History of Buddhism (Bu-Ston) PDF
History of Buddhism (Bu-Ston) PDF
Herausgegeben von
Dr. M. WALLESER, Prof. a. d. Univ. Heidelberg
History of Buddhism
(Chos-hbyung)
by
Bu-ston
I. Part
Dr. E. Obermiller
Heidelberg 1931
In Kommission bei O. Harrassowitz, Leipzig
The Jewelry of Scripture
by
Bu-ston
Dr. E. 0 b e r mill e r
Section Secretary of the Buddhological Institute at Leningrad
With an Intr~~tion;..!!J
4. (a) (I bow before the Compilers of the Doctrine)S6) who, for the
sake of vanquishing the evil teachings of an Eternal Soul and '
of Nihilism,28) - though (themselves) they were free from all
confusion, -
(b) to reject the contempt of the Gods of Light 2?,) - though
the eight egoistic qualities of praise,28) censure and the rest
had been abandoned (by them) before, -
(c) and, out of compassion for living beings, to secure a long
existence for the Teaching (of Buddha), - though they had
renounced all wordly attachments, -
(d) have collected the Doctrine from the mass of (Buddha's)
Speeches and written it down. 29)
5. (a) I salute the Assembly of the Saints,30) the Teachers free
from error, whose greatness the highest of Buddhas had fore-
told, the Propagators of the Doctrine, who, thoroughly appre-
hending the stainless work (of Buddha) [2 b.],
(b) in full possession of all the great Lord's Highest Truth,
have duly expounded the systems of the Three Vehicles,31)
(c) and made the Teacher's Word perfectly clear; them, who,
endowed with great wisdom and a powerful mind,
(d) have mercifully composed elucidating works. 32)
[Salutation to the Translators of Scripture, the Sages of Tibet
and the Author's own Teachers. 2 b. 2-4]
6. (a) The perfect Translators of the mighty streams of Words,
that descend from the snowy mo~mtain of Buddha's Omniscience,
(b) and those of the holy Compilers of the Doctrine,33)
(c) and of that Lake, adorned by the lotuses of explanatory
works")
(d) - the noble Lotsavas and Pa1)Qitas, I honour with a re-
verential bow.
7. (a) [The Elephants], who, covered by the golden net of the
Three Disciplines,36)
(b) the four methods of Propaganda 36) being their powerful
well-grown tusks,
(c) have vanquished in contest their adversaries by speech,
controversy and works, -
(d) the great Sages of Tibet,37) I worship.
S. (a) [Those swords], which, obtained from the precious element
of the Doctrine,
(b) hardened in the fire 38) of Perfect Analysis,
7
(c) and endowed with the vigour of fine words,aO)
(d) rent asunder the net of my mind's doubts, -
9. (a) The Assembly of Lamas,
(b) the twelve, who are weighty by the burden of their virtue,
(c) and, foremostly, the six Teachers full of benevolence,
(d) I look to for protection with a devoted mind.
[Introduction. 2 b. 5-3 a. 3 .]
to. (a) Cherished by teachers, affectionate as a mother,
(b) in that Garden of Lotuses, - the Man-lion's perfect Word,
(c) like a bee, full of delight, clinging to its flowers,
(d) the mind grows wide in the boundless Doctrine.
11. (a) Therefore, the ocean of <;akya's Word,
(b) the immeasurable, infinite, I wish to cross,
(c) and, though unable of penetrating into its depth,
(d) why should I not secure the precious jewel of its marvellous
meaning?
12. (a) But though I have obtained it, it will be, like a jewel in
a beggar's hands,
(b) my composition, pure and stainless (by itself),
(c) but defiled by the spirit of rivalry, hatred, and envy
(of others).
(d) Who, therefore, will accept it, as an object of appreciation40)
and belief? [3 a.]
13. (a) Nevertheless, though disregarded (by enemies), why
should not this nectar of the Highest Doctrine,'l)
-j (b) remove my own mental agony,
(c) and if, moreover, it would be accepted by some (friendly
critics),
(d) would it not appease the fever of their painful doubts?
14. (a) Therefore, to relieve the poverty of my own mind, ..
(b) and, amongst those that strive for religion,
(c) to magnify the triumph of the greatest of doctrines, -
(d) I open the doors to the Jewelry of Scripture.
15. (a) From it, of the various Vehicles, the great and the small,
(b) the diverse jewels of their meaning shall come forth,
(c) which I present to you without restraint.
(d) May you, full of delight, partake of them as you desire!
Book I.
[A Review of Buddhist Teachings.]
3 a. 3.
I!.
. the Highest Doctrine, ,
Knowledge of the true character of this teaching, which
t is to be studied and preached,
III. Consideration and fulfillment of the rules prescribed for study
and teaching, [3 b. and]
IV. (Knowledge) of the way in which the Doctrine took its ori-
gin (- the History of Buddhism).
Attainment of Omnucience.
I Bc. It is said in the Sutralamkara :133) -
1. 134) He, that makes an effort to retain two verses (of Scripture
whether merely their words or their meaning ), -
is the wisest of living beings, that comes to reap tenfold
merit:
2.135) Full increase of the elements of virtue,138) (I)
highest delight at the hour of death, (2)
rebirth, according to one's desire, (3)
remembrance of all previous births, (4)
3. 137) Encounter with Buddhas,138) (5)
study of the High Vehicle obtained from them, (6)
faith connected with knowledge, (7)
the two media for Enlightenment,13D) (8-9)
and attainment of the latter at an early date. (10)
In other works a great deal more is mentioned (with regard
to the merit of Study and Preaching), but, for fear of too much
detail, we do not enlarge upon it.
These parts omitted are of a similar subject matter as the
(following verse of the) Vyakhyayukti l40) -
1f141) the essential part of the Doctrine, the meaning
of the Sutras, comes to be studied,
He that makes (the pupils) devoted to study and obser-
vation (of the Teaching),
Must first of all mention its aim.
The Jewelry of Scrlpturc 2
18
Varieties 0/ the Word with regard to time. The three "Wheels 0/ the Doctrine".
I I Dcal c2aa. (We must distinguish): -
1) The Teaching27i) of the four Truths of the Saint276) pre-
ached at the earliest period.
2) The Teaching of Non-substantiality,2??) preached in the
intermediate period.
3) The Teaching, founding the conception of Absolute Real-
ity,278) - preached last of all. These three (subdivisi,ol1s)
are mentioned in the Samdlrinirmocana-siitra. 2 ?9)
Varieties o/theWord u'ith regard to Ihp. Sltui· rl'm·lf'. r, The discourses o/collventional
and dircf'l m, a,drc;.
I I Dcal c2ba• It is said: -
The Buddhas have preached ,I" :'J'i\trine. li3 h.]
basing upon the twofold Reali!)'. " ',\
Accordingly, the discourses, rcfr;n ing to the Empirical
Reality280) and not founded upon argul11l:!llts, are of conventio-
nal meaning, and those, that treat of the Absolute Truth28J)
and are vindicated by arguments - of the direct meaning.
The Ak~cyamati-llirde~a~~2) says: - the (discourses)
which demonstrate Empirical Reality are of conventional,
and those, that refer tl) the Absolute, - of the direct meaning,
, As to the opinion, that all the Slltras are, with regard to
Buddha, of conventional mC:lllin~, and, with regard to the
converts, - of the direct, - it is to be held as completely
erroneous.
31
Varieties with regard &0 form. The hllelve cla,ses (..4nga) of sacred 'es',.
I I Dca1c2ca. (The texts of) Scripture (with regard to form) belong
to twelve classes. 283) The commentary on the AIj~asahasrikii
prajniiparamita-called Sarottama 28 •1) says: -
The Sutras,285) Geya,286) Vyakara~IQ,2~;)
Gathii,28H) Udana,2S9) Nidanu,290)
At'adana,291) Itivrttaka
. ,202)
Jataka,2D3) Vuipulya,294)
Adblzutufllzarma295 ) and Upudcfa 296 )
these are the twelve classes of Sacred Texts.
The Class of Sutras (proper) contains (such say-
ings), in which the subject-matter is expressed briefly, in the
form of aphorisms. 29 ;) Now, (may it be asked), why have not
the topics been entered upon in detail? The Abltidharrna-
samuccaya 2 !1R) (gives the following answer): - The Lord has
preached the Doctrine in the form of aphorisms, considering
ten kinds of advantage (of teaching in such a manner), namely,
It is easy to establish (such and such a thesis), (1)
to preach. (2) and
to retain in memory; (3)
He, that is devoted to the Doctrine, will, at an early
date, achieve the accumulation of merit, (4) and
apprehend the true transcendental essence of the Universe
(5)29q)
obtain faith in Buddha (6),
in the Doctrine and the Church, after having come to
know (their essential character), (7) experience the highest
bliss3oo) during this worldly life, (8) give mental satisfaction
to the wise, by bringing about decision (of religious questions)
through controversy,30t) (9) and come to be reckoned
among the wise, (since everybody will point to him saying),
"this is a wise man"! (10)
The Geya (sing-song) Class is called so, because
(the texts that belong to it), in the middle or at the end of
the Stltras, render the contents of such in verse, [14 a] or
because they communicate, (in sing-song, the chief points
of) the SLltras of conventional meaning. 302)
The Vyakaral.1a Class (prophecies or revelations)
bears this appelation, because it contains the prophecies con-
cerning the death or birth of (diverse) Cravakas, as for in-
32
YfJTie.ies of the Word of Buddha with regard to the chief determining cause.
II Dca1c2f3. From the point of view of the chief determining
cause, the Word of Buddha is of three kinds, namely: -
, 'a,. that, delivered (by Buddha) personally,
b,. that, which is the result of Buddha's blessing384) (and is
communicated by a ~ravaka or Bodhisattva),
CA. the passages, containing the expression of Buddhas will 386)
~ (as to the compilation of Scripture etc.).
41
Grammar.
The works on Grammar contain the analysis of three
main points, namely: -
J} The crude forms (of words),
2) The various suffixes,449) and
3} The formation (of sentences and compounds, according to
the rules of euphony etc.)
(These works are): - the fundamental grammatical
[ . aphorisms (of Pal)ini)460) and the supplementary (treatises
on special parts of grammar). The crude forms are [20 b] the
verbal roots 461 ) and the nouns (and adjectives) in their unin-
flected form. The suffixes are primary (krt)4&2) used for the
deriva tion of a noun from a verbal root and secondary (,ad-
47
Medicine.
The works on the Science of Medicine describe various dis-
eases, their origin, the medicaments acting as an antidote
against them, and the methods of treatment, or otherwise: -
The body (of a pregnant woman), the infant, (its) diseases,
the body (its interior), its upper part,
the (wounds inflicted by) weapons and bites, as well as
the remedy against infirmity, -
such are the eight (principal) spheres,
where medicinal treatment is applied.
Accordingly, pregnancy (and female diseases in general), in-
fant-diseases,(68) the body, - that is its internal part or the
trunk, the upper part, - the head, further on, (the sphere of
surgery) - the wounds inflicted uy weapons and those caused
by bites, and, finally, the Himalayan lizard (which affords a
remedy against infirmity) are treated in the medical works,
such as the A~~an8a-hrdaya~6;). The works on the Science of Art
are those on Alchemistry,468) on the dimensions of images489) etc.
M'elaphysics.
The works on Metaphysics demonstrate the (5) groups of
elements, the (18) component elements of an individual, the
(12) bases of cognition, the difference between them, and their
special characteristics, - from the standpoint of Empirical
Reality. Such is the Abhidharma-literature, the Mahayana-
lak~a7J.a-samu.ccaya, 470) etc.
Corret:l methods.
I II BaCt. By endurance, that is by not being liable to depression
as regards (the long) wearisome time of teaching and the
difficulty of the task, by patiently entering upon all the
questions of the pupils, and by resisting the challenges of
adversaries in being able to answer them duly, the teacher
will be of real help to his hearers. It is said likewise, that
tolerance with regard to the faults made by the pupils is
needed. This may be fulfilled if one is possessed of that super-
natural insight through which one comes to know the amount
of help that is to be administered to others. If (this insight)
is wanting, one must abstain from preaching to those that
are not devoted to the Doctrine and to those that wear in-
signia and the following five (categories of persons, the teach-
ing to whom is prohibited by the Vinaya662 ) etc. Such persons
will be always opposed to a teaching that humiliates them
and become full of passion and hatred. Consequently, the
preaching and study of the Doctrine, that has such an unfavour-
able result, cannot be of help for the attainment of felicity
and salvation.
From all this we draw the conclusion, that if the Doctrine
is communicated by a teacher, that proves perfect (with re-
gard to all that has been said, - [30 a] the latter will be
agreeable to the hearers and perfectly attain his aim.
The Sutralamkara says ;883) -
Accordingly the Bodhjsattva, being wise, free from lassi-
tude, full of compassion, greatly renowned, of virtuous be-
haviour and a good orator,-
'lO
Tile preparalioRa.
III Bcc"a.. (The teacher must) make the due arrangements, ad-
dress a prayer to the Three Jewels, and, having banished the
Evil One (by means of the charm especially prescribed for
this purpose),693) manifest his great love with regard to all
his hearers. It is said in the Saddharmapu1,&1/arika: 694 )
1.885) The teacher, when he thinks, that the time is come,
Is to enter the school-house, and, having closed the door,
And taken a review of the Doctrine, in all its parts, -
Is to teach with a mind free from dismay.
2. 886) The sage, always good-tempered and sitting at ease,
Preaches the Doctrine, after having erected
A spacious seat in a clean and agreeable spot.
3. 897) He dresses himself in a clean religious robe, well dyed
with exquisite colours [32 a].
Puts on the black mantle and the spacious skirt.
4. 898) Then, on the seat, - a footstool covered with diverse
garments, be seats himself,
And having well washed his feet, rises up, anoints head
and face,
5. 899) And there, sitting on the preacher's seat, - to the people
that have assembled and are full of attention, -
He is to deliver diverse sermons, - for monks and for nuns,
6. ) For the devotees of the laity, male and female, and
7110
Thirteen defects.
III Caalaaaa. The Vyakhyayukti 718 ) mentions sixteen methods of
study, that act as antidotes against thirteen defects. The
latter are as follows: -
1) Disturbing the teacher, when he contemplates the subject
to be expounded, and indecent behaviour (in general).
2) Showing arrogance, being proud of (one's own) high birth etc.
3) Showing no real desire to study.
4) Becoming oppressed at heart by disagreeing views.
5) Having no regard for the teacher, and
6) Thinking, how to make some objection in order to refute
him, - both out of disrespect.
7) Want of reverence in having no consideration for the
merits of the Doctrine and of him, that teaches it. [33 b)
8) Showing contempt for the Doctrine and the teacher by
considering the former to be unconnected speech and, as regards
the latter, by finding fault with him, his morals, behaviour,
outward appearance, the way of expressing himself etc.
9) Using abusive language,
10) Looking to profit and honour,
78
Si" defeels.
Three d"'.....
II I CaalaZcS ' A vessel, in which one intends to gather water,
when it rains, may have three defects, which render it un-
able to exercise its function. It may I) be turned downward
or closed with 1:1 lid, the water having no entrance, 2) be dirty,
so that the water, though it enters, will become polluted,
and 3) may have a hole and through this be unable to retain
the water. In the same way the vessel, that does not receive
the rain of the Doctrine, when such descends, may be de-
fective in three ways:
I) The hearer may not listen at all, being distracted or plunged
in apathy, and (the Word of the Doctrine) will not reach
him.
2) If one does not listen with the due attention (the Words of
the Doctrine), though they reach one, are in danger of
being perverted.
3) If one is forgetful, that which has been heard, will not be
retained in memory.
"As an antidote against all this", says the Lord, "study
thoroughly and be attentive".
Otherwise, we may compare (those, that do not study
as it is prescribed) to patients, who do not understand the
directions of the physician, to those, that understand them
wrongly, and to those, who, though they have understood
them, waste the remedy, that is given to them. Again, they
• are like patients, that do not eat, when they should do so,
like those, that eat what is unwholesome, and like those,
who, though they have eaten wholesome food, vomit it back
again. Therefore, the teacher, that knows the character (of
his students) must, if they become distracted, speak so as to
frighten them (in showing them the fatal consequences of
their behaviour) as follows: -
The age of man, that dures a hundred years,
Is reduced to the half by night's sleep,
And if we sleep by day likewise, -
Even this half will be diminished.
And to such, that are overpowered by sleep, he must, in
(lrder to arouse their attention, tell curious and amusing tales,
- of the ass and the foal, the lion and the fox, the elder-
80
man and the woman, the old woman and the thief, of Para-
~urama etc. 788).
tentions. 718) This means, that one must take off the hat,
seat oneself on a low seat, become free from the defect of
distraction and study the Highest Doctrine with the desire
to attain Salvation.
The hearer of mediocre faculties.
III Caht. These distinctive features (of a good student) cannot
be found (with all the hearers). Still, if those, that are not
possessed of them, come to hear the Doctrine and are able
(to a certain extent) to understand its meaning, they will
greatly profit [35a.].
The Vyakhyayukti 727 ) says: If those, that have accumu-
lated all the factors (for the attainment of perfection), hear
even a little (of the Doctrine), they will reap great merit. For
instance, as the Saint <;ariputra was giving his instructions
to the newly ordained monks, a certain Brahmal)a, sitting
concealed in the neighbourhood, listened to him. Having
heard the Saint's words: - "He, that enters the religious
order, bu~ still continues to lead an immoral life, will be sub-
jected to suffering of twelve kinds," - the Brahmal)a ab-
stained from his inclination toward sinful deeds. Moreover,
(we know that) when Sangharak~ita preached the Doctrine,
the anchorites who secretly listened to him, reaped the fruit
of Arhatship.
The hearer of feeble faculties.
I I I Cac1. (There may be such) that do not understand at all the
meaning of that, which they hear. However, if they but listen
full of devotion, they likewise attain great merit. It is said:128)
Even those, that do not understand the words they hear, must
devotedly listen to the word of Buddha. Indeed, if one but
only listens full of faith, one becomes possessed of great virtues
and gives increase to the el~ment of Highest Wisdom (the
germs of which exist in every being). How much more, con-
sequently, will this be with one, who understands that, which
he hears. We must only take the story729) of Nanda,730) the
cowherd, who (unconsciously) trampled with his stick upon
a frog (uttering all the while the name of Buddha. The frog,
through hearing such, reaped merit in the following birth).
And: 731) - Dharmananda 732) having been reborn as a sea-
monster, shut his jaws, from merely hearing the name of
Tbe Jewelry of Scripture 6
B2
In the woods, the beasts, the birds, and the trees do not
utter harsh, abusive words,
0, when shall I come to live among them, with whom it
is easy to make friends 752)!
Then, one must make all one's efforts to attain concentration
of mind, for if one does not become free from distraction, one
will never come to practise profound meditation. As the result
of this meditation is to be the complete purification from
all the passions, one must meditate upon the impurity etc. (of
all that arouses them).
Again, if one, who has studied much, does not fulfill (the
precepts of the Doctrine), he will commit a great sin. The
Ugraparipfccha 763 ) says: - If one, that is greatly learned,
meets with the complement of conditions (for attaining sal-
vation), but, nevertheless, continues to be attached to worldly
property etc. and does not purify his mind, he will remain
alone and will deceive all living beings, including the gods.
And in the Ratnakii.fa76~) we read: - ° Ka~yapa, just as
some, that are borne by the waves of the ocean, may (at the
same time) die of thirst, in a like way, 0 Ka~yapa, some Brah-
mal)as and ascetics, having studied many religious works and
mastered them completely, are still unable to appease the thirst
of desire, hatred and infatuation. Thus, although they are
borne by (the waters of) the ocean of the Doctrine, they
perish from the thirst, caused by passions and fall into evil
births. - Consequently,755) since the preaching of the Doc-
trine with one's lips, without any practical application, as I
do it, is worthless, one must regard this practical application,
as the most important (part of the matter). It is said in the
Adhyci~ya-samcodana-sii.tra :766) -
1. 76 7) Proud of one's great learning [38 a],
One is full of disregard (toward others),
Indulges in dispute and controversy,
88
Doctrine,
Is harsh and has no thoughts of love,
And is far from (possessing) concentration of mind and
transcendental knowledge.
Such are . . . . . . .
4. 781) He is always irreverent with regard to the teachers,
And, finding pleasure in obscene tales,
Pays attention to that which is worthless,
And becomes destitute of High Wisdom.
Such are . . . . . . .
5. 782) He is not esteemed by the gods and the spirits,
Nor has he any desire to obtain (such esteem),
And, as to correct knowledge, he possesses none.
Such are . . . . . . .
788
6. ) He is always reproved by the wise,
To whom his nature is perfectly clear;
His life passes away in vain.
Such are . . . . . .
7. 784) The worldling laments at the hour of death,
(Saying): "I have not attained any positive result, what
am I to do now?"
He suffers greatly by not having partaken of the deeper
(sense of life).
Such are . . . . . . .
8. 78&) He is wavering like grass agitated (by the wind),
Is always full of doubt,
And never may call a firm conviction his own.
Such are . . . . . . .
