIV.
c 475 c, i n wh i c h a r e
80 anuvyajanas,
& 68
18 venikadharmas
are
T . r e a d s as a n in st r u
3)
T. a d d s ' atas tad ', before ' anantaram '. C. also a d d s ' atah ' ()X ; < = | gj( ) .
B u t , as we h a ve t h e sa m e c o n st r u c t io n i n t h e b e gin n in g of C h a p . I V, i t is n o t n e c e ssa r y
t o ch an ge t h e Skt . t e xt .
4)
guna vibhga.
T h e t e r m 'vibhga'' correspon ds t o iprabheda'< in K 1.
5)
F r o m t h e p o in t of m ea n in g, t h e read in g 'paramarthak yat'' of M s. B. is preferable,
t h o u gh on e syllable is in excess b y ad d in g ' ~t '. I t is so m et im es allowable in such a n
old style K r ik t o keep an irregu lar m e t r e . B u t T . st a n d s for t h e p r e se n t S kt . t e xt .
6)
samvrtikyat, T. kun-rdsob-sku-id,
[ 336 ]
T h e R a t n a g o t r a vi b h g a
Representing the state of Libiration and M aturation 7 ) ,
The result is endowed with Properties,
Which appear in 64 varieties. // 1 //
What is told by this loka ?
The Body which represents the H ighest Truth
Is the support for the completion of one's own [aim]
8)
And the support for the fulfilment of others' [aim]
Is the Emanational Bo dy 9 ' of the Buddha 10>. / / 2/ /
The first Body is endowed with properties,
[10] Powers an d so forth, as [the result of] Liberation,
And the second one, with [32] marks of superman,
As the properties [obtained by] the M aturation [which follows after
Liberation] U ) . // 3 //
7)
u)
[ 337 ]
XV.
64 P R OP E R TI E S OF TH E BU D D H A
H ereafter, the text refers to which are the [10] Powers and other
properties and how they are to be understood 1*.
Sum m ary2 '.
(Krik 2)
The Powers [of the Buddha] are like a thunderbolt,
I n [breaking] the hindrance caused by ignorance,
H is I n trepidity 3 ) in the assemblage is like th at of a lion,
The Buddha's exclusive properties are like space,
And the two kinds of corporeal forms 4) of the Lord are
Like the moon and its reflection in the water. // 4 //
(I) THE 10 POWERS
I t is said th at the Buddha is possessed of [10] Powers (balnvita)5).
(Kriks 3 4)
The knowledge of the proper and improper place 6 ) ,
Of the result of former actions 7) , and of the faculties 8) ,
l j
' i n st e a d of * tathatm
~ '
adhikrtya
C. =f=r
'.
wL
mm
3)
viradatva,
T . mi hjigs pa,
C. 7k( fy\ "PC
4)
dvidh darana,
T . bstan pa rnam gis, C.
. >y][ Jj^J,.
5)
Prior to this sentence, C. inserts one sentence showing the following meaning:
" Hereafter, the remaining verses in Chap. I l l expose the 64 properties of the Buddha,
10 Powers and the rest, according to the order mentioned in the previous K r ik . I t s
d et ailed exp la n a t io n is t o be kn o wn accordin g t o t h e Dharan vararjastra
".
D R S h as, h owever, n o exp la n a t io n a b o u t t h e 32 mahpurusalaksanas.
Also C.
ch an ges t h e o rd er of verses in t h e c o m m e n t a r y ( t h e K r i k t e xt is arran ged in t h e sam e
o rd er as t h e Skt . t e xt ) , n a m ely, t h e verses sh owin g t h e sim iles, vajra, simha, ka &
dakacandra, are placed am o n g c o m m e n t a r y verses.
6
* (1) sthnsthna, T . gnas dan gnasmin, C. )fg& y\ "~ Ifet About the 10 balas,
see M v y u t . & D R S 14 c-18 a, AS 475 b, R D S 34 a b.
7)
vipke ca karmanm = (2) karma vipka
[-jna bala],
T . las rnams kyi
rnam
smin,
indriya
a n d karmanm
[ 338 ]
se p a r a t e ly) .
T . dba-po,
C. ffg ^PC
The
R a t n a g o t r a vi b h g a
9)
10)
Of th e component elements
and of th e fa it h ,
Of th e path which leads to everywh ere 11}, // 5 / /
Of th e im purity an d purity in contemplation, e t c .
13)
Of th e memory of th e previous abodes ,
Of th e D ivine Eyes
14)
, and of Quiescence
15)
12)
16)
// 6 //
(Krik 5)
[Being th e power of knowing] about th e proper and th e improper,
About results, about elements and various faiths of th e people,
About
th ey have
(II)
resemblance to
a t h u n d erbo lt
19)
// 7 //
dhtu
= ( 4) nn dhtu j
.-b.,
T . khams
mams,
C. ^lE
10)
n
12
' dhyndikleavaimalya,
v P tH W$* /$L
j.-b. (7).
sarvadhyna
samdhi
sampatti
^
samklea
vyavadna
13)
nivsnusmrti, T. gnas-ni rjes-su dran-pa, C. | ^ , ^g^ J "ZC THT = (8) i>"r"
vanivsnusmrti-j.-b.
14)
15)
16)
17)
* na
18)
acala prkra,
T . go cha rtsig brtan, C. l_L| ?||j f.
Abo u t t h e simile of ' vajra ', see v. I , 4.
20
> catur vairadya.
Cf. M vyu t . 8, D R S 18 a 19 a, AS 475, RD S 34 6.
19)
[ 339 ]
J.
TAJ4.AS AKI
II 9 II
I t is said th at [the intrepidity of the Buddha] is like [that of] a lion 28 '.
(Krik 8)
Just as the king of beasts in the forest
Has always no fear and acts without fear 2 9 ) among beasts,
21
[ 340 ]
The
R a t n a g o t r a v i b h ga
(I I I )
ll)
32)
sthira vikramastha.
T . r e ga r d s i t a s o n e a d je c t i ve (brtan pahi
rtsal
. . . ) , but
ace. to comm. verse (v. 34) and C , it is to be read ' sthirastha & vikramastha ' , C. !^ | p |
& si
33)
34)
skhalita,
36)
ravita,
36)
T . hkhrul,
T . ca co,
38)
39)
C . 3 * nsti skhalitam
nams,
citta, T . mam-par
nntva samjit,
upekspratisamkhy
( 1) .
C. -^i^ /.
ft
jH[
^ - (6)-
40)
chanda,
41)
42
T . hdun-pa,
> s m r t i , T . dran-pa,
43)
praj,
44)
vimukti,
T . es rab,
C. ^ t . . . n . smrteh
C . 3 f . . . n . prajay
T . rnam grol,
h. ( 9 ) .
h. ( 10) .
[ 341 ]
(or tah)
h. ( 11) .
hnih ( 7 ) .
J . TAKASAKI
*5) vimuktijnadarana, T. rnam grol gyi ye es gzigs pa, C. [ppp nju] 7H J^l
...( 12) .
M vyut. & D RS instead have insti samdher hnih (C. / . / 1 ' * XS).
46
' karman, T. las, C. p p | . There are 3 kinds of ' karman ', i.e. k. by kya, by
vfc & by manas, and they stand for (13)(15).
47
' jnaprvamgama,
48)
purojava,
67)
68)
ym ot, T . rgyal-pa-id,
T . son-hgro
( purvamgama),
C. . . . ^fo?{/ -2f.
C. # 0 ^ l ^ .
r 312 i
The
R a t n a g o t r a v i b h ga
61)
(Krik 14)
62)
(IV)
60)
excess). So T. hjigs-med, and C. ^ ^ "pC [fibu ?& Vz*] (Lit. i t is an adjective to cakra).
Cf. v . I. 4. (abhayam mrgam
didea).
61)
C. (in the commentary) puts the following verse before v. 35.
62)
88
65)
T. om. ' buddha ' of ' buddhvenikat, for which C. " ^ f$j # fl ^R 0 T ^ft If -SJ W>
66
[ 343 ]
J. TAKASAKI
(Kriks 15 23)
The feet are firmly placed, marked by circles on th e soles,
And with broad insteps and leveled heels which hide the ankles67>
The fingers are long 6 8 ) , and those of hands an d toes alike
69)
Are connected with each other by a web . // 17/ /
70)
His skin is soft an d fine like th at of youths ,
71)
H is body is round with 7 elevated parts ,
H is shanks are like those of th e deer 7 2 ) , and
The private parts are concealed as with an eleph an t 7 3 ) . // 18 //
74)
The upper part of th e body is like th at of a lion ,
75)
The parts between the shoulders are closely set and elevated ,
67)
f* ^ J ^y* $ (flat
the feet); 2) cakrka-p., T. hkhor los mtshan-pa, C. -_& J ^ " Jp^g !pj|j; 3) vyyata p.,
T. yas- (cf. AA, yata prsnit); & 4) utsaga-p., T. mi-mon (' not evident', ' hidden '),
/T||
70)
TX
iB
tvamrdurltarunat
( 4) , T . pags hjam
gshon a can
legs-id,
C. -f* / , J ^
TTC W V (instead of ' tvak', C. h a s ' hasta pda '. I t agrees wi t h AA & M vyu t . ) . T .
gshon a can
(for taruna) h a s t h e m e a n in g, ' o n e wh o h a s flesh of yo u t h '.
71)
7 utsadas
saptotsada ar rat
( 5 ) , T . sku ni bdun dag mtho ba,
C . |flf /f\ L | | m /ppj ,
a r e n a m e l y : 2 hastas, 2 padas, 2 skandhas
& 1 gr u a .
72)
73)
ngakoavad vastiguhyat
74)
simhaprvrdha-kyatva
75)
( 7) , T . gsara gla-po
bshin-du
/ ^ ^
^ . ^ | ^ [ j^ ] .
sbubs-su
nub, C. ^ ^ | . i t
C. _ C . p ^ ( 0 p jl ~ j
Cf. AA citntarmat. T. thal-go (for ama) means th e part between shoulder and
PFt BTC ~TT viffi
collar (go-pa, collar). C. often interprets it as indicating ' a r m - p i t ' (|WJ /J$ p (pft ,
AS).
[ 344 ]
The
R a t n a g o t r a v i b h ga
76)
79)
pralamba bhut
( 12) , T . phyag ri C. j f|fc ^
^
Jj^r .
uddhaprabhmandala gtrat
(13), T . yos-su dag-pahi hod-kyi
dkyil-hkhor
dag
'g^
'
kambu grivatvam
' mrgendrahanut
82)
so m catvrimad daanat
83)
svacchvirala-dantat
84
* viuddhasamadantatva
( 17 ) , T . rab-das
tshems
mam-pa,
thags bza~ba,
( 18 ) , T . rnamdag tshems
mamid,
C. |_l ^ i f i y
C. p f c ^ i | * P 5
C.
JL. P | ^ )
^.
85)
]tgij P ^ .
C.
. ^ J [Zj
86)
[ 345 ]
J. TAKASAKI
90)
agrasattva,
wh ic h is a syn o n ym of t h e B u d d h a a n d n o t o n e of t h e *m a r k s '
at all.
91)
mely:
1) nilotpalalar netra, T. spyan-bzas utpala, C.
' sltmalornoditacruvaktra
(25), T . shalmdses
drimed
mdsod
spu dkarbar
93
94)
^& . ^ ^ t f c t J U . K ^ f f l ^ f i l
C
tran slation ,
96
This is
jlj *
originally of 3 marks as
bshin, C. H ^
97
* nyagrodhaprnadrumamandalbha.
' nryanasthmadrdhtmabhva
means Visnu), C. ^
f^ ^
' ^ "J 5 ^ (which reads apratigha for apratima). It is doubtful whether this stands
for one of the 32 marks or not. C. does not count it among the marks. T. is not
clear. And no other text includes it among the 32 marks.
[ 346 ]
The
R a t n a g o t r a v i b h ga
100)
vibhti,
T . gzugs
( = bimba, rpa),
C. ^
~j\ . C . p u t s t h i s K r i k be fo r e v. 3 7 .
I ^ i S t f i S S H
There are
samniptastra), Taisho, XI I I , pp. 28 6 40 b. This one is used here for reference with
the abbreviation of R D S ;
2
[ 347 ]
J. TAKASAKI
104)
nirvedhikatva,
T . mi-phyed-pa,
thunderbolt can break everything).
105)
nirdainya,
translation).
106)
107)
avikalpa
niskaivalya,
T. mi-shan,
T. mtshus-pa
108) guru,
T . brli
( D . gli
is a m i s t a k e ) , C. j f ; sra, T . si,
atyanta1).
T h e reflection is
C. gyr ;
drdha,
4-fold
[ 348 ]
The
R at n a got r av ib h ga
As
He
He
As
i n )
112
gnas, C. ^f|p | X .
* \J)J }fin s^
~U<C
113) ' Indifference' in the sense that he does not try to see whether he is superior
J ^ f S f\j ffe
H ^
fpf J ^
J^l ^
^C
117
J.
TAKASAKI
[One is] in the World, and [the other] in the circle of the Buddha,
Just as the moon shows her form in both the sky and the water 1 1 8 ) .
// 39 //
Finished is the third chapter entitled ' t h e Properties of the Buddha',
in the AN ALYSIS OF TH E G ERM OF TH E JE WE LS, a Treatise on
the U ltimate D octrine of the G reat Vehicle.
