Abhisamayālankāra: Introduction and Translation from Original Text, with Sanskrit-Tibetan Index (Sekie Orientale Roma)

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I S T I T U T O I T A L I A N 0 PER IL MEDIO ED ESTREMO ORIENTE

:

S E R I E O R I E N T A L E ROl\/lh

VI S E K I E O R I E N T A L E ROMA SOTTO LA DIREZIONE

EDWARD CONZE

DI

G I U S E P P E TUCCI

VOLUME

VI

INTRODUCTION AND TRANSLATION FROM ORIGINAL TEXT WITH SANSKRIT-TIDETAN INDEX

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PREFACE . . . . . . . . . . . . . . . . Pngo TREATISE ON RE-UNION RITH THE ABSOLUTE

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INTRODUCTORY S U R V E Y

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Introdwtnry rerses. I vv. 1-2 General Surrwy. I vv. 3-17

I. THE KNOWLEDGE O F ALL MODES 1. TBE VA RI ETIE S OF T A E T H O UGH T

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. . . . . . . . . .F . . . . . . 2. 21-22 . . . . . . . . . . . . . . 2, 3 c The Sarrtfilin. 23-24 . . . . . . . . . . . . 3. 25-36 . . . . . 4. TIIE L 37-39 . . . . . . . . . . . . . . 5. T E RT 40-41 . . . . . . . . 6. T ~ E 42 . . . . . . . . . . . . . . . (7.-10. TIE propess) 7. P 43 . . . . . . . . . 8. S ETTI T 44-45 . . . . . . . . . . . . . . 9. TSIE E 46-47 . . . . . . . . . . . . 9, 16 Thc ten stages. 48-70 . . . . . . . . . . . 9, 17 The equipment with antidotes. 71 . . . . . . 10. GOING-FORTR. 72.73 . . . . . . . . . . . . . MENT.

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18-20

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ENLIGATEN-

' h E F O U f l AID5 TO P E N E T n A T l O N .

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OBJCCTIVE S U PP O

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PROGUM.

UTTING O N T I ~ EARLIOUR.

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INSTRUCTIONS.

I NEAGE.

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E Q U I PM N T .

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11. THE KNOWLEDGE 0 1 7 TNE PATIIS 1. TIIEL I n m O F TIIE K N O W LED G E OF THE PATIIS. I1 V. 1 31 (II A . The pnth of tho Disciples) 2. T A E K N O W LE D G E O F TIIE PATUS w n c n CONSISTS I N

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TIIE C OG N ITI O N OF TIIE PATII OF T HE DISCIPI.ES 1. The nspccts of the four truths. 2 . 2. Tltc aids to penetration. 3-5 ( I I B. The path of the Praryekabuddhas)

3. THE

31 31 32

K N O W L E D G E O F T I I E PATAS W A I C R CONSISTS I N

T I i E COGNITION O F T I l E PAT11 O F T l I E P R A T Y F . K A I I U ~ I DUAS.

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1 Its threefold distircctiveness 8 I'a~e 2. The aids to penetration. 9-10 (11 C The path of ~ h eBodhisnttvm) ( I I Ca. The pnth of vision) 4. THE PATH OF VISION. A N D THE GRE A T A D V A N T A G E 11-16 ( I I Cb The path of development) 5 WIIAT TIIE PATH OF DEVELOPMENT DOES v 17. . 6 . RESOLUTE FAITA. 18-19 7 PRAISE. EULOGY A N D GLORIFICATION 20 . . . . . 8. TIIE A TT E N T I ON TO T U R N I N G O V E R. 21-23 9 A TTENTI ON TO BEJOICING 24 10 TEE MARK O F CONSUMMATION 25 11. ABSOLUTE PURITY. 26-31 1. The causes of jirm belief in the Dharma 2. The causes of falling away from tho Dharma 3 The general character of absolute purity 4. Tlw di'crent f o r m of absolute perity 5. The varieties of absolute purity. when viewed as B process

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I11 ALL-KNOWLEDGE 1.-2.

UNESTABLISHED

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. .1 ................... 3.-4. FARNESS R PE FE . v.2 . . . . . . . . . . . . . . . . . . . . . . 5. P B . 3.....,..... 6. A T . 4-7 . . . . . . . . . . . . . . . . ' 7. E . 8-10 6 . . . . . . . . . . . . . . 8. Tnz . 10 c d . . . . 9. THE . 11.15 . . . . . . . . . . . I..III. . . 16 . . . . . . . . . . . . " IV. THE PULL UNDERSTANDING O F ALL MODES 1. A . w. 1-5 1. 27 aspects relating to hinayanistic all-knowledge 2. 36 aspects relating to the knowledge of the paths. . 3. 110 aspects relating to the knowledge of all modes . TUDE

V

AND

OI NTS T O

N E A N E SS

OF

E S H U NN ED

N ID O TE S

N DE A V O UR S

SAMENESS O F T H E ENDEAVOURS PATH OF VISION

B R I E F RESUME

SPECTS

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TABLE O F CONTENTS

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E N DE A V O U R S. vv 6-11 A The persons who are srritablr to make tire rrrrlrnvours l7n$e B. The methods of training 3 T H E Q UA L I T I E S. 12 a b . . . . . . . . . . . . . 4 FAULTS. 12 c d 5. M ARKS. 13-31 1 The marks of cognition l a A s regards all-knowleclgn l b. A s rrgards tlte knowledge of the paths . . . . l c A s regards the Iinorulerlge of aN modes 2. The d i s h c t i e o marks 3. The marks of activity 4 The ntarks of own-being 6 . T HE A I DS TO E MA N C IP A TI O N. 32-34 . . . . . . . 6a T h r Aids to enrancipatioii i n general 66. A Jivrfold division of the Aids 10 emancipation 6c. Three degrees of strength of the Aids to emuncipation 7+ TRE A I D S TO PE NETRA TI ON 35.37 . . . . , . . . 8. TIIE HOST O F IRRBVERSIBL.F ~ O D I ~ ~ S A T T I ' . ~ S38.59. . 1. The marhs of irreversibility on the level uf thr Aids to penetration . . . . . . . . . . . . . . . . . 2 The marks of irreversibility of one who stands on the path of vision 3. The marks of irreversibility of one who stands on the path of development . . . . . . . . . . . . . . A. The depth of the path of development . . . . . B. The distinctive features of the path of development . . . . . . . . . . . . . . . . . . . . C. Nine degrees of the path of deorlopnrent . . . . D. The mark of rnlightenntent . . . . . . . . . . E. T h r eighrfold depth of the path of cler~lopm~nt . 9 TIIE SAMENESS O F BECOhlYNC AND QIJIETUDB. v. 60 10 TIIEUTMOST P U R ITY OF TIIE BIIIII)II~.PIRI.L) . 61 . 11. T I ~ E S K ILL I N ME A N S. 62-63 . . . . . . . . . .

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57 57 58 58 60 61 62 64 64

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THE FULL UNDERSTANDING AT ITS

TABLE OF CONTENTS

SUhffhfIT

WHICE ARE STABLE I N THE TRUE NATURE OF T n E I R

KARMARESULT.

3. THE

ALL DRARUS

4. COMPLETE

STABILISATION O F TH O U G H T .

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5. THE PATH OF VISION 5a. The two discriminations of the object. 5 56. The two discriminations of the subject. 6-7 5c. The first false discrimination of the object. 8-9 53. The second false discrirninnlion of the object. 10-12. 5e. The first false discrimination ofthe subject. 13-14 5J The secondfalse discrimination of the subject. 15-16 5g. Three reasons for the altaisment of fill1 enlightenment. 17. 5h. The great enlightenment. 18 a, b 5i. The cognitions of extircction arid of non-production. 18 c-21 5k. The accomplishment of the det.elopment of the sir perfections. v. 22 51. Conditioned co-production. v. 23. 6. THE PATH OT DEVELOPMENT 6a. The crowning assault. 24-25 6). The first discrimination of the object. 26, 27 a b 6c. The second discrimination of the object. 27 r d-29 6d. The $rst discrimination of the subject. 30-31 . . 60. The srcond discrirniriation of tho st~bject. 32-34 . 6$ The achievement of a virtuous condition. 35-36 7. THEUNIMPEDED CONCENTRATION. 37-39 C . . . . 8. TIIE 16 E RRORS. 39 A42 . . . . . . . . . . . .

4. THE

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86 87 87 88 8O 90 91

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GRADUAL RE-UNION. v. 1 93 VII. THE SINGLE-INSTANTANEOUS RE-UNION 1. WITH REGARD TO ALL DHARMAS W IT HOU T OUTFLOWS AND WITIIOUT XARMA-RERULT. VV. 1-2 94 2. WITII. RE G ARD TO ALL DIIARXAS WITHOUT OUTFLOWS,

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RE - U N I O N w n I m SEES V.

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S U B S T A N TI A L BODY.

~ DEH A R ~ - B O D Y ,

SUMMARY. vv. 1-2

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V. 1 . . . . . . . . . 96 2-11. . . . . . . . . . 96 W. 12-32 . . . . . . . 98 TRE TRANSFORMATION-BODY. v. 33 . . . . . . . 102 ). THE PUNCTXONS O F THE DUARMA-RODY. W. 34-40 102

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PREFACE The Abhisanaya-6lacrr;.kbrak n b m prujri6pdromi1o~~adejaSZstra (abbreviated as A A ) consists of 273 memorial verses. The sanskrit text has been printed three times, by Steherbatsky and Obermnillcr I), by G. Tucei ') and by U. Wogiharn My translation has been made from Wogihara's text, which seemed to require correction in two places only ", although I have on occasions altered his numbering of the items. The Tibetan translation has been invaluable tl~roughout,and I have studied it in the dition of the Bibliotheca Buddhica. A translation of the text by itself would be quite unintelligible. I have therefore added in brackets the necessary esplanntions. They are derived from two sources: 1. The PrajZZpZramitC-stitra itself. IIcie we hnvc r our guidance the recast version of the PuZcavimSafihasrik6-projZcil,6rn1?ait6(abbreviated ns P), which supermposes the framework of the AA on the text ol the Sutra, and adds, after each section, the appropriate hcarling from the AA. Only the first nbh~snmaya of this text has so far been printed )', and for the remainder I

".

2)

I3ibliotheen Bnddhicn, 23, Leningrnd 1929. In his edition oC the Abhi~amayllatik
3)

In his edilion of the Abhisamq,.6ladk6rdlok~ Tokyo 1932-5 (nbbrr-

1)

" I.

s. n t I IS, dnilibho Cur 'isiksho hhcnuse :of 11 728, 17; IT, l i pnriayah for psrikshnyab. with A xvii 332. Vyavasnnn at 11 26 is n mia!mint 5)

Ed. IV. D u n . 193.1..

Abhisan~ayllazik~ra

EDWARD CONZE

have relied on the Cambridge manuscript Add 1628. addition I havc generally worked out the corresponde of P with the chapters and pages of the Aslltascilnasrf (= A) '), and with the chapters of the SatascihasrikE (= S and of the Ash?cidaSas~il~zsrikci. ( = Ad) 3). 2. The commentary of Hnribhadra, the Abh mayiilankciro-6loka"', which, among other t ngs, phrases the entire text of the Abhi~arna~dlatikdra interpretation of this commentary is, again, greatly as sted by the analysis which E. Obermiller 5, has given o it, and which owes a great dcal to the Tibetan com tators. Vimuktisena's Abhisamaycilankciraycikhyci is a sour of some importance which I have not been able to co sult. The sanskrit manuscript is in the posseesion hi Prof. Tucci, and an edition is expected in the near This vyZkhyZ or wti is a commentary on both A A , side by side, and it is chiefly concerncd with showing, point by point, the correspondence which exists between the divisions and verses of A A and the text of P. The verses of AA are usually explained, and so are difficult words occurring in the quotations from P. Except for the additions in brackets, my translation is in general quite literal. Only in two cases have I departed from strict literalness. (1) The verses very often indicate a whole sequence of of items by -3di. I have Ed. R. Mmm, Cnlcntta IflUO. Ilihliothaca Intllcn. Ed. P. Gnoen~,Cdoutta 1902.13, ~ibliothceaIndicn. And thc Cambridge manuacnpta Add 1630, 1627, 1632. 3) T~betanonly. 3 volames. 4) For ed~tionssea notes 2) and 3). 5) Annlysie of the A6hwarnoydlari~rL I, 1933, II, 1936, 111, 1933, up to AA IV, 5, 3. 1) 21

times rendered this as 'ctc. ', but in other cases I given in brackets the factors referred to, and riipaI have translated as Ltheskandhas (2) Sometimes exigencies of the metre have led t o the choice of nnnhaaga regularly for pratyekabuddha, miirga or drik-patha for dariana-m~rga, etc. I have regarded it as my task to reproduce these peculiariand I have, for instance, translated khaaga as ' Praabuddha ', and not as ' rhinoceros he headings which I have given in front of each secdo not form part of the test of the Al~hisnmay6lnrilied from the reviscd version of the , and in a few cases from Haribha-

'.