9. ) Like an actor on the stage,
788
raja. BO') After his attaining NirviiJ)a the second son, - (prophe-
sied up to that time to be the Bodhisattva) Mahasthama-
prapta80&) - was to attain Buddhahood under the name of
Suprati~thita-guJ)a-mal)i-kiita-raja.B06) The third son was to
be (the Bodhisattva) Maiiju~ri, (and subsequently) - the Bud-
dha Samantadar~inB07) in the region called Cuddha-viraja~
sarimicayaB08). The fourth was to be Samantabhadra,B09) the fifth
- Padmottara810), the sixth - Dharma-va~avarti~vara
raja,811) the seventh - Prabhasa-virajal)-samucchraya-gandhe-
~vara-raja812) and the eighth - Jfiiina-vajra-vi~kambhite~vara
ketu. 813) At the same time 10,000 living beings likewise re-
ceived the prophecy offuture Buddhahood. Then came the ninth
son, who was to be the Buddha Ak~obhya, 81-1) the tenth - Su-
varJ)apu~pa,815) and the eleventh - Jayasoma. 818) In such a
way all the 1000 princes, the 84,000 tributary sovereigns and
920,000,000 living beings more, the 80 sons of SamudrareJ)u,
his 1000 pupils and 30,000,000 Brahmal)as were foretold to be-
come Buddhas, - (a long series ending with the Buddhas)
Vipa~yin,817) Cikhin,818) and Vi~vabhuj.819) Next came 1000
BrahmaJ)as, who recited the Vedas. The first of these having
received the prophecy, such was likewise granted to the second,
Jyoti~pala,820) who was to be Krakucchanda,821) the first Bud-
dha of the Fortunate Aeon, to the third, Tamburu, who was to
be Kanakamuni,822) to the fourth - Vi~vagupta -the Buddha
Ka~yapa823) [41 a] and to the fifth - Vimalavai~ayana.824)
The latter was to become the future Buddha Maitreya. 826) In
the same way all the other (Brahmal)a scholars) received the
prophecy of Buddhahood, up to the 999th. Then the Brah-
maJ)a SamudrareJ)u said to the last of the scholars: - choose
thy sphere of activity and make thy initial vow. The scholar
(whose name was Mahlibalavegadhiirin) prayed him to wait a
while, and after the five attendants828) of SamudrareJ)u had
chosen their spheres of activity, taken their vows, and were
foretold to become Buddhas of the Fortunate Aeon, - he went
to the Buddha Ratnagarbha and asked: - 0 Lord, will there
be many Buddhas (that resemble) the sun (by their lustre) -
in this Fortunate Aeon ?827) The Buddha replied: - The Sages
resembling the sun that are to appear, will be 1004 in number. B2B)
(Mahabalavegadharin) then made the following entreaty:829)-
May I live as long as all these 1004 Buddhas resembling the
94
sun, all of them taken together and may the number of my dis-
ciples be as great, as that of all of them, taken together. The
Buddha Ratnagarbha) gave his approval, saying: - Well
hast thou spoken, - and prophesied that (Mahabalavega-
dharin) would become the Buddha Roca. 8OO)
After all this had taken place, the BrahmaQa SamudrareQu
began to ponder: - The great king and many other living beings
have made their initial vow and accepted each their pure world of
Buddhaic activity. The time is come for me to make likewise
my initial vow.
So thought he, and, full of great commiseration, looked
upon the impure world of suffering and the living beings therein
harsh and cruel, living in the ten vices, committing the five in-
expiable sins 83l) and hard to convert, - and made 500 great
vows, that he would lead them to the Path of Salvation. And,
his words being full of the power of truth, the Buddha Ratna-
garbha approved them, saying: - Well said. - The energy of
the Bodhisattvas manifests itself in four ways, and one of them
is to make a vow (for the conversion of) a (suffering), impure
world. [41 b.] Thou art a Bodhisattva, who resembles a white
lotus, whereas the others are but ordinary flowers. - Thus
he praised him greatly and prophesied him to be the fourth
Buddha of the Fortunate aeon - ~akyamuni. 0 12) Thereupon
all the Buddhas in the ten quarters of the sky offered their
gifts and all living beings, gods and men, worshipped (the
future Buddha.
After that the Buddha Ratnagarbha passed away into
NirvaQa and a monument harbouring his relics was erected
and worshipped for 360,000,000 years. The BrahmaQa Sa-
mudrareQu entered the religious order and lived in seclusion for
twenty thousand years. Such is the account concerning the
rise of 1005 Buddhas during the Fortunate aeon.
sons. 888) This king zealously worshipped the Buddha and his
congregation of monks for 10,000,000 years and made to each
of the monks a present of three slaves. B8B) At that time the
young princes (became full of the desire to attain Enlighten-
ment) and amongst them the following verse became cur-
rent: 840) -
Seldom does a Buddha appear in this world,
Birth in human form is hard to be secured,
And as to friends, that have faith and study the Doctrine,
Such may scarcely be met with, even during 100 aeons.
And once, when the king, with his wives and sons was sitting in
his palace, built of the finest sandal wood S4I ), [42 a} he was
(miraculously) raised up to the skies and came to sit in the
presence of the Buddha, who expounded his doctrine to himB~2)
saying: - 0 great monarch, thou must never lose faith and
constantly abide on sublime paths. 843) The king, after having
heard him, returned to his palace, and at the time when the
moon was in full glance, his two wives Anindita (7)84') and Anu-
pama (?)84;;) bore him each a son, the former - Dharmace-
tas (?),846) and the latter - Dharmamati. 847) With these two
(new born sons) the king continued to listen to the Doctrine
delivered by the Buddha. Once the following thought came
to the king: - All these my sons will certainly attain En-
lightenment, but [ am still eager to know, who of them will
first become a Buddha. Accordingly, he wrote down the names
of all the young princes and deposited (the billets) in a precious
urn, made of the seven kinds of jewels. Seven days the king
abided in uninterrupted prayer, and then, in the presence of
the queens, the 1000 sons and the two newlyborn infants, a
near relative of the king drew out the billets, containing the
names of the princes. 848) The name of Vi~uddhamati819) was the
first to appear and the trembling of the earth and sounds of
(celestial) music announced, that he was to become the Buddha
Krakucchan da. 850)
Next came: -
The prince Vijayasena86I ) who was to be Kanakamuni. 862)
" "Cantendriya (?)863) who was to be Ka~yapa.864)
" "Sarvarthasiddha86&) who was to be Cakyamuni. 868)
" "Mekhalin (?)867) who was to be Maitreya. 8&8)
" "Cre~thamati (?)868) who was to be Sirilha. 880)
The prince Vidyuddeva (1)811) who was to be Ketu. 8111)
" "Bhadraraja (1)883) who was to be Pu~pottama.884)
" "Prabha~ri (1)885) who was to be Pu~pa. 888)
" "Vairocanapadma (?)887) who was to be Nak~atra-
raja. 888)
Vimalaprabha8b9) who was to be Sulocana. 870)
" Virajas871) who was to be Subahu. 872)
" Matiraja873) who was to be Prabha. m )
" PUl)yavYLlharaja (?)87i) who was to be Jyotirama. 878)
" Digbhuti (?)&77) who was to be Abhyudgata. 878)
" Vi~uddhavyuharaja (?)879) who was to be GUl)ot-
" tama. 880)
" ,,~rigupta881) who was to be Dhana~ri. 882)
" "Suvibhaktakaya8SJ)(?) who was to be Jiianakara. 884)
" "Ugra881i) who was to be Ratnakara,888) and
" "Ratnakirti887) who was to be Samantaprabhasa. 888)
(Thus the names appeared one by one) up to U~l).i~alathkrta,888)
who was to be the Buddha Anantagul)akirti880) and the two
youngest sons - the princes Anantabuddhikirti881) and Anan-
tamati. 892) The elder relatives and brothers said to the latter;-
What will there remain for thee to do, after we have converted
all the living beings and brought to accomplishment all l 1e J
After the keeper had made him recover from his swoon, the
king, enraged said, that he, the keeper, since he had boasted
with taming the elephant, when this was not, really, the case,
was to be punished with prison. But the keeper said: - I have
tamed the animal's body, but it was impossible for me, to do
the same with its mind. - What proof canst thou give, that
thou hast tamed its body, - asked the king in return. - In
a week, after the elephant has come back, - replied the keeper,
- you shall see. After seven days had passed, the elephant
returned, and the keeper, having made an iron hammer red-
hot, placed it before the beast, saying: - Eat, eat! [46 a] The
beast, notwithstanding (the terrible pain) began to eat. This
(the keeper) showed to the king and said: - I have not been
able to subdue the elephant's mind. The king believed, (and
having from this example come to the insight, that he must
subdue his own mind), made his Initial Vow and uttered the
following entreaty: -
May I, by virtue of my charity, be reborn in the Cakya Clan,
Attain (the state of a) Buddha, that will harmonise with my
(future) merits, family, and descent,
And convey great peace, deliverance from fear and salvation,
To all living beings, including Brahma, who are stricken with
distress.
8) Powerful,
9) With incomplete result, and
10) With complete result.
The Conventional Creative Effort is that, characterizing all the
Bodhisattvas, who are not able to act (by themselves) surely
and infallibly.
The Absolute is made by those, that act correctly and without
mistakes and by the Cravakas, that have devoted themselves
to Supreme Enlightenment.
The Creative Effort may be regarded as uncertain, when it is
made by those, who do not belong to the (Mahayiinistic) family
and by such members of it, who may relapse (into sin).
It is sure, if made by such, who are known by characteristics
reverse to those just mentioned.
It is not completely pure, wh en made (out of desire of) imita-
ting others, from fear of worldly power, rapine, judgement, of
(being drowned in) a river (and similar calamities), or, - out
of self-conceit, without consideration and accurate analysis, -
for the sake of (prolonging one's) life, obtaining gain and
renown, and in order to be praised and spoken of. The Creative
Effort, made out of such and similar motives, cannot be re-
garded as completely pure. (On the contrary), it is perfectly
pure, when it may be recognised by its motives being the re-
verse of (those mentioned).
The Creative Effort is feeble if the Bodhisattvas, after having
made it, fall a prey to desire, hatred, and infatuation, and
overpowered by (these three sources of evil) [48 bJ are unable
to act correctly and commit errors.
The Creative Effort, the consequences of which are reverse to
these, is, on the contrary, to be considered as powerful.
The result of the Creative Effort is incomplete with those, who
are on the (different) stages of Bodhisattva perfection, begin-
ning with the Stage of Faith 94S) and up to the tenth Stage. 847)
The full result is attained after (the Bodhisattva's) having be-
come a Buddha, as the Lord, Himself, says: - After I had
finished the practice of asceticism,9(8) I attained Enlighten-
ment, according to my sublime vows.
lOB
Th. diff..,.,., traditio,.. III 10 Buddha', Cr.arie. Efforl.
IV.Aca1b 2ea. In the Karu1}a-pu'!-4arika 949 ) it is said, that the first
Creative Effort was made hy the BrahmaQa SamudrareQu.
In the Bhadrakalpikasutra950) we read: -
In former times, when I was in an inferior state of existence,
I, having sacrificed to the Buddha Cakyamuni,
First made my Creative Effort for Enlightenment.
The tradition of the Anukampii-pratikaraJ]4-smra( ?)951) is as
follows: -
Our Teacher, in the time of his previous existence, was once,
through the influence of former deeds, reborn in the infernal
region of Red-hot Iron, as an athlete, who had to draw a
heavy vehicle. As his companions, feeble in strength, were
constantly beaten by the ward, that surveyed them, (Buddha)
became full of great commiseration and made his Creative
Effort for Enlightenment (in order to help all the suffering
Jiving beings). After that he said to the keeper: - Be thou
a little more merciful (toward these unfortunate beings). -
The keeper, enraged, struck him with his trident, and (Buddha)
dying, was delivered from infernal existence, as the drawer
of a fiery vehicle and became purged from the guilt of sin
(previously committed by him) during eight aeons.
According to the Traiskandhaka,952) the Teacher, whilst he
was abiding in the form of Abhinanda,953) the son of a merchant,
made his first Creative Effort in the presence of [49 a] the
Buddha Mahasundara (?)951)
And still another tradition says, that the Teacher, when
he was existing as a potter's son, named Abhakara (?)955)
presented the great Buddha Cakyamuni with a vase of por-
celain, five chowries, a pair of boots and a parasol, and made
the following entreaty: -
o Buddha, may I become just like thee
By corporeal ressemblance and by (the number of) disciples,
By duration of life, native country,
And by the high name, thou bearest.
Thus spoke He and made His Vow.
And:t88) -
Absence of inclination to objects of worldly enjoyment
Strict observation (of the rules of Discipline)
Absence of lassitude in regard of two points,"')
And meditation, free from distracted thoughts, -
This is the whole of the Great Vehicle taken in short.
The Great Vehicle is thus demonstrated as contained in the
six Transcendental Virtues.
Now, may it be asked, do not the six Transcendental Virtues
likewise exist with the Cravakas and Pratyekabuddhas? No.
- We read in the Commentary on the Mahiiyana-samgraha: 98&)
With the solitary Pratyekabuddhas 986)
The six Transcendental Virtues do not exist even by name,
Only (the Buddha) our Lord
Abides on the summit of these virtues.
But, may it be said, in the Cravaka Code we have the six
Virtues and all that relates to the conduct of a Bodhisattva
clearly demonstrated. (To this we answer): - They are only
briefly indicated, and as to their full analysis, such is nowhere
to be found (in Hinayanistic Scripture).987) The RatnavalillBB)
says: -
The vows, that characterise the Bodhisattvas
And (the precepts) for devoting oneself to the practice (of
their virtues)
Are not treated in the Cravaka Vehicle.
How is it then possible (for an adherent of it) to become a
Bodhisattva?
And the SutriJamkiira: 989) -
The Teaching of the Cravakas,
Being incomplete, contradictory,
Affording no sure means and unable to give the due in-
structions,
Is not that, which may be called the Doctrine of the Great
Vehicle.
3) The Accumulation of Merit has various degrees, correspond-
ing to the stages (of Bodhisattva perfection). We read in
the Ratnavali: 99D) -
Just as the Vehicle of the Cravakas,
Mentions eight stages (of perfection attained by) its saints,
In the same way the Great Vehicle [50 b]
113
up to His victory over the Evil One. "The acts of the Buddha"
are those, that begin with the attainment of Enlightenment
and end with the final Rest. [61 b] Such is the direct meaning
of the words.
As concerns this narrative of ours, (the order of the
Buddha's acts, given by it) is founded upon the verses of the
Uttaratantra. After the Brlihmal)a's son had died, the Teacher
was reborn in Tu~ita as ~vetaketu and preached His Doctrine
to the gods. At that time, by the force of His own virtues,
and that of the blessing of (all) the Buddhas, He came to hear,
from the sounds of celestial music, the following words :1282) -
o Thou, treasury of boundless virtues,
Displaying the light of High Wisdom, knowledge, memory
and understanding,
And endowed with matchless powers, -
Remember Thou the prophecy of Dipamkara.
Although,1283) Highest of living beings,
This abode of Tu~ita shines with the splendour of Thy vl-tues,
Still, as Thou hast a mind full of great mercy,
Let the rain of it descend (on earth) from the miraculous
banner of Commiseration.
The time is come, be Thou not indifferent,
And, as Thou art merciful, grant Thy ear to this prayer.
Notes.
1 These translations are in need of revision, since there are considerable
mistakes in which both translations always agree.
2 BOd-Chos-l;tbyun.
1 Tib. bduR-ldan = Sanscr. Sapeagva, Sapea~lIa-lliihana, - opossessed
of seven. - the seven horses of the sun's chariot.
2 tib. ehugs-bskyed = (bodhi-) cieea-mpada; definition cf. below 47 a. 5.
Cf. also Bodhicaryavatara I 15. 16.
3 tib. dge-eshogs = ku~ala-sambhara - "Accumulation of Merit", con-
sists of bsod-nams-kyi-eshogs = pUl}ya-sambhiira "Accumulation of Virtue"
and ye-~M-k:ri-eshogs = jiiana-sambhara - "Accumulation of Transcendental
Wisdom"; d. below 49 a. 3 ff.
4 Tib. sku-gsum "The Three Bodies (of Buddha)" - .arhbhoga-kiiya -
the Body of Bliss - Buddha in the heaven Akani~tha (d. below 57 a. 4, 58 a.
6-b. 5), nirmal}a-kiiya - the Incarnate Form (in the person of C;akyamuni
139'
ftII plm• • elaili~ - by being possessed of High Wisdom, one does not remain in
the phenomenal world, and being full of love, one does not abide In the (egoistic)
peace.
163 Tib. gfi-mehun-pa = aiimiiniidhi,",ra~ya.
164 r1Og.-pa1}i-cho. == adhigama-dharma.
165 lun-gi-cho. = agarna-dharma. The quotation Is from the Abhldharma-
ko~a: Tg. MOO. LXJJI. 27 a. B.
166 Tg. MOO. XLIV. 55 b. I.
167 Tib. 1}gog-pa == nirodha.
. 168 The fol/owing pllssage is repeated twice: - a) as the definition, made
by Buston himself, and b) as a quotation from the Abhidharmasamuccaya Tg.
MDO. LVI 108 a. 1-2. The Absolute is here termed de-blin-iJid == Ialkali.
169 Tib. Ilob-pal}i-(.pari.-pa). 170 mi-slob-pa1}i == spans-po.
171 Tib. lhag-med-kyi-myari-l}das =' anupadhi-~e,a-nirlli~.
172 Tg. MOO. XLIV 55 b. I.
173 Tib. mthon-lam = dar~ana-miirga.
174 Tib. sgom-lam == bhiivanii-miirga.
175 Tib. mi-slob-lam = a~aik,a-miirga.
176 Tib. tshogs-lam = sambhiira-marga.
177 Tib. abyor-lam = prayoga-miirga.
178 Tib. ~khor - retinue, followers (parilliira).
179 Tib. bag-chag. == l·ii.!anii. 180 Tib . •pros-pa == prapaftca.
181 Tib. chos-kyi-dbyins = dharma-dhiilu.
182 cf. below p.31-33.
183 Tib. chos-iiid == dhannatii.
184 Tg. MOO. XLIV, 43 b.
185 Tib. rgyu-mrhun-(pa{ti-{tbras-bu) == ni~yanda-phala. Harlbhadra's
Abhisamayalaritkaraloka (MS. Minaev 29 a. 13-29 b. 2.) has: lalhigala-dharmo-
cle~aniiyii evo' paciira-nirdiffa-purufa-kiira-svabhiiviiyii e,a .aclr~ah .yando
nifyandGl tad-anurupam phalam yat siitriidi. . •. (agama-dharrna1}).
186 Xyl. Sunyarri.
187 Of the <;ravakas, Pratyekabuddhas, and Bodhlsattvas.
J88 Tib. g=un-ba-bdag-med == grahya-nairitmya, the same as dharma-
nairitmya.
189 Tib. myari-IJdas (==Mahiiparinirvi"a. Kg. MOO. VIII, IX, X).
190 This and the fol/owing is condensed from the Pratityasamutpida-i-
di-vibhanga-nirde~-tika of GUJ)amati. Tg. MOO XXXVl,75 b. 4-7 b. 7
191 Cf. MV. § 112.
192 Xyl. corrupt.: yod-pa-ma-yin-pa; correct - yon-po-ma-yin-pa.
193 Tlb. dran-pa-iie-bar-glag-pa =sm!'ty-upasthiina. Cf. abovep.lOnote70.
194 The defilement (.grib-pa) spoken of here is the same as hun-nGl·
Iion-mons-pa (= samkle~a) on page 9 note 56.
195 Tlb. Mama-gsum cf. above p. 7 note 31.
196 Tib. bdag-rhYeB == aclhipaei-pratyaya.
197 Tg. MOO. XLIV 74 a. 1. 198 Ibid. LVIII 137 b. I. ff.
199 Sic according to Tg. - yari-dag-par-bslan-pa-ftid-1cyi8. Xyl.
:rcri-da~par-blan-pa-ilid-kyi'.
200 Tib. clban-du-mdzad-pa-fiid-kyis.
10·
148
I
817 Tib. Rnam-par-gzigs. M. V. § 2. 6.
818 Tib. Gtsug-tor-can. Ibid. § 2. 7 Kar. PUI}".
BTS. 62. 11-12.
819 Tlb. Thams-cad-skyob. Ibid. § 2. 8
820 Tib. Skar-rna-skyon.
821 Tib. f:Ikhor-ba-~jig. Kar. Put:t". BTS. 63. 13.
822 Tib. Gser-thub. Ibid. 63.20.
823 Tib. f:Iod-sruns. Ibid. 64. 17. 824 Tib. Orl-med-I)od.
825 Tib. Byarns-pa. Ibid. 66. 16.
826 Tib. bsiien-bkur-ba = upa,'hiiyaJca. Ibid. 67. 15-68. 3.
827 kiyad bohovo bhagavann aniigale' dhvani muni-bhasJcarii' .min bhadra-
kalpe udayanti.
828 Ibid. 68. 7-9. 829 Ibid. 68. 31 sqq.
830 Tib. Gsal-rndzad. Ibid. 69. 29.
831 Tib. mlahams-med-pa = ananlarya. Cf. M.V. § 122.
832 Ibid. 97. 23.
833 Tib. Mdzes-par-snan-ba = ~ubhiloka ( 7)
834 Tib. Rnam-par-brgyan pa.
835 Tib. Yon-tan-mtha~-yas-rin-chen-sna-tshogs-bkod-pa~i-rgyal-po. Kg.
OKON. 117 b. 7-118 a. 2.
836 Tlb. Rnarn-par-dag-pa-can.
837 Tib. YUI-l)khor-bsrun. Ibid. 118 b. 1-2.
838 Kg. OKON. I. 118 b. 6-119 a. 1.
839 Ibid. 119 a. 2--5. 840 Ibid. 119 a. 7-119 b. 1.
841 tsan-dan .brul-gyi .nUl-po = gOfir~a-uragasira-candana.