118)
C. adds one verse more after v. 39, whose content is almost the same as v. 37,
the difference is only the use of th e word * rpakya ' in place of * dharmakya \
[ 350 ]
CH APTER
IV.
4)
vineyadhtu,
C. Iftf j $ j g
/ fc
J\ ..
6)
T . read s vineyakriy
4)
for
vinayakriy.
F o r ' gamana ', T . gegs pa
(goin g).
F o r the whole
I 351 1
So, C. ^ \ . ^P v
F o r nispdya,
J. TAKASAKI
The ocean
8)
1S
F or buddhatva, C. ^
14
15)
16
> F or dhtu, C. ^
17)
f^
I ^t ^
^E
(constitution, faculty).
Instead of upya, C. ^ ^
om, bhrin.
|j|; ( ^g in v. 3) (jna)
[ 352 ]
...(yena
jnena), and
The
R a t n a g o t r a v i b h ga
I* stands for
19
' upastambha (in the sense, th at which causes ' niryna ') , T. rtonpa, C.
H ereafter, the pronoun ' tad ' in each case, denotes th e preceding one.
20)
H3^ /3 \i* J 8 fr sattva). H ere the living beings are called ' bodhisattva ' in the
sense of those who accept (pari ]/ grah) the ' bodhi '.
23)
24
agrayna.
But T. & C. read ' bhmayah ' (T. sa rnams, C. fffj Jffli).
[ 353 ]
C. J=J -^3
J. TAKASAKI
25)
26)
25)
a8)
27)
sattvadhtu.
nidhna,
T . gter, C . J i
29)
pratyupasthna,
T . er-gnas, C. jr*-j .
Cf. the Avatamsakastra. (note VI 28) C. puts these two phrases after v. 10,
T 354 ]
XVII.
1. Buddha's Magnanimity.
I t was said th at Buddhahood is characterized 1} as having neither
origination nor extinction. Being such, how is it possible th at from such
an immutable Buddhahood, characterized as of no manifestation 2) ,
the Acts of Buddha manifest in this world, without effort, without
discriminination, without interruption, and as long as th e world exists ?
[To answer this question], in order to produce th e faith in th e sphere of
the Buddha on the part of those people who have misconception and doubt
about th e Buddha's nature of m agn an im ity3) , we have one loka with
regard to this magnanimous character of th e Buddha.
Like
Like
Like
Like
Such
1
(Krik 3)
Indra, like th e divine drum,
clouds, like Brahma, and like th e sun,
th e wish fulfilling gem, like an echo,
space and like the earth,
is th e Buddha [in his acts] 4 ) . // 13 //
^ prabhvita,
T . rabtu phyeba.
~~Z~~ liJ^f
2)
apravrtti laksana,
3)
F o r mhtmya,
C . SY* "^
St~~*~ V V s
<fX ^ P l
C . y C ~=P* ( p r o b . fo r mahkriy).
I n t he Krik te x t, C. says
] tyj? ;
y\.;
ftj,.
[ 355 ]
J. TAKASAKI
* strasthn ya
// 14 //
$ 13 *vv |= (Ivy)
(strrthasamgraha loka).
6
> Cf. J A 240 b c.
Text reading i pratibhsatvd iti ' is to be corrected into ' pratibhsavad iti '.
7)
H ereafter, the arrangement of Kriks varies much between C. & S. (T. agrees
with S.). Some Kriks in each simile are missing in C. while C. has more th an three
verses which are not available in S. (see my Introduction, II2) Mention will be done
in each case about omission and addition in C , and the verse number in C. Krik text.
(Prior to this passage, in Chap. IV, we have three verses in C. Krik text which are
equivalent to vv. 1, 2, & 13 in S. Consequently, in the following passages, C. Krik
number starts with N o. 4). C. om. vv. 14 26.
8
' F or apsaras, T. lhahi bumo.
[ 356 ]
The
R a t n a g o t r a vi b h g a
bshugs-pa
& gzims-pa
(Cf. C. %~J / Q i ^
lam, C. I ? fjt)
20)
prtihrya,
T . cho hphrul.
T h e r e a r e sa id t o b e 3 prtihryas.
Se e b e lo w.
psitam padam, T . hdod pahi go-hpha,
n a m e l y ' bodhi '.
22)
T h i s is a n expression of t h e ' cittamtra ' t h e o r y. W e h a ve a sim ila r e xp r e ssio n
in Lank,
(svacittadryamtra...).
21)
[ 357 ]
J . TAKASAKI
23
' avandhya
( n o t b a r r e n ) , T . don yod
24)
samanta vyapagatavisamasthna,
[hgyur]
(srtha).
It
ing antar by reading antara as other ') , C. %ift. {fcjf|c j pfj |* . C. puts this verse after
v. 30.
28)
antar amal. One Avagraha should* be inserted between sthn and antar .
(sthn'ntaramal).
r *
>
29)
) C , K 6.
' upavsa vrata niyamatay, T. bsen-gnas (upavsa), brtul shugs (vrata), -es-par,
32
33)
34)
[ 358 ]
The
R a t n a g o t r a vi b h g a
s6)
39)
[ 359 ]
J. TAKASAKI
53)
the defilements
// 35 //
55)
(On the superiority of the drum over the other musical instruments) 5 6 ) .
N ow,
57)
44)
46)
46)
47
* N a m e l y: yatnasthnaariracitta.
48
> Snti, C. jS [ M * E
49
> C , K 12.
50)
Mesa. C. o m .
61
> pranudana,
52)
T . se-ba, C. $ 5 .
83)
[ 360 ]
The
R at n ago t ravibh ga
58)
' The reading aghattit should be corrected into ghattit. F or ' . . . vad ghattit
eva \ T. . . . dba-gis mod kho-nar (because of their being from the power) '. ghattit '
in BH S has the same meaning as Skt. ghatita, i.e. ' produced' ' effected by ' or ' made '.
(BH S D ie. s.v.)
69
* F or these 4, T. itshe-baid, phanpa mayinpaid, bdeba mayin-paid
& es-par hbyin-pa ma-yin-pa-id, respectively.
60
* T. adds sthna after apramatta.
61)
kla anatikramanat
( lit . n o t crossin g t im e ) , T . dus la
mi hdah bas.
62)
paracakra, T . pha rol gyi
tshogs
(paragana).
83
' asatkma, T . dam pa ma yin pahi
hdod.
64)
upadrava & upysa, b u t T . e-bar htshe-bahi
phos-pa.
SB)
Throughout the passage, there is some confusion between illustration and illustrated subject. First of all, an analogy was given between devadundubhi and dharmadundubhi, of which the latter is identical with Buddha's voice. Here, the comparison is
made between dundubhi and trya showing the former's superiority to the latter. That
is to say, Buddha's voice is said to be compared with dundubhi alone, but not with trya.
But reference is actually made only to dharmadundubhi and not over devadundubhi,
though, if logically speaking, we should expect the comparison between devadundubhi and
divy trya. F urthermore, in the following passage, v. 37 refers to devadundubhi as
being inferior to Buddha's voice (the reading trya is quite a comtradiction and is to be
corrected. See below). F rom this point, criticism can be made on this passage to decide
that it is a later insertion and not perfectly consistent with the original part. Even
[ 361 ]
J. TAKASAKI
66)
prtihrya traya,
T . cho hphrul gsum (Cf. C. J Z ^ ]$$ H o r J Z l 7 J ^ * H ) .
E xp l a n a t i o n is given in d e t a il a ft er v. 40.
67)
T h e r e a d in g ' sambuddhatryasya
tu ' given b y J . is n o t likely t o be a c c e p t e d .
Ms. B. reads ' sambuddhabhmer upaytV and T. gives a word for dundubhi (ra). From
the context, there is no reason for using trya to illustrate the Buddha's voice, and ra
ther it is quite a contradiction. There should be a term synonymous with dundubhi.
F rom this point, and in the absence of Ms. A, we may accept Ms. B reading by making
a slight change from bhmer to bherer (bheri = dundubhi). H ere, ' tu ' is not essential
for giving contrast between Buddha's voice and t h at of devadun dubhi.
68)
T . o m . hetu. T h e c a u se of sufferin g m e a n s ' klea '.
69)
I n st e a d of mahtman, T . r e a d s krptman.
70)
arpanabhva ( t h e st a t e of fixing u p o n . . . ) , T . gto-bsam-pa
(the t h o u g h t of
sending...).
[ 362 ]
The
R a t n a g o t r a vi b h g a
// 40 //
82)
Thus the circle of Buddha's voice is, like space, unimpeded and acts
without interruption, but still this voice cannot be caught everywhere
or in its full extent. This is, however, not at all the fault 8 3 ) of the
circle of th e Buddha's voice. I n order to explain this point, with
reference to the self fault of those who are not atten tive, there is
84)
one loka .
71)
anantsu lokadhtusu (f. pi.). T. reads divi and ksitau as a genitive and makes
them relate to sukhakrana.
72)
praghosa, but T. dbyas-id.
73)
For gamya, T. rab tu brten par (pratya).
74
* vikurvita, T. chohphrul ( = prtihrya).
75
79)
80)
pratipad,
T . lam.
B1)
avavda
& anusana,
82)
T . rjes su
bstan pahi
T . hdoms pa
cho hphrul,
C* 7J> ^
& rjes su
(C.^
Mvyut.).
bstan pa.
||jj( 7 J N *| L , M vyu t . ) .
83
apardha, T. es-pa, C, j | ^ .
' C. starts again with this heading (atatprahitnm tmpardhe). F or a[tat]pra
84
[ 363 ]
J.
TAKASAKI
(Krik 26)
Just as a deaf person cannot hear a subtle voice,
Or even to a man of divine ears,
N ot all sounds become audible 8 5 ) ,
Similarly, being th e object of th e most 8 6 ) subtle Wisdom,
The D octrine, of subtle character, becomes audible
87)
Only to one whose mind is free from defilements. // 41 / /
(I I I ) I t is said th at [the mind of the Buddha in its activity] is like a
88)
cloud .
(Kriks 27 30)
Just as, in the rainy season,
The clouds discharge, without an y effort,
The multitudes of water on the earth,
Causing abundance of harvest 8 9 ) ; // 42 //
In a similar manner, the Buddha
D ischarges the rain of th e H ighest D octrine
F rom the clouds of Compassion, with no searching thought,
90)
F or
[bringing] th e crops of virtue among th e living beings. / / 43/ /
Just as th e clouds discharge th e rain,
Agitated by the wind, upon th e earth where
91)
The people behave in th e path of virtuous actions ;
Similarly, th e cloud th at is th e Buddha
Pours the rain of the H ighest D octrine
As the virtues are increased in the world
92)
Owing to th e wind of Compassion. // 44 / /
93)
Bearing
Wisdom and Compassion,
85)
93)
[ 364 ]
The
R at n ago t ravibh ga
,
(Kriks 32 34)
103)
IUJ> ' u * (H aving known the ' existence ', produces the Compassion).
94
' C. o m . ksarksarsaga.
-fcfe.
95)
dhran , T . gzus, C. *frf.
6> C. K 1 5 .
97
* vimtrat, T . snatshogsid (vicitrat), C. ' d ep en d in g o n bhjanaloka, t h e t a st e
of rain changes '.
98)
Of these 5, for prasanna, T. dan = dva-ba; C. says ' / V Sjj f^ 7JC' (water
endowed with 8 qualities), which seems to be merely an ' alankra ' in comparison with
the 8 fold H oly P ath .
^ ]
*[j* j | | .
102)
103)
abhiprasanna,
T . da-ba
( b e i n g p u r e ) , C. jj=j .
[ 365 ]
J. TAKASAKI
104
' ctaka, T . rmabya, C. jt^jivj ^** >"t/ (The peacock is said to be delighted when
he sees clouds).
105
108>
y_i_ pe l
> C. K
21.
[ 366 ]
The
R a t n a g o t r a vi b h ga
114)
samsrti ( c o u r se o f t r a n sm i gr a t i o n ) , T . hgro ba, C . }fj|^ Jpq y.
see Note VIII-242.
O n ' anavargra
tfAe
115)
116
117)
cyuti-duhkha,
nf.
118
fl|
^ ) .
119)
120
121
> F o r prpya,
122) F
o r
sevya
C.1 R .
(nisevya
a like ) , C . jg ( t o b e p r a c t i se d ) .
123)
sparitavya, T. reg par bya (D 's rig par bya is to be corrected), C. / lil
term is here used in th e sense of ' to be experienced '.
124
> C. K 22.
[ 367 ]
The
(IV)
On the invisibility1341
(Krik 42)
D escent from [the Tusita], entrance in the womb,
Birth, and the arrival at his father's palace,
135)
136
Merry life [in the h arem ] , wandering in solitude ',
125
126>
127
' bhavya, T. skal ldan, C. ]5j\ (in v. 55).
the M ahaynists.
128
' sarvadhtu. sarvaloka ( v. 55) .
129)
130)
F o r mala-hara, C. / ^ ^
j^f ^ *
^ .
C. K 26 (interchange s v . 56 & v . 55).
m )
132
T . yul la
dgah ba spo-byed,
C. ;yC . M . HK ^L
vf"
C JT
133)
134)
136)
[ 368 ]
The
R a t n a g o t r a vi b h g a
137
' C. inserts ^Fjj J[jy yv J a. r^ (study under the guidance of tirthas) before
mrapramathana.
138)
C. inserts cakravartin before this. F or praamapura, C. ^ 1* ^ | , T. shi bahi
gro-khyer.
