NAGARJUNA'S EXPOSITION OF TWELVE CAUSAL LINKS

-N. AIYASWAMI SASTRI

Introductory

The Pratitya-Samutpada-Hrdaya-Karika 3«IT~~q l~tjiifiTf~'fiT along with its comment is one of the several treatises composed by Acarya Nagarjuna, the founder of the Madhyamaka school of Buddhism. His authorship of this short tract has been attested more than once by Candrakirti (v. ~~, pp.4-28,HI) and Prajnakaramati (v. Panjika, pp. 355, 350). Its composition in a catechetical form

further confirms its antiquity. The text consists of originally 5 verses in Arya metre and two Anustubh verses in its Chinese and Tibetan versi~ms. Of his several metrical compositions we have only

two texts in Arya metre, viz. the present text and the fql;J~olfT;:n:f;ft The explanatory portion of this text is also fathered upon Nagarjuna by the Chinese and Tibetan translators. This fact does not appear improbable when we consider the statement made by Chandrakirti :

fcm~~ch:~ ~'6' 1jG{aTSC1l{'T.'fP'Uf ~lfT~erfcft1l'1f+rtTATq: I "Acarya (Nagarjuna) while composing a short comment on the fcnr~T~'1T does not employ any prayoga, a sentence embodying any logical proposition" ~W p. 25 1.6.). This confirms the fact the author could be credited also with some prose compositions. Of such compositions the Maha-pra

jnaparamita-Sastra 11lfT~~Tq'Rf+rcfp.m~ preserved in its Chinese translation ranks the foremost (v. Prof. Et. Lamotte's French Translation with copious annotations; the first two volumes published so far). We may next notice a small tract both in verse and prose viz., lfR~~fiTTfQf also preserved in Chinese translation (v. the present writer's rendering it into Sanskrit in the Visvabharati Annals, Vol. VI) claiming him as its author; a claim which has fairly been justified by Chi-tsang (v. my Introductory Note, op. cit). The same Chinese authority

attributes to Cheng-mu f~&1 the prose portion of the Madhyamaka Sastra. Thus the authorship of the commentary known as Akutobbaya as attributed to Naga by the Tibetan authorities becomes uncertain.

Ofhi8 metrical compositions the most important is I) the Madhyamaka Sastra; it has been meritoriously edited by Prof. Luis de Vallee Poussin. 2) The Vigrahavyayrtani with its comment has been discovered and published by Rahul Sankrityayana (Bihar Research Society, 1950). 3) The Ratnavali and 4-) the Catustava have been edited in part by Dr. G. Tucci. 5) The Yuktisastikarika, 6) Sunyata-Saptati and 7) Suhl'lleka

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are not available to us in their original Sanskrit. Nos. 5 and 7 are translated by Schaeffer and H. Wenzal respectively. (v. my Bibliogra­phy in the Sal. sutra). No.6 is known only in quotations, V. Dvadasamu­kha, p.24-. a verse pleading for a fundamental tenet of the author, viz. (jf\;fTfa-CfTc{ non-origination-- theory. Two verses arc cited from the text in Bodhicarpan:-

1. The ideas of "I" and "mine" are expressed by the Buddha for some purpose. Likewise skandhas, ayatanas and dhatus arc all stated (p·37 6).

2. \Vhat comes into being due to causes does not exist p. 500; the same in Madh. vrtti. p.4-13.

3. One more line from Yukti is found in Madh.vrtti. p.9 : What is produced on account of such and such causes originates not in its nature. This cited in full in the Madh.avat.p.288.

To draw parallels to the ideas of Madh-Sastra Candrakirti cites more frequently verses from the Ratnavali (R. hereafter), Since they bear out true marks of Nagarjuna's way of thinking we may acquaint ourselves with their gist on this occasion :

I, To the idea of the Sutra: Those who view things as existent and those who do so as non-existent, both of them do not per­ceive the quietude fUCf of things-(M. Sastra V,8) R. has: the heterodox reaches the hell and the orthodox the heaven; but the man situated in Non-dualism 3]g1l reaches Release, Moksa, because of his realising the truthlfI!:fT+rcfv.M. Vr.p. 135.