842 Kg. OKON. I. 120 a. 7. sqq. 843 Ibid. 120 b. 2.
844 Tib. Ma-srnad-pa. 845 Tib. Ope-med-pa.
846 Tlb. Chos-sems.
847 Tib. Chos-kyi-blo-gros. Kg. OKON. I. 121 b. 5.-122 a. 3.
170
848 Ibid. 123 ·a. 2--6. 849 Tlb. Rnam-par-dag-pal}l-blo-gros.
850 Tlb. I;Ikhor-ba-I}Jlg. Ibid. 123 a. 6-123 b. 1.
851 Tlb. Rnam-par-rgyal-bal)i-sde.
852 Tib. Oser-thub. Kg. OKON. I. 123 b. 2.
853 Tib. Obait-po-!i-ba. 854 Kg. OKON I. 123 b. 3.
855 Tlb. Oon-thams-cad-grub-pa.
856 Ibid. de-ni-iuJ-yirl-te ••• this was myself. 857 Tlb. Ska-rags-can.
858 Kg. OKON. 1. 123 b. 4. 859 Tlb. Mehog-gi-blo-gros.
860 Tib. Seit-ge. Ibid. Cf. Fr. Weller: Tausend Buddhanamen des Bhadra-
kalpa. - 6.
861 Tib. OIog-gi-lha (Xyl. Klog-gi-Iha).
862 Tib. Tog. Kg. OKON. 1. 123 b. 5. Weller, - 410.
863 Tlb. Bzait-po(~i rgyal-po).
864 Tib. Me-tog-dam-pa. Kg. OKON. I. 123 b. 5. Weller, - 941.
865 Tib. l;Iod-kyi-dpal.
866 Tib. Me-tog. Kg. OKON. 1. 123 b. 6. Weller, - 759.
867 Tib. Rnam-par-snari-ba~i-padma.
868 Tib. Skar-rgyal Kg. OKON. 1. 123 b. 6. Weller, - 15.
869 Tib. Ori-ma-med-pa~i-~od.
870 Tib. Spyan-Iegs. Kg. OKON. I. 123. b. 7. Weller, - 645.
871 Tib. Rdul-med.
872 Tib. Lag-bzaits. Kg. OKON. I. 123. b. 7. Weller, - 470.
873 Tib. Blo-gros-rgyal-po.
874 Tib. J:lod Kg. OKON. I. 124 a. I.
875 Tib. Oge-ba~i-bkod-pa~i-rgyal-po.
876 Tib. Skar-ma-Ia-dga~-ba. Kg. OKON. I. 124 a. 1. Weller, - 754.
877 Tib. Phyogs-~byor.
878 Tib. Miton-par-~phags-pa-g~egs-pa. Kg. OKON. I. 124 a. 2. Weller,-
497. (1)
879 Tib. Rnam-par-dag-pa-bkod-pa~i-rgyal-po.
880 Tib. Yon-tan-(mchog-gi)-mital}-ba. Kg. OKON. 1124 a. 2. Weller,-
550 (1).
881 Tib. Opal-sbas.
882 Tib. Nor-dpal. Kg. OKON. I. 124 a. 3.
883 Tib. Lus-~in-tu-mam-par-~byed-pa.
884 Tib. Ye~es-I]byuri-gnas. Kg. OKON. I. 124 a. 3. Weller, - 99.
885 Tlb. Orag·~ul-can.
886 Tib. Rin-po-chel}i-~byuit-gnas. Kg. OKON. I. 124 a. 4. Weller, - 102.
887 Tib. Rin-ehen-grags. 888 Tib. Kun-tu-snait-ba.
889 Tib. Cod-pan-brgyan-pa.
890 Tib. Yon-tan-mtha~-yas-grags-pa.
891 Tlb. Blo-mtha~-yas-grags-pa.
892 Tib. Blo-(gros)-mthal}-yas. Kg. OKON. I. 124 a. 6-7.
893 Ibid. 124 a. 7-124 b. 2.
894 Tlb. Mos-pa. Ibid. 124 b. 3.
895 Ibid. 124 b. 6-7. 896 Tlb. Rdo-rJes-mam-par-gnon-pa.
897 Tib. Tsharis-pa-gtsug-phud-can. Kg. OKON. I. 125 a. 5.
898 Tlb. Mar-me-mdzad. Ibid. 125 a. 3.
171
S99 Kg. MOO. VI. 9Ia7-b4. 800 Kg. MDO. II. 31b.
901 gnas-hakal.
902 paiica-k~iya Cf. M. V. § ]24.
903 BTS. 95. 27-32. latra Ang""hi nima lokadhilul}. I_a Angllfrhiyim
lokadhilau dapallarfiy",kii man",yi durtlartui droh0tJimaki akupalamiile lama-
I/adhinagali anguf,hiimilram uccatl/ena. lalra J yoliriimo-nima IfJlhigfJlO' rhan
lam,raklambuddhal} etc.
904 Tlb. Skar-ma-Ia-dga~-ba.
905 Karul,1a-pul,1~arika B.T.S. 63. 12.
906 Ibid. 63. 20. 907 Ibid. 64. 17. 908 Ibid. 66. 9.
909 Kg. MOO. I. 102 a. 4,5. sqq. On Buddha f;akyamuni - 102 b. 7-
]03 a. 2
910 Tib. Mchog-tu-dga~-ba~i-rgyal-po.
911 Tib. Ser-skya. 912 Tg. MOO. I.
913 Kg. RG YUO. I. 914 Tib. mi-mjed-pa.
915 BTS. 63. 8-12. kena kiira~ena sahe' Iy ucyale. sahis Ie .atll/ii rigas,ra
.ahiis Ie dl/efasya sahis Ie mohasya sahiis Ie kle~a-bandhaniinim lena kira~na
.ahe' Iy ucyate. lalra sahiiyim 'okadhalau bhadrako nama bhalli!,raJi mahikalpal}
kena kara~a ucyale bhadraka iIi. bhadrake mahikalpe raga-dl/Bfa-rooha-ca-
ritanim salll/inam sahasram mahikiiru~iki~im buddhinim bhagal/atim 111-
palS,rate.
916 Kg. OKON. 111. 262a5--7.
917 Gnas-chen-po-brgyad-kyi-mchod-rten-la-bstod-pa = ~ta-mahisthi
na-caitya-stotra. Tg. BSTOO I.
918 Tib. grans-med = asamkhya. This is not an indefinite number, but,
as we shall see (Cf. beiow-) -
1.000.000.000.000.000.000.000.000.000.000.000.000.000.000.000.000.000.
919 These are: iion-mons-pal}i-bdud, 1,achi-bdag-gi-bdud, phuri-pol}i-bdud,
and lhahi-buhi-bdud.
920 Tib. Gsal-grags. 921 Tib. Yul-~khor-skyon.
922 This Buddha f;akyamuni is of course not the Buddha of our age,
but an extinct Buddha of former times to whom the Teacher addressed his
first Initial Vow.
923 Tib. Legs-mdzad. 924 Tib. Oban-po-rgyal-mtshan.
925 Tg. MOO. LXIII. 15 b. 7-8.
926 Tlb. b.e-ru-Ila-bu = khatlga-lIifi~a-kalpa. This passage is a quotation
from the Abhidharma-KOI;a Tg. MOO. LXIII.
927 Tlb. .b,ror-Iam = pra,roga-miirga.
928 Tib. ckos-sku = dharma-ki,ra.
929 Tlb. gmgs-sku = rupa-kii,ra.
930 IV. 1. maholsahi mahiirambhi mahiirlhii "ha maluJdayi
celani bodhi.artllanim dllayir,hi cilta-sambhal/al}.
931 I. 18. cinOlpidol,& parirlhi,ra .amyaklfJTilbotlhi-kimalil
.amisallyisatal} .i ea yalhiisUtram .a co' eyat••
932 Tg. MOO. IX. 91 a.8-b 3 ct. Harlbhadra, Abhisamayilamkiriloki,
MS. Mlnaev. 23 b. 14.
933 IV. 7. mitra-lla/iid dhe,u-baliin miila-balic chrllla-lJaJic chu6Whyisiil
adNJaa~ya uklap citlolpida1,a parikhyiiniil.
172
934 Cf. Vasubandhu's Commentary to this verse: helu-balid llii golra-
siimaJ1hyiil.
935 Ibid.: - kUfala-muliid llii' "ila-pu~!ita~.
936 Siitralaritkara IV. 8. ,upiiailaaambuddhe 'wllmbh!1G-jiiiina-pu~ya
sIJrhbhiire
dharme~u nirllikalpa-jiiiina-prasalliil paramIJlii'sYIJ.
937 The following verse is quoted in Haribhadra's Abhisamayiilal11-
kariilokii, MS. Minaev 24 a. 10, 11. latri' dau gotrIJ-simaJ1hyiit 'krpi-bija-pra-
bodhata~
prIJyogiiflJya-sampattyjj bodhi-citllJ-paTigrahaJ;!..
938 Kg. OKON. V. 203 b.
939 bodhi-pra'!idhi-eilla. Cf. BOdhicaryavatara I. 15.
940 bodhi-praslhiina. Ibid.
941 samiidiina-samkelika. Cf. Vasuhandhu on Siitrilaritkira IV. 7.
942 IV. 2. cillolpado' dhimok~o' sau /iuddhiidhya/iIJyi1co' PIJrIJ~
IIIJipakyo bhumi~u malas lathii' lIaralJIJ-varjilal}.
943 I. 20. bhu-hema-eandTa-jvalanair etc. Cf. below.
944 IV. 15. prthillisama ulpjjdlJl} etc.
945 Tg. MOO. LII. 300 a. 7-300 b. 3.
946 mos-pas-spyod-pal}i-sa = adhimukli-earyjj-bhumi. Is a synonym of
the Path of Training (prayoga-marga).
947 ehos-kyi-sprin = dharma-meghjj.
948 dkal}-ba-spyod-pa "" du~kara-earyii.
949 Cf. above p. 94. 950 Kg. MOO. I.
951 Tib. Orin-Ian-bsab-pa Kg. MDO. XXXII.
952 Tib. Phun-po-gsllrn-pa. Kg. MDO. XXIV.
953 Tib. Mnon-dga\:!. 954 Tib. Mdzcs-chen.
955 Tib. Snan-byed.
956 XVII I. 38 - sambhiiro bodl&isa/lviiniirh pUr;lya-jiiiina-mayo' sa mal}
.amsiire' bhyudayiiyai' kal} anyo'samkli~!a-sams!'au.
957 zag-beas = sasrava. 958 zag-med = aniisralla.
959 mrion-mtho = abhyudaya. Is defined acc. to the Lamalst tradition
as: - ;'an-son-g.• um-las mrion-mtl&o - an existence higher than the three Evil
Births.
960 ries-legs = ni~fTeyasa. Is a synonym of Nirvil)a. Cf. M. V. § 95. 5.
961 Siitralaritkara, XVII I. 39.
diinam filam ca pUlJyasya prajiiii jiiiinasya samb"!1i~.
trIJyam ei' nyad dvayasyii' pi paiicii' pi jjjiina-.ambhr'i~.
962 XV III. 40. samtalyii bhiivaniim elya bhuyo bhuya{l fubhaaya hi ihiro ...
963 Sic acc. to Vasubandhll's Commentary. The Xyl. has Tali (?).
964 Ibid .... sa sambhiiro dhirc sarviirlha-sadhaka{l.
965 Siitralamkiira XVIII. 41.
pTlllle/iiyii' nimilliiyii' niibhogiya sambhrtil}
abhi~ekiiyIJ ni~!hiyai dhiriil}im upaeiyate.
966 Tib. mlshan-ma-med-pa = animitta. Haribhadra's Abhisamayiilarit-
kiriilokii (MS. Minaev 43 b. 7-11. = Tg. MOO. VI 43 a. 6-8) has: -
1Ii.mUtam aaiidhiira~am TUpanUaI'"cna anyonyam eka-Tupallliin niisty alO' grIJhIJ'JIJm
iii yiillat. elIJd ukram. dhIJrmIJ-dha,u-rupIJIIJya anilyalidi·'lJrlliikiirajilGri-
173
~nya'iinim ftla-.oabhiioena nqa",abhiilHlttliit pfll'tJlparam 'fiim ai1cii'my.na ani-
mil'a'"a-ni"iffam riipiidy--iilom"anam iii.
967 Tib. lhun-gyia-grub-pa = IInii"hogll.
968 Tib. d"ari-".kur-ba = lI"hifeka.
970 Tib. mo.-pu-.pyod-pal}i-.a = adhimukli-caryii-bhiAmi.
971 Tib. riri-du-sori-ba = diiramgllmii.
972 Tib. mi-gyo-ba = aca/ii.
973 Tib. leBl-pa1}i-blo-groll = siidhu-mali.
974 Tg. MOO. XCIV. 139 a. 3.
975 Tib. B:uB.-leyi-.leu = ripll-leiya.
976 Tib. ChoNk" = dharma-kiiya.
977 The king for whom Nagarjuna wrote the Ratnavali. Cf. below.
978 Tg. MOO. XVII.
978a Tib. m,.hon-mar-l}d=in-pa = nimitta-graha'}a. Cf. IInimina above.
978b Kg. MOO. V. 289a 1 sqq.
979 , ....rll" = prajnii.
980 Ratnavali. Tg. MOO. XC IV. 147 b. 3-4, quoted in the Madhyamlka-
vrtti BB. 360. 2. - riin~olii-kaTu':ljj-garbham kefam cid bodhi-,iidhGnam. Ct.
also Abhisamayalathkaraloka MS. Minaev 24 a. (Tg. MOO. VI) - ,iinya'ii-
1caru'}i-BGr"ha-bodhi-cillam ulpod~a - having made the Creative Effort founded
upon (the conception) of Relau\ It). endowed with the essence of Oreat Com-
miseration.
981 XVI. 29 .•OTTe p.kJ. .-i~4lrmo l.ilcfip,a-,amohi,obhayi iIJeyal}
dl1iibhyiim dt'iib".>iim dl"l:",;;':' piiramiliibhyam pari8!hilal}.
982 Cf. Vasubandhu's C~nH-ltnt.lT}· on this verse.
983 Ibid. xn. 5. bll,,'glSl.l ,q nallhirali. 'itlra gurulii dI1GY' a1chedG, CG
yO(G' ca nirri"olpa~ S4lrrl<l$I<JI!I idam ullamam yanam.
984 Vasubandhu says: - ksiinl,\o tlir,e,}o cii 'khrdo dtlllY. YllthikrGmam
d~khe CG .1IHrtI-CJlclrr o-l.r:( l.ufil1a-pra.logo ca.
985 Mahi},1- .l.-~ ...I't:.rll' .l-Up,lIUbJndhana, the work of Asvabhiva. Tg.
MDO. LVI. 3t~ l :----..3
986 Tib. l.o(".I/,.;.../;-;.... - ~~..,1sa-l,ifii~a-klllpa.
987 Cf. H.!." ~. 1':':" > -\~hl ••!!IlJY31arilkaraloka (MS. Minaev 39 a. 11-16.
= Tg. )lDO. \'1 ,':I; s. ~, .... .,:. fTiil·aka-yone'pi bodhi.altlia-dhGrmi diiRidGyo
nirclitfi _' t.f i.~ ...., •••~ w ... , .."IIi. manya,,: ~rillakiJj-dluJrmiil ....pifGII.
,,~ ...."... hnl1h~-AMnlii$ 'U prGlGn&a'GI}.
tis 'II, Mr;,·~ X~i\·. 14; d, 7.
_ I, '- .tlAlAtiJ~·_ ,.j~ onupiiya.uii••",hii' py Gn.,_...
... .......'A_711 IN_ W,"I'nfi mGlaayanG-dhGrmiilchyGm.
110 'fl. 11i"~' '~'l\ 14!> t-. :.1-3.
881 'Tlb.. $\\ 1:-.!·~'$.1 ~·,·t".jlln-m-bR. The work of Candrakirtl. Tg. MOO
XXXII. 2Q.l a, ;~:
882 Tlb. i.f,UI ~'C:rr.~ - 6r~<lI, 993 M. V. i 50.
1M Tlb. ~o"-.~i-'G - 9u1clo-tlidor'/lIIG"Wa.....
185 Tlb. ~ ... ~A"".
188 Tlb. ~~Ne .....f1I",u.-."Ami.
197 Tlb. ","'ot\~ ~ _~,ul·Wlam•.
188 Tlb. ",,....~ '" a-lti-WUlmC.
174
999 Tib. {I~",...dGn"""al-b~i-.a = viaariiga-Waiimi.
tOOO Tib. byas-pa-rlog.-pa{ai-.a = krtii"i-bhiimi.
tOOt Tib. ran-.ans-rgyas-kyi-.a = pratyekabuddha-lIhiimi. Is not men-
tioned in the M. V.
t002 Tib. rall-lU-dga{l-lIa = pramudilii. The others are:
dri-ma-med-pa = vimalii.
~d-byed-pa = prallhiikari.
~d-{lphro-lIa-can = arri!mati.
pR-IU-,byans-dka{l-ba = .udurjayii.
mnon-du-gyur-pG = alIhimukhi.
rin-du-.on-6a = diirGmgGmii.
mi-gyo-ba = aCGlii.
legs-pa~i-61o-gros = siidhu-mati.
chos-kyi-spnn = dhGrmG-meghii. Cf. M. V. § 31.
t003 This is detailed in the Abhisamayiilaritkiiriiloki. Cf. Appendix.
1004 Tib. dad-p~i-sa = p-addhii6hiimi.
1005 Tib. I.hogs-lam = sambhiira-miirgo.
1006 Tib. mos-pas-.pyod-polJ.i-sa = odhimulai-coryii-bhiimi.
1007 Tib . • byor-lom = proyogo-miirgo.
1008 Ed. Rahder p. 26. Tg. MOO LI 218 a. 6-7.
J009 Tjb. rig~-kyj-NJ = gDtTD-bbilmi..
1100 Tib. mos-pos-spyod-pa~i-so = odhimukti-caryii-b"iimi.
1011 Tib. IhGg-PG~i-lIsam-pa-dag-po~i-.a = ~udd"a-Gdhyi9ayikii-bh.
1012 Tib. ries-PG~i-sa = niyalii-bhiimi.
1013 Tib. spyod-pa~i-sa = caryii-pratipaui-bhiimi.
1014 Tib. spyod-pa-nes-pahi-so = niyala-caryi-bh.
1015 Tib. mlhar-Ihug-par-{lgro-ba~i-so = ni"hi-gamaRQ-lIhiimi.
1016 Tib. bsdu-ba-bli = eOlllin .amgrohG-IIG.,iini.
1017 XVI. 72. diBOm .Gmam priyiikhyiinom GrlhG-CfU'yi .amiirlhatii
ladde9Gnii .GmiidiiYG slliinulI!1libhir ~yGle.
1018 Tib . • byin-pG = diiBO.
1019 sftan-pGr-smrG-bG = priyo-lliiduii.
1020 Tlb. dOR-spyod-pa = Grlha-caryii.
t021 Tib. don-mehun-pa = 'GmiinG-arlhGli.
1022 XX-XXI.42. mGhiiyiine' dhimulaiiniim hiBOyin. ca dehiraim
dvayor iivGrjanirlhiiyG vinayiiya ea de9il~
caryi9 cataBro dhirii~iim yalhii-.iilrin"'iirlda~.
t023 Tlb. pha-rol-Iu-phyiR-PG~i-.pyod-PG = piramilii-caryii.
t024 Tlb. byan-chl&b-1cyi-phyog.-dari-mlhun-PG~i-,pyofl..pa = bodhipahfa-
earyii.
1025 mnoR-ge,-kyi-.pyod-pG- = abhijili-coryi.
1028 Tlb. Otsug-na-rln-chen-gyl-mdo. Kg. DI(ON. IV.
1027 Tg. MOO. LI. 220 b. 7.
1028 Tlb mi-Mld-pa = akpaya 1029 Tg MOO. IX. 92 b. 3-4.
1030 Tlb. b,am-pa = ii9Gya. 1031 Tib. • byor-ba ... prayoga.
1032 Tlb. lh",-pahi-b.om-po "" odhyiiFoyo.
lOA Tib. "hod-med-po = opramiino.
t034 Tib. mnon-pGr-plI-pa = abhijftii.
175
1035 Tlb••o-.or-yaR-dag-par-rig-pa = praeilaml1id.
1038 dharma-prati.aranena bhallitallyam na pudgala-prati,ara~na. M.
V. § 74.
1037 arrha-prari.ara~ena flhalliJallyam na I/yaiijana-prati,arm.1ena. M. V. § 74.
1038 niliirrlla-'iitra-praei,ara~ena bhallilal/yam na neyarrha-.iilra-praei.ara-
nena. Ibid.
1039 jfliina-praeilara~na &hallilallyam na IIJjftiina-praeilara~enD. Ibid.
1040 Tib. byan-chub-kyi phyugs·dan-mthun-pal}i-cho. = bodhipakfikii
clharma1,&.
1041 Tlb. ii-gnas = ~amalha. 1042 Tib. Ihag-mlnon = lIipa9yanii.
1043 Tlb. gsuns = dhara~i. 1044 Tib . •pob.-pa = pralibhiina.
1045 Tib. 1,&dUl-bya. = sariaakrta. 1046 Tib. zag-bcas = .ural/a.
1047 Tlb. bdag-med-pa = analmaka.
1048 Tib. bgrod-gcig-pa = ekayana.
1049 Tib. Ihafl.-la-mkhas-pa = upiiya-kau~a/ya. 1050 Kg. OKON XVI.
1051 Tib. Thub-pa dgons-pal)i rgyan. The work of Abhayakaragupta.
Tg. MOO. XXIX.