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.~BBREVUTIONS.

= Agosrihasrikd = Abhisnnzay8lairkdra

A

3

Abhisarnuydlaitkhrrilokd

= ~gddaSas6hasrikh = W'OGIIIARA'S edition of HA~IU~IADRA'S AAA = Pniicntlimfntisdhnsriltd prnjiiiipiirnrnitri o b h i ~ ~ m n ~ d l o n A 8 = Sator~ilmsrik~ = TUCCI'S edition of A A

EDWARD CONZE

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TREilTISE ON RE-UNION TVITH THE ABSOLUTE ;t

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5. The objective supports. 6. The program. 7 . The work of (putting on) the armour.

INTRODUCTORY SURVEY.

I

Introductory Verses. w. 1-2. The purpose of my undertaking (in composing the Pre sent treatise) is to enable the wise to behold the way t the knowledge of all modes, demonstrated here (in the PrajiiiipBramitii) by the Teacher, though others cannot exp rience it. And when they have in their memory arraqed the sense of the Sutra, they will be able to make quick progress in the tenfold practice of the Dharma. General Survey. W. 3-17. The perfection of wi~domhas been proclaimed by way of eight topics 1. The knowledge of all modes, The knowledge of the paths, 11. 111. All-knowledge, . IV. The full understanding of all modes, (The full understaudig) which has reache V. the summit. TI. The full understanding which is padual, VII. The single-instantaneous full understandin VIII. The Dharma-body. These are the eight. I. The Sage's hozuledge of all modes: 1. The production of the thought of enlightenm 2. I n s t ~ c t i o ~ . 3. The four Aids to Penetration. 4. The foundation (or source) of the progress, wb.kh in its own-being is the Dharma-dement.

9. The eqnqment. 10. The going forth. 1. The knowledge of the paths, which belongs to the discer1. (A preamble) beginning with the eclipsing (of the 2. The path of the Disciples. 3. The path of the Pratyekabuddhas. 4. The (Bodhisattva's) path of vision, of great advantage, by qualities belonging to this and the other world. (5.-10.) The (Botlhisattva's) Path of development, i,e. 5. What it does, 6. Resolute Faith, 7 . Praise, eulogy, and glorification,

10. Consummation. 11. Absolute Purity. s considered (as follow): m no stand in becoming, 2. from pity no stand in quietude; ) means distance (from 4. through (skill in) means no distance (from it),

5. The points to be shunned, 6. their antidotes, 7. The endeavours,

Abhisan~a~fila~ihfiru

E D W A R D CONZE

8. their sameness. 9. The path of vision of the Disciples, etc. IV. The full understanding of all modes: 1. Aspects, with 2. Endeavours, and 3. Qualities. 4. Faults 5. Marks 6. Aids to emancipation 7. (Aids to) penetration 8. The host of irreversible (Bodhisattvas) who are still learning. 9. The sameness of becoming and quietude 10. The utmost purity of the field 11. Skill in means. V . The full understanding at its sumncit: 1. The characteristic 2. Its growth 3. Firm position 4%.Complete ~t~abilisation. (5.-6.) Of the fourfold discrimination the fourfold antidote, respectively 5. on the path of vision, 6. ahd that of development. 7. The unimpeded concentration 8. The errors. VI. The gradual full understanding is thirteen-fold. VII. The single-instantaneous full understanding is fourfold by way of mark. VIII. (The DhamabotZy): 1. The Substantial body

2. The Dharma-body, (5) with its activity, 3. The enjoyment-body, 4. The apparitional body, o it has been proclaimed fourfold.

P

AA I

1 2 3

4 5

6 7

17.22 37,14 119,ll 160.1s 164,13 169,4 176,7

S

A 1

3,17 4,18 5,11 17,21 18,6 18,10 20,9

1

1~

v~i

xi xiii ii

iii v vi vii

viii

ix

X

xiv xiv xiv xvi xviii xviii xrii xxiv xxiv xxv rxvi xxvii xxvii xxvii xxvii xxvii xxvii sxviii xrviii xxviii

55,17 llH,7 486.7 1209 1257,lS 1261,9 1302.20 1313,19 1342,16 1530C, 1-154 14Bb

28Oa 32.10 3R2b

4100-479 1

EDWARD CONZE

A

AA IV 3 xi xii xvi

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5 6 7 8

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321,6

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xvii xix

10 11

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380,l xxii 401 xxn 434 435 436,9 xxviii 472

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323 356 361 370

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1 2 3 4 5 6 7 8

2 3 4

221 233 253 312.1

5310 l? 5370 9 to:

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xxx xxxi 3530 xxxii xxxviii xxxviii xxxix 60b xlii 966 97) xliv 1036

39 4041 42-48

xlv

55 55-57 58 58 58-62 63

xlviii

lii liv

lxi?

111) 120b 1596

2080 300a 305a 3

3706 3

lxii

414b

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48 48

I. THE KNOWLEDGE O F ALL 3fODES

49-51 52 52-53 54

1. The varieties o j the thought of cnlightcnment. w. 18-20. The thought of enlightenment is t h e desire for supreme iglitenmmnt i n pursuit of t h e wclfarc of others. It is oundcd h i e f l y and i n h a i l , i n harmony with t h c S.

is 22-fold, since i t m a y be like

. t h e earth, 2. gold, 3. t h e moon, 4. fire, 5. a treasury, . a jewel mine, 7 . t h e ocean, 8. t h e thunderbolt, 9. a

64 64-7-10

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73 73 73 74-82

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mountain, 10. a remedy, 11. a teacher, 12. t h e wishing jewel, 13. t h e sun, 14. a song, 15. a king. ' 16. a storehouse of jewelry, 17 n great road, 18. a coach (drawn by two horses), 19. a fountain, 20. a pleasant sound, 21. a river, and 22. a rain-cloud.

607. 3

I, I,

I,

I

I I

I I,

The NidHna-chapter, P4-17, S 4-55, is omitted in this analysm. P then continues: 1, la. The thought of enlightenment, connccted with the desire for fnll enlightenment, in gcnvral. P 17-18, S i 55 1, 1b. The thought of rnlightrnment, connccted wizh the desire for frill enlightenment, in detail. P 18, S i 55. 1, 1c. The thought of enlightenment, which has the wrlfare of others for its object, in general. P 18, S I, Id. The thought of enlightenment which has the welfare of others for its object, in detail. P 18-19, S -. 1, 18. Thr 22 vatictics of the thought of rnli&tranient. P 19 sq. S 56 sq.

-.

EDWARD CONZE

These 22 varieties are superimposed on the text of the Sut not without some violence. They are also found in -4sanga' Mhhriy~nasatrBla6kiiraIV 15-20, pp. 16-17, which refers to the Akshayamatisatra as the source. Each variety is based on the predominance of some virtue, beginning with determination and earnest intention, and ending with the Dharma-body. no.

1 2

P 19 19

S

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no. 9 10

P 22 22

S

68 68

no. 17 18

P

S

29 29

93 94

~h~ Bud,Jb* P 47, I)v S 141, 14. b) *he Dhilrma. P 51,lO. S 181,19. c) The Samgha. P 60,4. S 766",--. in -. 473. S 281,s. - I, 2, 5. P 75. S 283,s. - I, 2, 6. P 76,4. S 286,2. 7. P 77. S 290. P 83.7-91. S 301,ll-308,20 (Interlude. P 91-98. S 308-324) . P 98,G. S ii 324,l. Divided into 16 mon~cntb,1.r.

2, 3.

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a)

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no.

no. 9 10 11 12 13

1 2 3 4

I, 2. Instructions. vv. 21-22.

5

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,I6

6 7 8

The instructions are tenfold, and concern: 1. the progress, 2. the (four holy) truths, 3. the three jewels, i.e. the Buddha, (the Dharn~a, and the Samgha; see w. 23-24) 4. the absence of attachment, 5. (persistent) indefatigability, 6. full acceptanse of the (mahayanistic) path, 7. the five organs of vision (i.e. the fleshly eye, the heavenly eye, the wisdom eye, the dharma-eye, the Buddha-eye), 8. the virtues of the six superknowledges, 9. the path of vision, and 10. the path of development.

2, 10.

106,8 107,6

378,17 ,21 380.2 381,16

14 15 16

115,l ,4 ,8

470,8 ,9 ,21

P 115,lO. S 470,22.

3c. The Samgha. w. 23-24. here are twenty (varieties of saints): 1. Those with dull (faculties), 2. those with keen faculties, 3. those who have attained faith, 4. those who have attained correct views, those ( ~ h oare reborn successively) in the fanlilies

those (who are reborn succcssivcly) in the famtf;rs a

7. those wit1 one single intervaI (of rebirth among

;' the gods),

Abhisamnyiilafik~ra

E D WAR D CONZE

8. those who (attain) Nirvana in an intermediate state, ' 9. those who attain Nirvana as soon as they have been reborn (in the sphere of pure form), 10. with (great) effort, 11. without effort, 12. those who have gone to the Akanishtha gods (to win Nirvana there), 13.-15. (who again are of) three (kinds), i.e. 13. those who move along by leaps, (jumping straight from the lowest heaven of the form world to the highest, i.e. the h a n i s h t h a heaven), (14. the Half-precipitant, who jumps from the loweat to the highest heaven of form in two leaps, 15. those who, on their way through the heave of form, have deceased in all stations), 16. those who have gone up t o the highest sphe of phenomenal existence, 17. those who have forsaken the greet for (the world of) form, 18. those who are appeased in this very life, 19. those who have witnessed (cessation) with their body, 20. the Pratyekabuddha.

1. 2. 3.

P 60. The eight-lowest Bodhisattva (= Streamwinner).

--

62. The Once-returner S 270 9 63. The Ncver-returner. S 271,4-15 5. P 64. S 268,16. 6. P 64. S 269,6-270,9. 7. P 65. 274,ZO. 8. P 65. S 271,20. 9. P 66. S 272,lO. 10. P 66. S 275,6-17. 11. P 66. S 272,5 ,IS. 12. P 67. cf. S 275, . 13. P 67. S -. 14. P 68. S -. 15. P 68. S 276.15. . P 69. S -. 17. P 69. S -. 18. P 69. S 279,lO-280.20. P 70. S 272,18-273, 18.

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S 266 60. The Bodhisattva-faitldollower. s 267 i 61. The Bodhisattva as dharma-follower' 268 f 61. The candidate t o the second and third fruit ;

vicws.