'" 2. The action and its agent are ridiculed in M. Sastra vIn, II; R.

does the same in 3 verses: The world resembles a mirage; it is an illusion to consider it existent or non-existent and a man of illusion gets not released. Something is postulated as a result of ignorance; later, at a close scrutiny one cannot secure its existence; then how can there be its non-existence? (p. 188).

3. Non-dualism 3JQll' is possible only in Madhyamaka System (XV. II); R. confirms the same in 2 verses; Approach anyone of the Sankhya, Vaisesika, Nirgrantha, or the advocate of Pudgala or Skandhas, and see whether they say anything beyond the existence or non-existence; therefore understand that the Buddha's dispensation alone i's too deep and goes beyond the existence or non-existence (p. 275).

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4. The negation of soul intended even in the empirical plane ~c:~:n in XVIII, I. is echoed in R. 4 vv. One's own image is reflected in the mirror, but the image cannot be stated to be either the same with or different from the face; likewise the notion of "I" arises on the basis of aggregates fifi;:tT,. but it is not identical with the later. The reflection of one's image does not arise in the absence of mirror; likewise the '1' notion is not in the absen~e of the aggregates. Listening to this characteristic Dharma venerable Ananda obtained Dharma­Eye; this fact he himself declared to his fellow monks now and then (p.3H). .

I). Candrakirti says: In the wake of realizing the Soul-non-subs-

tantiality anc:+rh:R';~ non-substantiality of things pertaining to

the soul anC'11rlFfw+~ is also realized. The same is confirmed

in R. 2 vv. The aggregates are born from the I-notion a{~iifin:: which is false in truth; one who thinks the seed as false, how could its sprout be true for him? In the wake of the aggregate being viewed as false the I-notion is extinguished; at the extinction of I-notion the aggretgate arise no longer (p.H6). They are cited again on page 41)8 to confirm the idea of auspicious or

inauspicious is false as it is based on the false background fJ[IQ{TS5flT

6. The fact that Buddha preached neither Soul nor non-Soul (XVIII-6) is corroborated in R. 2 vv:- I\'either soul nor non-soul is asserted in truth. The great sage shunned from us the two views caused by the soul and non-soul. He declared what is seen and what is heard are neither true nor false. If there is a thesis, then there will be an antithesis; so both are not admis­sible in fact (P.H9).

1. Again .1 vv. from R. to show that the Buddha preached differently to different pupils. A grammarian would teach even the al-

phabet; likewise the Buddha preached his pupils (fSfit<T) dharma according to their capacities. He preached to some the law in order to deter them from wrong deeds, to some a dualis­tic law in order to increase merits, to some a deep non-dualis­tic law which intimidates the timid person, and to some the Bodhi-

factor embodied in yiodness and compassion, ~<TOT-ifi~T-~r+f (p·H9-6o)

8. The object like the blue, etc, (;;r~TfG) are non-existent even in the empirical plane. The same is in R.: Ether is only a nominal because of its being deviod of colour, ~q In the absence of the great elements where is the colour, ~cr? (P.4I3).

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9. Voidness, ~lRJr, being grasped as either an entity or a non­

entity destroys the aspirer. So also says R. -When the preacher ill-conceives the voidness, as a result of this, the listener, the ignorant, becomes spoilt and falls downward in

the 3fCJ1f.q hell (p.4-96).

10. As to Nagarjuna's conception of Nirvana R. says - When Nirvana is not a non-entity, how can it be an entity? What is Nirvana is an end of both entity and non-entity (p.,P4-).

I.

2.

3·

Candrakirti has made only 4- citations from the Catustava:-

The world resembles an echo, and is neither identified with nor different from its cause. You (Buddha) have compre­hended what is beyond continuity and discontinuity. (p. 2 15, Catus.!. 13).

Heretics consider the misery created either by self, other or both or causeless; but you have preached it as dependently originated (p.n- Catus.II, 19).