1052 I. 19, 20. bhii-hema-candra-jllalanair nidhi-ratniikariir~allai(a
I/ajricalau~adhi-miITaif cinlima~y-arka-giliflhi~
n!,pa-gaiija-mahamarga-yina-prasralla~dakai1,&
anandokli-nadi-meghair dllillimfali-lIidha1,& sa ca.
1053 Abhlsamayalarhkaraloka MS. Minaev 25 b 4-2 7a. 1 (= Tg. MOO
VI. 24 b. 1.-25 b. 8).
1054 Tib. {ldun-pa = chanda.
1055 Tib. ch08-kyi-dga1,&-.ton = dharmoddina.
1056 IV. 15-20. 1057 Cf. Abhisamayalarhkaraloka - Appendix.
1058 Tib rnam-kun-rdzogs-sbyor-ba = ,arlla-ikara-abhisamodha. Cf.
above p.51.
1059 Tib. rt.e-mo-{li-sbyor-ba = miirdha-abhisamaya.
1060 Tib. mthar-gyil-.byor-fla = anupiir"a-aflhisamaya.
1061 Tlb. skad-cig-ma1,&i-.flyor-ba = eka~a~a-abhilambodha.
1063 Tib. •grub-pa = pralipaui. The definition of pTaripaeli acc. to the
AbhIsamayalamkaraloka (MS. Mlnaev. 63 b. 1. sqq.) Is as follows: - Ii ca
IriiaTflajflal;;'I/~aye siimiinyena ~uklaclharma-adhisfhiinii sarlliilriiriibhilamoclhii-
dau caeurvidhe' bhi,amaye pTatyabhi.amayam ,a~paramilii-aclhiffhini ea myii
praeipani1,& - pratipatd is the action which, in regard of the three forms of
omniscience (,aTfliikiiTa-jllata, marga-jllatii and ,aTfla-jllatii), Is, In general,
founded upon all the virtuous qualities, and, as concerns the four methods of
Intuition, each ofthem taken respectively , - is baaed upon the six Transcendental
Virtues.
1083 Tlb. go-cha1,&i-.grub-pa = .amnaha-pratipald.
1064 Tlb. 1,&jug-pa1,&i-.grub-pa = pra,thana-pratipaui.
1065 Tlb. ,.ho,.-kyi-,grub-pa = ,arnbhiira-praeipalli.
1068 Tlb. n8l-par-hbyun-ba1,&i-.grub-pa = niryiil}lJ-praripanl. These four
Actions are enlarged upon In the Abhlsamayalarhkiriloki. Cf. Appendix.
1087 Tlb. "ho,.-lam = .ambhara-miir,a.
1088 Tlb• • byor-lam = pTaYOIa-mar,a.
1089 Tlb. mlhon-Iam = dargana-mir,a.
176
1070 Tib.•gom-lom = bLilHlnii-rnirga.
1071 Tib. mthlJT-phyiR-p~i-lom. Is the same as mi-.Iof).lom = a~...
miTga.
1072 Tib . .cog-belli = .a.rava. 1073 Tib. lcuR-rdlob = .ariallfli.
1074 Tg. MOO. LII. 199 a. 6.
1075 Ibid. 199 b. 1. - rnam-par-dag-pal}i-'am (= vi~uddhi-miirga) ni
mthon-"a dan ".gom-pa dan mthar-lhug-pal}i-Zom-gyis bsdus-pa - the Path of
Complete Purification is contained In the Paths of l11umination, Concentration,
and that of the Final Result.
1076 Tg. MOO. LVI. 110 a. 1. 1077 Tg. MOO LVII. 68b. 4, 5.
1078 Tg. MOO. LII. 1079 Tib. Icun-hbyun = .amBdaya.
1080 Tib. sag-med = aniisrava.
1081 Tg. MOO LII. 270 a. 7-270 b. 3.
1082 Tib. dran-pa-fte-bar-giag-pa = .m!1y-upasrhiina.
1083 Tib. neIJ-par-l}byed-pal}i-cha-dan-mthun-pa = nirved1uJ..bha,iya. These
are: -
dro-bar-gyur-pa or drod = ~mago&a. Heat
n.e-mo = miirdhana - Climax.
bsod-pa = ~ami - Steadfastness.
I}jig-rren-pal}i-cho.-lcyi-mchog = 'aukika-agra-dharma - Highest Mun-
dane Virtues.
1084 Tib. I}jig-nen-pa~i-chos-mchog = laulcika-agra-rlharma.
1085 Tlb. bar-chad-med-lam.
1086 Tib. rshul-Ichrims-Icyi-bslab-pa = adhi~ila-~i~ii.
1087 Tib. sems-kyi-bslab-pa = adhicirra-~i~a.
1088 Tib. ~eIJ-rab-kyi-b.lab-pa = adhiprajfta-p~a.
1089 XVI. 7. - Cikfiirrayam adhik!1ya co ~a, piiromiliijinoiJ,a 'IJmiilchyiiriil}.
iidya risro dl/edha anrya-dvoyaros risr~v eka.
1090 Moral Discipline.
1091 Charity (dana), Morality (~ilo), and Patience (~iimi). Cf. Vasu-
bandhu on verse quoted.
1092 Concentration (dhyiina) and the Climax of Wisdom (prajllii-piiramieii).
1093 Mental Discipline and the Training in Highest Wisdom. Vasubandhu
says: - dvidhe'ry adhicirraria adhiprajiiam co p",ii sa amena dvayena .amgrhilii
yo&hiikramam dhyanena projftayii ca.
1094 That of Energy (viryo).
1095 lis!'f" opi ~ilcfa.v elcii virya-piiromirii vediravyi, .artliiliria virya-,ahii-
yo&viir. Ibid.
1098 Tib. 6.od-nams-bya-boJ.ai-dno.-po=pu~ya-lcriyii-v""u. Cf. above p.16.
1097 M. V. § 43. 1098 Tib. gran.-med-pa = Glamlchya.
1099 Tg. MOO. LXIII. 1100 Tg. MOO. XXIX.
ttOI Tib. grons-Icyi-gna.. 1102 M. V. § 249. 1-52.
1103 Tlb. Ichri = prabheda. 1104 Tlb. J,a6um = lallta.
1105 Tib • • a-ya = arilolcfa. 1108 Tib. bye-ha = kofi.
1107 Tlb. dun-phyur = madhya. 1108 Tib. rher-J,a6um = ayura.
1109 Tib. rher-J,a6um-cheR-pa = mahiiyura.
1110 Tib. lchraB"lchrig = nayura.
1111 Tib. Ichrag-1chrig-cheR-pO = mahinayura.
171
1112 Tlb. J'ab-b""Clm = pFCIIWCI.
1113 Tlb. raL-Lkram-chen-po = mllhiipJ''''WCI.
1114 Tlb. gtaJn6 = kamkClra.
1115 Tib. gtaJn6-chen-po = mahii1caril1uJJ'a.
1116 Tib. dkrigs = LimLara.
1117 Tib. dkrigs-chen-po = mllhiibimbClra.
1118 Tib. mi-~khJ'ugs-pa = akl!ollhya.
1119 Tib. mi-~rugs-pa-chen-po = mahiikl!obhya.
1120 Tib. khyad-phyin = "iviiha.
1121 Tib. khyad-phyin-chen-po = mahallillaha.
1122 Tib. paiNlIen = U!Banga.
1123 Tib. pan-slen-chen-po = mahal.anga.
1124 Tib. ded-~dren = lIahana.
1125 Tib. ded-~dren-chen-po = mahallahana.
1126 Tib. mlha~-snan = lifibha.
1127 Tib. mrha~-snan-chen-po = mahiilifibho.
1128 Tib. rgyu-rig = helu.
1129 Tib. rgyu-rig-chen-po = mllhiihelu.
1130 Tib. ~od-md:r;eB = karabha.
1131 Tib. ~d-md:r;es-chen-po = mllhii1carabha.
1132 Tib. dban-po = indra. 1133 Tib. dban-chen ... malaenWCl.
1134 Tib. legs-phyin = samiipla.
1135 Tib. legs-phyin-chen-po = mahiisamiipta.
1136 Tib. rrog-~gro = gari. 1137 Tib. rtog-{lgJ'o-chen-po = mahigCld.
1138 Tib. ~byin-rdul = bimbarClj~.
1139 Tib. ~byin-rdul-chen-po = mahiiLimbClJ'aja~.
1140 Tib. rgya-rlags = Mudra.
1141 Tib. rgya-rtags-chen-po = mahamudrii.
1142 Tib. slobs-~khor = bala.
1143 Tib. srobs-~hor-chen-po = mahabala.
1144 Tib. Lrda-feB = samjna.
1145 Tib. brda-feB-chen-po = mllhiisamjiiii.
1146 Tib. rnam-~by"n = lIibhilra.
1147 Tib. rnam-~by"n-chen-po = mahiillibhilla.
1148 Tib. srobs-mig = baliikfa.
1149 Tib. srobs-mig-chen-po = mahiiba/akl!a.
1150 Tib. graris-med = asamkhyCi.
1152 Their names are: - apramii~CI, ClprameyCl, ClpClrimitCl, IIpGrimii~,
/Jh.Ilya, amiipya, acinlya, Clnabhiliipya.
1153 Tg. MDO. Ll. 212 b. 2-4 sqq. 1154 The Abhisam. iilokii.
1155 dgons-pa-can = dran-don neyiirrhCl.
1156 nes-don = nirarrha. 1157 raL-lu-dga~-PG = prClmudi&ii.
1158 dri-ma-med-pCl = flimalii. 1159 riiz-Ju-80iz-ba = diirCllhgClmii.
1160 mi-gyo-ba = aca/a.
1161 sgra-ji-Liin-pa = yalhiiruta. Is the same as nes-don = nitiirtho.
116~ chos-kyi-sprin = dharmca-meghi. Cf. Ratniivali Tg. MDO. XCIV.
150 a. 8-b. 1. Lcu-pa-chos-kyi-sprin-yin-te, dCIm-plI cOOs-kyi chClJ' ~ebs-phyir.
"""ri-chub-.ems-dpa~ saris-rgy",-kyi ~d-:rer-dag-gis dbali-bslcur phyir. - The
Th- T-w-Iry of .... riptllre 1'l
178
tenth stage is that of the Clouds of the Truth. It is (called so), because the
rain of the Highest Truth descends upon the Saints and the Bodhisattvas are
consecrated with the Light of the Buddha.
1163 Ed. Lefmann 10. 4,5. 1164 Tg. MOO. XC.
1165 Siitrilamkira XIV. 29.
• i' syi' p"aya-parill!1ri~ prochami bhiimir i!yale.
ameyai~ cii' .ya ,ii kalpai~ ,ulJi~uddhimnigacchafi.
1166 That is one immeasurable period.
1167 Ibid. XIV. 44. bhiilJaniiyii~ ca niryii'.'am dlJyOlarillrhya-samiiprif~
1168 Kg. MOO. XX.
1169 Tib. Sgrib-pa-thams-cad-rnam-par-sel-ba. Cf. M. V. § 23. 7.
1170 Tg. MOO. LVI. 36 b. 1-2.
1171 Tib. Theg-pa-chen-po-bsdus-pa~i-b~ad-sbyar. The work of Asva-
bhiva. Tg.MOO. LVI.316b.4--8.
1172 kolyii'.'amitra. 1173 Tib. mchon-pal:# chos = drfra-dharma.
1174 Tg. MDO. LI .. 212 a. 6-7.
1175 Tib. mos-pas-.pyod-pa~i-sa = adhimukci-caryii-bhiimi.
1176 Tg. MOO. LV. 1177 Tg. MOO. LI. 189 a. 1-2.
1178 Tg. MOO. LVII. 110 a. 1-2.
1179 Munimatilamkira Tg. MOO. XXIX.
1180 Tg. MOO. LII.
1181 Tib. Obu-ma-pa Chos-kyi-bcres-gnen. The author of the Commen-
tary on the Abhisamayilamkira called Prasphu!a-pada. Tg. MOO. VIII.
The passage quoted is f. 70 a. 3-4.
1182 Kg. OKON. II. 1183 Tib. Mdzes-par-snail-ba.
1184 Tib. J::Idzam-bu-chu-bo~i-gser. 1185 Tib. Ogra-thul.
1186 Tib. Bzait-len-Idan.
1187 Tib. mi-.kye-ba~i-chos-la-b:wd-pa = anutpaccika-dharma-hfiinri. Cf.
Midh. vrtti 362. note 3.
1188 Cf. C;ik~isamuccaya BB. 17. 1 sqq.
1189 Tib. Bya-rgod-phuit-po = Ghrdhrakii!a. 1190 Cf. above p. 30.
1191 The two latter points are enlarged upon in the Uttaratantra Tg.
MOO. XLIV.
1192 Kg. MOO. XXIV. 37a 5 sqq.
1193 Tib. chos-kyi-dbyin.-rnam-par-dag-pa = dharma-dhiic_ifUdtllai. M. V.
§ 4. 6.
1194 Tib. me-lon-lca-b~i-ye-~es = iidGr~a-jRina.
1195 Tib. miiam-pa-nid-ye-~es = samOCii-jniina.
1196 Tib. ,o-sor-"og-pa~i-ye-~es = pracyallekfa'.'a-jRina.
1197 Tib. bya-ba-sgrub-pa~i-ye-~es = krcya-anuffhiina-jlliina. M. V. § 5 and
Siitrilamkira IX 67.
1198 Cf. Abhisamayilamkara I. 17.
niibhi~ sOIambhogo nairmii'.'iko' parOl cachi
tlIaarma-kiya~ sakiiricra~ cacurdhii ,amudirit~.
1199 IX. 59, 60. 'lIabhiilla-dharma-sambhoga-nirmir.aair WMa...,!",ri1c~
dlJarma-dhifur tli~ddho' yam buddhiiniim .amudiihr&a(a
niibhiifliko' fha .iimbhogya(a kayo nairmii'.'iko' para~
kayabhedii hi buddhiiniim prochamlll 'u dlJayiip"aya(a.
179
Das Uttaratantram.
Ober das flir die Kenntnis des spll.teren Buddhismu8 hervorragend
wichtige uttaratantra (vgl. Jewelry of Scripture p. 21 u. Anm. 166) schreibt
unterm 15. IV. 1930 Herr Or. Obermiller an Herm Prof. H. Jacobi:
1m Winter 28-29 bescMftigte ich mich hauptsllchlich mit
der Ergriindung des Abhisamayalarpkara; zu diesem Zweck be-
nutzte ich den Kommentar von Haribhadra (Abhisamayalarpkara-
aloka) und die groBen tibetischen Kompendien von Bu-ton, Tson-
I.
kba-pa und Jam.yaii-fad-pa. Der ganze Inhatt des Abhisamaya-
laIJ1kara wird von den genannten Werken in 8 Hauptteile und
70 kleinere eingeteilt. Eins von den letzteren ist der Gotra-dhatu-
tathagata-garbha, welches als die Stiitze oder das Fundament
der ganzen Ta.tigkeit des Bodhisattva (pratipatter adharal}) be-
zeichnet wird. Aus den Kommentaren erweist sich, daB dieses
gotra oder dhatu als ein besonderes Element anzusehen ist, welches
die Verwandlung (paravrtti) der Eigenschaften des gewohnlichen
Wesens in die des Buddha bewirkt. Dieses wird von den beiden
Mahayanistischen Schulen, den Yogacara und Madhyamika an-
erkannt. Ich gewann fur dieses Thema ein besonderes Interesse
und wid mete mich wah rend meines Aufenthalts in Transbaikalien
im Sommer 1929 dem spezieJIen Studium entsprechender Teile
der Kommentare des Tson-kha-pa und Jam-yaii-fad-pa. Dabei
erwies sich, daB die HauptqueJIe zur Erforschung der Lehre vom
gotra oder dhatu in dem Uttaratantra, dem letzten der soge-
nannten 5 Werke Maitreyas, zu suchen ist. fch unternahm daher
das Studium dieses Werkes mit dem Abt (SchiretO) des buddh.
Klosters Dgah-Idan-dar-rgyas-gliil, welcher circa 15 Jahre in Tibet
studiert hat lind in Transbaikalien fOr einen grOndlichen Kenner
dieses Zweiges der buddh. Literatur gilt. Dieses Studium hatte
zur Folge eine englische Obersetzung des Uttaratantra, die ich
in diesem Winter zum Druck vorbereitet habe. Das Werk scheint
mir von groBter Wichtigkeit zu sein, als eine griindJiche Dar-
legung der Theorie vom gotra-dhatu-tathagata-garbha. Leider
steht uns das Sanskrit-Original nicht zur VerfOgung; ich muBte
mich daher mit der tibetischen Obersetzung des mUla und Aryi-
sanga's Vyakhya sowie mit dem ausfiihrlichen Kommentar von
Tson-kha-pa's SchUler Dar-ma-rin-chen (Gyal-tshabh) begnugen.
Nichtsdestoweniger ermoglichte der iiberaus klare Text der tibe-
tischen Obersetzung eine ziemlich getreue Obertragung derselben
ins Englische, welche nun vollstandig fertig ist und auf eine Oe-
Jegenheit gedruckt zu werden wartet.
183
Book I.
I. The Merit of Studying and Preaching the Doctrine . • . . • •• 8
I A. The Merit of Studying and Preaching in gernerat. [3 b. 1). 9
I Aa. The Merit of Study. [3 b. 2.] . . . . . • . . . . . 9
I Ab. The Merit of Preaching. [5 a. 1.] • . . . • • • .• 11
I Aba1 Worship of Buddha by Preaching the Doctrine.
[5 a. 2.] - I Abb 1 Preaching of the Doctrine as superior
to Material Oifts. [5 a. 3.] - I AbcI Oood Memory -
a result of expoundIng Scripture. [5 a. 5.] - 1 Abd1
Augmentation of Virtue and Attainment of Enlighten-
ment by Preaching. [5 b. 1.]
I Ac. The Merit of Study and Preaching taken together.
[5 b. 5.] . . . • . . • . . . . . . . . • • • •• 13
1 Aca1 Progress of Spiritual Merit through the Study
of the 3 Vehicles. [5 b. 6.] - 1 Acb1 Honours of Scholar-
ship. [6 a 2.] - I Acel Attainment of Enlightenment
by the Study of the Doctrine. [6 b. 1.)
I B. The Special Merit of Studying and Preaching the Mahiyiinistic
Doctrines. [6 b. 6.] . . . . . . . . . . . . . . . . . . • 15
I Ba. Prevalence over the Merit of the Hinayinist Saints.
[7 a. 1.] . . . . . • . . . . . . . . . • . . • . 16
I Bb. Superiority to every other Kind of Merit in the Path.
[7. a. 5.] . . . . . . . . . . . . . . . . • . 16
1 Bc. Certainty of Attaining Omniscience. [7 b. 3.] . . 17
II. Oeneral Review of the Litterature of Buddhism. [7. b. 6.] 18
II A. The different Meanings of the word "dharma". [8 a. 1.] 18
II B. Etymology of "dharma" [8 a. 5.] . . . . . . . . . . . 19
II C. Definition of "dharma" in the sense of "The Doctrine".
[9 a. 3.] .......•.•........•••.. 21
II D. The various Aspects of the Doctrine. [10 a. 2.] • . . • . 23
II Da. The Doctrine from the Standpoint of the Result.
[10 a. 3.] • • • . • • . • • • . . . . . • • • • 23
II Db. The Doctrine as the Means of Realising Nirvil,1a.
[10 a. 5.] . . . . • • • • • . • . . . . . • • • • 23
184
II Dc. The Doctrine In its Iitterary form • • • • • • • • • 24
II Deal The Word of Buddha (pravac:aRG). [10 b. 4.]
II Ocala. Its Definition [10 b. 5.} - II Dcalb. Ety-
mology of "subhiifita" (including the 60 Qualities
of the voice of a Buddha). [11 a. 1.] - II Dcalc. Va-
rieties of the Word of Buddha [B a. 5.]
II Dcalc.a. Varieties of the Word with regard to
Time. [13a.5.] - II Dcalc.b. Varieties with regard
to the Subject-Matter. [13 a. 6.] - II Dcalc.c.
Varieties of Form. The 12 Classes. [13 b. 3.]
II Dcalcad. Varieties of the Word from the
standpoint of its being an Antidote against
Sin. - The 3 Codes. [14 b .3.]
II Dcalc.daa, The 12 Classes of Scripture as
contained in the 3 Codes. [14 b. 5.] -
II Dcalcadab, Etymology of the word
"pi~aka". [15 a. 3.] - II Dealc.dac, The
Motives for the Establishment of the 3 Codes
of Scripture. [15 a.4.]
II Dcalc,dac,a& The Codes of Scripture as
purifying from different forms of Sin.
[15 a. 5.] - II Ocalc.dac,b& The 3 Codes
as corresponding to the 3 Disciplines.
[15 b. 2.] - II Dcalc.dac,cs The 3 Codes
with regard to the Subject studied. [15b.4.]
II Dcalc.dad, Etymology of "Sutra", "Ab-
hidharma", and "Vinaya". [16 a. 2.]