71. Tlre candidate to Arhatship. S 280,20. 71. S 71. The fruits which can be obtaiued on the path of the Disciple and Prntyekabuddha. S 273,18. 71. The establishment of others in the dharma one does not oncself attain. S 274. 71. Elucidation of the community of urevcra~blc Bodhisattvas. S 274,281.

j

3. Tlrc four Aids to Penetration. w. 25-36. ( w . 25-26) The distinctive superiority of the Bodhisattva and the Protector (the Buddha) ovcr the Disciples and Pratyekabuddhas with regard to the ilcgrees of Heat, (Summits, Patience, and Highest mundane dhnrmas), distinguished as weak, medium and strong, rcsults from A. their objects (w. 27-33), B. their aspects 27-33). C. their causality (which lcads to the attainment of understanding in all the three vehicles), (v. 27) D. the assistance (v. 36), E. the connection which, talien in due order, tlicy have with the four kinds oi. false discriminntion (vv. 31(-7.

a-.

and strong:

EDWARD CONZE

i

AbhisamayElaf~kiira c) Strong; I 3k). (The object is) that, in conscqnenre at, one does not look about for signs. (The aspect the investigation by wisdom in thc ahsence of the rehension of anything.

(1. Heat) a) Weak; I3a-e). The object here are (the 16 modes of) impermanent, etc., which act as the substratum of the (four) truths. The special aspect (from which the Bodhisattva considers these 16 modes) lies in that he refrains from settling down (in the conviction that the modes refer t o separate dharmas which actually exist), etc. The cause (here and throughout) is the winning of all the three vehicles. b) Medium; I 3f). (The object here is) (the absence, in true reality) of the rise and fall of the skandhas. (The aspect is) the absence of anreither discontinuous or continuous existent. c) Strong; I 3g). (The object is the fact that the truths, seen as impermanent,.etc., are mere) nominal concepts. (The aspect lies in that) they cannot be expressed in words.

Patience) ) Weak; I 31). (The object here is) the absence of vn-being in the skandhas; (the aspect lirs in) that they ave non-existence for own-being. b) Medium; I 3m). (The object here is) the absence, hem, of birth and of going forth (from it); (the aspect s in) the (perfect) purity (of body, speech, and mind). c) Strong; I 3n). (The object here is) the absence (the) signs (of all special and universal marks) in thcln e. in all dharmas); (the aspect lies in that) no act of perking (separate dharmas takes place), because the signs e not sustained by them, and one has no belief in thcm.

(4. Highest munclane dharmas) a) Weak; I 30). (The object here are the skaotfhns the I3odhisattva which are merged into) the mcditancc (which contemplates tho non-gmrsis of the being of all &arm.ls). ( ~ aspect h ~ lies in) its acti(which carries the ~ ~ d h soon i to ~ ~ t ~ ~

(2. Summits)

a) Weak; I 3h). (The object here is) not to take one's stand on the skaudhas, and the abscncc of ownbeing in them as a result of t b i r having such an exi~tcncc (which is empty of own-being). (The aspect lies in that one notes) a common state of own-being for both (the skandhas, and the emptiness of all dharmas), and thereb) Medium; I 3p). (The object here are the skn~idhiis fore does not take one's stand on impermanent, ctc. the Bodhisattva insofar as they are the cause of) his b) Medium; I 3i). (The object is) the fact of their emptiness as the result of such an own-being, and a comconceit (since he remains unaware of bring in mon state of own-being t o them both (i.e. to the dharmas and their emptiness). (The aspect is) the non-approc ) Strong; I 3y). (The object hcrr is) the comnon priation of dharmas. \state of own-being of the throe (i.e. of themcditative trance,

f

1

EDWARD CONZE

the Bodhisattva and perfect wisdom). (The aspect is) the non-discrimination of the meditative trance (since all dharmas have ceased to exist for him). (E. The four kinds of false discrimination) (vv. 34-35). There are two kinds of imputation of an object, the one (I, 3s, corresponding to Heat) concerns (all) objective entities, the other (I 31, corresponding to Summits) the antidotes (to unwholesome states). Each one is ninefold. The first (I 3s) is divided under the headings of 1. delusion (2. the skandhas, form, etc; 3. settling down in name and form; 4. attachment to the two extremes; 5. the nonco,pition of defilement and phiication; 6. the non-estahlishment i n the holy path; 7. the basis; 8. the self, etc.; 9. purity in relation to production, etc.). The second ( I 3t) (is divided) under the headings of 1. heap, (2. sensefields, 3. the elements, 4. co-production, 5. emptiness, 6. the perfections, 7. the path of vision, 8. the path of development, 9. the path of the adepts). The (imputation) of the subject is considered in two ways, (I 3u, corresponding to Patience) as referring to (the subject) as a substantial entity, and (I 3v, corresponding t o Highest mundane dharmas) (as referring to the subject as) to a conceptual (or nominal) entity. The first ,(I 3u) , concerns 1. (the idea of a) self as an independent reality, (2. the self*as a unit, 3. the self as a cause, 4. the self as a spectator, etc.; the self as the receptacle 5. of the defilements, 6. of dispassion, 7. of the path of \-ision, 8. of the path of development, 9. the self as the foundation of the state of one who has attained hffifinal goal). The second (I 3v) is based on 1. (the concept, or the nominal reality, of) the skandhas, (2. the selffie-fields,3. the elements, 4. conditioned co-production, 5. puri5cation,

.

[I61

. the path of vision, 7. the path of development, 8. the istinctive path, 9. the path of the adepts). . Assistance) (v. 36). (Three things) at all timcs givc assistancc: 1. ( I 310) the absence of despondency, etc., in t,hought, 2. (I 3x) (the good friend) who demonstrates the tate of absence of own-being, ctc.; 3. (I 3 x ) the renunciation of statcs hostile to that.

/"

I 30.

Weak

Heat with regard to tho Truth of 111.

P 119.11. S iii 486,7. I 36.

Weak Heat..

S 488.7.

.

Truth of Origination.

P 119,19.

.

Weak H e a t . . Truth of Stopping. P 120,4. S 488,13. Weak Heat.. TruthUofthe Path. P 121.5. S 490.4. The distinctive causality for all degrees P 123,G. S 503,3. P 123.14. S iv 504. - I 36. P 126,22. S 549,22. P 128,3. S 553,3. - I 31. P 133,9. S 613,19. P 135,14. S 641922. I 32. P 136,13. S 652,ll. P 137,19. S 675,4. - I 3 n . P 138.18. S v 683. P 141,l. S 825.7. - I 3p. P 144,15. S 836,l. P 145,ll. S 836,ll. The connection with the discriminations in general. P 145.20. S 837.3. 3s. P 146.21.' S 842,14. - I 3t. P 149,14. S - I 3u, P 150,3. S 3r. P 150,17. S vi 886. 3 ~ ~Ski11 . in means, the first assistance. p 15i.15. S 910.9. 3 ~ . The good friend, the second assistance. P 15(j,3. S 937,l.

.

-

I

1

I I I

-.

-.

1i

1

I

r171

I, 4. The Lineage. w . 37-39. The lineage (or the subjective source, or substratum, of the activities of a Bodhisattva and of the properties of a Buddha) is so called as the source (of 13 factors, i.e.) of 1..6. the six dharmas conducive t o spiritual achievement, (i.e. the four Aids to Penetration, the path of vision, the path of development), 71 (the production of) the antidotes, 8. the forsaking (of detrimental states), 9. the state of being able to overlooh- the difference between those two (i.e. between antidotes and states), 10. wisdom, together with pity, 11. (the virtues of a Bodhisattva) which are not shared with the Disciples, 12. the successive actions for the welfare of others, 13. the action of the cognition which works without any effort (for the weal of beings). A d i b c t i o n between the various lineages in not m a &, because the Dharma-element (or the Absolute) is undifferentiated. But it is because of the difference between the dharmas that are founded on it that their distintion is proclaimed.

1

1. those belonging to the worldly path, 2. the supramndane. (The first are) dharmas with, (the srcond nrc) &armas without outflows. (The dharmas without outflows are again subdi.r<ded into) (%) conditioned and (2b) nnconditioned (&armas), and (into 2c) aharmas shared also with the Disciples, (2d) (dharmas) which are special t o the Sage. I 5. p 164,13-169. S 1257,15-1263. object in general. b) Worldly wholesome dh:lr>nas. c) ~ ~ ~unw~lolcsome l d l ~dharlnns. (1) Indctmninnte dhnnnas. c) WorlclIy ~ + l l o l c ~ (IImrmns. ~I~c f) Suprnlnundane tlhnrmas. g) Dhnrmus ~ l t hcrutflowb. h) Dharmns without outflows. i) Conditioned dl~nrmn.;. k, Unconditioned dhfmas. 2 ) Common dhnrmas. m) LJncommon dhamns, n) Thr olrjcctivo aupport8 of progress. a) The

-

I

I, 6. The propam.

V.

42.

beings to the highest pas-

which is quite pure and transcendant). p 160,15-164,19.

S vii 1209-1257,14.

1 6, 1. P 169.4. S vii 1263,9. A i 18,lO. I 6, 2. P 1 7 2 6 S 1270,3. A i 18,14. I 6, 3. P 17222. S 1278,lG. A i 19,G.

I, 5. The 01,jectiee supports. vv. 40-41.

The objective supports (of a Bodhisattva's activity) are (I, 7-10. Tlie Progress). 1, 7. Putting o n the amour. v. 43. all-dharrnas. They again are reckoned as A) wholesome, (B. unwholesome, C. indeterminate); The P ~ O ~ ~ C(whir11 S S consiqts in putting on the) a;mour (the wholesome are subdivided into): [ is experienced in six times sis ways, when the six (per-

i

/

t

ED W A RD C O A ZE

k

Abhisamayglankgra

t

6* the threefold purity (by which one does not the object of each perfection, nor its sul,jcct, nor the. perfection itself),

fections), giving, etc. are combined with each other one by one.

i. e. The perfection of giving of a Bodhisattva who practises the perfection of giving; the perfection of morality of a Bodhi8- the six supcrknowledges, sattva who practices the perfection of giving; etc. for 36 ~ossible 9. the principle of the knowledge of d l modes. combinations. I 7a) The first s e a a d connected with the perfection of giving b) The second sextad connected with the perfection of morality. 1324,ll c) The third sextad connected with the perfection of patience. d) The fourth sextad connected with the perfection of vigour. ,3 181,13 1325,20 e) The fifth sextad connected with the perfection of meditation. 318 1326,17 1328,l 183,l f ) The sixth sextad connected with the perfection of witdom. g) The perfection of wisdom developing into skill in means '6 J8 1329,16 h) The armour of the skill in means of a Bodhirrattva,who 97 184,5 1331,l 20 1340,l courses in the perfection of wisdom. ,9 185,lO -11 i ) The r6sam6 of the sextad of the armour. I 7a. P 176,7. S vii 1302,20. I 7b. P 177.6. S 1304,6. I 7c. P 177,18. S 1305,14. - I 7d. P 178.7 S 1306.l8. I, 9. The equipment. w. 46-47. I 76. P 178,14. S 1308,3. - I 7f. P 178.22. S 1309,12. One should know that the progressive steps in the proI 7g. P 179.8. 5 1311,3. - I 7h. P 179,12. S 1311,8. I 3i. P 179,15. s 1311,13. 1 gress in equipment are as ~ O U O W S :

i :

I

-

I , 8. Setting out. W . 44-45. The progress in setting out, which consists in ascending on the p e a t vehicle should be known with reference to 1. the (entering on and emerging from the four) trances and the (four) formless (attainments), 2. (the six perfections of) giving, (morality, patience, vigour, meditation and wisdom), 3. the path (as defined by the wholesome practice+ 4 . (the four Unlimited, i.e.) friendliness, (compassion, s.ympathetic joy, and evenmindedness), 5. the absence of devotion to a basis (which marks his cognitions),

I

1. (compassionate) sympath y, 2.-7. the sextad of giving (and the other five per-

/

I I

8. quietude,

9. together with insight, the path .which couples the two (i.e. insight and ~iet~lde), 11. the skill in means, 12. cognition (of the 20 kinds of emptiness), l 3 . merit (which results in 112 kinds of mc&tativc trance), the path (which consiets of 1 13. the (43) dharanis,

I

t

E D W A R D CONZE

7. always (in ail his births) his mind is bent on Icaving home; 8. he longs for the body of a Buddha; 9. he demonstrates the Dharma (to beings); 10. he is truthful in his speech. That is the tenth. One should know that these are effective as prcparations when one does not assume a basis with reference t o the own-being (of these activities or their objects).