You have stated: In case a definition is different from the defined, the latter would be devoid of the former; in case they are identical, they would become non-entity (p. 64--C.II, II)

Things that are produced from the causes are non-existent as the latter itself is a non-entity. Is it not plain then that they are similar to reflections? (p.4-13=C.I1, 4- Bodh.p.583)·

The Catustava is more favourite with Prajnakaramati who refers to it more frequently on the follOWing subjects :-

1. Teaching of voidness-nector is for removal of all wrong con­ceptions ~;:;q PP'359-4-15=C.II.21).

2. Surpreme truth falls not within the cognizance of senses (p. 3 65= C.III. 18).

3. Voidness is nothing but dependent origination (p.4-I 7 = C.II. 20).

4-. The action and its agent are (admissible) in the worldly talk; there is neither agent nor enjoyer in truth. Merit and demerits are dependently produced, and hence unborn (p.4-76 = C.II. 8-9)

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5. Buddha has no Sattva-idea (in himself) but has it towards the down-trodden due to compassion (p.489 == C. I ,8)

6. Things are desireless, non-substantial, dependently originated and void. (p.489 = C.I1. 22).

7. Things are beginningless and endless; hence arTf~ij calm from the outset (p.528 =C.III.27).

8. Dependent origination =~~ijT=~ =ij~FTij (p.p8 = C.II, 20, III.28).

9· ij~ 'Rl11~ = ij~aT = +ref ; Buddha is because of realizing this (p. 528 = C.III. 39 ).'"

10. Origination is similar to magiC. The world is caused by a con~tructive thought qf{Cfi~q; hence no beginning and no end. Neither permanent thing transmigrates nor impermanent thing. So transmigration resembles a dream (P.533 = c.n, 16- 18).

II. The world is born, stays and perishes: all these are mere . imaginatIOns (p. 57 3 = c.m, 34)·

12. The same as NO.4 of M.Vrttl above stated (P.583::C.II.4).

1 3. Things come into being neither as existent nor non-existent, and neither by themselves nor by o.thers (F..587:: C.III.9).

14. Buddha is ~~T9 hence no difference between Him

and others (p. 590 = c.m, 40).

There are some citations of unspecified source made under the

heads of Acaryapada an~T<f~ resembling Nagarjuna's ideas:-

1. Something being present some other thing is (conceived) to exist (as its relative) e.g. the idea of short and long. (M. VrttLp. 1 0).

2. Mirage appears like water; but it is not so in fact. Likewise five aggregates appear as the Soul; but they are not so in truth (M.V.OP.347, 3 verses).

3. Release is (secured) because of voidness-vision 'J:'q~H­

d~; for this purpose the contemplation of everything as void (Bodh,p.43 8).

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•

•

4. The whole theory of causation (operates) in the empirical plane (Bodh.p.415).

THE PRESENT TEXT

The ideas that are expounded in the above citations are all unique char,\ctcristics of T\agarjuna's philosophy of thinking and they are quite in agreement with the ideas expressed in the short tract. Hence Nagarjuna's authorship of this text cannot be doubted as it has been further attested by Candrakirti and Prajnakar .. ,mati. However, the two anustubh verses at the end of the text as well as the comment do not appear to be of NagarJuna's origin, and are quite affirmative in their contents. The first verse affirms tkt to negate an absolute subtle entity (i.e a nihilistic view) is to misapprehend the import of Dependent Origina­tion-probablya Yogacar<l's af{irmation. I could not trace its original Sans­krit anywhere. The second instructs that the vision of things as they are

lf~T+!.er-~" leads to Release. It is Asvaghosa who propounded this idea as a part of his exposition of the Buddha's teachings in his Saundarananda, XIII, 44, 5" I :

"rQitll+rer: fCfif~ s:r~~ "fTfq fCfi~" I ~'-i ~~er) mi lfT~~ lfm "if ~ II

0-. '"

3f'+l~f'{i.fjc:{fif f~lf~ f~ qelf~ I

~ir" ~ q~lf1 '+loa: qf~~lf~ I

The ideas of these stanzas are made into one in the Ratnagotra­

vibhaga thus: "rq~tlf+r~: fiifif~~}l~'-i " f'li~ I S::~li '+la~) ~ '+l(t<;:~1 f~ II I, 1)4, P .76.