139
> For adhanya, T. skal-med (abhavya), but C. . jf^a ^ | 3 .
14
> C. K 2 7 .
141
> Cf. J A 242 b.
142)
tapat (<r \ Jtap), T. gdu-ba (tapati), C. Jfft .
143)
A kind of lotus or water-lily, which is said to open its flower at night.
144)
>
146
'
seems to
[ 369 ]
J. TAKASAKI
> bodhimanda,
T . byachubsipo.
(manda = sra).
dinakrt.
150)
aya, T . snod (= bhjana).
151)
T . sryopamat, i n st e a d of ' ailopamat '. C . st a r t s wi t h t h i s h e a d i n g, sa yi n g:
' krame lokah '.
152) fn e r e a ( J i n g S ' visrte ' & ' buddhasrye ' are to be corrected into ' visrto ' &
buddhasryo ', respectively. Also ' vineydri ' should be changed into ' vineydrau '
(loc.) and be separated from ' tannipto '. So T., C. om. this verse.
153)
dharmadhtu,
T.
chos-dbyis.
154)
tan nipta. (sryasya nipta). F or nipta, T. hbab.
155)
yathirhatah, T. ji ltar hos par.
156)
saptasapti.
149)
157)
pratapati.
[ 370 ]
The
R a t n a g o t r a vib h g a
160)
Of th e sun
, th ere does n ot exist th e all pervadin gn ess
I n all kinds of lands an d in t h e whole sky,
N or does he show all thin gs knowable [by removing]
161)
The t h ic ke t
of t h e darkness of ignorance;
But those who are of t h e n at u re of Compassion,
162)
I llum in ate t h e world with spreading ban ds
of rays,
163
P roduced from each h a ir ' and filled with various colours,
And manifest all thin gs knowable 1 6 4 ) . // 65 // 1 6 5 )
When t h e Buddhas en ter t h e city,
Those who are of no eyes perceive th e o bject 1 6 6 ) ,
And, having seen it, cognize how to remove th e n et of h a r m 1 6 7 ) ,
And [likewise] even those blinded by ignorance,
Who have fallen in to th e se a 1 6 8 ) of t h e P henom enal World,
And are obscured by th e darkness of false views,
H ave th eir intellect illumined by th e light of th e sun of th e Buddh a,
And come to perceive t h e T r u t h 1 6 9 ) unseen before. // 66 / / 1 7 0 )
158
> C. K 29.
159
>
bhnu.
160) parispharanat,
T . hphro, C . 3 ill / ff! .
161)
gahana, T . bkab ( < hgebs, t o c o ve r , sp r e a d ) , C. has no equivalent word and
W i ' ( n o t break).
<gf^ gg &PR
162)
visara, T . tshogs, C . ^ ffj $[FJ (abhrajla).
163) >p. & C. om . ' ekaikaroma udbhavair '.
164
> F or jeyrtha, C. J l l # P
165)
C. K 31.
~}
F o r artha,
167)
anarthajla vigama,
C . $ $ ( ^ g J ^ V ^ . F o r jla, T . tshogs, C . jjffj ( several).
rnava ( B H S ) ( P a li annava ?) , T . mtsho, C . o m .
168)
C. ^
^ l j ( t h e great benefit).
169)
17
25
371
J. TAKASAKI
(VI)
171
iv2) yugapadgocara sthna, T. cig car tu spyod yul gnas pa, C. " fhj* jpj |j p p .
173
> C. K 33.
174)
sametya, T. brten nas, C. |p j " (living together) and adds ' Jjv
jg
>\j*'
[ 372 ]
The
R at n ago t ravibh ga
(VII)
(Kriks 52 53)
J u st as th e sound of an echo
Arising from th e voice
181)
of others
Is of no discrimination and of no
And
effort 182) ,
/ / 71 / /
183)
effort,
// 72 / / 1 8 4 )
185)
(Kriks 54 55)
Being im m at erial 1 8 6 ' an d invisible,
With out su p p o r t
187)
an d without foundation,
/ / 73 / / 1 8 8 )
/ / 74/ / 1 9 0 ) .
activities]
is like the e a r t h 1 9 1 ) .
(Kriks 56 57)
192)
J u st as all plan ts
180
181)
187
niskimcana,
' nirlamba,
> C. K 37.
T . cu-zad-med,
C. $ TW
188
189)
190
192
[ 373 ]
J.
TAKASAKI
vairdhi, T. brtan pa (become firm), C. om., and for vaipulya, j$C wu (^n *^e
trt
F&
it* *
* Ji.
[ 374 ]
The
R at n ago t ravibh ga
200
vikrti,
202)
T . sprul.
^y^ SPA
Q faf. I incline to interpret that this ' karuntmnm ', which as a genitive case is
connected to all these 9. Karun tm, means the Buddha or the Bodhisattva. These 9
meanings are given to each of the 9 illustrations, respectively. N amely: 1) ' darana '
(darsan ?) for akrapratibhsa; 2) ' dean' for devadundubhi; 3) ivypi'> for megha;
4) 'vikrti' for Brahma; 5) ' j na nihsrti' for srya; 6) ' mano guhyaka ' for cintmani;
7) ' vg guhyaka ' for pratirutika; 8) ' kya guhyaka ' for ka; & 9) ' prpti ' for
bhmi.
203)
dhl (text, in pi.), T. thugs.
204)
prakrtrtha, T. ra-bshin-dow (prakrtyartha), C. as vicitra-artha.
In the
next verse, C. /p(,. . . =|=; (to establish the meaning) (/PC i s used in the verse for
' susiddha ').
205)
antardhi, T. hchi. But C. pg|fc | Pjflf Jjflj iffl (janmntarddhim rte).
06)
C. om. this passage up to v. 87, but mentions v. 88 at the end of the illustration of prthiv . As for the treatm en t of this group of verses, see my Introduction, I I , 2.
[ 375 ]
J. TAKASAKI
Like
Like
Like
That
T. takes de
vadundubhi as relating to this word, and om. ' vibho rutam '.
209)
The translation
is
according to T.
If we take ' agra ' as ' beginning ', the meaning is ' since the very beginning of
the world '.
81
) ansravt padd, which denotes ' ansravadhtu ', i.e. dharmakya.
211
(om. ukta),
212)
213)
214)
and ^Jr }$ *$ |j| (as the earth is spada of ausadhi, the Buddha's bhmi is
spada of ukladharma, being ausadhi), which shows th e proper interpretation of th e
simile.
l6
> C. K 41.
[ 376 ]
The
R at n ago t ravibh ga
5.
1
2i6) This passage is again doubtful with regard to its position in the text.
C. inserts the following 3 verses, along with one additional verse and with the heading
' anutpdnirodhas tathgata iti ' at the end of the 1st illustration, ' akrapratibhsavat'
(after v. 28). As for the treatm en t of this passage, see my Introduction, I I , 2. The verse
> C, K
$ I
C. A^ Jsj?t.
9.
219)
220
C. o m . dharmakya.
> C , K 10.
221
222
[ 377 ]
J . TAKASAKI
225)
srthabja, T. don-med-pahi sa-bon spo min (for ' na srtha... '), C. ^H ^"J?
[ 378 ]
The
R a t n a g o t r a v i b h ga
JL~~ Jl~w
|3
Ji f
tit*.
| p 3fU j$. / & Pile (Buddhas perform these actions, without effort, abiding always in
[various] worlds, at one and the same time).
[ 379 ]
CH AP TER
V.
XVI I I .
T H E M E R I T S OF H AVIN G F AI TH I N T H E
DOCTRINE
OF T H E ESSEN C E OF BU D D H AH OOD
4)
6)
6)
[ 380 ]
~|tr] {=p" A
The
R a t n a g o t r a v i b h ga
7)
8)
9)
10)
X1)
tribhuvana,
12)
13)
F o r acyuta,
T . srid pa
gsum,
( S.p . 28. 6) .
C . _ I ^ ^*.
14)
F or bhoga, C. 'f f ^
16)
_ ^ ^5( (
to
^
381
et
richness as merits).
T3.
]
'
(bsgoms).
J . TAKASAKI
All
[the
obscurations
of] defilements
and ignorance.
// 6 //
basis
[of
Bu d d h ah o o d ] 1 7 ) , its
properties an d th e performance
of
welfare
19)
// 7 //
20)
// 8 //
C. a d d s 3 padas
a b o u t t h e m e r it of h a vin g fait h
after
h ea r in g of t h e d o c t r in e (;<j. | 5 \ p y f * W f"
W S
H S
E
W itb ^ fa ^ ) " T h i s arrangement of the 4 pramits
( wh ic h a r e c o n st r u e d wi t h t h e 6 pramits b y t h e c o m m e n t a t o r ) seem s t o sh o w t h e p r e
vio u s st a ge of t h e 'pramit'
d o c t r i n e . O f t h e se 4, t h e first 3 a r e c a lled '
punyakriy
vastu ' (Cf. M vyu t . 93) a n d r e p r e se n t ' punya sambhra
'.
17)
artha sdhana,
20)
T h is is fo r ' buddhakriy
'.
as J .
'.
C. ^pj ,
^+^ JL i r f W?f 4AJ l > resp. BGS makes use of these 3 points in various passages:
794 6, 795 c-796 a (applied to the 3 meanings of tathgatagarbha); 799 c (adding ' acintyatva ' ,
counts 4 points of faith); 811 b (as the first 3 of the 5 meanings of garbha explained through
9 illustrations); 812 c 813 a (as th e 3 fundamental points of discussion of the work).
This theory of ' 3 points of faith ' is often found in t h e works of Vijnavda with
the order of ' astivta gunavattva aktatva ', bu t t h e reference is to ' karma phala', ' rya
satya ' , and ' triratna ' , and not to ' gotra'. (e. g. VMT Bhsya, p . 26, 11. 24 30; H san g
chuang's t r . of MSbh, Taisho 31, p . 350 b, etc.). I t s application to gotra seems t o
belong only to th e Ratna. and BG . (Cf. MSbh (P ), 194 6 200 c, where it is applied
to 'gotra astitva', probably under th e influence of th e Ratna.).
21)
382 ]
The
R at n a got r av ib h ga
23)
24
25)
in t o '
26)
to
T. bsod nams, C. j)
f^.
28)
I t is exp la in e d in v. 14 as ' trimandala pariuddhi,.
an d ' gi ft ' .
29)
80)
For
punya\
F o r vipaksa, T . r e a d s vikalpa.
B u t it is n o t t h e case (see v. 12) C. )y\ J O V S
T h e r e a d in g ' ea sy a ' is t o be c o r r ec t e d in t o 'csy"1 ( bein g a p r o n o u m for praj).
[ 383 ]
J. TAKASAKI
(Krik 7)
Thus, on th e basis of th e authoritative Scripture and of Logic 32) ,
This treatise is expounded by me in order to attain
Perfect purification for myself, exclusively;
33)
At th e same time, however, this is in order to assist
Those intelligent people who are endowed with faith
34)
And accomplishment of virtues . / / 16/ /
[N ext we have one loka stating how this treatise is explained] 35)
(Krik 8)
Just as, with th e aid of a lamp, of lightning,
Of a precious stone, of th e moon and th e su n 3 6 ) ,
Those possessed of vision can perceive objects;
Similarly, I have expounded this treatise
31)
The headings which are given in brackets are missing in S. Except for this and
the last one, i.e. the heading for v. 24, T. retains all th e headings, and C , has all
of them, including those two. This one is according to C. The topic of each loka is,
however, given in the commentary verse.
Emendation: (atah, param yata ca yannimittam ca yath ca yadudhrtam tadrab
hya lokh / ) tatra yamraye yannimittam codhrtam tadrabhya lokah / .
The following passage containing 10 Kriks (vv. 16 25) and 3 commentary verses
(vv. 26 28) along with heading thereon is inserted with exact order aVid wording in
P aram rtha's t r. of MSbh (Taisho 31, p . 270 a b).
32)
ptgama & yukti, T. yid-ches-lu & rigs-pa. But C. seems to divide the first
one into ' pta ' & ' gama ' and says ' |f$ jfti yfc ^ , f^ j3> ff| ^ Q | | j | ' (' pta '
in th e sense of ' ptavacana ') .
88
34)
iti..
36)
bhskara.
[ 384 ]
The
R a t n a g o t r a v i b h ga
37)
// 17 //
th e wo rd
40)
37)
prabhkara.
B u t T . hod mdsad pa
( illu m in a t in g) . C . ~J\ Z tj/ j ( illu m in a t io n ,
ligh t ) is fo r e it h e r ' prabhkara ' o r ' pratibh ' .
38)
pratibh, T . spobs ( O . flash of id e a ) . F o r v. 17 c d, C . r e a d s:
(Similarly, by the light of the Buddha's doctrine, those possessed of vision of intelli
gence come to see. As the doctrine has such a benefit, I have expounded this teaching).
39)
41)
dharmapada,
42)
arthavat,
T . chos ( o m . pada),
T . don ldan,
C. V ^ / f j .
C . ^ J $ , a n d se p a r a t e s i t fr o m dharmapada
43)
rsa, T. dra-sro-gsu, C. "j^j jgj [ ^
gama, used originally for the Vedas.
\^i~jr^ yT*l
( ^ | IpB*
^I->ft
44)
viparita, T . bzlog-pa, C. ^
Jji] | J C T i l i s verse is q u o t e d i n t h e Bodhicaryvatra pajik
( Bibl. I n d . ed it io n , p . 432) .