16. the ten stages (see vv. 48-70), 17. the antidotes (see v. 71). I 9,1 2 3 4 5 6 7 I 9,8. 9 10 11 12 13 14 15 ( 16 17

compassion P 185,20. S vii 1342,16 perfection of giving P 187.1. S 1353,4 perfection of morality P 187,21. S 1355,13 perfection of patience P 188,8. S 1357,ll perfection of vigour P 189,l. S 1358,7 perfection of meditation P 189,lO. S 1359,5 perfection of wisdom. P 189,23. S 1360,3 P 190,s. S 1361,l 191,l 1374.19 1 9 2 ~ 2 1390,14 (Form, etc. is neither bound nor 194,3 1405.7 , freed). 195.10 1407 198,ll. S 1412. viii 1414 203,22 ix 1427 212,8 1450.16 214,6 x 1454 225.20 1473,19

I, 9,16. The ten stages. w. 48-70.

AbhisaniayHla6kira

i,

i

I

'*

i

'1 i I

.

1. (The Bodhisattva) seizes he JTrst stage by means of ten preparations: 1. (he forms the) resolute intention (to win the knowledge of all modes); 2. he supplies (all beings) with beneficial things; 3. (he forms) an even attitude of mind towards (dl) beings; 4. (he practises) renunciation (by giving to all beings without discrimination); 5. he tends the (good) friends (or preceptors); 6. he searches for objective support from the true Dharma;

i"

I

1. P

2. The second stuge is marked by eight preparations): 1. (the perfect purity of) morality,

2. actions 3. 4. 5. 6.

gratitude (and thankfulness for d l the he has ever experienced), (the firm grounding in the power of) patience, (the cultivation of) rejoicing, (the manifestation of the) great compassion, (an attitude of) respect (for one's instructors), 7. reverence for the instructors. 8. the vigorous pursuit of (the pe;fections), giving, etc.

3. On the third stage one stands in five dharmas, and e absence of conceit is the essential factor in eacll case. (The five dharmas are): 1. an insatiable desire t o learn, erested gift of dharma (.without expect-

3. the thorough purification of the Buddha-field (to which one dedicates all the merit one has acquired), 4. the indefatigability (with wKch one krcIts 011 hers) in the samsaric ~ v o ~ l d , 5. a sense of shame and a dread of blame.

Abhisamayiiladkiiro

EDWAR D CONZE

4. (On the fourth stage one should stand in ten dharmas, and not abandon them. They are): 1. living in a forest, 2. fewness of wishes, 3. contentment, 4. the cultivation of the austere penance of the ascetic practices, 5. the non-abandonment of moral training, 6. the loathing of sensuous qualities, 7. disgust (for the whole of the phenomennl world), 8. the complete renunciation of all that is his, 9. (an) uncowed (attitude of mind), 10. a disregard (for all things).

I /

1 , giving,

68. and when he gives up (another six dharmas, i.e.): 7. (he avoids all) longing for (the mental outlook of) the Disciples. 8. (he nvoids all) longing for (the mental outlook of) the Pratyekabuddhas; 9. (he avoids all) inclination to worry; 10. he remains uncowed when he meets with a beggar, 11. does not become sad when he has renounced everything (he had), 12. does not reject those who ask him for something, although he (himself) is poor.

\

6A. he fulfills (6 dharmas, i.e. the perfections of)

morality, patience, vigour, meditation, wisdom;

,

5. On the jfth stage he accomplishes the ten (requisites) by( avoiding: 1. intimacy (with householders, and with monks and nu), 2. jealousy about the families (of the faithful), 3. (all) places where one meets society, 4. exaltation of self and deprecation of others, 5. the ten paths of unwholesome action, 6. conceit, 7. arrogance, 8. perverted views, 9. doubt, 10. consent to the defilements.

6. He gains the sixth stage when

2. 3. 4,. 5. 6.

/

/

7A. He has arrived a t the seventh s l o p when he has removed twenty blemishes. They are: 1. the seizing on a self, 2. (the seizing on) a being, 3. (the seizing on) a soul, 4. (the seizing on) a person, 5. (the seizil~gon) annihilationist views, 6. (the seizing on) eternalist views, 7. (the production of the notion of) a sign, 8. (the formation of the view of) a cause, 9. (settling down in) the (five) skandhas, 10. (settling down in) the (18) elements, 11. (settling down in) the (12) sense-fields,

E D W A R D CONZE

12. establishing oneself in what belongs to the world, 13. attachement (to the triple world), 14. hanging on, in one's mind (to the triple world) 15.-17. settling down in views on the triple jewel, 18. (settling down in views on) morality, 19. contentions about emptiness, 20. (raising an) obstruction to that (i.e. to cmpti ness). 7 B. I n addition there is (another) set of twenty (dhar mas which should be fulfilled on the seventh stage. They are): 1.-3. the cognition of the three doors to deliverahce (i.0. of 1. emptiness, 2. the signless, 3. the wishless). 4. the threefold purity, ( 5. (the great) compassion, 6 . the absence of conceit (which is the fuWment of friendliness), 7. the knowledge of the sameness of (dl)* m a s , 8. (the penetration to). the one single principl all dharmas), 9. the cognition of non-production, 10. the patient acceptance of non-production, 11. (the habitual absence of all notions of duali which sees only) one single flow of dharmas, 12. the uprooting of (all) thought-construction, 13. the turning away from perception and (false) views, 14. (thc tusning away from the) defilements, 15. the pacification (through) quietude (tog with) skill in insight,

12'51

16. a mind completely tamed, 17. a cognition which is nowhere obstructed, 18. (one sees) nowhere a ground for attachment (or personality) which impartially ocd to any (Buddha-)field one wishes to go to, 20. and which evrrywliere exhibits its o ~ r lbody in the circle of the assembly).

e minds of all beings,

2. the playing with the superknowledges, 3. the creation of a lovely Buddha-field, 4. the tending (and honouring) of the Buddhas, and e contemplation of the Buddha(-hody as it really is). e cognition of the (higher and lower) faculties he Buddha-field (by purifying ing in (the concentration on

. the grasping at a (new) 9. (On the ninth

stage

becoming (or personality)

twelve dharmas should be ful-

nite (and always succ~ssf~l), 2. the knowledge of the speech of the gods (and of

/27 I

E D WA R D C O N ZE

5. the accomplishment of (being born in a good

I

Abhisamnylladk~ra

6. (the accomplishmellt of) birtll (in a ~

~ or

Brahmin family), 7. (the accomplishment of being born in) the clan (from which all the Buddhas of the past have come), 8. (the accomplishment of) a retinu? (of Bodhisattvas), 9. (the accomplishment of) the manner of birth (so that, even when just born, the Bodhisattva irradiates all world systems with his splendou, and shakes them all in six ways), 10. (the accomplishment of) leaving home M e t h e r with many other beings), 11. the accomplishment of (the miraculous harmony) of the Bodhitree, 12. the fulfillment of (all) the qualities.

10. (The tenth stage) When he has passed beyond the nine stages, that cognition by which he is established on the Buddha-stage, should be known as the tenth stage of a Bodhisattva.

I, 9,17.

The equipment with antidotes. v. 71. The antidotes should be known as eightfold, with reference to the path of vision and to the ~ a t hof repeated meditational practice, and (they serve) the purpose o appeasing the eight discriminations of object and subject.

.

ject. . P 227,4. S 1 &RP,12. Ant~doteto the first.. subject.. P 227,21. S 1487,21. P 2211,R. h 9,17d. ~Antdote ~to the ~srcond.. i aubjcct~ ~

I 9,17c.

family,

9,l7e. 9,17f. 9,17g.

.

.

.

...

Ant~dotc to the first diserilnlnatron of tlse oLJtc t on the path development. P 228,19. S 1491,3. Antidote t o the second.. object.. P229,13. 5 1508.16. Ant~doteto the first.. subject.. . P 230,14. S 1517,lO

.

.

.

,

..

sul~cct.

P 230~9.

10. Going-jorlh. vv. 72-73. The progress (which consists) in going-forth is eightId, and should be kllowll to: 1. the program (or ultimate goal), 2. the sameness (of all the clemcnts involved in the roccss of going-forth to emancipation), 3. (the activity for) the weal of beings (which produces the merit without which the intuition of the ultimate transcendent identity of everything is impossible), 4. the abscnce of (the necessity for) exertion (in ing-forth which is free from (any attachent to) the extremes (of eternalism and annihilation, of irvana and the samsaric world), 6. the going-forth which has the mark of (leading to) (of the achievements open to all the three 7. the going-forth (which leads to) the knowledge

all modes (peculiar to a Buddha), I 9,17. The equipment with antidotes. I 9,17a. Antidote to the first discrimination of thc object the path of vision.

P 225,20. S x 1873.19.

within thc) sphere 01 0

EDWARD CONZE

The progress in going-forth. P 231,ll. S xi 1530. A i 24.5. The program of going-forth. Going-forth to the highest possible state. P 232,8. S 1534. The going-forth which consists in forsaking. P 253,8. S 1555.8. The going-forth which leads to achievement. P 233,l S 1558,21. P 234,21. S 1560,21. A i 24,7. 1564,8 24,7. 236,8 1586.4 24.10. 239.12 240,4 1618,s 24Jl. 242,12. 1635,3. i 24,14. Going-forth to attainment. P 242, 13. S 1635,3,. xii 1636. Negation of something to he attained. P 244,18. S 1642,15-1676. xiii 1. Negation of eomeone who attains. P 247,20. S xin 66.19-71 (end of printed edition of S). Negation of both object and subject of attainmen P 250,16. P 256.7. S fol. 99 a. A i 27,7. P 263,18. S fol. 137b. A i 31.10. Worldly ~erfectionof giving P 263,18. Supramundane perfeetion of giving. P 264,14. Worldly perfection of wisdom. P 265,l. Supramundane perfection of wisdom. P 266,s. Conclusion. P 266,14-269,G).

11. THE KNOWLEDGE OF THE PATIlS The of the knotolcd~eof paths. v. 1. ..The cnpability of the Gods for that (i.r. the knowlimbs

the

ge of the paths) is eclipsed by the splendour (of the 2. One is definitely Gxed on the object (of full enlighten-

(All living beings) are pervaded (by the Ruddhare which is the original cause of enlightenment). The own-being (of the knowledge of the Paths conin not rrjectiug rebirth in the phenomenal ,world, 80 e may be able to help beings). s activity (consists in helping others to win full

P

b 6 = A ii 33-34 = Ad ch. 22 = S xiv 14$b. i 33. But the might of the Buddha, his majesty and authoY, ~ u r p a ~ eeven d the splendour of the Gods. ii 33 = P 201a 7. Those Gods who have not yet aspired full enlightenment, should do so. 201a 8 = A ii 33. 4. P 201b 1 = A ii 33-34. 5. P 301b

A. T h e P a i h of the Disciplcs. 2. The lcrzorulecl~cof thc path which consists i n tho co*piof the p a t h of the Disciples. 2,1, T h e aspects of the four truths. v. 2. Within the compass of the knowl~dgeof tlic jmths, e knowledge of) the (16) aspect of the four hol?. Truths,

f r

E D WA RD CONZE

but without taking them as a basis, should be known the path of the Disciples.

ils

P 2016 1-202b 7 has a discussion, not found in A, of the d l known 16 aapecte of the four holy truths, i.e. impcmaucnt, ill, etc., which are sometimes directly mentioned, sometimes . only alluded to.