It IS again cited in the "iflfT~Tf~'li)~1CfiT p. 3 2 with this

difference ~~oti" " f'li~ I as though it is from the Madh. Sastra. lt is not, therefore, unlikely that the last two verses of the text were added by a later writer who was perhaps inclined towards the yogacara standpoint. The vision of lfm'+l~ as a factor of Release

is also acceptable to Nagarjuna (v.R. cited above NO.1) though its import may be different for him.

The purpose of this composition is, according to the intro­ductory remark made at the outset of the comment, to expound in brief the twelve causal links preached by the Master to an intelligent disciple who approaches NagarJuna with a request to that effect. He asks : How are the twelve links grouped? The author replies: They are grouped into three categories: I) Defilement, 2) Action and 3) Suffering.

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The first-category consists of the causal links Nos. I, 8 and 9 =ignorance, thirst and clinging respectively. The second is formed of Nos. 2 and 10 = formation and becoming; the other links are included in the third cateaory. From the first category arises second and from the latter the

b ' third arises. The disciple asks: Who is the over lord above all and what is His function towards them? The author replies: The Universe is an interplay of series of causes and effects and there is no overlord of any kind. Question: Who is then that travels from this world to the next one. Reply; There does not exist even a subtle particle that travels from this world to the next one. Nevertheless the void things are produced from the void things. From the five causes, i.e. defilement and action which are void, i.e. devoid of the soul and anything pertaining to the soul are produced seven results, i.e. Suffering that are void, etc. The follow­ing examples are cited to make the point clear: Mouth-to-Mouth preaching ~::neijllf, lamp. seal, mirror, sound, sun-stone and seed, etc. It is argued that the if what is uttered by the teacher reaches the pupil, then the passage uttered by the teacher would be devoid of the latter. The passage uttered by the pupil does not come from any other source because the other source cannot be its cause. It could hardly be possible to determine whether the passage uttered by the pupil .and the passage uttered by the teacher are identical or di·fferent. Like-wise the rebirth-mind of the future life is produced on the basis of the death-moment-mind and the former cannot be said to be either identical with or different from the latter.

Other examples: light is produced from the other light; reflec­tion appears on the mirror from the face, an impression of the seal is brought ant from the seal; the fire is kindled from the sun-stone; from the seed are prolluced sprout, fruit, etc.; the sour fruit produces saliva in the mouth, and the sound produces an echo. All these effects are neither identical with nor different from their causes.

Likewise the wise should understand that there is continuity

of five aggregates srf(faf..-er; nevertheless th~re is no transmigration, a1~. Though the five aggregates appear in continuity as a result

of their mutual relationship, there does not exist even a subtle particle moving from this world to the next. This theory of ara"Pf is common to aU:Schools of Buddhism (v. my. Introduction XII, ff, to

m(,{~Tfrd~) with the exception, perhaps of Sammitiyas.

The author finally explains how one realises the ultimate release. He should not view pervertedly an impermanent thing as permanent, an upleasant thing as pleasant and a soulless thing as soul-endowed one.

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When he gets rid of such perverted views, he will have no more a desire for them. In the absence of desire no hate arises; in the absence of hate no action is undertaken; in the absence of action he does not cling to anything; in the absence of clinging he manifests no becoming and in the absence of becoming he does not suffer a rebirth. Thus a new fruit in the form of body and mind is stopped for ever; that is to be iunderstood as the ultimate release. The wise should, therefore, shun all the wrong views: Eternalism, Nilhilism and others.