46)
Ac e . t o T . , yendhrtam tadrabhya lokah; C. p u t s h er e t h e h e a d in g wh ic h is t o
b e p u t before v. 19. T h is t o p ic is called ' nisyandaphala ' i n t h e c o m m e n t a r y.
46)
uddiat, T . dba-byas (uddiya o r adhikrtya).
C . r e a d in g of t h is ve r se is r a t h e r
[ 385 ]
J.
TAKASAKI
fa&ftin*
SSSSIfi*
mmM^A
( T h e [wo rd ] of o n e wh o , a lt h o u gh h e p r e a c h e s t h e dharmapadrtha
[in o r d e r t o ] re
m o ve t h e kleas i n t h e tridhtu, st ill h a s visio n wh o se in t elligen c e is c o ver ed b y avidy,
a n d h im self is h in d e r e d b y t h e st a in s, rga, e t c . , o r [ t h e wo r d sp o ke n b y] o n e wh o a c c ep t s
a li t t le p a r t of t h e B u d d h a ' s d o c t r in e , o r t h e ben eficial wo r d s sp o ke n in t h e wo rld ly
bo o ks, e ve n t h o se wo r d s c o u ld be a c c e p t e d [as t h e c o r r e c t t e a c h i n g] . N eed less t o sa y,
t h e d o c t r i n e i n t h e stra wh ic h is sp o ke n b y t h e B u d d h a s wh o h a ve r e m o ve d t h e suffer
in g cau sed b y kleas a n d a r e of t h e i m m a c u l a t e Wisd o m is t o be a c c e p t e d .
F o r v. 19 6 (stram ekam jinam uddiadbhih),
T . rgyal pahi bstan pa
hbah shig
gyis
dba-byas.
47)
mrdhn, ( lit . b y t h e h e a d ) , T . spyi bos.
48)
Ace. t o T . , ' tmaraksanpyam
rabhya dvau lokau / . C. dharma raksana,
in
st e a d of
tmaraksana.
49)
viclya ( < vi / cal).
50)
neya
[ artha],
51)
pratibdhana,
T . gnod pa
t h e t e a c h i n g of t h e B u d d h a a n d is o p p o sit e t o
laid d o wn ) , C.
byed pa,
C. g ^ .
52
63)
nlti, T. tshul, C.
^ .
[ 386 ]
;;.
The
R a t n a go t r a v i b h g a
foolish 56)
B6)
V garh, T . bras, C. J s | t .
66)
abhiniveadarana,
B8)
raga-vikrtim
69)
A c e . t o T , ksatihetum
60
T . , shen lta,
upaiti,
C . " | $ f\ f j E .
T . tshon-gyis
rabhya
rnam-bsgyur,
lokah / .
T . dkar mos
C. *3i T J .
C . ' saddharmaksatim
rabhya...
'.
vyasana, T . phos-pa,
C. f p y . F o r t h i s defect, C. 5 ~ R5> V A l-^- ( O D S C U "
ration caused by the dharmpavda in the past).
61)
62)
[ 387 ]
J. TAKASAKI
65)
ra ( d i st a n c e , n e a r o r f a r ) T . bsris,
66)
dharmabhrt,
67)
h na,
T . chos-hdsin,
C. j L {iijjj.
C. 4 a %\\ H ^ -
h e r e , st a n d s fo r h nayna.
72)
pratisevya.
74)
ppa suhrd,
T . sdig grogs,
75)
C . i\ > 7P RBX
J
buddha dustaya, C. ^
lj^ p j )ffi ]ffl_ (to injure the Buddha with bad in
tention.
76
' F or caranakrt, T. byabaminbyed (to do what is n ot to be done), byaba
min = ancarana (vice).
77)
arihat (BH S) = arhat (ari han, one who kills th e enemy. T . 'dgra bcom pa'
for Arhat is according to this etymology).
[ 388 ]
The
R a t n a g o t r a vi b h g a
78)
Conclusion.
[H ere, at th e end we have one loka in order to turn the merit acqui
red by the author through this teaching towards the people] 8 2 ) .
(Krik 16)
I have thus duly expounded the 7 subjects,
The 3 Jewels, the perfectly pure Essence 8 3 ) ,
The Immaculate Enlightenment, the [Buddha's] Properties and
Acts;
By the merit I have acquired through this,
May all living beings come to perceive
78)
nantaryni,
(C. ."If. TJJ ( H J | f | i ) . T h e first one in this t e x t comes a t t h e end a n d is called
' tathgatasyntike
dustacitta-rudirtpdanam
' as C . r e a d s ( see N o t e 75) .
79)
(If one lets the people study this doctrine and teaches how to believe in it, he is
as our parents and is a good leader, a wise man, because he lets the people, after the
Buddha's parinirvna, turn away from the wrong view and enter the right path).
N ote t h at this additional verse is not found in MSbh (P ).
82)
3 K ^* n S H I t f
Hi&m.&nmPfc &
[ 389 ]
J. TAKASAKI
^ .
For Amityus, C. 3> jHC "^P 1/P T. tshe dpag-med. This prayer to the Lord Amityus
is also found in the Mahyna raddhotpda tra, which is one of the treatises on
the tathgatagarbha theory. I t seems t h at there is a certain relationship between the
Amityuscult and the tathgatagarbha theory.
85)
Of these 5 topics, the first 2 are taught in v. 16, the third, in v. 17, the 4th
in v. 18, and the 5th in v. 19, respectively.
^
86
' tmasamraksanopya. Instead of samraksana, T. reads samodhana. But C.
[
87)
88)
89)
90)
samsra mandala,
T . hkhor gyi
dkyil hkhor,
C . y ^ , >>f ( = sattvh).
dharmrthavda, T. chos brjod pa, C. om. I n accordance with the insertion of
one verse after v. 24, C. adds the following summary:
91)
390 ]
APPENDIXES
APPENDIX I
RATN AG OTRA VIBH G A
(loka gran tha) x)
(arana traya)
Yo Buddhatvam andimadhyanidhanam ntam vibuddhah svayam
Buddhv cbudhabodhanrtham abhayam mrgam didea dhruvam /
Tasmai
jnakrpsivajravaradhrg-duhkhkurakacchide
N ndrggahanopagdha vimatiprkrabhettre namah // 1 // (v. I , 4)
Yo nsan na ca san na cpi sadasan nnyah sato nsato
'akyas tarkayitum niruktyapagatah pratytmavedyah ivah/
Tasmai dharmadivkarya vimalajnvabhsatvise
Sarvrambanargadosatimiravyghtakartre namah // 2 // (I, 9)
Ye samyak pratividhya sarvajagato nairtmyakotim ivm
Taccittaprakrtiprabhsvaratay klesvabhveksant /
Sarvatrnugatm anvrtadhiyah payanti sambuddhatm
Tebhyah sattvaviuddhyanantavisayajneksanebhyo namah // 3 // (1,13) 2)
(G otra)
Buddhajnntargamt sattvares
Tannairmalyasydvayatvt prakrty /
Bauddhe gotre tatphalasyopacrd
U kth sarve dehino buddhagarbhh // 4 // (I, 27) 3 )
Sad prakrtyasamklistah uddharatnmbarmbuvat /
Dharmdhimuktyadhiprajsamdhikarunnvayah // 5 // (1,30)
lj
fo r t h i s se le c t io n , se e Introduction,
I I , 3.
) I n the present text, we have a loka (v. 23) between this and the next one, refer
ring to the 4 aspects of gotra.
3
) C. puts verse 29 as a ' Karik * after this.
2
[ 393 ]
J. TAKASAKI
4)
ubhtmasukhanityatvagunapramitphalah
D uhkhanirvicchamaprpticchandapranidhikarmakah // 6 // (I, 35)
Mahodadhir ivmeyagunaratnksaykarah /
Prad pavad anirbhgagunayuktasvabhvatah // 7 // (I, 42)
P rthagjanryasambuddhatathatvyatirekatah /
Sattvesu jinagarbho 'yam deitas tattvadaribhih // 8 // (I, 45)
Auddho 'uddhauddho 't h a suviuddho yathkramam /
Sattvadhtur iti prokto bodhisattvas tathgatah // 9 // (1,47)
Sarvatrnugatam yadvan nirvikalptmakam nabhah /
Cittaprakrtivaim.alyadh.atuh sarvatragas tath // 10 // (I, 49)
Yath sarvagatam sauksmyd kam nopalipyate /
Sarvatrvasthitah sattve 5) tath 'yarn nopalipyate // 11 // (I, 52)
Yath sarvatra loknm ka udayavyayah /
Tathavsamskrte dhtv indriynm vyayodayah // 12 // (I, 53)
Yath ngnibhir kam dagdhaprvam kadcana /
Tath n a pradahanty 6 ) en am mrtyuvydhijargnayah // 13 // (I, 54)
P rthivy ambau jalam vyau vyur vyomni pratisthitah /
Aprathisthitam kam vyvambuksitidhtusu // 14 // (I, 55)
Skandhadhtvindriyam tadvat karmakleapratisthitam /
Karmakleh sad 'yonimanaskrapratisthith // 15 // (I, 56)
Ayoniomanaskra cittauddhipratisthitah /
Sarvadharmesu cittasya prakrtis t v apratisth.it // 16 // (I , 57)
Prthivldhtuvaj jeyh skandhyatanadhtavah /
Abdhtusadr jeyh karmakleh sarlrinm // 17 // (I, 58)
Ayonisomanaskro vijeyo vyudhtuvat /
Tad amlpratisthn prakrtir vyomadhtuvat // 18 // (I, 59)
Cittaprakrtim lln 'yonio manasah krtih /
Ayoniomanaskraprabhave kleakarman // 19 // (I , 60)
Karmaklembusambhth skandhyatanadhtavah /
U tpadyante nirudhyante tatsam vartavivartavat // 20 // (I , 61)
N a hetuh pratyayo npi na smagr n a codayah /
N a vyayo n a sthiti cittaprakrter vyomadhtuvat // 21 // (I , 62)
4
Cittasya y sau prakrtih prabhsvar
*
N a jtu s dyaur iva yti vikriym /
gantukai rgamaldibhis tv asv
U paiti samkleam abhtakalpajaih // 22 // (I , 63)
N irvrttivyuparamarugjarvimuktm 7 )
4)
5)
6)
7)
[ 394 ]
The
R a t n a go t r a vibh ga
tatra
Jeyam meghasvapnamykrtbham /
Ity uktvavam buddhadhtuh punah kim
Sattve sattve 'stti buddhair ihoktam // 26 / / (I, 156)
L nam cittam h nasattvesv avaj
4
bhtagrho bhtadharmpavdah /
[ 395 ]
APPPENDIX II
CORRECTION & EMENDATION TO THE SANSKRIT TEXT
OF THE RATNAGOTRAVIBHAGA
(This table excludes those errata which were already corrected by the publisher).
Corrigenda
(Page, line)
2.9
3.2
3.4
3.16
4.14
5.1
5.10, 12
9.11
10.2
10.7
10.9
11.2
12.2
12.19
15.4
15.5
15.6
16.9
16.10
18.2
18.5
19.9
19.10
20.6-7
20.8
20.15
22.7
22.15
for
read
svaprajay drasturn v
bhagavan t at h
dharin / avi
parivartnugatn i
anyonyam bodhisattva
upafcaranatm
utkslya
vihapati
abhvasvabhvt
any atamvi ista
abhisambuddhabodeh
sarvramwana
dharm /
sa yadarana
(after) spran ti /
(before) katham
upaklertho
uddhy
avaivartye? bh a
bodhisattvn
prat tya gambhira dh.
bhavati syd
vadhakapuruse tasm t
vyavadnasatyadvaya
virgadharm a
p ramrthikamevtrane
sarvcra
laksana
(before) m ahprthiv
(Source)*)
(T)
(grammar)
(cf. S. 39.8)
(C)
(context)
(Q
(Ms.)
(cf. S. 49.1 2
(T)
(T,C)
(T)
(misprint)
(cf. S. 44.14)
(T, S. 13.17)
(T,C )
(cf. S. 22.2)
(T)
(T, C)
(context)
(Ms. B, T, C)
(context)
(T, S. 11.14)
(T, C )
(T)
(context)
(T)
[ 396 ]
The
R atn agotravibhga
Corrigenda
(Page, line)
for
23.13
24.4
24.10
24.15
24.17
25.9
26.4 5
27.14
tathesebhyah
rye ria mrgop ade ena
vainayikesu
nimitfcranam
(before) triratn avam a
bodhanpadam
after v. 27
sattvrtham
nirapeksat
28.7
28.16
trividhh
-samatpatti
29.
29.
30.
30.
32.
32.11
34.19
36.2 3
36.5
36.12
36.17
patit ihadhrmik
sattvs tadyath
pramit phalam/
hetava esm
(before nityapram it
sarvatra parama
nirvna s amrop a
mithytvaniyata
(after pranidhim iti /
pposamuccheda
n ipatan ti * * * an gata
37.13
38.17
39.6
ki
sdharmya
avinirbhgadharm /
avinirmuktagunah / yad
upagdhah / sara
pradahati
bal yo
(before sarvadharm
esa /
vimukt
asyaiva
sresthino grhapater eka
daranena sa ca
ekaputrakdhy ya
premrcun to
res^hi grhapatir iti
sravaksaydt/ ii/ / &/wmukhydrdhay'dhyayaprati
patty
pratiiH cyemm
bodhisattvaga no
40.17
42.11
44.13
45.9
46.2
46.6
46.7
47.17
47.18
48.2 3
48.9
50.13
50.17
51.11
52.19
(Source)
read
tath esebhyah
(Q
ryamrgopadeena
(T, C)
vaineyikesu
(vineya)
nirna/ ifcaranam
(T, C)
tryadhvnubaddha (to be inserted) (T, C)
bodhanopadam
(grammar)
(anena kim daritam)
(context)
sattvrt/ ie nirapeksat or
s attvrf/mnirapeksat
(T)
duividhh
(C.AS,BG )
-samatpti(T, context.,
S. p . 29.4)
patit cehadhrmik
(C)
s attvfe caturvidhh / tadyath
(T, C)
'piaiaitphalah / (bahuvr.)