11, 2,2. The a i d s to penetration. w. 3-5. I* The degree of Ifeat (comes from seeing) the empt &andhas, i.c. form, etc. and from ness of difference between the emptiness (of different objects); 2. the Summits from not taking them (i.e. the skandha as a basis; 3. steadfast Patience from (seeing) that it is inadm sible to take one's stand on them as being permanent, et 4. the highest mundane d h a m s on the road of saintly Disciples have been laid down through the demo stration in detail that one should not take one's sta (anywhere) when one has undertaken the ten stages why? The Buddha, when he has known enlighte has not looked out for (any) dhnrma. p 202 b 7-206 b 6 = A ii 34-38. 1. A ii 34. Through standing on emptiness should one st in perfect wisdom. 2. A ii 35. One should so develop that one does not take one' stand on form, feeling, etc. 3. A li 35-6. One should not take one's stand on the ideas tila ' form is permanent, or impermanent ', etc. 4 . A ii 36-8. Nowhere did the Tathagata stand, because mind sought no support.

Abhisamnyliladk~ra The I w d c & ? of t h paths which consists in the cogrriof the p a t h of the Pratyckabuddhas.

w. 6.-7.) (The text next) indicates the depth of ognition of the Pratyekabuddhas, who do not nerd be instructed by others (in their present lives, since ey have in previous lives learned what is necessary r) the 'self-enlightenment of the Self-existent. (When a ratyekabuddhr, after his edightenment, desires) to make One hear something with regard to such and such bject in such and such a form, the said object appears n without words (in the mind) of that person just in form which is necessary. g corresponds t o this in P. I t s thre~jolddislinctiveness. v. 8. e distinctive features of) the path of the Pratyeliaas are summed up in the fact that it forsakes the construction, in thought, of objective

docs not forsake the (belief in a) subjcct, llrs a (special) foundation (or source, of its own). 3,1,1. P 206 b = A ii 38. Subhuti: Nothing in particular has been indicated, nothing in particular has been explained. Gods thought: What the holy Subhuti here explores, onstrates and teaches, that is remoter than the remotr, tler than the subtle, dreper than the deep. 3J.2. P 208a 5. A ii 38-40. AH bcings, and all t l ~ i n p arc , a magical illusion, a dream. 3,1,3. P 211. A ii 40-42. The Sutra ~pcaksof thow who an grasp this teaching, and relates the miraculous creation f flowers by Indra.

11, B. The path of the Pratyekabuddhs. [ 33

I

EDWARD CONZE

11, 3,2. The aids to penetration. W. 9-10. 1. The degrec of Heat consists in flict Lctwccn tho merely nominal esis and the aspect which indicates the true nature of d 2. the Summits (arise) when one discerns that for etc., cannot diminish (or increase), 3. steadfast Patience, when there is no appropriation o form, etc., because of the emptiness of the internal elements, etc. 4. the highest mundane clharmas through the aspects o the non-production, etc., of form, otc.

Cognition of dharma in suffcring): the greatness c t wisdom and of all dharmas),

11 3,2,1. P 212. A ii 42. Separate things are allowed a conventional existence from the standpoint of empirical realit A ii 42. A ii 43, trains n appropriate the skandhss, nor to let them go. A kinds of emptiness, beginning with the emptiness of the intc nal elements, is given at P 195-198. I1 3,2,4. P 215 a 3, A ii 43. One does of any dharma, nor to produce one,

I1 3,2,2. P 214 a 5. 1f 3,2,3. P 214 4.

one

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11, C. The path of the Bodhisattvas. 11, C a. The path of vision. 11, 4. TItopntfi oJ vision, and the gent ndvantage. Next, in the knowledge of the paths, onc spc Path of Vision, together with its advantages. It fold, with regard to each of the Truths, and moments of patient Acceptnncc and of Cognition. are the moments of the knowledge of the paths: 1. (Acceptance of cognition of dharma in No consent (to the separate existence of aharmas), becnus the foundation (Suchness) and that which is

cognitioll of dhnrmas B~ddhrth00ddocs not or give up anything;

8. (Subsccpcnt cognition in origination:) (a Bodhi-

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15. (Acceptance of subsequent cognition of dharma in the Path:) following on (the observance of the precepts by which) one refrains from killing living beings, (it leads) to the establishment of beings in the principle of the knowledge of all modes, in which he himself is (already) established, 16. (Subsequent cognition of the path:) (and finally to) the turning over of (the merit from) giving, etc. to the (cause of the) full enlightenment (of all beings).

k.b 1:

F

1

(These are some of the results of the mshayanistic path of dcvelopmcnt:) 1. Self-discipline a t all times, 2. humility a t all times, 3. victory over the defilements, 4. no occasion for attacks (from others), 5. enlightenment, 6. (the place where the) foundation (of Buddhahood, i.e. the perfection of wisdom, is kept) is worthy of being worshipped. 1. P 229. A iii 54. 2. A iii 54. 3. A iii 54. 5. A iii 55-6. 6. P 231 a 9. A iii 53-57.

1. 1' 215 b 2. A ii 43-4. The Sutrn coneidrr~the r ~ h t i o r lbrtween Suchess and the Tnrhagata, bctween pcrrect wisdom and the skandhas. 2. P 217 a 7. A ii 45. 3. P 217 b 9. A ii 45. 4. P 218 a 8. A ii 45. 5. P 218 b 2. A ii 45. The extremes are eternity and annihilation. 6. P 219 b 3. A ii 46-8. The Sutra discusses the infinitude of beings, and of perfect wisdom, and the Bodhisattva who understands perfect wisdont is a potential Tathngata. 7. A ii 48. I t was because he possessed the fulness of perfect wisdom that the Buddha received his prediction from Dipankara. 8. P 221 a 4. A iii 49. 9. P 221 a 9. A iii 49-50. 10. P 223 a 3. A iii 50-1. The Bodhisattva is protected by the Gods, etc., because i t is thanks to him that all spiritual attainments, including Buddhahood, take place. 11. P 223 b 2. A iii 51. 12. P 224 b 6. A iii 51-2. 13. A iii 52-3. ! 14. P 225 b 2. A iii 53. The Go&, and all the Buddhas and 1 Bodhisattvas will protect, shelter and defend this follo~er of perfect wisdom. C 15. P 226 a 1. A iii 53. 16. P 228 b 6. A iii 54.

k

t'

IT, C b. The path of development.

11, 5 . T V k t the path of developnzent clops. v. 17.

1 j.

[361

11, 6. Resolute F~zith. w. 18-19. Resolute faith should be known as threefold: 1. for one's own welfare; 2. for one's own welfare and that of others; 3. just for the welfare of others. Each one of these again is regarded as threefold: weak, medium, strong. That, by the division into very weak, etc., is again threefold. In this way it has been regarded as 27-fold. I1 6,l. One aims a t one's owu welfare. I1 6,1,1. Very weak. P 232 a 2. A iii 57,5-59. The worship of the perfection of wisdom brings greater mcrit than the worship of the relics of the Tathagatn. I1 6,1,2. filoderately weak. P 234 a 7. A iii 59-61. The cult of the perfection of wisdom is greatly profitable, and brings much reward. But rare are those who have perfect faith, and rarer those who become irreversible. [I 6,1,3. Fairly weak. P 236 a 7. A iii 61. Onc should indefatigably practise perfect wisdom as the Tathagntas of the past bave done. I1 i,1,4. TVeakly medium. P 336 b 8. A iii 61-3. Dcvotion t o the perfection of wisdom brings more merit than the ealt or Stupas;

t371 r

4. A iii 54-5.

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P 237 a 5. A iii 63. even though one filled Jambudvipa with stupas; I1 6,1,6. Strongly medium. P 237 b 1. A iii 64-5. and 80 for a Four-Continent-world system. I1 6,1,7. Weakly strong. P 237 b 5. A iii 65-6. and so for a small chiliocosm; I1 6,1,8. Medium strong. P 237 b 9. A iii 66.67. and so for a medium di-chiliocosm. I11 6,1,9. Strongly strong. P 238 a 4. A iii 67-8. and so for a great tri-chiliocosm. 6,2. One aims a t the welfare of oneself and of others. 6,2,1. Very weak. P 238 a 9. A iii 68-70. And so for all beings in all the great tri-chiliocosms. 6,2,2. Moderately weak. P 2400 6. A 72-80. The power and advantages of perfect wisdom are described. 6,2,3. Fairly weak. P 242 b 2. A 80-83. Further advnntages of perfect wisdom. 6,2,4.Weakly medium. A 82-83. 6,2,5. Moderately medium. A 83-84. 6,2,6. Strongly medium. P 243 a 7. A 84. 6,2,7. Weakly strong. A 84. 6,2,8. hledium strong. A 85-88. I1 6,2,9. Strongly strong. A 88-92. I1 6,3. One aims a t the welfare of others. I1 6,3,1. Very weak. A iii 92-3. There is more merit in sharing perfect wisdom with others, than in keeping it to oneself. I1 6,3,2. Moderately weak. A iv 94. Perfect wisdom is more valuable than the relics of the Tathagata. I1 6,3,3. Fairly wcak. A 94.. I1 6,3,4. Weakly medium. A 94-95. I1 6,3,5. Moderately m~~clium.A iv 96-8. Simile of ~vinlung jewel. I1 6,3,6. Strongly medium. A 98-9. I1 6,3,7. Weakly strong. P 245 b 2. A iv 99. I1 6,3,8. Medium strong, P 246 b 6. A 99-100. I1 6,3,9. Strongly strong. P 247 a 5. A 100-101. I1 6,1,5. Moderately medium.

11, 7. Praise, euloLy and glori$cation. v. 20. 1. Prniee, 2. Eulogy, 3. Glorification: with respect t o t h e perfection of wisdom one c o ~ ~ s i d r rthe s degrees of resolute faith, i n nine triad6 (as before).

I1 7,l.Praise. 1. P 248 a 8. A v 2. 3. 249 b 9 4. 250 a 2 5. 250 a 2 I1 7,2. Eulogy. 1. P 250 a 8. A v 2. 8 3. 9 4. 5. I1 7.3. Glorification. 1. A v 2. 3. 4.

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E

102 104 104 105 105 109 110 110 110 110 116 120 123 126

11, 8 . The atlention to turning over (all merit t o t h e cause of supreme enlightenment). w. 21-23. 1. (The Sutrn firfit describes) t h c rlistinctive (merit derived from) turning over (as compnred with other meritorious actions, which resulis from) its suprcmc fuuction (.ivhich is t o t u r n over t o supreme cnlightcnnient t h e n ~ c r i torious deeds of all beings after one has rejoiced over them); 2. (it t h e n considers it under) t h e aspcct of non-apprehension (of all meritorious dharmas);

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3. (the mental. activity by which the turning-over, or dedication, is effected) is marked by the absence of perverted views; 4. the isolatedness (of this hccumulation of merit results from the lack of any connection of it with a self, or suchlike); 5. (one takes as one's) range the recollection that in their own-being the multitude of the merits of the Buddhas (is like an illusion); 6. (the turning over is eharacterised by being associated with) skill in means, 7. signless, 8. enjoined by the Buddhas; 9. (the merit) is unincluded in what belongs to the triple world; 10.-12. the turning over itself gives rise to great merit, which is 10. weak, 11. medium, 12. strong.

11, 9. Attcn~iolzto rejoicing. v. 24. Owing to his skill in means (he appreciates) from the staudpoint of (conventional truth) the wholesome roots

(of himself and of others) and rejoices a t them, but (in ultimate truth) he does not apprehend them, - (in this way) is the development of the mental work on Rejoicing 11 9. P 267 b 2. .4 vi 161.

11, 10. The mark of colasummation (on the path of development which is withouth outflows). v. 25. (It is considered from five points of view:) 1. its own-being (is omniscience, or the unperverted perception of the skandhas, which are seen to be devoid

2. its excellence (it that of the perfection of wisdom, without which the other perfections cannot bring about the attainment of Buddhnhood); 3. one does not get involved in anything; 4. the procuring of (the virtuous) dhermas, but not after the manner of a basis; 5. (it is) that which brings about the great aim (i.c.