Thus, though the treatise is very short, the author has well elucidated in it the creed of the Buddhist doctrine under two heads: I) The universe is nothing but an interplay of causes and effects -a scientifically tenable approach; and there is no Super-human presiding over the destiny of mankind which is, on the other hand,

governed by its own law of action. 2) Release, qT!H, is a freedom from ever-rotating wheel of life and death and it is perhaps something like merging of individuality into an impersonal and undivided whole. We should not miss here to take note of the author's eloquent exposi­tion of Nirvana in his Sastra:

......-- C' ~ c:--.. ......-- "" eo.. ~t::.~.~c:. ~'~::~r .q~·~t::~l !.7 ~~·~~·~~·9~·tl]t::·tA!~·:.rl

" --e-. -.. C!" C"<-

~'~'Cl ~~'~~'~':':"S~'~~l ""

~.t::~'C\~~'q'~~':.r.:.:,'.:J~~ I

XXV,9· (attributed to Tathagatas by Candrakirti) The Substance of the utterance may be this: Life and death of elements are conditioned or activated that is the world, samsara. The same elements become unconditioned

or inactivated, i.e. brought to a dead stop arq'Clf~+rTqfl:t that is preached as Nirvana. It may be clear now that this conception of Nirvana does not in the least touch the fringe of Nihilism.

The Arya verses of this text and its commentary upto 3rd verse are adopted from Dr. V. V. Gokhale's paper published in Studia Indologica, 19H, pp.IO-I06. Luis de Vallee Poussin first translated into French the text CfiTf~ in his Theories des Douze causes. p. 122-24. An English translation of the whole text from its Chinese version has also been published by me in 1940.

The Tibetan texts that are published here are copied from Tanjur, Mdo, gLf.206, 4 ff, and collated with the same texts in Mdo. thsa, f. 166, ff. noting their important differences in a separate page.

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~ itsw~ +IRO'f)ftEr: 5nft~~: I a ~~~Cfi~ ~:~q: ~:.~~f~Qlq: ~~ \I If II

an~TVA"cr+rT: ~: ~1:!rIt1T: Cflli f~~~ :q I ~r: Q :q ~:~ f~~ iJ:Tlt1l) Cl 'i:F1T: II ~ II

f~!:f) 'l1<l!f~.~' RTi:'5T~r;a V'8 ~~: I

QI(J ~qf.:cf ~t~~ [Cl] ~Ci ~:q'lipl{ " ~ II

~gctm~ [f~] ~cf \jHllt.-m ;:rTf~ qf?iffG~ ~~: I ~lh."'if flq ~l1'r ~: SI''I1qf;:ij' \:l1l~: II ¥ II / '" "> '"

~-m~rq¥j)aT~qurer)~li<iiRfifri:jf~: I ~~srf~~f;'i:l~~~SPlTlJtT fcraf:~;:-\q~i II X II

"

lJ ,,~ ~~Ciw;ihfq- ~ I "fm~~q~r~llfiffi: ~., ql'=qfu \I \ 1\

'1N~~Ci : fCfif~ 5T~ <fTfq- fCfiFf I

~ ~ffi ~ ~T fct'fO~" \9' II

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Slatl:q(1!J~re:,,~q~qT~R~

3TT"'T~ ;;Trrnl ;;~lT

~ Cfifl'<Tc{ ~1'P.TT"l: l';fJ1OT: l';fCfUT' 'i:lf{UJ)~Tq-)¢ffi81lf';;: fl1T~ Oir:q-r~~ qr~ [ iJ:1n f llFTi=l[ cr~rrcromonnUl[ q;;;f ~'ni{-~rrcr.t 31~

ID"~1U ~s:wfq~'lT W;;;;)~'f!T: 5fcrfC'l[ij"~T: I

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CRlf ij!S[T 1::l11luTt cr~4~C'mllEfC'l[ 3TT"fT"1t ~CfT'l