II DcalCzea Varieties of the Word with regard to
the different converts (Hinayana and Mahayana,
Philosophy and Tantra). [16 b. 5] - II Dcalc.fa
Varieties of the Word of Buddha with regard
to the opportunity, at which it was pronounced
(its principal Cause). [17 b. 5.].
II Dcalc,faa, The Precepts delivered by the
Buddha personally. [17 b. 5.] - II Dcalc.fsb,
The Word as the Result of the Buddha's
Blessings. [17 b. 5.] - II DcaICzf.c, The
Passages containing the Expression of the Will
of Buddha. [18 a. 2.].
II Dcb l The Exegetical Treatises (gastra). [18 a. 4.] 41
I I Dcbla. Oefinition.[18 a. 4.] - II Ocblb. Etymology
of "fi*a". [18 a. 5.] - II Dcblta The Varieties
of Exegetical Treatises. [18 b. 3.].
II Dcblc.as Varieties as regards Quality. [18.
b.3.] - II Dcblc.b. Varieties from the stand-
point of the Aim. [18 b. 6.] - II Dcb1Czca Varie-
ties of Subject-Matter [19 a. 1.].
II Dcblc.caa, Works, referring to Empirical
185
Book II.
IV. The History of Buddhism. [39 a. 2] • . • 90
IV A. The Rise of Buddhism in Indien. [39 a. 2.] 90
IV Aa. The different Aeons. [39 a. 4] 90
IV Ab. The Buddhas of the Fortunate Aeon. [39 a. 6] 91
IV Abal The Version of the KarulJ.a-pur,lI,tarika. (1005
Buddhas) [41 b. ,,] - IV Abb 1 The Version of the
Tathagata-acintya-guhya-nirdec;a. (1000 Buddhas)
[41 b. 3.]
IV Ac. The Rise of the Buddha in this World. [44 b. 5.] . . 100
IV Aea1d z The first Creative Effort (cite/J-urpud/J), accor-
ding to the Hinayanistic Traditin. [45 b. 2.] -
IV Acb1a Z The Buddha's Accumulation of Merit, accor-
ding to Hinayana. [46 a. 2.] - IV AcCta. The Hina-
yanistic Tradition, concerning the Buddha's Attainment
of Enlightenment. [47 a. 1.] - IV Aealb. The Creative
Effort according to the Mahayanistic Tradition.
[47 a. 2.]
IV Aea1b1a a Its essential Character. [47 a. 3.] -
IV Aca1b.b a Its Causes. [47 a. 6.] - IV Aea1b,c a
Its Result. [47 b. 2.] - IV Aca1b.d. Its VarietIes from
different points of view. [47 b. 4.] - IV Aca1b.e. The
Mahayimlstic Tradition, concerning the Buddha's
first Creative Effort. [48 b. 3.]
IV Acb1b. The Accumulation of Merit, according to
Mahayana. [49 a. 3.] . . . . . . . . . . . . 108
IV Acb1b.ca Its Character. [49 a. 3.]
IV Acb1b.a.a, Its Definition [49 a. 4.]
IV Acb1b.a.b, Connection with the 6 Transcen-
dental Virtues. [49 a. 5.] - IV Acb1'h.a.c,
The Etymology of "'/JriabhiiT/J". [49 a. 6.]
IV Acb1b.a.d, The Functions of the Accumulation
[49 b. 1.] - IV Acb1b.a.e, Its Modes. [49 b. 1.]
187
History of Buddhism
(Chos -J:1byung)
by
Bu-ston
II. Part
The History of BU'ddhism
in India and Tibet
Translated from Tibetan by
Dr. E. Obermiller
Heidelberg 1932
In Kommllslon bel O. Harrusowlt., Leiplll
The History of Buddhism
in India and Tibet
by
Bu-stOD
vanquish the Evil One and his hosts and shall grant bliss to the
denizens of Hell by letting the rain that appeases the hellish fire
descend from the great clouds of the Doctrine! 53) And looking
upward: - I shall be looked up to by all the living beings! _51)
Thus spoke he and made 7 steps in each direction. And under
his feet there sprung forth lotuses.
At that time all the different countries were full of lucky
omens that were to be perceived everywhere. In the 4 great re-
alms four tributary sovereigns and, likewise, 500 men belonging
to families of high rank, 800 noble women, Ya~ovati55) and the
rest, 500 servants, Chandaka 56) etc., 10 000 male foals, Kal)-
thaka 67) etc., 10 000 female foals, and 10 000 oxen were born. In
the midst of an island there grew a Bodhi tree, 500 gardens sprung
forth and 500 treasures miraculously appeared. Owing to all these
circumstances, the prince received the name of Sarvirthasiddha,
- he who conveys the accomplishment of all the desired aims
and objects 18).
After that (the Bodhisattva) went to the temple to worship
the tutelary deity, and there he subdued and pacified the Cikyas
that were using rough obusive language. Henceforth he received
the surname of Cikyamuni, - the mighty one amongst the Ci-
kyas. Then, as he received the homage of Cikyavardhana,(?) &t)
or as he was worshipped by the gods, he came to be called Devi-
tideva, - "the god of gods" or "he who is higher than the gods".
7 days after, his mother died and was reborn in the region of
the 33 gods. Her death was not caused by (the birth of) the Bo-
dhisattva, but as she saw that her son was to depart (from home
in order to lead a monastic life), the mother's heart broke (from
grief) and her life thus ended 10).
In another Sutra (we have the following account): - Agnl-
dattaputra 11), the grandson of the sage Ara!} a II), abiding on the
mountain Adhira (?) e8). came to know about (the birth of the
Bodhisattva). (Having beheld a vision) he asked: - 0, teacher,
Ii) Ser-skya.
II) r"o"'p~i GUI = _liyUBo.
II) Skye-dgu~l-bdag-mo •
•,) pori-na ~.lao-.~i mo-ma ... allla-dlauri.
II) n....ma-..n"""po ... kfiro-cllaa,ri.
II) r"',,"po~~ ma-mo - hri4a-tI1ai,ri.
ID) dri-ma-~p1ayi-.o - malo-tI1ai'ri. Lal.-vllt. 110. 13-19.
14
Asita 71) - endowed with the 5 supernatural faculties 711) who was
abiding on the Himalaya. (This sage), with his nephew Nara-
daUa 73), miraculously (descended from his abode) and came to
the city of Kapilavastu 14). Having beheld the characteristic marks
(of the youth), he understood of what kind they were. And, as-
tonishment and grief having arisen in him, he bowed to the Bo-
dhisattva's feet, circumambulated him, and, shedding tears, uttered
his prophecy: -
I perceive the characteristic features of this youth who
has been born. {64 b.)
He is adorned by the 32 marks (of the super-man),
Therefore there are only two things possible and no other: -
If he remains at home, he will become a universal monarch,
And if he departs from home and becomes a homeless ascetic,
He will attain Enlightenment here in this world
And become a leader who is independent from others.
(But I know that) he is not to abide at home,
For his private parts that are concealed 75) and the crown
of his head
Cannot be seen by a1I 78). -
But (asked the king), why doest thou weep?
(The sage replied) _77):
o sovereign, having met with this Highest of Beings, the
treasury of virtue,
I shall die without attaining my aim.
I have not come to quiescence and perceive all that is
sinful in me;
Therefore my mind is greatly suffering, and I weep. -
Having said this, he departed to his abode.
When the Bodhisattva had grown older, he, with 10000 other
All this the chief priest repeated to the king. The latter said:
- These women are great in telling lies; they are therefos:e not
to be relied upon. Let, after 7 days, all the maidens assemble in
the hall, and the youth shall give them presents that are agreeable
to them. (That maiden) on whom the youth shall fix his eyes,
is to become his wife 89).
After 7 days had passed away, the youth descended into the
hall and offered diverse precious ornaments to the maidens that
came, but they could not support the lustre of the Bodhisattva's
beauty and speedily departed. Last of all came Oopa, and, as the
ornaments had been, all of them, given away, she said with a
smile: - What fault have I committed, that thou despisest me?
- I do not despise thee, - said the youth, but thou hast come
too late 1°O) [66 a.l. Thus spoke he and presented her a ring worth
many hundreds and thousands. She then departed, and those that
had witnessed (all this in secret),lOl) said to the king: -The youth
has fixed his eyes on Gopa and they have conversed with each
other for a short time lD2). - The king then sent a messenger to
the ~ii.kya DaQQapaQi, praying him to give his daughter in mar-
riage to the prince. But DaQQapaQi said: - The youth has grown
up amidst the pleasures of palace-life and is not skilled in arts
and sports. According to the usage of my family, I may give my
daughter only to one who knows the different arts. How can I
give her in marriage to one who is not skilled in them 1103) This
was repeated to the king who, having been thus twice offended,
sat and pondered deeply. The youth heard about this and said
to the king: - What has happened 1 - Is it not proper that thou
shouldst tell me 1 - And the king told him all. The youth then
proposed that a match in all the different arts and sports should
be fought. The king was delighted and ordered to announce, by
the sound of bells, that such a match was to take place. And,
after 7 days, 500 youths of the Cakya tribe assembled in order
to join in the match, and Oopa was declared to be the prize of
him who would win 10'.) It was proclaimed that she was to belong
") Ibid. 141. 11-12. - ''''a yuyim dirilciyim 1cumiircuya calefur aMinl-
Nlr,yali hmiruya lIirayifyimi iri I
lCIII) Lal.-vlst. 142. 14, 1~. - ni'ham 'viim vimillayimi api 'u 1chalu punu
"'am adpapliid i,ori I
101) 6ya-r0-6a = ,uhyo-purUfa. 101) Lal.-vlst. 142. 20-22.
101) Ibid. 143.4-7. 10') Ibid. 144.6-9.
19
to him who would be victorious in swordsmanship, in shooting
and wrestling. And first of all came Devadatta 106); he encountered
an elephant that was led (into the city for the Bodhisattva), and,
full of envy and pride, struck it with the palm of his hand and
kUJed it. Thereafter, the youth Sundarananda 108) came and
(seing the body of the elephant), flung it out of the gates of the
city. But last of all came the Bodhisattva, uplifted the elephant's
body with his great toe and hurled it a mile far beyond 7 walls
and 7 trenches. And at the place, where the elephant's body fell,
a great pit was dug up (and up to this day) it is called "the ele-
phant"s pit"107).
Thereafter the teacher Vi~vamitra having been appointed as
a judge, [66. b.] a match in the skill of writing took place, and
the Bodhisattva was victorious in the contest. After that there
was a match in the skill of counting in which the teacher Arjuna 108)
of the Ciikya clan was the judge. Here the Bodhisattva likewise
gained the prize, having vanquished all the others. Arjuna himself
did not know the numbers higher than that which is called ok-
,obkyo101l), whereas the Bodhisattva knew them all up to that
which bears the name of agrasara llO). Then the Bodhisattva
proved superior (to the rest) in leaping, swimming, and in the
foot-race. Thereupon Nanda and Ananda both came to match
their strength (with that of the Bodhisattva), but (the latter) only
touched them with his hand and they instantly fell down. Next
came Devadatta, and the Bodhisattva seized him with his right
hand, turned him round in the air and then threw him on the
ground, without .hov. ever doing harm to his body. Then all
the Ciikya youths rushed upon him, but the Bodhisattva only
touched them with his hand and they all fell down.
The contest in shooting next took place. The target, an iron
drum, was hit by Ananda at the distance of 4 miles,I11) by Deva-
datta - within the reach of 8 miles, by Sundarananda, - from
beyond 12 miles, and by DaQ"apaQi - at the distance of 2 yo-
janas. 111) 50 far each of them could shoot, but not at a greater
distance. But the Bodhisattva planted the iron drum at the
distance of 20 miles, behind it 7 Tala trees and, beyond them, -
the figure of a wild boar made of iron. He then brought from the
temple the bow of h!s grandfather 5irhhahanu 113) and bent it,
drawing in one leg and stretching out the other. Off sped the arrow,
piercing the iron drum, the 7 Tala stems and the iron figure of
the wild boar. And, having hit the ground, it disappeared. At
that place there appeared (a pit) resembling a well which is known
thencefrom as "the well of the arrow" 114). (Thereafter) the Bo-
dhisattva likewise showed his superiority in all the other arts, as
palmistry1l5), riding an elephant, and so on up to the preparation
of incense-sticks. [67. a.] And Dal)9apal)i gave his daughter in
marriage to him 118).
113) Chos-sred •
•'1) ~l8ho-ba-pa = ajivaka.
I'.) Lal.-vlst. 405.20,21. - iicaryo lUI hi me ka~ci& aadrfO me lUI uitlyate I
eko' hom ami aarilbuddha~ 9i'i-bhuro rdra'rava~ II
118) Ibid. 406. 2, 3. - aham ella' raMn lolce 9a.la hy aham GnUUGrG~ I Ia-
clevilura-Iandharve na,d me p,adputlgal~ II
.") Ibid. 406. 6, 7. - jini hi liiclr9a jileya Y' prap'a ilrlltla-IrfGyam I ji&i
me papaka dhorma' leno' paka jino hy aham II .11) rgyal-ba = jilUl.
I have vanquished all that is sinful,
Therefore, 0 Up aka 288), I am "the Victorious".
Whither art thou going? - inquired the beggar. -
To Benares I intend to go;
Having come to that illustrious city,
I shall produce an unsurpassable light,
For the sake of the world that is like blind 18?).
The beggar said: - May it be so, - and departed to the south.
The teacher in his turn, went northward, reached the mountains
Gaya, Rohitavastu 268), Uruvilvakalpa 288) and AQala no), went from
there to the city called Sarathipura 271), and finally came to the
shores of the Ganges. There the ferryman asked him the passage-
money. - I have none, - replied the teacher, rose up into the
air and passed over the river. This came to be known by the king
Bimbisara who forbade after that to take any loan from the monks.
Buddha then came to Benares, collected alms, took his meal, and
then went to the place called ~~ipatana 272). The 5 disciples (who
had left him) saw him coming and said: - The ascetic Gautama
who has slackened (in his austerities), has eaten plentifully, and
has neglected the removal (of all that is worldly), is now coming
here. [76 b.] No one need to rise up and to present him the religious
robes and the bowl. If he wants, he may seat himself on the seat
that is left. Such was the agreement they made 2?3), but Ajfiata-
kauQ~inya did not approve it in his mind. The Teacher arrived,
but the 5 were not able to fulfill their intention (of showing dis-
respect to him). They broke their agreement and rose up from
their seats. - One went to meet the Teacher, another prepared
the seat (for him) and water to wash his feet, etc. Welcome, they
said, - pray to sit thyself on this seat. - The Teacher seated him-
self and spoke many a word to the 5 disciples that excited their
joy2?'). The five said: - 0 long-lived Gautama, thy senses are
III) Ner-J:tgro.
117) Lal.-vist. 406. 10,11. - Viirii!losim gomiJIyiimi gm"ii "oi Kii~niim
pUl'im I andha""iiIa.yo lo1casyo karliilmy a.odr~iim prabhiim II
••) Lteit (1) .1.) Rgyas ( 1) &70) Tsan-dan-Ia (1)
171) Groit-khyer I<ha-Io-bsgyur.
171) Dran-sron-Itun-ba.
171) (wg-khrilM be,.. = kriyii"ondlaam akiirf"~. Lal.-vlst. 407. 18 sqq.
17') Ibid. 409, 1.
45
acute and thy skin (body) is pure Hast thou made manifest
S?6).
:100) yan-dag-pa~i
lta-ba = samyag-dmi.
301) yan-dag-pa~irtog-pa = samyak-samkalpa.
'08) yan-dag-pa~i-Tt8ol-ba= samyag-vyayamo.
808) yon-dag-po~i dron-pa = somyok-smrti.
aot) yon-dag-po~i nag = somyog-vak.
101) yon-dog-po~i los-mtho~ = Bomyok-kormiin'o.
work. Now, it may be asked, what was his age, when he passed
away? Some say, that when he was converting the Parivrajaka
Subhadra and the Gandharva Sunanda, he spent a year (in con-
verting each). Otherwise (as it is said), having been entreated by
Cunda, he consented to live two years more. Thus, according to
the said authorities, he passed away when he was 82 years of age.
I, however, know no source (that justifies this statement). The
latter disagrees with the A~fa-mahasthiima-caitya-s'ob'a480) where
it is said: - Having been entreated by Cunda, he continued to
live for another 3 months. - An authority versed in the Vinaya
says that, according to the Vinaya-k~udraka, (Buddha) passed
away 84 years of age. It is clear that this authority has not read
the Vinaya-k~udraka, for it is said in the latter: 0 Ananda, the
Buddha has attained the age of 80, and has thus met with old
age and infirmity. - Therefore (it will be correct if we affirm)
that he passed away when he was 80 years old. Accordingly it is
said in the Suvar1}a-prabhiisa that the Lord has attained the age
of 80, and in the Karu1}a-pu1}t!arika - that the Buddha's age
was that of 100 years without one fifth. In many other sutras we
likewise have it stated that the Teacher lived 80 years. The Ma-
havibk~ii moreover says: -
-) Tg. BSTOD. I. 95 a. 8.
81) _-,yi-,lIGI.
71
of help (to the living beings). - Now, who is able (to do this work)
completely? I for my part shall depart into Nirva!}a. -
Having rehearsed the sermons of the Lord,
I have established the Path of Virtue;
This Wo:-d of the Teacher is to abide for long,
Being transferred from one (disciple) to another;
It will chastise those that are shameless
And support those who are modest.
I have been of help and stored up merit,
And the time for me to pass into NirvaQa has come.
Know thou, Ananda! [94 b.] The Teacher has passed away, after
having entrusted the Doctrine to my care. As I am now to depart
into Nirval)a, it is thou who art to be its defender. And thou, in
thy turn, art to entrust it to Canavasika &88).
Thereupon Ka~yapa, having worshipped the 8 monuments
with the relics (of the Buddha) and the tooth (of the latter) which
was preserved in the realm of the Nagas, rose up to the abode
of the 33 gods. There he beheld the tooth (of the Buddha that
was kept there) without winking, placed it on the crown of his
head, worshipped it and said to the gods; - Be full of attention
and devotion! - Having delivered this word he returned to Raja-
grha. Ajata~atru to whom he intended to announce his arrival
was asleep. - Make him awaken and call him to me! - So said
he, ascended the southern hill Kukkutapada and strewed Ku~a grass
in the interspace between the 3 hills. Then he put on the patched
cowl of the Buddha, uttered a blessing (that his corpse) should
not decay till the time when the word of Maitreya would be ex-
pounded and, having demonstrated many miraculous apparitions,
passed away into Nirval)a. Thereafter the gods worshipped, spread
a cover over the 3 mountains, uttered many sounds of lamentation,
and disappeared 687).
At that time Ajata~atru, who had dreamt that the lineage of
his mother's brother belonging to the royal race had ceased, awoke
and, having heard that Ka~yapa had passed away, fell in a swoon.
Upon recovering, he ascended the hill, and the Yak~as withdrew
the cover (that was spread over the hills). The king, having worship-
ped, was about to order that the body should be burnt, but Ananda
said: - He has pronounced a blessing that his body should remain
'U) Ibid. 317 a. 2-4. "') Ibid. 317 a. 4-318 b. 2.
87
till the time when the Doctrine of Maitreya is to be expounded.
The 930 millions of ~ravakas of Maitreya will take the body (of
Ka~yapa) and show it, saying: - This was a disciple of ~akyamuni,
the foremost of those endowed with the 12 virtues of an ascetic.
It was he who compiled the Teaching. - And it will be known
that the men of this (age of ours) were small in size and the Teacher's
body great. [95 a.] Then Maitreya will say: - These are the robes
of ~akyamuni! - Then his adherents will assume the virtues of
ascetics and become Arhats. - It is for this reason that one must
not burn (these relics), but build here a monumenf588). -
Accordingly they erected a monument and worshipped. And
after that a covering was again spread over the 3 mountains.
Then Ananda promised that he would show to Ajata~atru how he
would pass away into Nirval).a, and thereupon departed into the
Bamboo Grove 560).
Whilst he was abiding there, ~anavasika arrived, after having
fortunately crossed the sea, and asked: - I intend to celebrate
the 5 years' feast. But where is the Teacher? - He has passed
away! -And, as he heard this, ~anavasika fell in a swoon. -And
~ariputra and the rest, - where do they abide? - They have
likewise passed away, - (was the answer). Thereafter ~iinavasika
made a 5 years' feast for Ananda and the Congregation, at the
end of which he took orders and became versed in the 3 Codes of
Scripture 670).
At that time a certain monk (was preaching in the following
manner) 671): -
He whose life has a duration of 100 years
Can certainly abide in ease like a duck in the water.
And can be perceived as similar to such a duck.
Such a uniform life is the best.
Ananda, having heard this, said: &71) - The Teacher has not prea-
ched like that, but: -
He with whom life dures 100 years
Invariably becomes born and perishes.
The Teacher has declared that here on earth
III) Ibid. 322 a. 1-4. "I) Cf. Schiefner, Tirinitha, p. 12. aqq.
117) Vln. k~udr. I<g. I;IDUL. XI. 322 a. 4-:323 a. 2.
III) Ibid. 323 a. 2-7.
91
latter - to Km1a, and by Kr~l)a to Sudar~ana. (And they all)
departed into Nirval)a (one after the other)&88).
III) !(g. RGYUO XI. 442 a. 1-2. (N.) 11&) Tg. RGYUO I.
III) Tg. MOO. XIX. 180 a. 2-4.
•••) GsaiJ-bal)i-bdag-po = Guhyaka-adhipati i. e. Vajrapil,1i.