(context)
hetava ukt esm
(Ms. B, T, C)
insert) bodhisattvnm
(T. C)
(T)
sarvatraparama
nrvnsamropa
(C)
aniyata
(C, BG)
insert) tatra cchando 'bhilsah j (T, C)
(T)
ppsamuccheda
nipatanti tn upakurvanty
angata
(T, C)
(misprint)
kim
sdharmyam
(misprint)
avinirbhgadharm'i'i
nirmuktaguno yad
(context)
upagdhah sara
(context)
pradahanti
(grammar)
bal yo (comparative degree)
insert) mlaparicchinn
(Mss., T)
esa/ i/
(grammar)
vimukt
masyaiva (vimuktm asya)
(Q
sresthino v grh apater uo ka
(T, C)
daran en a / sa ca
(context)
ipremlambanatah ?
(T)
(T, C)
(C)
drf/iod/iyayapratipatty
(T, C)
pratired/ iyemm
bodhisattvaguno
(T)
(T)
[ 397 ]
J . TAKASAKI
Corrigenda
(Page, line)
55.2
55.7
55.19
56.3
57.2
58.13
61.1
64.21
67.4
tathgatagarbhasya
ki
samadharmatay
tathgato 'nyo
ni sp ats v as am
ekena ca kranena
jagat
ujjitamrgdidviehnoha
67.16
68.6 7
68.13
69.6
70.3
70.3
70.5
71.8
71.9
71.12
71.14
72.5
73.6
aubhdibAouojna
(v. 132
tathgatagarbha iti
vrt
dbidh
vainayika
dharmadhtor avi
vikr
sarve
tatra
advaidh kro ti
mahdharmdhirdjfatvt
iti parikabpam asya va
canyeti
vikalpayitavy'dhimok
tavy
te'tyan tassrava
73.15
74.7
74.19
75.11
76.11
79.15
79.16
79.7
79.12
79.13
84.18
84.19
85.8
86.13
88.7
read
for
abh a
aparyantam
nya
tatphalam dvividham /
visamyoga ca / yathk
ramam
gambh ryaudrya
vinirmuktestathgata
(after) prsthalabdham
j tyandhafcy a vat
stikmad/ iyasthita
amalai stribhih
acintyoprj3ti^
pratytm avedit
prpyanirvna
(Source)
tathgatad/ itor
kim
samadharmatay
tathgato nnyo
nispatty-asamekena ckrena
jagat
ujjTutam
rgdicbimoha
(Ms. B)
(misprint)
(T)
(context)
(S. 58.9)
(T)
(misprint)
(misprint)
(misprint)
(Ms. A)
aubhdib/ utvanjna
(T, C)
into prose)
(C, context)
tathgatagarbh iti
(context)
vram
(T, C, con.)
dvidh.
(misprint)
vaineyika
(< vin eya)
dharm adhtur avi
(T, C)
vikr
(misprint)
sarve
(misprint)
tatra
(misprint)
advaidh kreti
(gram.)
mahdharmd/iir/ yatvt
(T)
iti parikalpitam asya vacanam iti (context)
vikalpayitavy kevalam tv
adhimoktavy
te ' tyanfam ssrava
(change the pargraph from
' yathca sa . . . ' and con
nect 'tad yath'pi n m a. . . '
after 'prasdh itah / 'without
changing paragraph.)
ubha
aviparyastam nya
tatphalam visamayogah /
visamyoga ca yathkramam /
(T, C)
(T)
(context)
(misprint)
(T, C)
(context)
(C, context)
(context)
gmbhlryaudrya
(context)
vinirmukfe fathgata
(T, Ms.B)
(insert) laukikam
j tyandharpavat
(T, C)
stiksadmosthita
(T)
(context)
amalais tribhih
(to be connected in D evangari)
acintyrhattvam
(T, C)
pratytm aveditam
prptonirvna
(T, C)
[ 398 ]
The
R a t n a g o t r a v i b h ga
Corrigenda
(Page, line)
for
90.5
vyanumeyatah
vyupameyatah
read
90.6
vyanumeyo
vyupameyo
91.14
91.15
92.11
93.6
93.10
94.2
98.9
tathatmadhikTtya
(before v. 4)
svayamj pan
apratisamkhypahnir
ace. to J's correction)
musitat citte
abhayadam
arkara mipravisrta
100.3
100.10
101.11
102 21
103.16
tvd iti
adyaiva na cird
sthnntaramal
vad agha^it
sambuddharya tu yti
104.14
106.6
108.15
108.16
108.16
111.6
115.1
116.14
117.4
ynti nikhilam /
kleagatn drsy
visrte
buddhasrye
vineydri-tannipto
lokdy alamkrth
(before sthnesv )
taccittapratyupasthnd
csya mlam
yti nikhilam /
kle agattmadsry
visrto
buddhasryo
vinetdrou fannipto
lokd alamkrtft
(insert) catursu
tanrutyapratyupasthnd
csy mlam
(Source)
(C,
context)
. . . v. 69
(C, context)
. . v. oy
(T)
(T, C)
(context)
(T, context)
(metre)
(context)
(T)
(context)
(T, context)
(T, ms. B,
context)
(context)
(T, C)
(T)
(T)
(T)
(T)
(T, C)
(T, C)
(context)
(before v. 16)
117.9
117.13
117.17
118.3
(before
(before
(before
(before
118.11
118.15
119.5
(before v. 22)
(before v. 23)
(before v. 25)
v.
v.
v.
v.
17)
18)
19)
20)
[ 399 ]
APPENDIX III
D ESCRIPTION OF TH E U LTIMATE REALITY
by Means of the Six Categories in Mahyna Buddhism *'
To describe the characteristics of the tathgatagarbha (the matrix of
the Tathgata, i.e. the Buddha's nature), The Ratnagotravibhga (RGV)
uses in Chap. I the following ten categories: namely, (1) svabhva, (2) hetu,
(3) phala, (4) karman, (5) yoga, (6) vrtti, (7) avasthprabheda, (8) sarvatraga,
(9) avikra, & (10) asambheda. Similar terms are used in Chap. I I as cate
gories for describing the ultimate reality, i.e. the phala aspect of the ta
thgatagarbha. Of its eight categories in all, the first six categories are the
same as those used in Chap. I, i.e. (1) svabhva to (6) vrtti, while the re
maining two are (7) nitya and (8) acintya.
As for the ten categories in Chap. I, the RGV says in the commentary
t h at there is a (tenfold) category by which all kinds of explanation of the
meaning of the tathgatagarbha exist (i.e. are made) with no variance
1}
anywhere in the scripture . After a brief explanation of the threefold
2)
meaning of the term tathgatagarbha made on the basis of v. I, 27 , the
statement mentioned above probably means t h at these ten categories are
commonly used in the scripture for describing the tathgatagarbha, while
the threefold meaning belongs only to the RG V.
This statement, however, needs to be corrected to some extent by the
following descriptions in the same RG V; namely, after explaining the sixth
category, vrtti, the commentary says:
*' This article originally appeared in The Journal of Indian and Buddhist Studies,
vol. I X, N o. 2, 1961 and is reprinted here with the permission of the editor.
1)
yenrthena
sarvatrviesena
pravacane sarvkram
tad ( =
tathgatagarbha) artha
scanam bhavati tad api...
R G V , p . 26, 11. 1 0 1 1 .
2)
RG V, p. 26, 11. 5 10. The 3 meanings are: dharmakyaparispharanrtha, tatha
tvyatirekrtha, & gotrasambhavrtha. About this threefold meaning, see my article: The
Tathgatotpattisambhavanirdea of the Avatamsaka and the Ratngotravibhga (U ttara
tan tra), with special reference to the term tathgatagotrasambhava, Journal of Indian
& Buddhist Studies, Vol. VII, N o. 1, 1958, pp. 348 353. Also see Introduction, I I I , 2.
[ 400 ]
The
R at n ago t ravibh ga
(1)
. . . (2)
(3)
. . . . (4)
mahodadhir iv 'meyagunaratnksaykarah /
s)
atah param etam eva vrttyartham rabhya tadanye catvro 'rthh prabhedanirded
eva veditavyh. RG V, p. 40, 11. 56.
4)
ye kecid ansravadhtunirdee nndharmaparyyamukhesu bhagavat vistarena nir
disth sarve te ebhir eva samsatah sadbhih svabhvahetu phalakarmayogavrttyarthaih . . .
RGV,
p. 40, 11. 12 14.
B)
tribhir gmbhiryaudryamhtmyaprabhvitair buddhakyair nityam bhavagater
acintyena prakrena vartanam vrttih. RG V, p . 79, 11. 16 18.
' t phalam / in the text. The reason for th e correction will be shown below.
[ 401 ]
J. TAKASAKI
(5)
(6)
(1)
(2)
(3)
(4)
(5)
(6)
7)
Bein g a p p o sit io n a l t o 'jinagarbho
'yam',
t h e r e a d in g ' pramit phalah'
as
a B a h u vr h i c o m p . sh o u ld b e a c c ep t ed . See n o t e 6.
8)
' . . . t phalam/ ' in the text is corrected for the same reason as above. See also
Tib., which has 'hbras bu can''.
[ 402 ]
The R at n a got r a v ib h ga
(Its characteristic is the purification of the two kinds of obscurations
with regard to the Reality of all phenomena,
And is the inexhaustible controlling power of the knowledge of the nature
and the object of its cognition;
I t is originated from the practices of wisdom with regard to the Reality
in all respects;
I t is the result of the inexhaustible formation of the two [i.e. benefit and
happiness] by all possible means for the sake of all the living;
I ts function is the transformation of body, speech and mind as the means
of appliance;
I t is endowed with the gates of meditation and mystical formulae and
with the immeasurable accumulation of the two [i.e. bliss and wis
dom ];
I t manifests itself variously by the Body of its own essence, by th at of
Enjoyment of the doctrine, and by th at of incarnation:
[Thus] is explained this immaculate U ltimate Reality of the Buddhas.)
These four verses in a series are said to be the lokas on the topic
of tdharmadhtuviuddhi' which is, at the same time, like 'jinagarbha' in
the example of the RG V, the subject word for the whole sentence.
Thus in the application of the same mode of description, the RGV
and the MSA show a close relationship between them, and as the RGV
quotes the MSA in the commentary, it was no doubt the RG V which imita
ted the MSA. I t is especially certain about Chap. I I of the RG V which,
though there is no example of application of the same mode in a series
of verses as above, has many traces of the influences of the MSA on its
doctrine (e.g. the triple kya theory, avikalpajna and tatprstalabdha, etc. 9 ) .
But the MSA cannot claim its originality of the use of the six cate
gories, because according to Prof. N ishio's information 10) , almost the same
9
' The same is possibly said, about the commentary passage of Chap. I, but, as for
the lokas or basic verses in Chap. I, the influences of the MSA are scarcely observed ex
cept for the application of the six categories mentioned above.
10)
Kyoy N ishio, Bucchikyoron no kenky (in Jap.) (Studies on the BBS and the
Buddhabhmi vykhyna, studies, translation & the Tib. texts), 2 Vols., N agoya, 1940.
The following is a comparative table of the 4 verses of BBS & MSA in their Tib. versions.
BBS (N ishio's text. p. 23)
jchos mams kungyi debshinid/
jsgrib gis Idan dag mtshan-id-can /
/dos-po es pa de dmigs pa/
/dba tshad mies mtshanidcan//
/de-bshin-id es thams cad nas/
[ 403 ]
?7
J. TAKASAKI
[ 404 ]
The
Ratnagotravibhga
at the end of the work, which are a kind of eulogy on the Buddha. They
run as follows:
nispanna paramrtho 'si, sarvabhmi viniJjisrtah /
(1, 2)
saTvasatvgratm pTptah, sarvasatvavimocakah 11 (XX XXI 60) . (3, 4)
aksayair asamair yukto gunair, lokesu dryase /
(5, 6)
mandalesv
a>py,
adfya
c asa rv a t h
d e v a m n u s a i f y // ( 6 1 )
. . . .
( 6 )
pha-rol
gegs /
(2)
ia
> MS Taisho, 31, 111 a (N o. 1592); 131 a (N o. 1593); 150 b (N o. 1594), Tib. Pe
king Ed. Mdo hgrel, Li, 46 b 3 6 (Repr. Vol. 112, p. 334).
13)
M X ' h t * ^
H j& ^
However, this is found only in P aram rtha's translation (N o. 1595), and Vasubandhu's
authorship is somehow doubtful.
") AS.Vykhy, Peking Mdo grel, i, 143 b 3 5 (Repr.Vol. 113, p. 141). Cf. Taisho, 31,
[ 405 ]
J . TAKASAKI
(3), (4)
(4)
(5)
(6)
(I bow to the Buddha, and to the Doctrine and Holy community as well,
because
He is [by nature] the realization and the immaculate truth established
by it;
Having reached the other shore of the ocean of practices,
And having [attained] the controlling power over the phenomena,
He leads [the living beings] by skillful means and in an inconceivable
manner;
He is endowed with the immeasurable and marvellous qualities,
And is the foundation of the benefits of his own and of others).