11, 11, Absolute Pririty. w. 26-31. 11, 11,l. Tho rtrtiscs of $rm he7ictf (in thc Dltnrmn, wbith e the fnctors fnvonrable to purification) are: 1. tending (and honouring) the Buddhas, 3. (fulfillment of the six perfcctions, i.e.) giving, etr., 3. skill in means.

E Abhisamayitlalik~ra

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11, 11,2. The causes of falling away from D h m a (which are the factors unfavourable to purification) are: 1. being under the influence of Mara, 2. lack of firm belief in the deep (monistic) nature of dharma, 3. settling down i n (a belief in the reality of) the skandhas, etc., 4. being taken hold of by a bad friend. 11, 11,3. (The general character of absolute purity). The purity of the fruit is (identical with) the purity of the skandhas. The purity has here been proclaimed in the sense that those two are not broken apart, not cut apart. 11, 11,4. (The diffcrci~tfonns of absolute purity). The purity of the (cognition of the) a) Disciples, b) Pratyekabuddhas, c) the Iegitimat sons of the Jina (i.e. the Bodhisattvas) (results respectively from) a ) the forsaking of the (covering of the) defilements, b ) (the forsaking of the covering of the defilements and of that part of the covering of) the cognizable (which consists in the imputation of the reality of an objccr), c) (the forsaking of the covering on) the triple pat (of all the three vehicles); d) but the absolute (purity) of a Buddha is (the forsaking) of all (coverings, from defilement or from ignorance, together with their residues).

rately weak, etc. up to: very strong), and which countcracts the taints, which are (correspondingly dividcd in nine ways into) very strong (,moderately strong, ctc. to, very weak). b ) With regard to the process of countcracting (the defilements of) the triple world (the Sutra then) refutes an objection (about the order of the antidotes with regard to the strength of the defilements), by considering the ameness of (the cognition) which measures (the strength ath and defilcmcnts), (the object) which is measured, of the path (itself) (in view of the fact that the triple Id offers no basis for valid discriminations, and d l dharmas are cqually illusory). I1 11. P 273 b 6-283 a 6 . 109,18.

I

11, 11,s. (The varictics of absolute purity, when ~ i a c e das k i a proccss) i a) Purity (is realiscd) in nine stages on the path (of Idevelopment), which is (divided into) very weak (mode- f i

S xsvi 1-aaviii 253.

A vii 176-

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k

111. ALL-KNOWLEDGE V. 1. Not on the further shore (of Nirvana), nor on this (shore, of the samsaric world), nor established midway between them, the perfection of wisdom is understood through the cognition of the sameness of (the dharmas in the three) periods of time. 111, 3-4. Farness and nearness of perfect wisdom. v. 2. She remains distant through lack of skill in means, and (also) where a sign is taken as a basis. Her nearness, in the right way, has been said (to be due to) skill in means 111, 5. Points to be shunned. v. 3. The points to be shunned consist in false notions about the practice with regard to: 1. the emptiness of the skandhas, (i.e.) form, etc. 2. (the own-being of) the dharmas which belong to the three periods of time, 3. (the achievement of) the wings to enlightenment, giving, etc.; (in each case the false notions interpret these items as real separate entities). III, 6. Antidotes. w. 4-7. (The antidotes are:) 1. to have no sense of ownership in connection with (the practice of the six perfections), giving, ctc.; 2. to enjoin others to the same (selilessness); 3. the repudiation of (all) the points of attachment, (and in this connection it is ~ o i n t e dout that the mental

111, 1-2. Unestablished in either becoming or quietude.

Abhisamayaladkara

i

activity which has for its object) the Jinas, etc. (is a source of much merit, but it is not a complete antidote because it has the character of) a subtle attachment. (The apprehension of any form, or entity, whatsocvcr constitutes a subtle attachment); because that (i.e. emptiness) is (the original essential nature) of (dl) dharmas in their depth, owing to the fact that by their essential original nature they are IsoIated. When dharmas are cognized having (all ultimately) one single essential and original (which is just the absence of a differentiated ), that is the removal of (all) attachment. (The of dharma) is spoken of as hard to understand, se (its intuition is reached by) the annulment of bjects (and of all other objects of empirical conscious; it is considered as unthinkable, because (in respect there can be) no comciousness of the skandhas. a t being so, this whole distinction between the points e shunned and the antidotes, as it has been explained here), should be k n o w (to fall) within the compass of the hinayanistic) all-knowledge (and therefore it colicerns the &tic misconceptions of the Hinayanists). I, 7. Endeavours. w. 8-lob. (The training of a Bodhisnttva, which conforms to the inayanistic capacity for understanding, conlpriscs ten) endeavours. They are: 1. (the training in the negation of the realistic impuations) with regard to the skandhas, 2. with regard to their impermnncncc, etc., (and to) 3. their being neither complete nor incomplete; 4. the removal of (attachment to) his course (anti ractices) (as separate entities), because of his non-attachent to them (i.e. the skand1w.s);

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$, f

f

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5. (the insight into) the immutability (of perfect wisdom), (and) 6. into the absence of an agent (in the skandhas); 7. (the training which comists in) an endeavour to do what it is hard to do, (and which is) threefold, (i.e. a) the ultimate aim is difficult to realise; b) it is difficult to be trained in the realization of the knowledge of the paths; E?P c) the activity on behalf of living beings is difficult to perform). 8. One (then) considers the training insofar as it is not barren, (since it leads to) the attainment of the fruit (or reward), which corresponds to the merits (acquired by the meditator), 9. (and then) the training (which leads one to a posi tion where one) is not conditioned by anyone else, (where onc is completely independent of others). 10. (Finally one considers) the one who experiences i t in the seven aspects in which (the dharmas which consti- * tute him and his training) resemble (a dream, a magical f " illusion, a mirage, an echo, a reflex, a city of the gandhar vas, a fictitious magical creation).

$

111 7. A viii 193-198. P: 1. 285 a 8. 2. 287 a 5. 6. 288 b 8. 7. 288 b 9.

3. 287 b 5. 8. 289 b 6,

4. ?. 9. ?.

5. 288 b 4.

10. 290 a 9.

111, 8. The snmeness of tlic cnrlcavours. v. 10 C-d. The (ultimate) sameness of (the endeavour, or the identity of all its constituent factors) is (here) understood as the absence of four kinds of preconception about the skandhas, (which concern the separate reality of a) the cate-

Abhisamayiila6kira

gories employed, such as form, feeling, ctc.; b) of their special marks, such as blue, etc.; c) of their subdivisions, as when form ia taught to be 22fold; d) of tho el em en^ he path of training, such as the 4 aids to penetration,

111 8.

P 290 b

3.

A viii 198.

111, 9. The Path of Vision. vv. 11-15. (Also) within the compass of (a Bodhisattva's meditation on the hinayanistic) all-knowledge the Path of ision consists of (16) moments: the acceptance of the ognition of dharma, the cognition of dharma, the accepnce of subsequent cognition, the subsequent cognition, nd these four) refer (in turn) to the Truths of Ill, (orination, stopping, path). The (16) moments are (as folWS):(The cognition that) thc skandhas 1. are neither permanent nor impermanent; 2. they have gone beyond the extremes (of ctcmity and annihilation, of freedom and bondage); they arc purc (as being neither empty nor not t~); they are neither produced nor stopped, (neither defiled nor purified); 5. they are likc space, 6 . without (any) pollution (either by defiling agents, r by entities which have originatcd); 7. (they lie) out4dc (a11 possibility of) appoprin~ion, can, in their own-being, not be espressrd by words, and therefore their meaning cannot be communited to others by means of words; 10. they do not effect a basis (for apprehension),

. .

. .

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11. (have) absolute purity (because they are equally out of contact with the defiling as with the undefiled elements); 12. for them disease (i.c. any kind of suffering) is impossible, 13. the states of woe have ceased (for Bodhisattvas who are fused with perfect wisdom), 14. there is no thought-construction with regard to the realisation of the fruit, 15. no contact with (the) signs (of dharma~); 16. and a non-genesis of the cognition of entities and their verbal expressions as two separate items.

IV. THE FULL UNDERSTANDING OF ALL MODES

t

[

IV, 1. Aspects. w. 1-5. The (general) mark of the aspects is that they (act as antidotes againat) the varieties of the theory which sumes the reality of separate) entities. They are of ree kinds, in accordance with the three kinds of omui-

, 1,l.

27 aspects relating to (hinayanistic) all-knowledge. There are four for each (of the first three) truths, (but) r the (truth of thc) path fifteen are rerncmbcred. They (1-111) A brief rdsumb. v. 16. begin with the aspect of 'non-existent ', and end with There is (the knowledge of all modes), then there is (the the aspect of ' unshakeable '. knowledge of the paths), and then there is (all-knowledge), IV, 1,2. 36 aspects relaring to the knowledge of tho paths. three of them, the end of (the first) three topics is (Here) eight, seven, five and sixteen are proclaimed in thereby announced. ; due order respectively with regard to the cause, the path, I11 and stopping. P 294 b 2. H claims t o find this threefold rEsum6 in A i s 203-4. * IV, 1,3. 110 aspects relating to the ltnoufledge of all modes. (This section) begins with the pillars of mindfulness, t and ends with the aspects of Buddhahood. I n accordance with the distinction! between the three kinds of omniscence, that of Disciples, Bodhisattvas and Buddhas, i and with reference to the truth of the pnth (and its many k varieties), (the aspects) me in due ordcr considered as respectively thirty-seven, thirty-four and thirty-nine.

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: i '

t

IV 1. P 297 a 1-301 h 3. S x s i s 293 a-295 h. A ix 201-207. The list of the aspects is given in Tucci, pp. 13-15.

b

t 49 I

i

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F

IV, 2. The endeavours. W. 6-11. IV, 2, A. Thepersons who are suitable to mnke the endea vows. w. 6-7. (People are) worthy of hearing this (perfection of wis dom) because 1. they have done their duties under the Buddhas ( the past), 2. they have sown wholesome roots among them, 3. they have good friends to help them. The good are worthy of studying it, bearing it in mi (and meditating on it) because 1. they have honourcd the Buddhas, 2. have questioned them, 3. have coursed in (the perfections of) giving, mora lity, etc. N, 2, B. The methods of training. W. 8-11. (The endeavours which are needed for the intuition o the aspects of the three kinds of omniscience are 20 i number. They are): a ) (1-5., concern the essence of the training): I. One does not insist on the reality of the f skandhas. _ 2. (The insight into the fact) that (in true reali this endeavour) about them is no endeavour. 3. (The insight into) the depth of the Suchne (of the skandhic elements which constitute the process o training), 4. (the insight that these elements) are hard fathom, (and really inaccessible to discursive txough 5. (the insight into) their immeasurableness; (the are infinite and without any limits). b) (6-13, concern the individual who trains):

k

Abhixnmay~Iadkiirn

6. (A beginner) reaches nndrrstancling painfully nd slowly, (and he is still full of fears about emptinrss); 7. (on the degree of Heat) he obtains (from the ddha) his prediction (to Buddhahood), 8. (on the degree of Summits) he (obtains) irreverility (from full enlightenment), 9. (on the degree of Patience) he (deEnitcly) goes forth (to emancipation), 10. (on the degree of Highest mundane dharmas) (reaches) a state free from impediments (in thc unimpeded concentration, see V 7), 11. (on the path of vision, 'or the first stage) (his ondition is characterised by his) nearness to enlightenment, 12. (on the 2nd to 7th stage by the) speedy (progress to enlightenment), 13. (on the 8th stage) (by carrying on his activies in pursuit of) the welfare of others. c) (14-17, concern the'means by which the training (In order to bring his practice of perfect wisdom to fulfillment, the Bodhisattva should) 14. (see that merits and defects from the standoint of absolute reality) do neither grow nor diminish; 15. he should not form the view that there is a arma (or virtue), or a non-dharma (sin); 16. he should not perceive (the fact even) that e skandhas are unthinkable etc.; 17. he should not discriminate the sign or existence of the skandhas. (1) (18-19, conccrn the result of the training): 18. (On the 9th stage) he bestows (on others) the precious jewel of the fruits (of a holy life),

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19. (on the 10th stage he is perfectly) pure. e) (20, concerns time): 20. (The last endeavour is) connected with the deli mitation of time (i.e. the Bodhisattva lkes a certain time, such as a month, or a year, which he will devote to the study of the PrajEiipiiramitci).