"7) Tg. MOO. XIV. This passage is to be found in Haribhadra's Abhi-
samayilamkaraloka, MS. Minaev, 5 b. 14-6 a. 5. - Tarhiigara-guhya'Rirde~a
adhi1ciir8~ sarf}arhii bhiidrakalpika·sarva-rarhiigariiRiirhriipa-1ciiya-saddharma·1ciiya-
ralcfiiyiirh 1crra-adhikiirarviid V ajrapii1Jy.abhi~ekiidau praryarpi'a-~ii.anatuiic ca
aRye~iirh uife~a-uacaRa abhiiviid A!akavari'Ri~iisi da~abhiimi~aro Mahiiflajradhiira{&
sarVG-loka-aRugrahiiya Prajiiiipiiramitii-siitra-ratna-,arhgitirh praryadhif!avantam
Arya-Mairreyiidi-mahiibodhisatlva-ga'!am evam iryiidy iiha iii piirviiciiryii~.
'11) Cf. Vol. I. p. 97, note 845.
102
(this Scripture), reciting it to Maitreya and the rest in the form: -
This have I heard, - and so on.
fore the Lord must not allow women to enter the Congregation
of the Buddha. - It is thus said that, owing to the admission of
women into the religious order, the time of duration of the Doctrine
has been diminished for 500 years. [102 a.1 It is said in the Com-
mentary on the Akfayamatinirdef( 873 ) in the passage explaining
the sentence ""in the subsequent period, that of the last 500 years",
- as follows: - If we take the life-time of man which lasts 100
years, - the first 50 years will be the period of development.
During that time the body, mind, and energy will be in a state
of growth and progress. After these 50 years have passed away,
the following 50 years will represent the period during which body,
mind, and energy are subjected to decrease and become diminished.
In a similar manner the Teaching of the Buddha Cakyamuni is
to abide in Jambudvipa for 1000 years during which it will bring
fruit and become propagated. If we divide (this period) into 2
equal parts, the first 500 years will represent Uthe period of deve-
lopment", and the latter 500 we shall have to call "the period
of regress".
Otherwise, it is said in the Candragarbha-sutra 87'): - After
I have passed away into Nirvat:la, a resemblance of the Highest
Doctrine will exist for 2000 years. And in the Karur}a-pur}4arika 875):
-May, after I have passed away into Nirvat:la, the Highest Doctrine
exist for 1000 years. And (after that), may a resemblance of the
Highest Doctrine exist for 500 years more. Thus, (according to
these siitras), the period of existence of the Doctrine is indicated as
being equal to 500 years. In the Commentary on the Vajraccks-
dika 87611) it is said: The meaning of "the last 500 years" is as follows:
-5 periods of 500 years are meant here. It is said that the Teaching
of the Lord is to exist during these 5 periods. The last of these is
accordingly indicated here. In the Munimatalarizkaro 878) it is
said: - Some are of the opinion that the Highest Doctrine of the
Buddha Cakyamuni is to exist for 5 times 500 years. According
to these texts the period of duration (of the Doctrine) is to be
2500 years. In the Commentary to the 3 Prajiiaparamim-sutras m )
it is said: - The Teaching is to exist for 5000 years. If we divide
873) Tg. MOO. XXXV. 307 b. 3-6. (N.)
874) Kg. MOO. XXXII.. Cf. below.
871) Kg. MOO. VI. 352 b. 2-3. (N.) 1711) Tg. MOO. XVI. 234 a. 1-2. (N.)
871) Tg. MOO. XXIX. 366 a. 1-3. (N.)
I") Tg. MOO. XIV 232 b. 1-7. (N.)
104
each thousand of years into 2 equal parts II02b.], we shan have
altogether 10 periods which are called Uthe 10 Chapters". In the 1t,
the 2d, and 3d of these periods of 500 years respectively many Ar-
hats, Saints who have attained the 3d Result 878), and such who
have entered the Stream 878) are to appear. In accordance with
this, the said periods are called "the Chapter of the Arhats"I8O),
"the Chapter of those who do not return into the World"S81), and
«the Chapter of those who have entered the stream"·I). These 3
are called the "Chapters of Cognition" 883).
Thereafter, during the 4th , the 5th , and the 6th period of 500
years many Saints endowed, respectively, with Highest Trans-
cendental Perception 88'), with Concentration of Mind and with
Highest Morality are to appear. Accordingly, we have "the Chapter
of Transcendental Perception" 885), "the Chapter of Mind-concen-
tration" 888), and "the Chapter of Highest Morality" 887), or lithe
3 Chapters of Saintly Activity" 888).
Then, in the 7th, the 8th and the 9th period, many teachers
versed, respectively, in the Abhidharma, the Siitras and the
Vinaya are to arise. These periods are accordingly to be called
lithe Chapter of the Abhidharma" 889), "the Chapter of the Sii-
tras" 680), and "the Chapter of the Vinaya" 681). These three are
lithe Chapters of the Theoretical Doctrine" 682). The 1Oth period
of 500 years is called "the Chapter of the mere outward marks" .93),
since (the monks) will bear only the external signs of the religious
order, but will not be characterized by the corresponding views,
conduct, and internal constitution. It is this period which is
spoken of as "the last 500 years". The teacher Mai'iju~rikirti·8')
mentions the 3 periods of Cognition, the 3 periods of Activity,
the 3 periods of the Theoretical Doctrine and the period of the
mere outward marks. The first of these are likewise called lithe
periods of the Results of Saintliness" III!;). It is said moreover in
178) phyir-mi-I}on-behi l}/mJS-bu = eRagami-phele.
171) rgyun-du-iug.-pa = srota-apenna.
880) dgra-bcom-pal}i lel}u.
Ill) phyir-mi-I}on-bel}i lel}u. III) rgyun-du-iug.-pal}i le(lu.
113) khon-du-chud-pel}i lel}u g5um. 11&) lheg-mthon = lIipepyanii.
III) lhag-mthon-gi le~u. 118) tin-ne-~d:in-gyi l~u.
117) ••hul-khrims-kyi lel}u. All) sgrub-pel}i lel}u g.um.
III) mnon-pel}i le~u. 810) mdo-sdel}i lel}u. 811) I}dul-bal}i lel}u.
III) fun-gi lelou gaum. 813) rtegs-tsom-1;&d=in-pa1;&i le1;&u.
''') I;Ijam-dpal-grags-pa. m) 1;abres-bul}i du•.
105
the story of the venerable Nandimitra 888): - Up to the time when
the age of the human beings in Jambudvipa will increase from 10
to 600 years, the Teaching of the Lord Cakyamuni is to exist. Now,
it is clear that the indications of 1000, 1500, 2000, and 2500 years
are of a conventional meaning 897). [103 a.] In the case of these
a special point has been taken into consideration, viz. the deterio-
ration of activity and the like. It is said act:ordingly in the Mu-
nimatalam1cira 88S): - The "cessation" of the Highest Doctrine"
means the deterioration of the saintly activity. In the Commentary
on the Vajracchedika 89sa ) we have it explained as follows: - The
destruction of the Highest Doctrine means the deterioration of
it as regards devotion, reading, recitation, instruction, explanation,
study, investigation, etc. The aim (of such indirect indications)
was to arouse in the converts aversion (toward this wordly existence).
They are in conflict with the true state of things. Indeed, they
disagree with the prophecies concerning the brothers Asanga (and
Vasubandhu) and with the prophecy delivered to the goddess
Vimalaprabha 899), where it is said: -2500years after I have passed
away into Nirval}a, the Highest Doctrine will become spread in
the country of the red-faced (people). In the Sub-commentary on
the Abhidharmakofa 700) we read: -That the theoretical Doctrine 701)
is to have a long existence means that its duration will be even
longer than JODD years. This is to be regarded as correct. - (The
statement) that (the Doctrine) is to exist for 5000 years we esteem
to be of direct meaning702). Now there arises the question, as to
how many years (of these 5000) have elapsed till now. The Ma-
ster 703) (Ati~a) is of the opinion that the Teacher became conceived
in the womb in the male-wooden-mouse-year and was born in
the year of the wooden cow. In the male-earth-pig-year he became
a Buddha, and in the last month of the male-wooden-monkey-year,
at the time of the ascending moon, he passed away into Nirval}a.
"I) I;Iphags-pa Oga~-ba~i-b~es-giien-gyi rtogs-brjod.
m) dran-don = neyarlha.
118) Tg. MOO. XXIX. 336 a. 3. (N.) .
....) Tg. MOO. XVI. 234 a. 2-3. (N.)
HI) Lha-mo Ori-ma-med-pa~i lun-bstan.
700) Mdzod-kyi ~grel-b~ad. 701) lun-gi-chos = agama-dharma.
702) nes-don = ni./ar/ha. The tradition that the Teaching of Buddha is to exist
for 5000 years is to be found in theMahiivamsa, III. 38. - Mahaka,sapa-Ihere~
idam ,ugala-sa.anam / paftca-vassa-sahas.ani samal/ham val/aBe kalam / /
703) JO-bo-rje.
106
According to the Sa-kya hierarch 70"") the Buddha was conceived
in the womb in the female-fire-hare-year, was born in that of the
male-earth-dragon, became a Buddha in that of the male-water-
tiger, and passed away in the female-fire-pig-year, on the 8th of the
ascending moon in the last month of spring or the last month of
autumn. Now, 137 years after the teacher had passed away, there
appeared the king Nandin 705), 108 708) years after, - the king
Candragupta 707). [103 b.] Then, 231 years after there appeared the
king Bhuritejas (?)'08) and, from 724 to 814 years after him
- the king Ath~uvarman 709) in Nepal. Then, 242 years after there
appeared the Tibetan king Thi-tsug-de-tan Ral-pa-can 710). Thus, up
to this time, 2955 years have passed away (since the death of the
Buddha), as we have it correctly counted by the Indian and Nepa-
lese calculators and by the Tibetan kings likewise. Nam-kha of
the Chimpa tribe 711), in accordance with the point of view of the
Master (Ati~a), considers that in the year of the female fire-serpent
3393 years have passed away since the death crt the Buddha.
Accordingly, he is of the opinion that 3458 years have passed away
up to the year of the male-water-dog.
According to the school which maintains (that the Buddha
was born) in the year of the dragon, i. e. the calculation of Sa-
kya-pal}gita, made at the time when, in the year of the male-fire-
mouse, the departure of the venerable Kirtidhvaja into Nirvat].a
was celebrated, -3349 years had passed away (after the Buddha's
departure into NirvaI) a). Thereafter in the year of the fire-cow,
at the time of the installation of the prayer-wheel moved by water,
the Lama ChO-gyaJ712) has counted 3410 years. Accordingly up
to the male-water-dog-year, when the Lama Mati~ri Kun-ga-Io-~o
gyal-tshan-pal-zan-po 713) came to Tibet in order to become or-
dained, - 3455 years had passed away and the 3456th year (of
the Doctrine) was lasting. Thus, (at that time) 6 periods of 500
years, representing the Chapters of the Result of the Saintly
Activity and, in the "Chapters of the Theoretical Doctrine",
,tI) Rdzogs-gsal. 711) I(g. RGYUD. XI. 450 b. 3 sqq. flf) Ma-khol.
113
These verses and following ending with:
And he is to attain the Enlightenment of the Omniscient, -
contain the prophecy concerning Matrceta 788).
When the Word of the Teacher here on earth [106 b.1
Will become corrupted amongst the living beings at last,
Men, famed for their zeal in the religious observances, and
kings
Will appear, - there is no doubt in this, -
As, for instance, those who are known by the surname
Of "the Mother's Servant" and CCthe Flower" 789).
One called Kumara 710) and one whose name begins with Ma
Will be attached to the Doctrine from the beginning to
the end.
There will be likewise one, known by the name of Naga-
hvaya 771),
One whose name is Ratnasambhava 772),
One whose name begins with Ga, one called Kumara 778),
And one whose name begins with Ba
Are to investigate the Doctrine.
A high being with a name beginning with A
Will zealously maintain the precepts: of the Teacher m ).
(There will likewise appear one who wil be)
Adorned with all the different virtues,
The initia letter of his name being La.
A king, belonging to the adherents of the Buddha,
Will elucidate the Doctrine of the Teacher 77.).
A monk, zealous in religious practice,
Whose name begins with the letter A is to appear
From amongst the Brahmal}as and enter the Doctrine.
He is to reside in the city of Saketana 778)
And is to live for eighty years 771).
A monk whose name begins with A,
Is to appear in the southern country,
Endowed with wisdom, he will live 60 years,
And have his residence in the city of Ka~i 778).
----
7.) Xyl. Matlcitra. Kg. RGYUD. XI. 449 b. 2-450 a. 4.
7.) Me-tog = Pu~pa. Ibid. 472 a. 2-3. 770) Gion-nu.
"1) Klus-bos. m) Rln.chen-~byun. "I) Ibid. 470 a. 3-4.
"') Ibid. 472 a. 4-5. 77&) Ibid. 472 a. 5-6. "') Onas-bcas.
777) Ibid. 472 a. 6. "') Ibid. 472 a. 6-7.
The History of Buddhism In India and Tibet 8
U4
A devotee whose name begins with Dha 778)
Will be greatly renowned in the southern district.
He will refute all his opponents and adversaries,
Be zealous in the religious observances,
And secure the secret charms 780).
Moreover, a holy monk
Will appear in the villages of SiriIhala
And though not a Saint, he will bear the name of a Saint '181)
And have his abode in the island of SiIhhala.
He will refute all his oponents,
And put to shame the charms of the heretics,
This one is to appear at the end of a period
Which is to be characterized by great fear?·!!).
The devotees who are called
By their initial letters Da and La,
And the monks who are said to take orders,
With names that begin with Ra and Sa,
Elucidating the Doctrine of the Teacher,
Are to appear, there is no doubt in this'l83).
During the reign of the king called Km1a'l8'),
A devotee wiUI the initial letter Ma is to appear.
He is to abidl in sanctuaries and hermitages, 1107 a.]
And in all the ponds and the wells likewise,
The image of the Buddha will appear to him.
And, there is no doubt in this,
He will construct ships and bridges.
And, after his body will have perished by the sword,
He will depart to the celestial regions 781).
Thereafter, (men) whose names begin
With the initial letters Sa and Ka,
And, similarly, others, whose names are sounded,
Beginning with the letters Ra and Gha,
One whose initial letter is Sa,
And those who are called Suvaktra 788) and Sukha'l81)
rule for 70 years. The minister of these kings Cal,lakya 83&), (owing
to his deeds) will depart to he)).
After the monk Nanda has died, another caned Candanapala
will appear and will live 300 years 837). Thereafter, the king caned
Bhadanta 838) wi)) burn down the temples and the monuments from
the eastern country and up to Kashmir and massacre the monks 83').
After him there will be a king calJed Buddhapak~aB40) who wi))
be succeeded by the king Sarvabhirama 841) who is to Jive 300
years. The son of the latter, Gambhirapak~a84B) will reign in the
Paiicala 843) country.
In the northern Himalaya, in the country caned the GodlyB"),
there is to appear the king Manu~yadeva846) who will attain the
age of 80 years 848). In China there will be a king named HiraQya-
garbha 847) who is to live 150 years 848). In his country
The Bodhisattva, the great hero,
Maiijugho~a who is endowed with great light.
Perceived by a)) in that pure region,
Is to abide in the form of a child 849). -
In the north, a king ca))ed Turu~ka is to live 300 years 81iO), and
after him he who is called Turu~ka-Mahasammata851). The latter
is to attain the age of 200 years 852).
In the west, beyond Ujjayini8S3), a king named Cila 8&') is to
rule for 300 years 856), and after him a king called Cala 818) who is
to live for 54 years and 5 months867). - Of the greater part of
these kings it has been prophecied that they are to attain En-
lightenment. The reigns of many other kings have moreover been
foretold, but I do not write about them, since I fear that it will
take too much place.
Furthermore, we read in the Niitha-abhyudayo-tanu( 868): -
A certain fisherman, having been swallowed by a fish, will die
and be reborn as the Yogin called Darika 86&). This one will cast
wine into the river Ganges and in an hour an island called Badaha
will appear. [109 a.I The result of the charms (of this magician)
is that the I;>akas and I;>akinis will be rendered powerless. -
And 880): - In the country of OQivi~a881) there will appear a
man possessed of the faculty of mystic meditation which he will
excercise with great energy. He will be a follower of the precepts
of Ramal}i. His name (is spelt as follows): - The letter Ka of
the first phonetic class is adorned with the first vowel (i. e. A).
Then comes the 4th letter of the 7th class (Ha), being as if slightly
mounted on the latter Na. This unique and powerful Yogin will
secure the 8 great principal magical properties 881l). The person
spoken of here is Kahnapa or Kmlacarin 883). The 6 pupils of the
latter are to secure the Great Sea1 884) by means of which everything
which has a separate and physical reality will be rejected. -
AgainB8fi): - The foremost of the Pal}<;lits, known by the
name of Dharmakirti, - he and 6 other persons, acting for the
sake of the Doctrine and abiding in virtuous conduct are to secure
the magical properties. After that, the guardians of the Doctrine
named Mahila, Carilkara 888), Bhavyagho~a, and Sahasrakarl]a aap).
will in 13 years attain the magical properties. -
Furthermore 881): - In the south, a city called Ajarayogini
is to appear, and there a magician named Nagarjuna will bestow
royal power upon Gopala who will sit mounted on a Ciril~apa tree.
ID) Sic. ace. to Xyl. Mgon-po-miton-par-~byuit-ba~i-rgyud. In the I(an-
gyur (Derge ed.) this work is called Mahikila-tantra-rija. Kg. ROYUD. V.
66 b. 4--5. (D.)
•••) Cf. Schiefner, Taranatha, p. 127, 177,249,278.
810) I(g. RGYUD. V. 67 b. 3-4. 811) Xyl. O-ru-bl-sa.
8'.) grub-po = siddhi. Or: drios-grub-chen-po •
•••) Nag-po-spyod-pa-pa.
"') phyag-rgya-chen-po = mahiimudrii. Ibid. 67 b. 5 •
...) Ibid. 68 b. 1-2.
'") Xyl. Samkara. Kg.: Pagara (Sagara)
....) Xyl. Sahaprakar~a, Kangyur: Sahasrikarl}a. II') Ibid. 68 b. 4--5.
121
And, after the death of (the latter's) son, the nephew of Vahana
and other kings are to appear. -
In the Kilaeakra-uttara-tantra 888) it is said: -
The monk Nagarjuna, the source of all the virtuous properties
Administering help to all living beings,
The teacher called Sthiramati 888a), those who are endowed
With 10000 magical powers over the duration of life,
Those who attain their aim on the Path of the 10 virtues, -
Aryadeva, Kambala 889), A~vagho~a, Dignaga [109 b.J,
Parahita~aya sasa), Candrapadma 889 b), and Padmankura 870),
Avigraha, A~e~akr~Qa, the king of Bhasalakalpa, and the
king Indrabhiiti 871): -
And furtheron 872): -
He who is called Jiiana, VajraghaQta 872a), KUQt~a87Bb)
Those drinking wine from skulls, bearing the trident,
The ornaments of bones, the wine-cup,
And the hand-drum, - as he who is called K!~Qalavala.
In accordance with all these passages, the persons mentioned are
said to be the guardians of the Doctrine. Some say that no pro-
phecies have been delivered with regard to those who were endo-
wed with the attributes of the Yogins (i. e. the Tantric magicians).
This is however to be refuted by the passages which we have just
quoted. -
In general, as regards the preservation of the Doctrines of the
Buddhas, the exposition of them, and the action according to
them, we know that, especially, the teachings of the 1000 Buddhas
are preserved, rehearsed, and protected by VajrapaQi. The Doctrine
of this Buddha is preserved by Maiiju~ri, VajrapaQi, Brahma, Indra,
etc. It is said in the Maiiju!tri-miiJa-tantra:
and, 10 months after, a child was born. When (the father) showed
him to the sooth-sayers, the latter said that, although the marks
(of the boy) were lucky, he could not live longer than 10 days.
(The father) asked how one could help in this matter. - It was
said that if he would invite 100 BrahmaIJas to a religious feast,
(the life of the boy) could be made to last 7 months and, by another
invitation of 100 monks likewise to a religious feast, (the boy)
could be made to live 7 years. But, said they, these is no means
(to make him live) longer than that. (The father) accordingly did
as he was told. When the end of the 7 years drew near, the pa-
rents who were unable to bear the sight of the dead body of their
son (which they would soon have to behold), sent him to travel
with a servant. So he gradually went and went and, having come
to behold the face of Khasarpal)a 888), finally came to the gates of
Nalanda 888). There he began to recite the hymns of the Samaveda
which were heard by the Brahmal)a Saraha who was residing there.
(The latter) led him in, and as (the boy) related to him the circum-
stances owing to which he was thus travelling about, the teacher
told him that if he would become a monk, it could be possible to
find a means (of prolonging his life). Accordingly, he took orders,
(and his teacher) consecrated him on the magic circle of Amitayus,
the Conqueror of the Lord of Death, and made him recite the ma-
gic formula (of Amitayus). Especially, he made him recite (these
charms) during the evening and the night when his 7th year was
to elapse and thus he became delivered from the Lord of Death.
Then he showed himself to his parents who greatly rejoiced. After
that he studied with the Brahmal)a Saraha the texts of the Crt-
Guhyasamaja etc. with all the necessary instructions. Then he
prayed Rahulabhadra 890), the abbot of Nalanda [110 b.] to be his
preceptor, became regularly ordained and was known as the monk
Criman 881).