Commenting on these verses by himself, the commentator15) says
that by the first two there are shown the six categories with respect to the
excellent qualities of the Buddha, i.e. the categories of svabva, hetu etc. 16) .
This explanation is exactly on th e same line as in th e MS.
Thus examining, we have got, I think, a fairly good account ofthe
idea of th e six categories and their applications to the U ltimate Reality,
however it m aybe called, in treatises of the Vijnavada. Before giving a
conclusion to this investigation, I must lastly refer to th e Abhidharmasa
muccaya in which is an explanation of this set of categories as one of the
seven methods for interpreting a topic in discussion (smkathya vinicaya)
under th e name of artha vinicaya17).
The Abhidharmasamuccaya is a kind of classified lexicon of technical
terms of th e M ahyna Abhidharma, i.e. th e works of th e Yogcra
school or the Vijnavdins. I t is divided into two parts, one is th e col
lection of terms concerning the phenomena (laksana), the other is th at
of terms concerning the interpretation {vinicaya), and th e Smkathya
[ 406 ]
The
R at n ago t ravibh ga
18
) (1)
(2)
(3)
(4)
(5)
5. vaikriko
(6)
[ 407 ]
J. TAKASAKI
) AS, Taisho, 16, p . 470 c; BG , Taisho, 31, p. 796 6; D A, Taisho, 32, p . 892 o.
(All of these works are kept only in the Chinese Tripitaka, and their Skt. titles are
restored from C ) .
[ 408 ]
INDEXES
IN D EX OF SANSKRIT TERMS
1. Terms in brackets refer to those not found in the R atn a.
2. Terms with the mark refer to the subject m atters of the text.
3. Reference is to the pages in the present work or section numbers applied in the
present work.
4. Abbreviations :
vajrapada (1 7)
VP
RG
ratnagotra (4 aspects) (I I V)
TG
tathgatagarbha (3 meanings) (a c)
(10 aspects) ( I X)
(9 illustrations) (1 9)
B
bodhi (RG I I ) (8 aspects) ( I VI I I )
G
guna (RG I I I ) (I IV)
vai.
catur vairadya (G I)
bala
daa bala (G I I )
ven.
venika buddhadharma (G I I I )
m ahp. mahpurusalaksana (G IV)
karman (RG IV) (9 illustrations) ( I I X)
K
s.
simile
amu, 317
a-kalpana(-jna), 314
a kuto bhaya, 349
a krtaka, 315
akrta svabhva[t], 92
a krtrim a, 289
akrtrim a dharm a, 258
a ksaya, 74
aksaya dharma yoga[t], 92
aksayya ( = aksaya), 273
a ksnam (ksna = dosa), 76, 192
a-gocara-visaya, 188
a-gotra, VIII (III-IV)-5\ 40
agni (s. for m rtyuvydhijar), 90
agra, 74
agra bodhi (VP 5, RG I I ) , 23, 68, 154
~ aye vykaranam, 116
[ 411 ]
J. TAKASAKI
[ 412 ]
The
R atn agotravibh ga
anitya-samj, 82
a nimitta, 112, 131, 324
anim ittat, 114
a niyata ri, 161
aniyatab. sattvarih, 80, 205
a nirodhat, 114
anisthgata bodbisattva smtnika, 98
a nisjhita, 76, 187
a nispatti, 124, 354
anugata, 146, 283, 287
anugmin, 158
anugunam, 76, 192
anugraha, 384
anujta, 80, 207
anutishate (anu]/ sth), 191
an uttara, 118
an uttaram karma, 76
an uttara tath gata jn a sam a, 72
[anuttarsraya], 49, 51
an uttar samyak sambodhih, 144
an uttrasta gati, 340
an utpattika dharm a, 264
an utpdat, 114
anutpdnirodha (tathgata), 68, 74, 88,
128, 377
anutpdnirodhat, XVI I 5, 15, 50, 128
an udgraha, 118, 334
an upacaya, 239
an upya patita (sattva), 80, 203
anuprva naya, 181
anuprva samutpda samudgama, 147
anubhava, 368
anu]/ bh, 191
anuamsa, 23, 222
anuaya, 70, 169, 245, 278, 366
anuaya vat (bla), 170
anusana, 363
anusti prtihrya, 126, 363
anulesa, 153
anusaga, 283
anusandhi (vsan ). 147; (artha ) 219
a nairynikatva, 361
antadvaya vivarjita, 114, 327
antar amala, 358
antar ksavat ( = kavat) (G III)
antargama (buddhajnntargamt), 197
antargata, 232
antardhi, 394
an tarvat, 275
an tahpura rati kr d, 116, 329
antika, 249
anya t rthya, 203
anyonya(m), 149
anvaya, 200
anvdhana, 246
apakarsa, 216
apakra, 248
apagata kca, 151
apaneya, 104
a-parapratyaybhisambodhi, 68, 156
a-parapratyayodita, 156
apardha, 363
aparntakoti-nistha, 82, 213
aparntako^i-sama, 74, 184, 268
aparhata, 342
aparinirvnagotra, 220
aparinirvnagotraka, 80, 84, 202
aparinirvna dharm a, 86
a pariuddha (ksetra), 116, 330
aparimita, 264
a paryanta . . . koi-gdha, 231, 268
apaj/ vad, 387
apavda, 302
aprthag bhva ( = yoga) (TG V), 86
a pranihita (vimoksamukha 3), 151
a pratiklo daranena, 246
a pratigha ( = apratihata), 114, 176
apratighta, 112
a pratiprarabdha (K), 76, 124, 147
.a pratisthna, 323
apratisthnat, 114
apratisthnamla, 241
apratisthita nirvna, VIII (III IV) 4',
56, 80, 84, 204, 334
apratisthita pada, 220
a pratihata (yvadbhvikat), 72, 176
apramna (catur apramnni), 379
a prameya, 114, 263, 327
apravrtti laksana, 355
a prarabdhitah, 351
a prdeikatva, 126
apsaras, 356
abudha ( = abuddha), 24, 155, 158
abhaya, 343
abhayatva, 158
abhaya da, 343
abhva, 74, 181, 182
abbijta, 151
abhij, 86, 185, 227
abhinirvartayati, 238
[ 413 ]
J. TAKASAKI
abhinirvrtti, 215
abhinirhra, 263
abhinivea, 158
abhinivea darana, 387
a bhinna, 114, 325
abhinnaprakrti, 336
abhiprasanna, 365
abhiprasda, 155
abhimukh (bhmi), 250, 252
abhimukh bhavati, 251
abhirati, 210
abhilpa, 166
abhilsa, 222
abhivyakti karana, 70, 164
abhiseka, 172, 335
abhisekalabdh bodhisattvh, 118
abhisyandana, 317
abhisamskra, 217, 222
abhisamskrta, 250
abhisamdhya, 199, 322
abhisamaya, 182
abhisamaya paryavasna, 74
abhisamasya, 165
abhisambuddha, 94
abhisambodha, 157
abhisambodhi, 68
abhta kalpa, 237
abbta grha, 106, 305
abhta dharm a, 106
abhta vastu n im ittrambaa, 70, 169
abbeda, (TG X), 199
abhedya, 348
abhyutksepa, 246
abby-ut]/ksip, 247
abhyupya, 274
abhyupeksana, 342
a mala, 94, 108, 114, 262
amal bodhi (RG I I ) , 24
amalrka (mohavisamyoga), 110
amityus (rsi) (a Buddha), 132, 390
amukta-ja (buddbadbarma), 24, 145,
168, 235, 259
amukta-jn a ( = amuktaja), 145, 292
amla mla, 241
a mrs mosa dharmitva, 94, 259
amedhya, 100
ambuda (klea), 124
a yath bh ta ( atatsvabhva), 169
a yoni manas kra, 236
ayonio manasah krtih, 237
[ 414
The
R at n agot r avibh ga
r 415
J. TAKASAKI
nijya, 279
nijya-samskropacaya, 279
nuprv , 159
pan n a sattva n r (TG 8, s. for klea),
96, 275
[pta punya parinam ana], XVI I I 5, 132
ptgama, 132, 384
~ & yukti, 132
pti nistha, 154
bhava gateh, 116, 157
bhavgratah, 157, 376
bhava sthiteh, 157, 377
bhoga kriy, 193
misa rasa, 151
ra, 388
ranya pravicarana, 368
rambana, I I I 4, 163, 170, 194
ram bana carita (bla), 170
rambanamykr, 170
rpya, 379
rpya ( sampatti), 360
[rpyvacara-devavimna], 190
rnava, 371
rya, 165; ( = bodhisattva) (TG VI 6), 86,
231; ( = buddha), 340
rya gocara, 253
ryapudgala smtnika, 98
rya mrga, 192
rya satya, 26. 94, 348
rystga, 365
rsa, 385
rsabha, 183
rsabha sthna, 183
rsa vacas, 132
[laya vijna], 8, 52, 53, 58/ , 167, 237,
273, 290
l na (i/ l ), 237
loka (of prad pa), 86
lokan ya, 232
lokd alamkrta, 374
varana, VI I I (I I I ) 2, 80, 201
vilata, 359
vrti, 124, 315
~ ksiti pratyupasthn a, 124
venika dharma, (G III), 66, 112, 120
vedha, 254
aya, 144, 370
raya, 21, 60, 289; (B V, tad .), 108,
112, 310, 323; (RG I ) ( = gotra), 24,
102, 130, 382
[ 416 ]
The
R at n ago t ravibh ga
I
psitara padam, 357
ry patha, 254, 357
u
ucchitti, 112, 321
ucchitti praty ay a, 124
uccheda drsti, 219
ujjhita, 274 *
utkslya, 150
uttam a yn a, 331
uttam e yne paripcana, 116
uttara kla(m ), 299
uttara kuru dv pa, 190
uttaran a, 332
uttara tan tra, 106, 306
uttari bhvayitavya, 297
utpda, 157
utsaga(-pdat) (mahp.), 344
utsukat, 245
[ 417 ]
J. TAKASAKI
-up eta, 145
ubhayatvikalpana(t), 220
usna (of prad pa), 86
usn sa rsa (m ahp. 26), 122, 346
rdhva dehvarta
R
rddhi, 118, 332
rddhi pda, 118, 332
rddhi prtihrya, 124, 363
rsi ( = bu d d h a) , 337
E
ekakbana samyukta (praj), 189
eka jti pratibaddha (bodhisattva), 92, 255
eka dhtu, 70, 170
ekanay a, 303
ekaputraka(-samj), 90
[ekayna], 22, 28, 38
eka rasa, 100
ekgr ( bhavati), 302
eknta, 189
eknta-crin (= pratyekabuddh a), 349
ekaika romodbhava, 371
ekaika vilista (roma), 346
ekaikavilista mrdrdhvadeha-pradaksinvarta-sksm a rom a (m ahp. 28),
122, 346
eneya-jaghat (m ahp. 6), 122, 344
AI
aivaryam uttaram , 367
AU
audrika, 100, 285
audrya (sambhoga kya) (B VI6), 114, 313
aurasa, 209
K
kaguka-li kodrava yava vr hi, 271
kath vastu, 146
kanaka bimba, (TG 9, s. for dhtu), 96
kambu gr vatvam amalam (mahp. 14),
122, 345
[ 418 3
The
R atn agotravibhga
KH
khaga (vyomny apracrah khagah), 366
khandik, 151
khdy asusamskrta, 271
khrodaka, 150
dharm a),
(buddha
(buddha
(buddha
' ^ avabhsa, 72
gati, 254, 291
gamana, 351
garbha (= tath gata garbh a) (VP 4) (RG
I), 21, 37, 68, 275
garbha koa mala, 100, 283
garbha gata (dhtu), 36, 102, 290
garbha vestita, 269
garbha( sthna) (s. for samdhi), 80
garbhvakramana, 116, 329
Vgarh, 387
gahana 363, 371
gahvara, 320
gth, 285
gmbh rya (svbhvika) (B Via ) , 114,
313
gmbh ryaudrya mhtmya, (B VI ), 108,
311
guna ( = buddha guna, buddha dharm a),
(VP 6), (RG I I I ) , 23, 66, 118, 142;
( ~ & dosa), 88, 128, 233, 369; (5 g.)