~ Cf~~+i~:~ ~~~~fcrT~~ [~lCf'i.] II , \I

ij~ ~ '" l;T t;{ ID"~\U 1 ~ltq fq~ Ol')i'fCimtr: I "\1?:n)i'CfC!)i'¥fIq ~~: I Cfip;fCfT~;;)'1T5'lfllf'l: I ~'" ~f'li1)f-~l!': 'fifl!fat: sr1(;Tf1UCfT ~fdqlfTl[T: I ff 'if '1 u sr~fcr~f.:r.:rfcr-'I~-q\T1::lf'l-'fiq~~9tl"\-CfiT~·fqmq-!lit:e'i!iT-!t:;rTqfcr­l[£~~If~ifiT\QT!t~c1T: I f~ of~ srdf~~T: 1~ ID"~lUT)i'P...m-cn: Cf~1Ufi;f~:fKT apl[1<=ti 5.TafC'l[ 7'l$Cfi1nTqlfTfr'l f~ lNl<:R{ ~f~aT: I 8l[~r~f~fcr 3Tirr~Vr~l[~ : II ~ II.

~'i!ifcr, if; 'fTt~ Cf~1UT: I fef. ifiT{ I f~ ~:~ ~ ~ ~l.J~: ~:rs:.~ rr:;;~""ij I

3TT~-

31lWTl!ll;;qllT: ~: Cf~: I

~)i'fq~f [llSl[] 31Tm ~, 3Jl!llf glS"lT, .,qll11ql~I;;~ ~ Qfl[: eFf1U~fm: sr~crol.fT: I f~ <till I

Cfif{ fu~~T Iq' I

if~'fiT~) fafflil: ~Cf) ~?IT'1: I [!t'1f] aT "l~ Cfiqij"s:.iJ'~(aT EfRoollTI

~r: ij"8' '!if ~:l8l{

~Cf~ijS~~~fcrT'lT [11)i'] fqW'lTorT ~ ~ [ 3Tif] fCf~: ~a '" a ~:~ [~~fm] Eff~aoIlT: I ij~T fq;mij "Tll~q ~~. ~1

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~;;T GfffoGfU~ I :q ~: f5flJfGfmifTrmr~1:f~fq 9EfTog;:@Tf;; ~f~;;)f~ I

fffif~T ~ 0 a'l1T: II ~ " '"

3Ta t:!;et g:fC{~ en:rl: '11'{ 2f~UI m [ 'Prrr] ~f~ao:rT: I [3F~;;T] fq'11-~!~g ~: I t:!;a iq ... a t:!;~q- \l:QfFaf;;f<::!:T ;;Tij:q~JlfaTfu

qf~iffUTa, 'I ~ II.

1:;:;~fo I 'f~~:~RT [i{qt]~: fCfiW~a 'tifo o~~~ 5iNit I 3TTilr I

f~+qt 'lGffa iF[l1,

<Fru~1:ff~~<i: Cfiq1~ g:;-:g:~et I

e:;:ms(ilCff~ ~«

(?f1:f :a'~~ ~~~~T I ~+rrf~: ~~"1:fW" e:~~'€11

i!1.l"~~ ~ 1:111fo 'f~ II ~ II

lIen: <tiT~T~Cl1[<i~f;<::OT: I ret :q] 3Tij"1 Gf~T;;T~:;P~T: I ffiI 1'l{r;r;;)

~1Cfi ~ qf~~ma I (!~~ 3Tf;;-qomtAT~: I 1:f'l{T 'OfSfili~1:fT qf~fo I ;; ~T f~ ll~~qf~: I [ fifi ~ ] f;;1:fll) ;;ROjf~ ~o II ~. 1\