Some time after, when he was occupying the post of the waiter
(or verger)B82) of the Congregation of Nalanda, a great famine
(happened in that country). Criman got from the intermediate
continent s8S) the elixir producing gold, and, having obtained gold
by means of it, was able to procure for the members of the Con-
..) The Xyl. has I<har-sa-pa-I)i. Cf. Schiefner, Taranatha, p.I44.
88t) The Xyl. has here and further on throughout: Nilendra.
110) Sgra-gcan-I}dzin-bzan-po. 881) Dpal-Idan. ...~pa.
nl) glj~"ar. ~
124
gregation their noon-tide meals, so that they could keep the sum-
mer-fast. But the members of the Congregation asked: - How
was it possible (for thee) to procure the noon-tide meals at a time
when everything is wanting, when we are awaiting death and
abide (in a country) wasted by famine? - And, when he told
them about the manner (in which he produced the meals) as just
mentioned, they said: -Without asking the permission of the
Clergy, he has procured for it unrighteous means of livelihood.
He must therefore be expelled from this place and, (in order to
be purified from this guilt), construct 10 000 000 monasteries and
sanctuaries. -
After that he secured by propitiation the mundane and super-
mundane magical powers. At that time, a monk named Carhkara 894)
having composed a treatise called Nyayalamkara 89&) conSisting of
1 200 000 Clokas, refuted everyone (who chanced to dispute with
him). In order to subdue (this monk, Criman) expounded the
Doctrine at Nalanda. Whilst he was holding his sermon, 2 boys
listened to his exposition of the Doctrine and then vanished beneath
the earth. (The teacher) asked who these 2 were, and it was said,
that they were Nagas. The teacher bid them to fetch the mould
of the Yak~as for the temples and monuments he had to build.
They, accordingly, informed the Naga king, and he bade them to
invite the teacher. The latter, having received the invitation and,
knowing that (by accepting it), he would attain a great aim, des-
cended into the region of the Nagas and expounded the Doctrine
there. The Nagas then prayed him to stay with them, but he said
that he had come to seek the clay with which to build the sanctua-
ries, and, likewise, in order to carry off (the Prajflaparamita-siitra)
of 100 000 Clokas. There is no time for me to stay, - said he, -
but I may come afterwards. So he took with him plenty of clay,
the Catasiihasrika, and the Svlpak~ar(898). It is said that a
small part of the Catasiihasrikii. was not delivered to him by the
Nagas. Thereafter he built with that clay 10 000 000 sanctuaries
etc. [111 a.] and the Nagas became his friends. He thus subdued
the greater part of them with the exception of some who were not
present in the Naga-region. Henceforth he was known by the
name of Nagarjuna. Thereafter, having produced gold at PUI}~ra-
IN) Bde-byed. III) Or: Yuktyalamkara = Rjgs-pa~j-rgyan.
al) Yi-ge-iiun-nu. One of the small Prajfti-piramiti-siitras (Kg. RGYUD
XII).
]25
vardhana 887), he distributed 'lbundant alms. An old Brahmana
and his wife to whom he gave at that time much gold, beca~e
devoted to him. The old man made himself his attendant, heard
the Doctrine (from him) and, having died, was reborn as the teacher
Nagabodhi888). Thereafter (the teacher) went to the eastern
country of Patave~a where he built many temples. In the country
of Radha he did the same and intended to transform into gold
a rock resembling a bell, but was hindered by the gods. After that
he went to the northern continent Kuru and, on the way there,
in the town called Salama, (he met with) a boy called Jetaka, to
whom he prophecied, by means of palmistry, that he would be a
king. Having come to the continent of the Kuru, he hung his
clothes on the branch of a tree and washed. As his clothes were then
carried away by the Kurus, and he protested saying: - These
clothes are mine,-they returned that in their language and accord-
ing to their views "mine" was the same as "ours". Having ful-
filled his mission there, he departed. In the meantime, the boy
mentioned before, had become king, and presented Nagarjuna
with many precious jewels. (Nagarjuna) in exchange delivered
to him CCthe Rosary of Jewels of the Doctrine" (Ramisvali).
(In sum) the acts performed by this teacher for the sake of
the Doctrine are as follows: - He became the attendant of the
clergy, built a great number of sanctuaries and temples, made at
Vajrasana an enclosure like a diamond net, and constructed the
edifice for the sanctuary of C;ridhanya-kataka888).
His activity in the field of science is as follows: - In meta-
physics his chief works are: -
Those which have as their principal subject-matter the philo-
sophical system of the Madhyamika, shunning both the extremities.
These are: 1. The collection of the Madhyamika-stotras (in which
the doctrine) is expounded in accordance with Scripture and 2. The
(6) fundamental Madhyamika treatises 8oo) where the teaching is
vindicated by logical means.
The works which are dedicated to the practical side of the
Doctrine are: - The Sutra-samuccaya 801 ), teaching in accordance
with Scripture, the Svapna-cintama7J.i-parikathiJ802), demonstrating
07) LI-kha-ra-~in-~phel. 81B) I(lu~l-byan-chub.
lit) Opal I;Ibras-spuns. 'DO) Cf. vol. I. p. 50, 51.
101) Mdo-kun-las-btus-pa, Tg. MOO. xxx. 172 b.-253 a. (Pek.)
'D2) Rml-Jam-yid-btln-gyi-nor-bu. Tg. MOO. XXX. 219-221.
126
by logical means, purifying the minds of the Mahayanists and
awakening to life the element of saintliness 808) of the C;ravakas.
[111 b.]
The work demonstrating the chief principles of the conduct of
householders is the Suhrllekha80'), and that which is chiefly dedica-
ted to the conduct of monks is the Bodhigar,&a 906).
In the division of the Tantras his works are: - The TaJJtTa-
samuccaya 908), - a brief exposition of the theoretical and the
practical side (of the Tantras), the Bodhicitta-t1it1arol}oB07) where
the theory is clearly exposed, the Pil}4ikrta-siidhana808) demon-
strating the Initial Development 909) in an abridged form, the
Siitra-melapaka 910 ), the Mal}4alavidhi of 20 verses, the Paiica-
krama 811 ) demonstrating the Final Development 812), etc. -
Moreover, we have by him medical works as the Yoga~ataka
etc. 813) In the science of worldly policy9l4.) we have his Jana-pofal}G-
bindu 915) containing the precepts delivered to inferiors, and the
Praiiiii-~ataka918), consisting of instructions delivered for ministers.
Then we have the &tnilVali 911 ) in which the theoretical and practi-
cal part of the Mahayanistic Doctrine are demonstrated together
for the use of kings. Furthermore, he has composed the Pratityo-
samutpada-cakra 91B ), the Dhiipa-yoga-ratna-miilii 9l&), works on al~
chemistry and others. All these are independent treatises. -
1 he Teacher Nagabodhi.
As concerns the teacher Nagabodhi who was likewise the pupil
of the master Nagarjuna, tradition says that he was versed in all
the heterodox and orthodox philosophical systems, beheld the
countenance of his tutelary deity and attained the magic power
of longevity, owing to which he abides up to this day on the Cri-
parvata. He has composed the Guhyosamajo-ma1J.llala-vidhi 98'),
the Paiico-krama-~ika986) and many other works.
"7) Dbu-ma-thal-~gyur-ba.
1!18) I;Ijig-rten-grags-sde-spyod-pa~i dbu-ma-pa .
...) Mdo-sde-spyod-pahi-dbu-ma-pa.
080) Ye-~es-siUn-po. . .'0<) Dpal-sbas. 801) Zi-ba-~tsho •
•••) Padma~i-nan-tshuJ. '.3) Sen-ge-bzaiI-po •
•••) Rnal-~byor-spyod-pa~i-dbu-ma-pa. oa,) Cf. above note 936.
...) In the work of Tson-kha-pa's pupil I(hai-c;lub (Mkhas-grub) called Ston-
thun-bskal-bzan-mig-~byed (Tsan edition vol. I. 37 a. 1 sqq.) we have a short
account concerning the Miidhyamika-iiciiryas and their different points of view.
It is said as follows: - The standpoint of Nagarjuna and Aryadeva was that of
the Priisangikas. However (in their works) no direct discrimination between the
Svatantrika and Prasangika point of view and no refutation of the former has
been made. Subsequently, the teacher Buddhapalita composed his Commentary
on the Miila-madhyamika and explained the theory of Nagarjuna and Aryadeva
from the Prasangika standpoint. After that the teacher Bhavaviveka likewise
composed a Commentary on the Miila-miidhyamika (the Prajiiapradipa) and
made many refutations concerning the points commented by Buddhapalita.
It is he who has first founded the Svatantrika system. The followers of each
of these 2 (schools i. e. of Buddhapiilita and Bhiivaviveka) are accordingly called
by the earlier Tibetan authors "the Madhyamikas adhering to the different
fractions" (Phyogs-~dzin-pa~i Dbu-ma-pa = Pak~a-grahh)o Miidhyamlki~).
Bhavaviveka has moreover composed independent works of his own, viz. the
main aphorisms of the Miidhyamika-hrdaya (Dbu-ma-siiin-po) with the auto-
commentary Tarkajvala (Rtog-ge-~bar-ba). In these he has expounded the
Sviitantrika theories and the activity of the Bodhisattvas in detail. Thereupon
the teacher Jiianagarbha composed the Svitantrika work Midhyamika-satya-
dvaya (or: Satya-dvaya-vibhanga). This teacher, as well as Bhivaviveka are
136
the representatives of the system which maintains the reality of external objects
from the Empirical Standpoint and does not admit the existence of introspective
perception (ran-rig = sfla-sa';IfIedana). Thereafter the teacher ~iintirak~ita
composed the Miidhyamika-alamkiira and laid the foundation to another school
of the Miidhyamikas which denies the Empirical Reality of the External World,
acknowledges the introspective perception, but on the other hand does not
consider consciousness to have an Ultimate Reality (differing in this from the
Yogicira-vijftiinavidins). Th~ Miidhyamika-iilokii and the 3 Bhiivani-krama
of Kamalaliila, as well as the texts of Vimuktasena, Haribhadra, Buddhajftina-
pada, Abhayakaragupta, etc. agree with Cantirak~ita in the main standpoint
(which is that of the Yogiicara-miidhyarnika-sviitantrika, whereas Bhiivaviveka
and Jiianagarbha express the point of view of the Sautrantlka-rnadhyamika-
sviitantrikas). - As we have seen, Bu-ton counts Jiiiinagarbha among the
Yogiiciira-rnadhyarnikas.
III) Thogs-rned-sku-rnched. III) ~gems •
...) Cf. Schiefner, Tiiriiniitha, p.81. 1000) Stag-gzig-gi-rgyal-po.
137
(the Persian king) said that this was an evil charm to harm him,
invaded (Central India) and destroyed (the Buddhist temples)lOOl).
Thereupon, after the Doctrine had again enjoyed a period of
some prosperity, it happened that 2 heretical beggars came to a
Buddhist monastery in search of alms. As (the novices) poured a
shower of wash-water upon them, they became enraged and,
having propitiated the sun, burned down many Buddhist temples
with the sacred texts contained in themlOOS). At that time a woman
of the Brahmal).a caste called Prasanna~i1alOD3) had the following
thought: - Three times have foes brought harm to the Abhidharma
which is the foundation of the Teaching, and no one who would
be able to expound it can be found. I, being a woman, am likewise
incapable of doing it. But, if I give birth to sons, I will make of
them propagators (of the Doctrine). Accordingly, from her union
with a K~atriya, (a son named) Asanga, and, (later on) from another
union with a Brahmal).a, (a second son named) Vasubandhu were
born. [115 b.pOO4). The mother drew on their tongues the letter
A and performed all the other rites in order to secure for them an
acute intellectual faculty.
When they grew older, they asked about the business of their
fathers. But the mother said: - I have not born you for that.
You must purify your minds and expound the Doctrine. - Ac-
cordingly, the younger brother departed to Kashmir to the teacher
Sanghabhadra. The elder in his turn became possessed of the
intention of propagating the Doctrine, after having secured the
help of Maitreya. In order to propitiate (the latter) lie took up
his abode in the cave of the mountain Kukkutapadaparvata. For 3
years he made his propitiation, but as he did not see the slightest
sign of success, he was greatly disappointed. Having gone out,
he saw an old man who was making needles out of a pole of iron
by rubbing it with a piece of cotton. How have the needles been
produced? - asked he. The old man replied:
If a man possessed of moral strength
Wishes to accomplish something,
He never meets with failure,
However difficult the work may be.
1061 0 ) Cf. Cordier, Index du Bstan-~gyur II. p.396 (on vol. LXVIII.' -
rence (to their cause). Wherefore is this so? - The answer was:
- 0 Lord, this Phenomenal Life is endowed with much suffering
and is hard to bear. I am unable to sustain it, and my mind that
is attached to the sinful living beings, becomes unsteady. I see
thee now, but of what use will this be (to me) if thou dost not
bless me? - Maiiju~ri replied: - My son, as long as thou hast
not attained the Stages of a Bodhisattva, I myself will be thy guide.
- Having spoken thus, he became invisible. - In the Commentary
of the Kashmirian Jiiana~rilD61) we read: -As long as thou hast
not attained the state of a Buddha. -
The teacher (Dignaga), accordingly, composed the PramiJ~a.
samuccaya with its autocommentary, refuted all the heretics,
and greatly furthered the spread of the Doctrine. One of his pupils
was l~varasena 1062) who was versed in the 5 branches of science
and composed a Subcommentary on the Prama~a-samuccayo. -
to. Prepare stuff for a wick and oil (for a lamp), and in the evening
I shall explain again. (Dharmakirti) did so. After having per-
fectly cognized that the effect makes it possible to cognize the
character of the cause 1085) (that has produced it) he told this to
the teacher in the form of a pUT1Japak~a. I~varasena was deligh-
ted and said: - Now take the part of an opponent (piirvapak~a)
against the erroneous points of my system and compose a Com-
mentary on the Prama1}a-samuccaya. - In such a way he ex-
pressed his consent. -
Thereafter, the teacher, in ordu to apprehend the secret terms
of the Sarhkhya system, assumed the form of a slave, became the
servant of his uncle's wife and, as the latter was very pleased
with him, he told her that it was necessary for him to inquire
about the weak points of the system. She said: - Ask thou at
the time of merriment and thou shalt apprehend. Accordingly,
he fastened a cord to the leg of the woman. At every difficult point
he pulled the cord, and (the woman having told him), he apprehended
all that he wanted, [122 b.] came to know the secret points of
the system 1081), and became known as superior (to all his adversaries).
At that time he issued the following proclamation: - If there is
somewhere a learned man, may he enter upon dispute (with me). -
After this had been made known, the greater part (of the heretical
teachers) fled to other countries.. Those who tried to dispute were
vanquished by (the words of) the Doctrine, entered the Path of
it and made the following solemn utterance; -
If the sun of sublime speech
That is called Dharmakirti goes down,
The elements of virtue that were awakened will die
And all that is sinful will again rise up.
And those who sung his praise, said: -
We salute the teacher,
Him who is called Dharmakirti,
Who is preeminent by vanquishing his adversaries
Amongst the heretics, skilful in Logic and Speech.
Thereafter the teacher travelled through many countries and cities
and finally came to the gates (of the residence) of the king Ut-
"") Cf. the preceding note and Schiefner, Taraniitha, p.53 and 54.
11(1) C;e~a = Patanjali. "") Bde-spyod.
"") Similarly in Tiiiiiniitha, Schiefner, p. 74.
. . )!J" i
158
water upon me. - The king, having applied the words to his bar-
baric language, understood them as: - Get me a broth of sesamum,
- and ordered a slave to prepare such. The queen was distressed
and, thinking it better to die than to be the companion of such
an ox-like husband, intended to commit suicide. The king then
asked her what was the matter, and she related the story (of
Pa~ini) which we have given above. Thereafter Sarvavarman11&&)
the maternal uncle of the king said to him: - I shall propitiate
Kumara Karttikeya !U8) and obtain the magical power of the
word; therefore thou must say to the queen: - Thou must not
do so (i. e. must not commit suicide). - The king did so and the
queen was consoled.
Sarvavarman made his propitiation, and Kumara Karttikeya
showed his countenance to him and asked what he wanted. -
I wish to study Grammar, - replied Sarvavarman. Then Kartti-
keya began with "Siddho var~a-sama-amnaya~"1147) [130 a.] and
explained up to the 15th Chapter. Then (Sarvavarman) became
full of pride and exclaimed: - I have found it out! Karttikeya
then turned his vehicle and, as the tail of the peacock (on which
he was mounted) appeared behind, Sarvavarman exlaimed: -
o Kalapa! I pray, forgive me! Now, Kalapa means a mass, any
aggregate of component parts. Sarvavarman applied it to the
peacock's feathers. In connection with this (Sarvavarman's work)
became known under the name of Kalapa. Thereafter (Sarvavar-
man) taught it to the king, the latter came to understand it, and
the queen was pleased. -
Now, as the work did not contain all the parts of gramrrar,
Sarvavarman and the Brahmal}a Vararuci 1148) made additions
to it, and it was issued as consisting of 400 Clokas and 24 chapters.
The Pa~9it Durgasirhha lUe) has composed a Commentary to itllliO).
(Another) Commentary called the Ci~yahital1&l) was written by
the PaQ.~it Ya~obhiitill&2). Then there appeared the Candra-vya-
lUi) Sic. acc. to Xyl. Cf. Schiefner, Tiiriiniitha p. 76. Perhaps: Carva-
varman. In Cordier's Index to the Tangyur we have s. v. }(alapa-siitra the
deSignation of its author as: - Saptavarman, Sarvavarman, Carvavarman,
l~varavarman or Dbait-phyug-go-cha. Cf. vol. I. p.47, note 456.
ml) O!on-nu Smin-drug.
11"') Xyl. Siddho vaqla-samam naye. Cf.· Schiefner, Tariiniitha, p.75.
11") Mchog-sred. "") Bgrod-dkaJ:1-sen-ge.
1110) Tg. MOO. CXVI. 1l~125. (Pek.) 1m) Slob-ma-la-phan-pa.
1111) Orags-J:1byor. Tg. MDO. CXVI. 125-163 or CXXXII. 1-295 (Pek).
169
kara~a on which the maternal uncle of Candragomin, Dharma-
dasa l1Ii3) has composed a Commentary consisting of 6000 Clokas,
and the teacher Ratnamati1l&') a Sub-commentary of 12000
Clokas. This Sub-commentary in its turn has been elucidated by
the Pal:](;fit Piin}acandra 115&) in a work of 36 000 Clokas. Thereafter
the PaI,19it Raja~ri has made a Compendium of the Kalapa and
the CfJ1&dra-vyakara~a; his work is known as the Rajaf}ri-vya-
kara~. Finally in later times, the PaI,19it Smrti has composed a
work on Grammar for the use of Tibetans, called the AyudhopamtJ-
vacanamukha 1U8). A detailed history of these grammatical treatises,
as well as of the works on Poetics, Dramatical Composition, Medi-
cine, etc. is to be found elsewhere. -
11"4) Sic. acc. to Kg. (fol. 217 b. 4) The Xyl. has: Balabii and I;lkuna.
We could perhaps translate: "The Grecian, the Persian and the Scythian kings".
1111) The Xyl. here and further on: Duprasaha. Kg.: Dusprasahasta.
174
up to the elbows stained with blood [133 a.l. At that time to 500
ministers 500 sons will be born who will be stained with blood up
to their waists. At the same time the king will become possessed of
a colt that will speak. And, the evening on which that (colt is to
be born) a rain of blood is to descend from the skies. The king
will ask the meaning of these omens from an anchorite possessed
of the 5 forms of supernatural perception and the latter will utter
the following prophecy: - 0 sovereign, thy son will moisten the
soil of Jambudvipa with blood, and thereafter he will make himself
the Lord of Jambudvipa. Thereupon, after 12 years wiII have pas-
sed away since the birth of the prince, the allied forces of the 3
kings mentioned before, Yavana and the rest, 300000 in number
with the kings at their head, will invade the realm of the king
Mahendrasena. Thus war will break out, and the king will be
distressed and lament. As he wiII thus abide in sorrow, his son
Dul,tprasahahasta will ask: Father, wherefore art thou grieved? -
And the father will say: - I am grieved, because the armies of
the 3 kings have appeared in our country. - To this the son will
reply: - Father, do not be distre~sed, I shaI\ vanquish these armies.
- Well, - will say the father. Thereafter, the prince will put 500
Pa~aQ~akas, sons of ministers and others at the head of an army
of 200 000 men. At the time of battle, the iron mark on the prince's
forehead will appear distinctly, the whole of his body will become
of iron, with terrible fury he will charge and conquer. After the
victory, the army of DUQprasahahasta will return and the father
will say: - My son, thou hast fought with such an army of 3 kings
and hast conquered. [133 b.I Well hast thou done. Henceforth thou
art to rule the kingdom, and I in my turn will embrace religious
life. - And, obeying to his orders, the son will assume the reign.
Thereafter, during 12 years he will fight with the armies of the 3
kings and will gradually vanquish a great number of these forces.
He will capture the 3 kings themselves and cause them to be put
to death. Thereupon he will make himself emperor of Jambudvipa.