3,l. The annihilation of Mara's power. P 310 a 3. A x 221 2. One is brought t o mind by the Buddhas, and is aware of this fact 310 b 1 223 3. One is placed into thc sight of the Buddhas b 7 224 4. One is quite near full enlighten5.

6.

7. 8.

9. 10. 11.

N,3.

The qualities. v. 12 a , b. There are fourteen (virtuous) qualities (which are ob tained as a result of the endeavours), beginning with th waning of the power of the Mares.

12. 13. 14.

ment One realiscr the areat aim Le. that one is not separated from the Buddhas; the great advantage, i.e. a happy destiny; the great fruit, i.e. supremc enlightenment; the great karmaresult, i.e. action for others after one has won enlightenment) One ean judge the character of differcnt countries (as t o how far they are snitablo for preaching the perfwtion of wisdom) All dharmas without outflows are perfected One becomes a person who can communicate the doctrine t o others Onc cannot be deflected from enlightenment An uncommon store of merit is acquired The pledges (one has made on behalf of others) are genuinely redeemed One receives a sublime reward One ia active for the weal of beings Onc is certain t o win (perfect wisdom)

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311 a 3

224

311 a 4

224

311 b 4

225

313 a 2

226

313 b 3

22 7

313 b 7

227

313 b 8

227

314 a 1 314 a 9

227 228

314 b 2

228

314 b 8

239

Abl~isamayiiladkHra

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IV, 4. Faults. v. l2c, d . The faults should be discerned as six, together wit four decads. IV 4,A. Faults within the student himself. IV 4 , l . (The perfection of wisdom) is attained only with great difficulty P 315 a 8. A xi 23 2. Sudden flashes of ideas arise too quickly 315 b 4 3. Unsuitable bodily behaviour 8 4 . Unsuitable mental behaviour (caused by distractions, when studying the sutra) 316 a 3 5. Recitation, etc. (of the sutra) for wrong reasone (e.g. love of gain or honour) 316 b 1 6 . Consideratiion of the motives for the rejection (of the doctrine of Prajficipriramitci) 7. One deserts (the Prajficipdramiti) which is the cause of Buddhahood 8. One loses the taste for the most sublime (teaching of the prajfidpCramit6) 317 a 8 9 . One desens the supreme vehicle b 3 10. One deserts the highest goal 7 11. One deviates from both the cause (of Buddhahood) and the 318 a 2 fruit connected with i t 12. One deserts (the opportunity to win) the highest possible (form of existence) 318 a 9 13. The production of manifold flashes of idem, and of distracting thoughts directed towards a great variety of objects 318 6 4

\

14. One settles down in the idea t h a t (the Prajficipbrcirnitci)is copied out 15. One settles down in the idea that (the Prajiiciprirdmif6) is not copied out 6. One adheres (to the Projiiciparcimitci) as in the letters 7 . One adheres (to thc Prrijiicipdramiti) as not in the letters 18. One (devotes) attention t o (worldly objects such as) a pleasant countryside, etc. 19. A taste for gain, honour and fame 20. One seeks for s l l l in means where it cannot be found 4,B. Faults which arise from a discord (or maladjustment) belween student and teacher. 21. The one is zealous, the other indolent 22. Though either may be zealous, they are separated by living in different pmts of the world 23. The one vnlucs gnin (and honour), the other is easily satisfied 24. The one has undergone the austerities, the other has not 25. The one is lovely in his nature, the other unlovely 26. The one is generous, the other stingy 27. The one i~ willing to give, the other not willing t o acccpt 28. The one rcquircs a hrief explanation and the other gives n detailed one, and vice versa

319Aa 4 319 A a 9 319Ab 1 319Ab 3

319 B a 3

319 B b 2

319 B b 7

319 13 b 8 320 a 2 320 a 7 320 b 4 320 b 8 321 a 2

321 a G

EDWARD CONZE

The one has the higher knowledge of the dharma (as expounded in) the sutras, etc. and the other has not The one is endowed with the six perfections, the other is not The one has skill in means, the other has not The one has a powerful me-. mory, the other has not The one loves to (study), write (etc. the Prajiizpcirami@), the other does not The one is covered over with sense-desires (and other evil states), the other is without them The aversion to bcing reborn in the states of woe (for the sake of other beings) Delight at (the thought ofj going t o a blissful existence (in the heavens) The one is fond of solitude, the other of company (The student) wishes to associate (with the teacher), but (the teacher) gives him no opportunity The one needs some material help, the other is unwilling to give it The one goes to a a place of danger, the other to a safe place The teacher goes to a place which is short of food, and the other refuses to come with him

Abhisamay ~ i a h k i r a The teacher goes to a place haunted by robbers, and the student refuses to go there The teacher likes to see the families (which feed him, and so has no time for his students) External unfavourable conditions Mara makes an effort to dissuade (from the perfection of wisdom) (Mara) arranges a fictitious, or counterfeit (appearance of the Buddha) (Mara) produces a longing for undesirable things

324 a 2

324 a 8

324 b 2

248

325 a I

149

325 a 7

250

5. Marks. w. 13-31. Sutra now considers t h e marks, or characteristic , of t h e training). T h a t b y which something is , t h a t should be known as its mark. And t h a t is threefold, (Le. 1. t h e marks of the) cognition (which leads to final enlightenment), 2. t h e distinctive marks (of t h e mahayanistic path), 3. (the marks) of t h e activity (which accompanies t h e cognition). B u t 40., t h a t which is marked is t h e own-being (of the training). , 5,l. The marks of cognition. , 5,la. The marks of the cognition as regmds all-knowThesc are t h e marks of the cognition comprised under e heading of (the hinayanistic) an-knowledge. ( I t is a cognition) with regard to: . 1. t h e appearance of t h e Tathagata (in t h e world, s a result of perfect wisdom), (2.-15. concern aspects of t h e Buddha's cognition)

AbhisnrnayPIafik3rn

EDWARD CONZE

(which sees) the. world as essentially not crum (which cognizes) the thoughts and doings of (all beings, 4 . (cognizes) those thoughts (insofar as t collected, 5 . or (insofar as they are) dispersed, 6. (cognizes) the aspect from which they do not get extinguished, 7. (cognizes the mind) of those with greed, (hate and delusion), (8. and of those without greed, hate and delusion) 9. (the thoughts) which are extensive, 10. those which have gone great, 11. those which are unlimited; 12. (it knows) that consciousness cannot be defin (since it is devoid of any separate essence of its own, of any similarity by which it could be charact 13. it cognizes minds (or thoughts) as impe 14. (has a cognition) of that which one calls mations -(and negations, carried out by the tho cesses of others, and which lead to erroneous views), 15. has a cognition of the (unreality of) these (views) (when considered) from the point of view of Suchness, (and) thence furthermore (there is) 16. the Sage's understanding of Suchness, and the communication of that to others. IV, 5 , l b . The marks of cognition a s regards the Iknowledge of the paths. The marks of cognition under the heading of the knowledge of the are considered with reference to (the Buddha's cognition of)

1. emptiness, together with 2. the signless, and 3. his rejection of plans for the future; (his cognition of) non-production,

7. of the unreality of purification, 8. of non-existence, 10. of lack of support,

. as unconditioned, . as free from discrimination; . (the Buddha's ability to demonstrate) the distine(between dharmas),

, 5,lc.

The marks of cognition as regards he lznowledsc

his own dharma (which is the perfection of wis-

hbhisamnyilahkira ,

ED WA RD COXZE

6. (that the Buddha has a cognition of) the fact that

6. the knowledge (of the Absolute) is accessible to the perience of the wise, 7. (but) it is not shared (by the Disciples); 8. it briiigs quick(er) understanding (than that of the

(all dhannas) have not been made by an agent,

7. that (the Buddha has) a cognition which reaches everywhere, 8. that (the Buddha) has the ability to show that which is imperceptiblc, 9. that he (cognizes) the world from the point of view of its emptiness, 10. that he (can) indicate (this emptiness), 11. make it known, 12. show it up, 13. that he can demonstrate the unthinkability (of the skandhas i n their true nature), 14. their (basic) quiescence, 15. the cessation of the world, 16. (and the cessation) of the perception (of the world). TV, 5,2. The distinctive marks. The distinctive marks (which indicate the points of superiority of the mahayanistic path) are taught by way of 16 moments, which have the (four holy) Truths for their range, (which correspond t o the 16 moments of the path of vision, as given a t I1 4), and which are distinguished by the special distinctive marks of unthinkable, etc. The 16 points 5y which the distinctive path (of a Bodhisattva) is distinguished from the other paths are as follows: (The Absolute is cognized as) 1. unthinkable, 2. incomparable, , 3. transcending all measure, 4. (transcending all) calculation; 5. as comprising (the virtuous qualities) of all the saints;

9. undergoes neitltcr loss nor increase, 10. is an (inteiue) progress (in the six perfections), 11. (and leads to the accomplishment) of full attain-

\

12. (This knowledge of perfect wisdom is further condered with regard to) its objective support, 13. its (subjective) foundation (which is the Absolutc in the Bodhisattva), 14. the full complement (of the factors necessary for realising perfect wisdom), 15. the assistance (provided by the power of perfect wisdom and of skill in means), 16. the absence (in it) of a relishing (for any notions of I and mine, and for any separate dharmas). IV, 5,3. The marks o j acfivity. The marks of the activity (of a Bo,dhisattva, who during his training helps others, are as follows): 1. H e brings benefits to people, 2. ease, 3. shelter, 4. a refuge, 5. a place of rest, 6. the final relief; 7. he becomes an island (to the world), (and) 8. acts as a leader (to it); 9. he does not (in his mind) turn towards (any beings as to real persons whom he might really benefit),

EDWARD CONZE

10. (he knows that) in actual fact the fruit (as unproduced, etc.) cannot be realized through the three vehicles, 11. and finally there is the activity of bcing a means (or route) to salvation. TV, 5,4. The marks of own-being. The (description of the) own-being (or essential racter of the meditative training) consists of 16 poin As a mark it (i.e. the own-being) is (here) intended, a therefore it is understood t o be the fourth mark. (The points are: The essential nature of those who unde training is) 1. separated from the defilements (i.e. greed, hate and delusion), 2. from the tokens (of the defilements, which manifes themselves in bad conduct of body, voice and mind), 3. from (an unwise attention to) the signs (of the defi lements), 4. from both the points t o be shunned (i.e. greed, etc. and from their antidotes (i.e. non-greed, etc.). 5 . (In its essential nature the meditational develo ment is) hard to do (since i t aims a t leading all beings Nirvana without establishing any connection with t skandhas, or any dharma whatsoever). 6. It is devoted to one aim only (since the Bodhisattva cannot possibly fall on the hinayanistic level), 7. and (does not depart from) the program (which is the achievement of Buddhahood). 8. (Further the own-being of this meditational d lopment is marked by the fact that) it offers no basis (for the apprehension of anything that should be developed of anyone who does the developing, or of the develop ment itself), [621

9. (and) one has (learned to) refrain from settling down (in any entity in connection with this development). 10. (The sutra then) speaks of the objective support of this development which is like an illusion or like space),

y separate dharma), 14. without a resort, (route, or destiny),

16. and free from the apprehensioli (even) of Suchness.

4.

329 n 1

7. 8.

329 n 9 329 b 9

256 256 257 257 258 260 261

IV 5,lc, 1-16, P 334 b 4. ( S ch. 34, 6 . P 3391 6 . 8.

b 3-336 b 4. A uiii 281 Ad clr. 44) A xiv 283 283 340 n 3 . 283 283

1631

10. 11. 12. 13. 14. 15. 16.