~fa I 3l'l{ ~~~~: 12 ij"~rr: 13ERlT! ~ o~1:f f:;P1:fT '11R~T 1

a{l~ I

~~~ f~ ;;rT[o,

ll~f« fGf~T1:f at;:-qT.".frn Cfirnf~ m'Gf: I

~T~a: ~f~qo: I Cfifi;qo~ ;;rfrn I ~fur::rcr+rT~~ (CfiTll)

~ mr ;; ''P~I ~:;~fo , 1:f~~~, m~ 3T~§T2fiTq: Cfi: ~itci ~~qjf;rfo I an~ I

~T§1CfiR'q~~)ci ~ij)~fq ;; ~~f<:'f I 3T'l{ 'Of

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arr~l{'~lfTlRfQa~) cpf .. ~: Cf~~T~: ~~: ~~ .. ~ 3{T~­~Tlf'~:f~CfT ~:~CfllT Cfif~CfT: l'.fiWcj)f~aT: ~: ~ij' ~T: 5f'l1cr~CfT~lf~: I CI~~T 31TCl{Ttl{Tlf~f~ffiffl ., .. If)''li 'I.,~rCl1TlIT: I 31~ :q ~+I,.m)s~n~­~ .. ~: ~+ITCfCf)s;n~'Nm: sr+rcrf~ I Q;CflTCfrr~Olffl{fCf ~n ftrCfll i I ¥ II

31Qf ~~'irrcrCf)S.,rc~~ ~ ~<nTTcrCfTSiWl{~~lh: sr+rcrFCf ~iI 'fi) ~Cf: I 3liI~-

~CfT'4~TlI'~qfj)lqc:{cjur'E{Tqrct'fiT~Cf~T\ifT+~: I

~it ~[f;:~: Cfifc.;qa+:'q)sfq ~mcrCfTSo:{mAl]tf 'p:~ifif~f;g:qfu:CJOlff I Cf~T-!l~~~~f~CfT lff~ f~ ~~lllf;:Cf I ~'jff~aT~f\r(,~CfT 31fq ~7lf~fa ., ~s;~Tl{fra I fu&fur 5fT'ffillftr "T~Cf)sf~Cf I alti~Pfl~CfTQ I lf~T ~~~f~aT: Cf~T l{~Uftfmf:q~l{fq I ~~a [T~lf] ~)tS(: ~~KJ: ~~)~ ., ~S:,~ll: I ~~'fi)sfq "T~lfaT ~fCf I ~S~)q~ I ~ ~ur)'jfTf~Cf~a,: f~t;~Uf) ['ilTf~a:] ~ ~ 3Rit crT ~d if f.lm~ ~a- I

Cf~ l{~Uff~' SlCl'T~ IS31~lif:(l~ RRfl1fq ~ ~ra)Yliin ~fCf if

iffi;~ ~~ I Cf~T I lI'~ 5I'<ft~sr<ftq:, ~~nr ~quT $IfCff~~~~ I ~a: 5I'f~~ I arcFltiRrr~fr.:r: ~J;ilT~~~~l'.fimf.:{163l+~~~TtJ: ~~'I"':, ~Tc;rf~_CCfi~)~a- I a- 'if ~ ~ qr ~~)S~ crT ~a if m

~ ~

~~a- I Cf¥:{T

F·p.Ef$lfCf'7~~'"'CI'~stil{~ fcu;:f~~q~l~ II ~ II

aQf ~~'fi;:erT ffi~.,m·~fCfiT~fcrm~T: ~Cfl~EfT: I ~t srfu~f;:~­

frrf~: I ~~:M~ ~w~cm I ~fllK! ~)~~)~ ., Cfi)sfq ~: ~'l{TSfq m:.,~Tl{fCf I Q!-\ 'ifSfj~

mFafCfCfi~'1CfT~"lfT ~fj)C'q~a- I 31i a ~fCf ~ fqq~lf: I ClaT f.,a;aflClel;ll I

3lf"~:~~llTifTCl{+rTqr'l ~ f~C'lf+l'rCfT'l ollT~Tfll a:r~fa olfl1{)~ ., ~Trr: I 31~fCf ~Tit 'l itS(: I 31~fCf ifit 'l 'fi~ 'f;~)fCf I arefCf Cfi~fUf if)qJ~T1;ja- ~~: I 31m=~lnC::R if 'llcn:rfmi~'fiUfu I amfCf 'iI~ 'l \ifTfa: 1

'. are~ ;;rre1 ., 'fiTlJf'if~lf)~?~' ~ I ~l{f:q;:C'lfTfl cr.ig:~CfifflT~~­~ I 31~"11)~) ~f~Olf: I Q;c[ ~T~~~Tf~~~'~~TStATCfT +l'Cff.cr IIXII

16

a«n ii) ~<fiT 'lq(j:-

lJl8 ~~ !)I'Cf.~f~-itsfq ~gf'f I