Then the king will say to his ministers: - The fact that I have
become the Lord of Jambudvipa should make me rejoice. But
great is the sin (I have committed) by causing so many living
beings to be killed. Therefore I am grieved. What am [ to do
in order to be purified from this s.in? - The ministers wiII say: -
In the country of Pataliputra there is a teacher of the Doctrine
versed in the 3 Codes, the son of the BrahmaQa Agnidatta
175
called Ci~yaka 1196) who abides in a monastery. If he is invited he
will be able to purify thee from thy sin. :rhe king will be delighted,
and, having invited the monk C;iwaka, will ask him: - By what
means can I become purified from my sins? - The monk will
reply: - Thou must worship the 3 Jewels for 12 years and seek
their protection. If thou doest this, thou canst be purified from
thy guilt. - Then the king will send messengers to whatever
monks will be living in Jambudvipa in order to assemble them all
at Kau~ambi and will not allow them to practise their religious
obeisances in other countries. But the monks on the way, will for
the greater part perish from wild beasts, savages, floods etc., -
and only 100 000 will come into the king's presence. These will
come, and the king will make a feast, offer presents to them and
worship. Thereafter [134 a.] the members of the Congregation
will ask each other. -Where is thy teacher? Where are thy pupils?
Where are thy friends, thy associates in the observances? And
they will relate how such and such were killed by wild beasts and
savages, were carried away by the flood, had died, being overcome
by illness, and 50 on. Each of them will become full of grief, they
will shed tears and beat their breasts. Then the king will bid them
not to be grieved, but the members of the Congregation will not
listen to him. The king will be distressed, will turn his face down
and fall asleep. And whilst sleeping he wiJI utter the following
entreaty: - From the Congregation of monks who are mere worldly
beings I will have no protection. 0 may I behold the countenance
of an Arhatl And the gods of this world will say to him whilst
he is dreaming: - On the mountain Gandhamadana 1197) there
abides an Arhat called Surata 1l98), the son of the merchant Su-
dhana 1188a). If he be invited he will purify thee from thy guilt
and clear all thy doubts. -And the king, in accordance with the
dream will, immediately after awakening, send messengers, invite
the Saint, worship him and make his salutations. Then, on the
14th day ofthat month, the Congregation will assemble, and ofthose
1111) The Xyl. has Dpun-rgyan. Kg. (fol. 219 b. 3): CI-fya-kal,ll slob-ma
dge-.Jon Arit-ga-da ste Dpun-gl-t8hogs-~jfg8-su-run.
1_) to-gdon.
171
daybrea.k will go to the outward temple to see. There he will
behold some of the monks with their heads cut off, some with their
arms and legs severed from the body, and others with their eyes
cast out, having thus in different ways met with their death.
Full of grief, he will search for the bodies of the Arhat and of
~i~yaka, the teacher versed in the 3 Codes. He will take them
under his right and his left arm-pit and say: - The Arhat was
to me like a father 11(08). The teacher of the 3 Codes was the treasury
of the Doctrine. Now, as they both have died, I shall henceforth
have no pleasure in life. My kingdom - I will give it to anyone
who wishes to have it. - Thus saying, he will shut his eyes and
cease to look about. Then the ministers in order to appease the
grief of the king, will give to 500 men the appearance of monks.
They will not, however, shave their heads and beards with a razor,
but will burn them with fire. They will dress them in the hide of
black and red cattle l200b), will come into the king's presence and
say: - 500 monks have arrived. - The king, delighted, will open
his eyes, and behold (the so-called monks) dressed in the hide of
cattle and with their hair and beards singed. Then he will order
to bring the sacrificial tools for worshipping the 3 Jewels and will
perform the sacrificial rites. Thereafter he will question (the new-
comers) concerning the Doctrine. But, as they will not know even
a single word of it, the king will again become full of grief. And
after that he will collect the corpses of the monks, cause them
to be burned, and perform the funeral rites. -
At that time all the supports of the Highest Doctrine in Jambu-
dvipa will meet with an end. Thereafter gold will be transformed
into bad silver and stone, silver will be changed, into bad brass
and stone, brass - into copper, and pearls - into horn. Of the 6
tastes [135 b.] only 2, viz. the bitter and the sour will remain. -
And in the prophecy of Sanghavardhana 1101) etc. it is said: -
The cast images etc. will be taken into the realm of the Nagas.
1Il100) Corrected arr. to I(g. (fol. 220 a. 3): d,To-beam-po n~i pho yiJl. The
Xyl. has lio~i mo yin "mother".
lldC1 b) The Xyl. leaves out (I(g. fol. 220 a. 4-5) - "hon ,no-bT,,.. ,..Ji d.l].i-
"he nub-po. bon-de llio-bT,YO yon eho.-go. mi-bdo,-no. phyug. no,-po etc. -
At that time the hundred different colours will have ceased to exist. Therefore,
as It wlll be Impossible (to obtain for) the 500 monks religious robes, they will
dress them, etc.
1101) Dge-~dun-~phel-gyl lun-bstan-pa.
The HI.' - 'V • Buddhl' In India and Tibet 12
178
All the writings will become corrupt, all the clothes will be coarse,
all the tastes except the bitter and the stringent and all the jewels
will disappear. The kings themselves will die from grief that the
Doctrine is to exist no more. -
All this is said in accordance with (the prophecy that) the Doc-
trine is to exist 2000 years. In the Sub-commentary to the .A.bhi-
samayalaMara, composed by Dharmamitra 1201), it is clearly said
that such facts have likewise taken place before. -
In general the causes owing to which the Doctrine ceases to
exist, are the cessation of the force of a Buddha's previous vows
and entreaties and the fact that the converts to the Teaching are
no more to be found. As concerns the conditions, it is said that a
Doctrine ceases to exist owing to 3 such conditions, viz. 1. The
deterioration of the religious ascetics from their philosophical views
and observances, 2. the loss of devotion to the church from the
part of the alms-givers, and 3. impediments caused by Mara, by
the gods of the latter's realm and by malignant ghosts (preta).
With regard to the Doctrine of this our Teacher it is clearly said
that the conditions for its cessation are the first two. As concerns
the time of cessation it is said that, according to the Prajftap,i-
~astra, (the Doctrine) will disappear when human age will be 40
years. Chag says that it will happen at the period when it will
be 30 years. I, however, have not seen any authoritative source
affirming this. -
We read moreover in the Karu~jjpu~4arikall108): - After the
cessation of Buddha Cakyamuni's Highest Doctrine, the relics
(of the Buddha) will sink down to the golden foundation of the
earth. Then, when the Sahalokadhatu 120') will become deprived of
precious jewels, these relics will become a VaiQurya stone called
Ketumatil 106} which will remove all poverty. Thereafter these relics
[136 a.] will rise up till Akani~tha. A rain of flowers will then
descend and, from that rain, the names of the 3 Jewels and other
different words of the Doctrine will be heard. The gods abiding
in the World of Desire and in the Ethereal Sphere will hear these
words of the Doctrine and remember their previous virtuous deeds.
They will descend into Jambudvipa and convert men to the 10
lml) Tg. MOO. VIII. 121 a.8. (Pek.) Cf. vol. I. note 1246.
1") Kg. MDO. VI. 354 a. 3-355 b. 1. (N.) The passage In the Xyl. Is
condensed.
1") MI-mJed.kyl.~jlg-rten.gyf khams. lml) Tog-gl-blo·gros.
179
virtues. Moreover, the flowers in the skies will be transformed
into diverse precious jewels and will descend into the Sahaloka-
dhatu. And all strife and the like of the living beings in the Saha-
lokadhatu will be pacified and there will be prosperity and abscence
of illness. The Jiving beings who will perceive these jewels, touch,
and enjoy them, will be rendered irretrievable from (the Doctrine
of) the 3 Vehicles. Then the relics will again take up their abode
in the depths of the golden foundation of the earth. In a similar
manner, at the times of war and famine, and when the 3 intervening
ages will come, those relics will be transformed into precious
sapphires, will rise up to Akani~tha and abide there. As before,
the rain of flowers will descend, the Words of the Doctrine will
be heard, a rain of jewels will come down, and all hostile elements
will be pacified. Then the relics will again come to abide in the
depths of the golden foundation of the earth. -
In the Nandamitra-avadana l206) it is said: - When the age
of men will have the duration of 700 years, the 16 great Elders
(Sthaviras) will assemble together all the collections of sacred
books belonging to the Doctrine of ~akyamuni wherever they might
be. [136 b.] Then they will make a sanctuary of the 7 kinds of
jewels and circumambulate (the sacred books) deposited there.
Then, having seated themselves down cross-legged, they will say:
- Praise be to the Lord, the Tathagata, the Arhat, the Perfect
Supreme Buddha ~akyamuni! - Having made this salutation,
the Elders will pass away into the final Nirval)a. The sanctuary
of the 7 kinds of Jewels will disappear and abide below, in the
golden foundation of the earth. After that, the Teaching of the
Buddha ~akyamuni, the Highest Doctrine will cease to exist,
and thereupqn 70 millions of Pratyekabuddhas will appear in
this world,' Thereafter, when the age of the living beings will
have a duration of 80 000 years, the Tathagata Maitreya will
make his apparition on earth. - In the Bodhis,,"va-pifGlca it is
said that in the intervening age, from the time when human age
will be reduced to 10 years and till the coming of Maitreya, in
the period of growth, \@ pOO Pratyekabuddhas will appean. Ac-
cording to some sources, the Buddha Maitreya will appear
",~. ,HO 000 000 years after the attainment of NirvaJ.la by the Buddha
"Cakyamuni. -
by a peasant who brought him up. When he grew older, and the
story (how he was found) was related to him, he became full of
grief and fled to the Himalayas.
Gradually he passed by the Hla-ri Yol-wa 11118) and came out
into the plain of "Tsan with the 4 gates" 1214). The Bon priests
who came from the Mu-thag l216) and Mu-ka 1211) declared that he
was a god. [137 b.] After they had asked him who he was and he
replied: - I am a mighty one l217), - they inquired from where
he came and he pointed with his finger to the sky. After their
efforts to comprehend the language of each other turned to be
unsuccessful, (the Bons) placed him on a wooden throne which
they loaded on the necks of four men and said: - We shall make
him our lord. - Therefrom he derived his name of Na-thi-tsen-
po 1218) "the neck-chaired Mighty One". It was he who became the
first king of Tibet.
His son was Mu-thi-tsen-po 1219), the son of the latter Titi-
thpB18a), the son of this one So-thi, the latter's son Ye-thi, the
son of this one - Dag-~hil'ltO}, and the son of the latter - Si-
thi-tsen-po1221). These are accordingly called the 7 Thi. Up to
the time of the latter the worship called the Dol-bOn ms) was
spread. Of the 3 sons of this king, one who was called Ja-thi uza)
received the surname of Pu-de-k'u it-gye 12U). His son was A-~o
leg 1226), and the son of the latter - I-~o-leg who built the Chin-bar-
tag-tse 122I), - the first fortified castle. The son of this king was
T'o-~o-leg who had a son called K'u-rub-Ieg. The latter's son was
J;)oit-je-leg 1227), and the son of this one - Tho-~o~leg. These six
are known as the "6 Good-Ones of the Earth" 12~). The son of
the last of these kings was Gye-sa-nam-sin-de ll29) and the son of
this one - De-nOl-nam 1230). From the time of the latter and up
to Thi-thog-je-thog-tsen I231) there was a long succession of kings.
As the 26th of this line, there appeared the king l'ho-tho-ri-i'ian-
tsen U32). When the latter attained the age of 16 years and was
lUI) Lha-ri-yol-ba. lIU) Btsan-thait-sgo-bil. 1111) Dmu-thag. .
lUI) Dmu-skas. 1117) Btsan-po. "1118) Ofta~-khti-btsan-po.
1111)Mu-khri-btsan-po. 1I1'a) Diit-khri. 1110) Odags-khrl.
1111)Sri-khri-btsan-po. u ••) Rdol-bon. UU) Bya-khrl.
UII) Spu-Ide-gun-rgyal. nol) A-lio-Iegs.
1111)I;Ichiit-bar-stag-rtse. 110') I;Ibroit-rje-legs.
11_) Sa~i legs drug. UU) Rgyal-za-mam-zin-lde.
1_) Lde-snol-gnam. 1031) J(hri-thog-rje-thog-btaao.
lUI) Tho-tho-ri-gftan-btsan.
183
abiding on the summit of the palace Yam-bu-Ia-gan, a casket fell
from the skies, and when its lid was opened, the Kara7J.t!a"yuha-
sutra 128B), the 100 Precepts 1234) concerning. Worship and a golden
Caitya were found within. The casket received the name of the
"Mysterious Helper" and was worshipped (by the king). The
latter carne to live 120 years and came to witness the dawn of the
Highest Doctrine 1Z36); up to that time the kingdom had been rUled
by the Bon. In a dream (which this king had) it was prophesied
to him that on the 5th generation one would come to know the
meaning of these (sacred texts which he had miraculously obtained).
His son [138 a.] was Thi-iian-sun-tsen 1238) who in his turn had a
son named J;>0-iian-de-ru 1237). The latter's son was Tag-rj-i'ian-
sig1288) who was born blind. After this son had ascended the throne,
he worshipped .. the Mysterious Helper" and through this his
eyes became opened. He received his surname owing to the fact
that he beheld on the Tag-ri a wild sheep (fian) 1238) that was going
about. The son of this king was Nam-ri-srori-tsen 12(0). The latter
(in his turn) had from his wife Thse-pOll-s'a-~i-s'a-thO-karU41) a
son endowed with special marks of beauty and with the form of
Amitabha abiding on his head. He was born in the year of the
fire-cow and received the name of Thi-de-sron-tsen ll41&). The
form of Amitabha on his head was encircled by a wreath of poppies.
Thirteen years of age he ascended th~ ~hrone and brought.under
his power -all the petty chieftains of the borderland who offered
him presents and sent their messages (of submission). -
As at that time no writing existed in Tibet, the son of Anu of
the Thon-mi tribe was sent with 16 companions (to India) in order
to study the art of writing. Mter having studied with the Pa1JQit
Devavidyasiritha 1242), they shaped, in conformity with the Tibetan
language, (the alphabet) consisting of 30 consonants184B) and 4
vowels m ,). The form (of these letters) was given a resemblance
1&87) The Xyl. has here and furtheron Sunyaliri. 1&81) Chos-brtson.
and Uttaratantra-vyikhyi.
UII) Oo-mi-l)chi-med. With the assistance of this Pal}~it Lo-dan-liel-rab
translated the Abhisamayilaritkira. 1m) Dban-Ide.
UM) TShad-ma-rgyan. Tg. MOO. XCIX and C. Translators ace. to Tg.
Lo-dan-~ei-rab and Bhavyaraja.
216
Thi Ta-~i Van-chug Nam-kha-tsen 1li88) likewise became an
alms-giver of translators and lived 17 years in Kashmir and 34
years in Tibet. The Pal}Qits Sthirapala 1800), Atulyadasa 1801), Su-
matikirti, Amaracandra, and Kumarakala~a 1800a) translated a
great number of texts, taught at San-dun-neu-thog and other
places, and furthered the spread of the Sutralamkara, the works
of Dharmottara, the Bodhicaryavatara etc. The service rendered
by them is of exclusive importance.
P'a-tshab Ni-ma-Qag l802) studied 23 years in Kashmir, invited
the Pal}Qit Kanakavarman, and explained the works of the Madhya-
mika cycle. [154 b.I His pupils were the "Four Sons of P'a-tshab"
and others.
I;>og-mi Cakya-ye-~ei invited the Pal}Qit Gayadhara, gave him
500 pounds of gold, and translated the He-vajra-panjara l80S), the
Sampu~a18M) the Rali l806 ), the .A.rali l808 ), these four and other
U07) Sgrub-skor.
1"') Ma-rgyud. 1"') Lhas-btsas.
1110) I;Igos-khug. Cf. Cordier, Index I. p.99. - du monast~re de I;Igos
et de la tribu I(hug (originaire du district de Rta-nag, province du Gtsair inferleur).
Ull) Osait-J:tdus-J:tphags-skor. Tg. ROYUD. XVII-XXXII.
1111) Kg. ROYUD. IV, No. 32.
Ula) ~ri-vajra-!Jaka-nama-maha-tantra-raja, I(g. ROYUD. II, No.6. In
the Tangyur we have, belonging to this Cycle and translated by this Lotsava,
the ~ri-vajra-cJaka-nama-maha-tantra-rajasya vivrttil), Tg. ROYUD. IX.
1-238, the work of Bhavabhatta. Translators acc. to I(g. the same.
111&) ~ri-CatuJ:tpitha-maha-yogini-tantra-rija, I(g. ROYUD. IV, No. 39,
Translator acc. to I(g. the same. In the Tg. we have, translated by this Lotsava,
1. Cri-CatuJ:1pitha-tantra-rijasya tiki Smrti-nibandha. Tg. ROYUD. XXII.
260--407, the work of Bhavabhatta; 2. ~ri-CatuJ:tpitha-tantra-raja nama-
maJ;l!Jala-upiyika-vidhi Sara-samuccaya, Tg. ROYUD. XXIII. 142-172, the
work of }.ryadevaj 3. <;ri-Catul)pitha-sadhana-upiyiki, Ibid, XXIII. 179-185;
4. ~ri-CatuJ:tpitha-tattva-catu~ka, Ibid, 202-207, the work of Jetari.
1111) Kg. ROYUD. IV, No. 36. Translator acc. to I(g. the same. In the
Tg. we have, translated by this Lotsava and belonging to the Cycle of Mahamiyi:
1.0uJ;lavati Cri-Mahimiya-tika, Tg. ROYUD. XXIII. 223-249, the work of
Ratnakara~ti; 2. Mahamaya-tantrasya vrttiJ:t Smrti-nama, Ibid. 249-271,
the work of I(r~J;lavajra; 3. Mahamaya-sadhana-maJ;l!Jala-vidhi. Ibld.~,
the work of I(ukkuripida.
UUB) The works of this Cycle translated by HUI-tsi are: - I. Hevajra-
nama-mahitantra-raja-dvikalpa-miyasya paftjiki Smrti-nibandha, Tg. ROYUD
XVII. 169-228, the work of 1(~J;la; 2. ~ri-Hevajra-paftjika Muktikivali. Ibid.
262-349, the work of Ratnakara~inti.
1111) Oyl-co Zla-baJ:ti J:tod-zer.
U17) I(g. ROYUD. I. No.5. In the Tg. we have, translated by this Lotsava
and belonging to the Cycle of J(ilacakra: 1. ~ri-I(alacakra-garbha-alarhkira
sidhana, Tg. ROYUD. 206-218, the work of Bhadrabodhi; 2. J(ila-cakra-upad~a
Ibid. 218-220.
218
1170) ,dan-,ng-pa1}i-br1rd-lu,••
1171) rdo-rje-phren-ba1}i-dbaia-b.1cu,.
117.) Ogra-bcom.
117.') Tg. MOO. XXXII. 231-271. The Work of Buddha~rijftina.
1171) Otsug-dgutll-rgyud. These are evidently the following works: - 1.
Sarva-tathigata-u~l)i~a-vljayi-nima-dhiiral)i kalpasahlti, !(g. ROYUO. XIV.
No. 23. 2. Sarva-durgatl-parl~odhani-u'l,1i~a-vljayi-nima-dhiral,1i, Ibid. No. 24.
3. Sarva-tathigata-u,l,1i,a-vljayi-nima-dharal,1i kalpasahlti, ibid. No. 25.
4. and 5. works bearing the same title, Ibid. No. No. 26 and 27. 6. Arya-sarva-
tathigata-ufl,1i,a sltitapatri-nima-aparijlta-pratyanglra-mah,ivldyi-rijl'll, Ibid.
No. 28. 7. Arya.tathigata-ufl,1ifB-sltitapatri·aparijlta-mahipratyangJra-pa-
rama-slddhl-nima-dhiraI,11, Ibid. No. 29. 8. Arya-tathigata-u'1,11p-sltitapatri-
aparijlti-nima-dhiral,11. Ibid. No. 30, and 9. Arya.tathigata-u,l,ll,a-sltita-
patri.nima-apariJlta-dhiral,ll. Ibid. No. 31.
iI") The Xyl. haa: Lak,l~rl.
117') Sftan-nag-me-Ion. Tg. MOO. CXVU.
un) (Rtogs.brjod)-dpag-bsam-khrl-~In, Tg. MOO. XC J JI. 1-361. Trana-
Jaton acc. to Tg. Lak,mlkara and Oorje-gyaJ-tshen.
117") Klu-kun-tu.dga~-batll zlos-gar. The work of ~riha...adeva, TK. MDO
XC II. 269-304. Translaton acc. to TI. the lame.
224
Hymns1878h) etc. His younger brother Lo-~o-tan-pa translated
the Ralda- Yamiiri-fanfr( 1877) and made corrections of previous
translations.
I;>ag-pa-gyal-tshen of Yar-Iun translated the Acala-fanfra I878 ),
the Sadhana-sagara 1879) , [156 b.] the Kriya-samgraha 1B80) etc.
My own teacher Ni-ma-gyal-tshen-pal-s'an-po studied in Nepal
fourteen years and translated 14 Sutras, the Giryananda 1&81) etc.
with the assistance of the Pal}~it Ananta~ri. Above this he made
many other fundamental translations and numerous corrections.
Pail Lo-~o-tan-pa translated the Commentary to the Pramci~a
samuccaya of Jinendrabuddhi 1888), the Commentary to the Ki-
lacalera called Hrdayiloka l888) and other works.
All these have greatly furthered the spread of the Doctrine.
The minute details (concerning the lives of these Pal}~its) may be
known from the special biographies of each of them.
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