1) 106; 2) 114
gunadharma, 303
gunanispatti (caturkrag. g.sarva
t, acin tyat, apram eyat, viuddhi
param at), 94, 262
guna pramit, (TG I I I ) VI I I (I I I I V)
(4 ubha, tm a, sukha, nitya)
guna prakrti, 88
gunavat, 106, 150
gunavattva, 130, 382
guna vibhga, 148, 336
guru, 348
guhya, 265
grhapati (for bodhisattva) (parable of)
VI I I (I X6) 3, 90
geya, 285
gocara visaya, 149
gotra (VP 4) (RG I ) ( = dhtu) VI 1
(ratnagotra), VI I (tathgata gotra) (TG
c), I X 4 (gotra svabhva) (TG c) 21 &.,
49, 76, 78, 84, 94, 100, 222, 259, 284;
(mani gotra), 150
gotra svabhva (TG c), 100
gotrstitva (->- tathgatagarbh stitva)
godvar dv pa (godn ya dv pa), 190
gospada (= gospada), 254
grantha, 209
graha, 210, 331
[ 419 ]
J. TAKASAKI
GH
ghatita, 299
ghattita, 361
ghosa, 166
jagac-charanya, 92
jagat, 172
jagat-parispharana (karun), 110
jaghanya, 269
jathala, 269
janm an , 70, 116, 329
janma samklea, 82
jambu dv pa, 190
jar, 236
jar m aran a, 82, 216
jala ruha, 270
jtakn i, 116, 329
jta rpa, 152
jti, 82, 216
jtya, 298
jla, 266
jla pni pdvanaddbat (mahp. 3), 122,
344
jina ( bu d d h a ) , 22, 146
jina kriy (VP 7) (RG IV), XVI XVI I ,
23, 76, 124
jina garbha (= tath gata garbh a) , 22, 229,
402
jin at, 342
jinatva, 317 ,
jtr, 90
jn a, 60, 68, 70, 72, 106, 118, 120, 156,
308; (=buddha-jn a) 108;
( = sravaksaya j.) 227, (=tat-prshalabdha, laukika-jna), 94;
420 ]
The
R a t n a g o t r a vib h g a
~ & karun, 92
jna darana, 266
jnadarana uddhi, 72, 177
jna dehin (=dhmat), 323
jn a dhtu, 68, 154
jnadhtvptinistha, 23, 154
jna nihsrti (K V), 128, 375
jna prvamgama (karma) (ven. 13 15),
122, 342
jn pti, 23, 28, 60, 68, 154
jnloklakra stra, I I 2, XVI I
jpana, 120, 340
jeya (-vastu), 120, 126
jeyrtha, 371
jeyvarana, 161
jeyvarana-prahna, 114
jeyvarana-visamyoga, 108
jyeshi-putra, 149
421 ]
J. TAKASAK
D
daka candra (= am bu can dra) (G IV), 122,
347
dakacandra vat (buddha), XV (IV), 124
daksinya, 152
dagdha-prva, 236
darana, 116, 387; (K I ), 128, 375
darana prahtavya (klea), 98, 278
darana mrga, 158, 167
darana heya ( vyvrtti), 100
d aran , / . (?), 128, 375
darandi navadhortha, XVI I 3, 128
daran dean pravrtti kram a, 128
daa pramit, 232
daa bala XV (I), 120
daa bhmi, 150; (for niryna), 124
daa bhmi stbita bodhisattva, 104
dna, 130
dridrya vinivartana(t), 110
dina krt, 370
divaukas, 356
divy caksus
(=cyuty-upapatti-jn a
bala) (bala 9), 120, 339
d pti, 94
d rghgulikat (mahp. 2), 122, 344
dundubhi, 355
durgrh ta grhin, 203
durbhaga, 372
durlabhatva (K VI), 128
durlabha prpata bhva
(tathgata),
XVI I I 2 (VI), 128
[ 422 ]
The
Ratnagotravibhga
DH
dharma, 21, 171, 205, 223 ( = yna), 314;
(VP 2), 66, 68, 74, 142; ( = guna) (VP
6) (RG I I I ) 23, 68, 118, 235, 292
dharm a kya, 22, 26, 56, 405; (VP 2)
( = dharma), 70, 74, 94, 144; (VP 5)
(RG I I ) (rayaparivrttilaksana
~),
106, 108, 126, 184, 225, 320; (TG a)
I X 4, 25, 78, 100, 104, 198
~ sya odhanam, 112
~ & (vi )muktikya, 30, 110, 320
~ & rpakya, 28 ff., 116, 118, 120,
124
dharmakya garbha, 292, 303
dharmakyaprpti, 110
~ hetu, 70
dharm akya parispharanat, 27
dharmakya viuddbihetu, 86, 226
dharm akya svabhva (TG a), 100
dharma krakriy, 72
dharma ksati phala, XVI I I 4, 132
dharm a ksati hetu, XVI I I 4, 132
dharma cakra ( pravrtti), 116, 330
dharm acakra pravarta, 68
dh arm a tattva, 299, 331
~ prakan a, 116
dharm at, 26, 102, 234, 268, 294, 295, 343
dharm at gahvaratva, 112, 323
dharmatnisyanda, 22, 31, 155
dharmatva, 266
dharma divkara, 70
dharma dundubhi, 126
'
dharma dvisa sevana, 132
dharm a dhtu, 8, 29, 30, 39, 72, 100, 160,
161, 192, 284, 290, 370
dharm adhtu kriy, 76 193
dharmadhtu garbha, 104, 291, 303
dharmadhtu nisyanda, 31, 285
dharm adhtu param a, 82
[dharmadhtu viuddhi], 403
dharmadhtu samanvgama, 86
dharm adhtu svabhva, 114, 325
dharman, 144, 166, 224
dharma pada, 385
dharma paramevara, 262
dharma paryya, 149
~ mukha, 231
dharm a bhnakatva, 10, 147, 389
dharm a bhrt, 388
N
nagara (parable of), VIII ( I X b) 6, 92,
231
nabhas (s. for tath at), 78
nabhas tala, 304
naya, 320; ( = mrga), 339; ( = yna), 182
naya mukha ( ena), 219, 261
nava candra vat, 72
nava yna samprasthita (bodhisattva),
104, 296
nga ko avad vasti guhyat (mahp. 7),
122, 344
[ 423 ]
J . TAKASAKI
nntva samjit (na ~ ) (ven. 5), 120, 341
nmaparyya, 259
nma rp a, 158
nyaka, 380
nrakgni (s. for vydhi), 90
n ryan a sthm a drdhtmabhva (mahp.
31), 122, 346
na, 321
nitya, 84, 108, 167, 208, 257, 321; (B VI I ),
XI I I (VII), 108, 116, 311
,~, dhruva, iva, vata, 38, 39, 74,
92, 114, 167, 257
nitya pram it, 82, 84, 209
nitya-samj, 82, 208
nidna, 21, 243, 285, 325
nidna parivarta, 146
nidhna (s. for sattva, XVI), 21, 124, 354
nidbi (= n idh n a) , (TG 5) (s. for [dhtu,
prakrtistha gotra), 102, 318, 352
nidhyna, 389
nipta, 370
nim itta, 170, 171
nimitta grhin, 170
n im itta bh tatva, 112
nimitta varjita (tathgata), 320
nimittrambana, 170, 171
nimnonnata, 373
niyata gotra svabhva, 294
niyata ri, 161
niyama, 358
niranukroa, 178
nirantara citm at (m ahp. 9), 122, 344
nirapeksa pravrtti XVII 2 (III), 126, 365
niravaj, 106
niravajya, 308, 389
niravaesa yogena, 294
nirtm at, 248
nirlamba, 373
nirstha, 120, 341
nirsthatva, 122
nir ha (G IV), 122, 348
nir haka, 357
nirukti, 166
n iruttara tathgata karm an , 66
nirodha mrga satya, 165
nirodha satya I I I 3, 70, 74, 114, 165
nirodhpti (vai. 4), 120, 340
nirgranthi putra, 203
nirdea, 258
[ 424 J
The
Ratnagotravibhga
[nihsvabhvat], 58
mca, 307
n ca citta, 106
nta, 386
[n trtha], 285
n ti, 386
nllotpalar vrsapaksma netra (mahp. 24),
122, 346
nrpatva, 269
netr , 151
neyrtha, 285, 387
neyrtha-tattva-graha, 132
nairtmya, 211, 308
nairtmya koti, 72, 174
nairtmya prapaca (-vigama), 84
nairmalya, 7 8
nairmnika (kya), XI I I (VI c), 29, 102,
114, 116, 324
nairynikatva, 126
naiskramya, 116, 330
naihsvbhvya, 118, 332
nyagrodha ( > vrksa)
nyagrodha prna druma madalbha (mahp. 30), 122, 346
[ 425 ]
J.
TA&AS A&]
praklinna, 269
prakhy, 283
praghosa, 363
prajapta, 120
praj, 27, 76, 106, 308;
(ekaksana samyukta ) , 189;
( = praj pramit bhvan), 80, 84, 86
( = avikalpajna), 94, 106
& karuna, 55, 84
~ & jna, 55, 57, 94, 106
nsti prajay hnih (ven. 10), 120, 341
praj pramit, 27, 130, 207
prajnpramit bhvan (TG I I , hetu 2),
80, 82, 86, 205
pranidhi, 84, 222
pranihita manas, 358
pranudana, 360
pratapati, 370
pratrayati, 330
pratikrti, 263
pratigha, 201
pratighkra, 70, 169
pratij, 128
pratipaksa, VI I I (I I I ) 2, 80, 171, 205
pratipaksat, 70, 165
pratipad, 363
pratipanna, 204, 254
pratipannaka, 74, 183
pratibaddha, 256
pratibdhana, 386
pratibimba, 124, 289
pratibimbaka, 250
pratibh, 385
pratibhna, 149
pratirpaka, 179
pratiroma krama, 210
prativarnika, 185
pratividhya, 172, 253
prativedha, 72, 142, 218
pratiarana, 295
pratiruti (K VI I ), 128, 355
pratirutka abdavat, XVII 2 (VII), 128
pratirutya, 263
pratisth, 102, 292
prati samydh, 264
pratisarati, 300
pratisevya, 388
pratisvam, 187
prat tya dharma, 181
[ 426 ]
The
R at n ago t ravibh ga
prasanna, 365
prasava, 381
prasdhita, 298
praskialita ( = skhalita), 342
prahna, 108, 228
prahra, 276
prkrta, 242
prkrtgni (s. for jat), 90
prni gana ( = ksudra prnaka)
prtihrya, 126, 357
prtihrya traya, 362
prdurbhva, 242
prdeika jna, 72, 178
prdeikatva, 361
prdeika arana, 74
prpta nirvna samjin, 330
prptab. sarvaklam, 234
prpti (B I I ) ( = prpty upya), 108, 310,
312; (K I X), 128, 375
prpty upya (B I I ) , 108, 312, 314
pxpana, 120
prptavya, 120
prpya, 367
prrthan , 84, 222
prsda, 356
preta, 366
protsha, 106, 308
PH
phala, 102, 124;
(TG" III), VIII (III IV), 82, 199;
(B I I I ) , XI I I (I I I ), 108, 311
phala tvak ( > tvak koa)
phala vrksa ( > vrksa)
phala samanvgama, VIII (V) 2, 86, 227
pbaligodha, 213
pbalgu, 110, 318
~ vyapagam a(t), 110
B
bala (G I ), 66, 120
balnvita (buddha), XV (I), 120, 338
bahis tusa (TG 3, s. for klea), 96, 98
bla prthagjana, 104
bla srtbtivhana, 116
bibharti, 179
bimba (= n irm n a kya), 326
b ja, 21; (s. for adhimukti), 80
[ 427 ]
J. TAKASAKI
BH
bhaga, 157
bhaya-samj, 74
bhava, 243
bhavbhilsin, 80, 202
bhavana, 191
bhava nir vna d vay agr aha vim ukti, 118
bhava nty anudgraha, 334
bhavgra, 376
bhavh ( = t ri bh ava) , 158
bhavya, 360, 368
bhavyat, 224, 382
bhjana loka, 239
bhjana vimtrat, XVII 2 (I I I ), 126
bhti muktam, 316
bhnu, 371
bhva, 299, 372
bhvan, 130
bhvan jna heya, 100
bhvan prahtavya ( klea), 98, 278
bhvan mrga, 158, 168
bhva vina, 299
bhvita, 357
bhskara, 384
[ 428 ]
The
R at n ago t ravibh ga
bh ( = prthiv ), 357
bhta, 171
bhta koti, 306
bhtadharma, 106
bhtadharmpavda, 106, 305
bhmi, 172
(daa ) VI I I (I X 6) 7, 92, 255
bhmy avacara devavimna, 190
bheda, 386
bheri, 362
bhoga, 381
bhramara, 98
bhramara prnin, 282
M
mani gotra, 150
mani ratna, 355, 372
mandanaka, 298
mandala, 148; (of arka, s. for cittaprakrti),
94'
mandalaka, 287
madhu, (TG 2, s. for dhtu), 100, 271
madhyastha, 358
manas ( = citta prakrti), 276
manasi kra 169
manpa, 246
mano ( guhyaka) (K VI), 128, 375
mano maya kya, 92, 98, 197, 279, 359
manomaya kya trayah, 100
manomaya skandha, 84, 217
manomaytmabhva (= m an om ayakya),
82, 84, 215
mano rama, 262
0
mano rpa, 359
xnama kra, 104, 297
mala vigamat, 114
mala hara, 368
maharsi (= bodh isattva), 11, 335
mah karun, 90, 153, 308
mahkarun bhvan (TG I I , hetu 4), 80,
206, 251
mah cakra vla, 190
mahtman ( = buddha), 283
mah dharmdhirja, 289
mah purusa laksana (G IV), 120, 122