Sfi:rT~l1Cffltlit1fcm: ~ 'f qS<.'ijfu II \ II

'fT':ftlJt1O: fifif~srUCli ;:rrfq fCf¥{ I

~ ~a-) tp ~1 ~'6lJa- II \9 II

an:;;rFt;:rrrrq 'f~ sreT~qye:~ -O!:T~tl'r.r ~t=f111l{ I

17

SKT. TEXT NOTES

1. Ti betan has literally: ~~H1lJTqflfa =~T'lT~-. 2. 1 i t. ij':S;ll"~) ~!: (~fa ) 3. lit.-~it. 4. :, ~~'!1'jf. 5. cp. Bodhie. av. IX, 346-7. 6. srwfa=""'I:(~"'; fr{(if.:r = ~~'I.I', ~~=~W!l', 'luar;Ffi+T ='ljI~,3i'rlf'

"1l]1lI~'w, f~=,\qr:.·~Il]·, ~=~~', ~'+lrq=2:'15'~'\',

lf~'6~l=<>-'(S~IlI', ~Tqfa-=I!\,.,~·~~q~,\·I.I·, lf~';';W=~""? Chinese omits ='l1J"lf;:r~l{.

7. ~~"afl'(IlI'~' 8. ]1,\1.1'"

9. "'l:,'\·I.I~·r.i"~·I.I'=cp. Sarat Chandra, Das Die. p. 829: h'\"·~Il]·I.I~·r.i"~· = devoId of religion and intellect.

10. lit. 3lf~~Tli ~~~: 11. = ~.~,\ 1.1" "'F,,·q· 12. Here breaks Gokhale'& text. 13. 1:l~,\'I.I'

14. ~crrelfTlf=I"l'~Y, ;ft'l=~d)', ~=~', ~Ol=~il'ir:.·, m~=~f,

areF"fi'r'a= ~'l\'lf', atr:sr= ~15~', ap:~ = ~~:i:i' 15. =. ~·q~·dO"·Il]~I!\~ w

16. ~,,·i::jr.i:-~rrlf~Q':lJ~·~·~,,·q· Popu:ar expression: f:;;r~T. 17. =. IUl~~·~,,·t:r

18. See Introduction.

18

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""- <:"'- - <::"<-

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eo- c;::-........- -...-- ..., ~ .....-

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y. F·~·~~·~·~·~t::·~l ~·:;qr.J.l·~r~·~~·~F~~1 '" ~Fif~t::·~~~~·~"·.:.l·tNt::·1 ~rQ,tf·'7-",·tNt::·6-1F~·~\~·91

19

~~.).~.~~,,,~'~'2 tNc::', .....

Q]C::'Q]~' a;", 'tJ~' ~~' "~c.'f]~'tJ! ~ -- Oro- eo--

~~·tJ~' ~'~F~'~ 'tNtll' 5;1 ....". ~......-C' ......-

i~'~~' SC::'~~'~~'~'~ilt:" 1 '-:>

"" --v "(iz:tT q~' S'..::J' ~'tNC::'~~' tNC::''''~'R~·~'3 ~5J·tJ~·=§~1

FOOT-NOTES

1. Tangur, Mdo. gi No.90, fol. 216a; tsa, No.l4 fol. 116a.

3. Tsa, UII:.''\Z!f· probably Supports qf~~~ - a reading in Asvaghosa's verse v. Introduction.

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FOOT-NOTES

1. Tangur, Mdo. gi, No.91 fo!. 216b- 219a; Mdo, tsa, No. 15, fol. 166a-168b.

3. =pada-mula

4. Tsa. QI'

7. There is nothing in Sanskrit corresponding to this phrase.

8. Tsa. i)""rq~'g,Q'~' ~'''l'll'~'

10. "~"i'~'l'

11. "~.J.I~'~'

lla, "~"'" may be a better reading.

12. Xyll. appears to read li\'Q'

27