m ah pusta (parable of), VI 1 (III), 189
mah prthiv , 190
mah bodhi karun, 66
mahbrahmavat, XVI I 2 (IV), 126
[ 429 ]
J. TAKASAKI
mrtyu, 236
mrtyu mrvabhaga, 118
m rtyu vydhi jar ( agni), 90
mrdu karmanya bhva, 114, 324
msr mosa dharmin, 74, 182
megha (K I I I ) , 126, 355
meghavat, XVII 2 (I I I ), 126
meghdivat (nya), 106
maitr , 308
moksa mrga pratihata, 80
mosa dharma, 74, 181
moha, 70, 110, 169
mohnda koa, 98
mohnuaya laksana ( klea), 98, 278
R
raga-vikrtim upaiti, 387
rati-krida, 368
ratna, V-4, 74; (of mahodadhi), 86
laksana, 412;
(5 laksanh) (of svbhvika), 114
laksana prayoga, 227
laksana-vyajana, 357
l na citta, 106, 305
loka dharma, 118, 185, 333
loka dhtu, 290, 363
loka ntha, 118, 332
loka vid (buddha), 116, 329
loka vyavahra, 242
loklakra, 74
lokottara-jna, 72, 98
lokottara dharm akya prakrti pariuddhi,
104
lokottara dharma garbha, 109, 291, 303
[ 430 ]
The
R at n ago t ravibh ga
vatna, 21
vacas, 385
vajra, 142
vajra pada, 1 1, 23, 66, 141, 142, 389
vajravat, XV (I), 120, 122
vajrgni, 366
vajropamasamdhi, 280
vajropama samdhi jna, 98
vadhaka purusa, 183
vadhya, 279
vara, 263
varna (of prad pa) (s. for sravaksaya), 86
vait, 178
vaitprptabodhisattva, 82, 214
vasudh, 100
vasudhntarita, 282
vk patha, 166
vg guhyaka (K VI I ), 128, 375
vta mandala, 238
vyu (s. for karun ), 124; (for ayonio
manasikra), 88, 238
vri (s. for TG c), 78; (for karun vrtti
hetu), 86; (for karma klea), 88
vsan, 74, 114 ( ~ ucchitti); ( avidy
vsabhmi), 277
vsannusandhi, 147
vsa bhmi, 215
vikra, 241
vikalpa, 70, 157, 166
vikurvita, 369
vikrti, 112, 321; (K IV), 128, 375
vikrama stha, 120, 341
vikrama sampad, 124
vikridit (karun), 68, 161
vigraha, 325
viclya, 386
vicitra rasa, 100
vicitra dharma sambhoga, 116
vijapti, 285, 373
[vijapti-mtrat], 8, 59
vitapa (dharma v.), 274
vithapeti, 159
vithapyante, 248
vidy, 267
viydh, 274
vidbi, 340
vidhura, 297
vinaya kriy, 124, 351
vinaybbyupya, 124
vinivrtta, 244
vinirbhgadharma, 292
[vinicaya], 407
vinihatya, 270
vin ti kriy, 352
vineya dhtu, 124, 351
vineydri, 370
vindana. 320
vipaksa, 164, 383
viparta, 385
viparyaya, 208
viparyasta, 86, 230
viparyasta-samj, 104
viparysa, 82, 208
viparysbhirata, 102, 296, 303
viparysa viparyaya, 82, 209
vipayan, 239
vipka, 31, 241, 337, 338
vipka phala, 31, 120
vipula, 148
vipratipanna, 252
vipranasta, 299
vibandha (tattvadaran a v. = timira),
I I I 4, 70; 169
vibandha pratisedha (vai. 2), 120, 340
vibuddha, 68, 155
vibhava, 241
vibhava laksana (paripantha), 82, 214
vibhavbhilsin, 80, 202
vibhga, 141
vibhu ( = buddh a) , 329, 351
vibhutva, 319
vibhti, 347, 356
vibhti rprtha vidarana, 112
vimati, 155 ( ~ prkra)
vimala, 86, 114, 228
vimala gunopeta, 110
vimal (bhmi), 92, 255
viroal buddha gunh (RG I I I ) , 23, 76
vimalmbu, 110
vimalraya, 227
[ 431 ]
J. TAKASAKI
dmtrat, 365
im ukti, 94, 108, 315
nsti vimukter hnih) (ven. 11), 122, 341
dmukti kya, 110
<~< sya prnam, 112
dmukti-jna darana, 342
(nsti ~ sya hnih) (ven. 12), 122, 342
dmukti phala dnatva, 110
dmukha, 252
dmdha, 387
dmoksa mukha (nyatdi), 52, 151, 204,
299
dyoga, 264
drga, 70, 164
irga dharma, ( = virgat) ( = nirodha
satya), I I I l , 70, 165
irga hetu ( = mrga satya), I I I 2,
70, 164
irgit, 70, 165
irgin, 282
ivarta, 237, 238
ivikta, 306
ividh, 161
iradatva, 338
iuddha, 228
<
& samklista, 76
iuddha sam a dan tatva (mahp. 18), 122,
345
isuddhi, 86, 94, 100, 263
iuddhi guna parikarman, 150
iuddhi gotra, 76, 152, 221
iuddhi cittaprakrti, 28
iuddhi parikarma guna, 66, 150
iuddhi pram i prpti, 114, 327
iesa laksana, 218
iodhya ( artha), 150
ilesa, 315
isaya rati hara, 368
isamyoga (B I I I ) , 31, 108, 110, 310, 312,
315, 337
isamyoga phala, 31, 120
isamvditva, 210
isara, 371
isarati, 302
istara vibhga nirdea, 13
ismagri, 241
ihra, 172, 255
ta, 279
rya, 130; (na ~tah. hnih, ven 8), 122,
340
[ 432 ]
The
R atn agotravibh ga
[ 433 ]
J . TAKASAKI
samvrti kya, 100, 120
sam vrti kyat, 336
samvrti pada sthna, 72, 181
samvrti satya, 100, 285
sam vrtta skandhat (mahp. 10), 122, 345
samVlis, 244
samlisja, 250
samsra, 90, 92, 116, 250, 291
~ & nirvana VI I I (I I I I V) 4', 84, 118
samsra gata, 204
samsra duhkhopaama mtrbhirati, 82
samsra mandala, 390
samsra mandala ksnti, 132
samsrti, 367
samskra, 74, 82, 183, 215
samskra paripka, 242
samskrta, 74, 156, 381
sa karan ya, 74, 183
sakalam, 191
samkara pti dhna, 272
samkra dhna, 272
samketa, 166
samklea (klea , karm a , jan m a ), 70,
82, 84, 170, 217
samklea nimitta, 301
samklea vyavadna, 234
samksepa mtraka, 193
samgraha, 332
samgrma, 360
samgha (VP 3), 66, 68, 72, 142
samgha kra kriy, 72
samgha ratna (VP 3), IV, 22, 72
<~ guna vibhga, 66
sacet, 221
samcintya, 244
samj ( viparysa), 230
samj grha, 76, 189, 191
8amj citta drsi-(viparysa), 230
sat ( ^ dhra), 319
satata-samitam, 183
eat kya, 158
satkaya drs^i, 158
satkya drsfi patita ( pudgada), 104,
296, 303
satkya nirodha, 104, 297
sattva, 68, 235
(catur vidha ^ ) (TG II, III) ( + icchan
tika, t rthya, pratyekabuddha, rvaka),
78, 80
[ 434 ]
The
R at n ago t ravibh g
[ 435 ]
J . TAKASAKI
sugata ( = bu d d h a) (TG I , a. for dhtu), 318
sudaiika, 376
su parikarma krta cetas, 252
su pratisthita ( pdat), 344
BUpratisthitacakrkravyyattsaga
pdat (mahp. 1), 122, 344
sumeru, 190
sura pati, 358
suvarna (TG 4, s. for dhtu, tath at), 96,
100
suvarna bimba, 224
su viuddha, 72; ( avasth) (TG I X c),
VI I I (I X c), 88, 92, 231
su sra, 269
sksma, 100, 285
sksmavastra, 151
sksma nimitta prapaca, 216
stik sadma sthita, 323
stra ( ~ , geya, etc.), 100, 285
stra sthn ya ( loka), 13, 356
srya (K V), 128
sryavat, XVII 2 (V), 128
srjat, 367
sevana, 120
sevya ( viddhi) (mrga), 120, 367
sauksmya, 112
skandha, 238
skandha dhtv indriya, 88, 236
skandhyatana-dhtavah, 236
skhalita (nsti / m, ven. 1), 120, 341
stuti ninda, 185
sthna, 21, 142
Bthnsthna (-jna bala) (bala 1), 120, 338
sthiti, 147
sthira ( stha), 120, 341
sthairyatva, 124
snigdha bhva ( svabhva) (TG c), 78, 201
sparitavya, 126, 367
spharana (of arka), 94
smrti (nsti smrteh hnih, ven. 9), 120,
341
sva karman, 126
svakarmodbhava, 360
sva citta, 126
svaccha jala bhjana, 130
H
hata satkyasra, 283
hni krana krti, 120, 340
hitatva, 126
bina ( = h na yna), 388
h na pran ta dharma, 267
h na(yna)ruci, 132
hnasattvesv avaj, 106, 305
hetu, 21, 124, 128, 241; (TG , I I ) , VI I I (I
I I ), 78, 199; (B I I ) , XI I I (I I I ), 108,
311; ( = gotra, dhtu), 21, 102, 225, 290
~ & pratyaya, VI 2, 25, 76, 195
hetu laksana (paripantha), 82, 214
hetu samanvgama (TG V), 86, 226
hetv nantya ( tva), 118, 332
hema bimba ( > kanaka bimba), 102
hema mandalaka ( > suvarna)
heya ( vastu) ( > duhkha samudaya), 120,
124
[ 436 ]
[ 437 ]
J. TAKASAKI
Jnloklakra stra (JAA), 16, 17, 32,
36, 50, 159 160, 167, 260, 287, 322,
356, 359, 364, 368, 369, 372, 373, 374
Ju lai hsing hsien ching, 35
K'ai yuan che chiao mo lu, 7
Kaniska, 53
Kyapa parivarta (KP ), 33, 51, 204
Laksannusra stra, 34
Lakvatra stra (Lank), 31, 44, 45, 53,
59, 60, 61, 150, 163, 189, 204, 214,
285, 295
Li t'ai san pao chi, 8
M adhyamaka krik (MK), 163, 232, 305
M dhyamika, 60
Madhyntavibhga (MAV), 44
~ bhsya (of Stbiramati), 44, 300
M ahparmirvna stra (Mahyna) (MPS),
33, 39 40, 223, 224, 262, 272, 298, 304
[M ah]prajpramit [ upadea] stra,
15, 240, 343
M,ahsaaghtasstra (M ahsamniptastra),
34, 146
Mahsagika, 34
M ahynbhidharma-stra (AbhidhS), 33,
58, 290
M ahyna dharmadhtv aviesa stra
(DA), 9, 45 46, 62, 200, 207, 225, 227,
228, 231, 236, 257, 267, 301, 316, 408
Mahynasamgraga (MS), 44, 52, 290, 405;
(Bhsya), 10, 52, 382;
(Parmrtha's translation) (MSbh(P)), 11,
52, 249, 264, 285, 286, 291, 292, 293,
382, 384, 389
*M ahynaraddhotpda ( stra), 45, 53,
60, 300, 390
M ahynastrlakra (MSA), 13, 33, 41
44, 163, 200, 206, 211 12, 286, 288, 289,
315, 402
Mahyna uttaratantra stra, 5
M ahaynottaratantra stropad e a, 7
M ahvibhsstra, 34, 240
Maitreya (H phags pa Mgon po byams pa),
7, 40, 62
Majjhima nikya (MN ), 158, 182, 301
M anusmrti, 209
Milindapah, 34
Mundakopanisad (Mund. U p.), 28
N masamg ti, 300
N grjuna, 15, 33, 57, 61, 240, 300
P ao ch'ung lu, 8
P aram rtha, 10, 47, 52, 53, 60
P har phyin skabs brgyad pa, 21
Prajpramit stra (P P ), 33, 54, 59,
171, 305
P rasannapad, 232
P rat tyasamutpdahrdaya krik (of N
grjuna), 300
Rstrapla pariprcch, 192, 214
Ratnacda pariprcch
(RCP), 19, 33,
251, 263
Ratnadrikstra (Ratnastra) (RD S), 14 f,
32, 338, 339, 341, 343, 347
Ratnagotrastra, 5
Ratnagotravibhga, 5
R atn akta stra, 33, 144, 204, 251
R atn am ati, 7, 8, 9
Ratnavajra, 6
Sadyatanafri] stra (SadS), 33, 50, 260
Saddharmapundar kastra (SPS), 33, 56,
186
Sgaramati pariprcch (SgP), 33, 51, 245
Sajjana, 6, 7
Saka fragments (of Ratnagotravibhga), 5
Smkhya (School), 203
Samyutta nikya (SN ), 34, 232, 277, 291,
294
Sandhinirmocana stra, 48, 57, 173, 295
akara, 61
Saghabhadra, 159
Sramati, 9, 46, 56
Sriputrbhidharma stra, 34, 240
Sarvstivda, 34
Saundarananda kvya, 300
Siksnanda, 54, 145
Sr ml [dev simhanda]stra (SMS), 22,
32, 37 39, 45,' 48, 51, 144, 155, 167,
174, 182, 183, 185, 188, 209, 215, 216,
217, 218, 219, 235, 242, 250, 259, 261,
262, 265, 267, 291, 292, 293, 296, 301,
302, 303, 312, 323
Sthirdhyaya parivarta
( = Drdhdhy
aya parivarta), 143
uklavidaran, 300
Sumangala visran , 300
Ta ch'ang fa chieh wu ch'a pieh lun chu
(of F a tsang), 9
Ta t'ang nei tien lu, 8
Tathgatagarbha stra
(TCS), 32, 35,
[ 438 3
The
R at n a got r a v i b h ga
[ 439 ]