330 a 4 a 8 b 2 b 6 b 9 331 6 7

263 264 265 268 268 270 271

A xii 274-280. 11. P 311 a 2 . A xiv 285 12. 343 n 3. 2R6

(S ch. 35, Ad ch. 4:) 13. P 344 a 2. 287 14. b 7. 288 15. 345 b 6 . 290

h b h i s a m n y iilnfikjro

E D WA R D CONZE

10.

b 2.

xiv 284

IV 5,3,1. P 3496 3. A xv 293 2. b 9. 350 a 2. 293 a 4. 294 294 a 7. b 6. 295 P 356a 7. A x v 299 (S ch. 37, ~d ch. 47) 2. 356 a 9. 3. b 1. 4. , b 2. 5. b 7. 6. 357 a 7. 300 7. b 1. 301 8. b 5. 301

3. 4. 5. 6. IVf5,4,1.

16.

8.

348 a 6.

9.

352 b 1. 353 a 3.

10. 11.

359 a 7.

ich is thc accomplisl~rncntof one's

xv 2

(between doer, deed and doing); (and) dharmas in all

. Wisdom, which is the cognitio~lof

strength of the Aids to emanci~)ntion. regarded as easy to know by the are strong in faith, ctc.), as hard

9. P 359 a 5. - A xv 10. 360 a 1.

also those who are only moderately strong in faith, 14. IS. 16.

366 b 9. 367 a 6. C.

IV, 6. The Aids to Emancipation. W. 32-34. IV, 6a. The Aids to emancipation i n general. The skill (which is in possession of bot dam' and skill i n means) (and which move attainment (by means of a cognition wh signless (for its object, and through the manifes within the personal continuity of a Bodhisattva, of) rosity (and of all the other constituents of a Bu that, in this Full Understanding of All Modes, is regarde as the Aids to Emancipation. IV, 6 Z. A JvejoEd division of the Aids t They arc fivefold, as 1. Faith, which has the Buddha (Dharma and Samgha for its object; 2. Vigour, which ranges over giving etc.;

f 64 I

1. The strong Aids to emancipation. A xvi 313,G 2. The weak Aids to emancipation. P 371 a 3 3. The medium Aids to emancipation. a 8

a) (In its next section the Sutra) recommends the ys in which those who arc on the stage of Heat make beinga into an object (of thcir thoughts): their thoughts described (first of all) as even (friendly, well-disposed, e from aversion, free from harm; and then) as tenfold all beings as if they were one's her, father, brother, sister, son, daughter, friend, rcla, kinsman or nlatcrnal relative). b) (The Bodhisattva) has come to thc Samnmits when himself desists from (all) evil, stands (himself in the gressive path which consists in) giving, etc., and also oins those (practices) on others, proclaims their praises them), and makcs rhem conform (to illen~).

[ 65 ]

EDNARD CONZE

c) And so (he comes t o the stage of steadfast) P a tionce ~vhenhe establishes both himself and others in t h cognition of the (four holy) Truths, d) and likewise one should understand the (mundane) dhannas (as reached) when (he himself) all beings, (and incites others to do the same).

IV 7. P 373 a 4-377 a 1. A xvi 321-322.

m,

8. The host of irreversible Bodhisattvas. w. 38-5 The host of irreversible Bodhisattvas (consists of Bo sattvas who) proceed successively 1. on the Aids tration, 2. on the path of vision, 3. on the path of meditational development.

IV (I. p 377 a 1. The marks of irreversibility in general. A xvii 323.

m, 8,1.

The marks of irreversibility on the 2 ~ ~ofe lthe Ai to Penetration. (vv. 39-45). The marks of the irreversibility of him who stands 0 the Aids to Penetration are said t o be nvmty, by wa of the tokens which begin with the turning away fro the skandhas. (These tokens are as follows): a ) Heat. 1. The turning away from the skandhas (to the Such ness which is their true reality), 2. the extinction of doubt (which is shown by t h emergence of unwavering faith), 3. the extinction of the (eight kinds of) inaus~iciou rebirth; 4. he himself stands firm in what is wholesome, an he enjoins it also on others;

5. (the practice of the perfections), giving, etc., is sed on (the identification of oneself with) others; the meaning (of the he acts with) his body, he does not meet with m y of the five hindrances; ards iguora~lceand other ess andself-possession, ars a) clean robe, etc.

(there is) no crookedness in his heart, he has taken upon himself the (12) ascetic practices, 15- (his mind knows) not (the 8tates which are hostile the perfections), like mennness, eta.; he moves towards a junction (with perfect wisdom, is not in conflict) with the true nature of Dharma; he desires to go into th2 hells for the weal of the

18. He cannot he led astray by others. 19. when Mars recommends a wrong (or colmterrcit) ath, he recognizes that ' this is Mara (who speaks) ', d ) Highest mundane dharmas. 20. and, finally, he takes up the (progressive) practices which (everywhere) the Buddhns have rejoicccl. It is by these twenty tokens that (one can know that a Bodhisattva) who is engaged in the practice of (the degrees of) a) Heat, b) Summits, c) Patience, and d) 1.11-

EDWARD CONZE

ghest (mundane) dharmas, does not turn back on enlightenment. I V 8,1,1. P 377 a 7. A xvii 323 323 2. 324 3. 378 a 2. 324 4. a 5. 325 5. b 1. 326 b 6. 6. 326 7. 379 a 2. 326 8. a 6. 326 9. a 7. 326 10. a 8.

n,

11. P 370 b 3. A 12. 373 b 5. b 9. 13. 14. 380 a 4. 15. a 6. 16. a 8. 17. b 2. 18. b 6. 19. 381 b 6 . 20. 383 a 3.

8,2. The marks of irreversibility of one who stands the path of vision. (VV. 46-51).' On the path of vision one should discern the mark8 0 a Bodhisattva's irreversibility in accordance with the ( moments, (defined by) the (patient) acceptance of t (of dharma) (etc. as a t 11 4). The tokens irreversibility of the wise who stand on the path of visi are (in accordance with) the 16 moments, as follows: 1. revulsion from (the habit of forming) a notion the &andhas (as separate entities which have actual been produced); 2. firmness of the thought (by which he aspires supreme enlightenment, which he continues t o regard a worth winning, although it is like space, and his self has no place in it); 3. the turning away from (thoughts which aspi for) the two inferior vehicles (of the Disciples and Pr tyekabuddhas), >4,. the mastcry over the limbs of the (four) trances (and the four formless attainments) (which consists i

that he can enter into those states of meditative trance, but does not dlnw hi^ fiatme rehirtlt to be detcrlninetl by m, with tllc result that 110 is rcborn in the world of se-desire, and not in the world of form or of fnrmless-

5. H e is light in body and mind, 6.-circumspect in the use of pleasant things (which possesses and enjoys without caring for them, without gcrness or nttnchmcnt). 7. a t all times (in all his lives) hc leads a chaste 8. he is pure in the manner of earning his livclihoo& d provides for it in the right way). 9. He avoids to dwell on, or to be occupied or prcpied with the (5) skandhas, (18 elements, 12 senses, which he regards as all equaUy empty). 10. with the (possible) obstacles (to his attai-cnt ancipation, which have all lost their power to harm

11. with (the varied multiplicity of) his equipment edightcnment, in view of the fact that he has underod the f ~ u l t sof discrimination), 12. with battles (killers and their victims, llostile es and antidotes, because he has abandoned the &irece between subject and object; and in consevence he caches a fourfold cessation of his karma-result; i.e. the essation) 1) of his faculties, (2) of the subjective basis of culties, 3) of the objective range of the faculties, of the settling down in the notion of self); with meanness (immorality, and the other stntcs to the six perfections). 14. I i e does not grasp a t even the least dharma,

.

AbhisamayHladklra

EDWARD CONZE

15. (he reaches) certainty about his own stage, an stands firmly on the triad of the levels (which is essentially the same as the triple omniscience); 16. he renounces even his life for the sake of the Dharma (which consists in the knowledge of all modes, etc.).

IV 8,2,1. P 381 b 1. A 2. 3. 4. 5. 6.

7. 8.

I

xvii 331,6 383 b 9. 331,25 (S ch. 40, Ad ch. 50) P 384 b 1. A 332 b 7. 332 385 a 4. 332 b 2. 332 b 7. 333 386 a 3. 333

9. P 386 b 1. A 33 10. 11. 12. 13. 387 a 4. 33 14. 15. 388 a 9. 33 16.

R,8, 3. The marlcs of irreversibility of one who stands on the path of development. w. 52-59. IV, 8,3 A. The d e ~ ~ lofl t the path of d e v ~ l o ~ m e n t . 1) Deep is the path of development. 2) Its depth i (due to its being) emptiness, (the signless, the wishless, t h uneffected, non-production, no-birth, non-existence, dispassion, cessation, Nirvana, departure), 3) This depth (which consists in emptiness, etc.) is free from the two exixemes of attribution and negation, (because the skandhas not i n emptiness, etc., and yet emptiness, etc. is not ot than they). IV, 8,3 B. The distinctive features of the path of devclopment. The path of development (consists of) repeated reRec tions, assessments and meditations (about the perfection of wisdom)' (succcssivcly) on the Aids to Penetration, on the path of vision, on the path of development itself.

IV, 8,3 C. Nine degress of the path of developnzent. By way of making a continuous series (the Sutra) considers (the path of development) as ninefold in kind, (by distinguishing three degrees each of) weak, medium and ong, and in addition it distinguishes (another series of e, with regard to the hostile states arising from false scrimination, which are considered as very) weak, etc. nd in each case the strength of the path is inversely roportionate to that of the hostile state). , 8,3 D. The mark of odiglrtenment. The descriptions (of jthe merit accumulated by a Bodhittva who practises this ninefold path of development) incalculable (immeasurable and measurclcss) are from standpoint of ultimate reality not adcquatc. I n a convcntionnl srnse, (however), they nre adniittcd as proper outpourings of the Sages's pity (which bring grciit fruitx in the minds of ordinary proplc). (Thc accumulntion 01" merit prod~rccclby thc path of devclopmcnt) is an entity which cannot (in its ultimate reality) be expressed in words, and (the attribution of) growth (to the antidotes) and of diminution (to the hostile states) is not tenable (in respect of such an entity). One speaks of (a path of) meditational development, but there is nothing (by way of the nine kinds of things born from false discrimination) which is left behind, and there is nothing (by way of the nine kinds of states born of the path) which is built up. But i t is like cnlightcr~nient that this (path of development) accomplishes the desired aim (and all the merit gained should be dedicated to enlightenment). Andenlightenment has Suchness for its mark, and so should also tlic mark of this (path of de~elopmcnt)be undrrstood. IV, 8,3 E. The cighrfoid depth of the pnrh of clcvelop~ner~r.

-

EDWARD CONZE

(The attainment of full) enlightenment is not joined to the mind which (produccd) the first (thought of enlightenment), nor to (the one which produces) the last one. The true nature of dharma (should be understood) in accordance with the simile of a lamp (the wick has not been burned by the first incidence of the flame, or by the last one, and it is also not burned without them, and yet the wick has been burned up). ( I t then reveals itself as) deep i n eight ways. The depth lies in: 1. its (mode of) production, (in that i t is produced not as a result of the consecutive moments of its development, and not independent of them, eithcr); 2. its stopping, (in that, although they nrc in their own nature unproduced, entities are stopped in the co ventional sense); 3. its Suchness, (which is hard to understand becau although not distinct from the sliandhas, it must be re lized as a result of their removal); 4. the cognizable, (which i e mcre thought, neither different nor not different from Suchness); 5. the cognition, (which is non-cognition, sincc Suchness can be seen only when it is not seen); 6. the practice (which is the absence of all practising), 7. its non-duality (which results from the absence of ideas of sign and signless), and 8. the skill in means (by which he forsakes in a conventional sense that which in ultimate reality cannot be forsaken). IV 8,3 A 1. Dcrp is the path of drvc-lopmcnt P 390 o 5. A xviii 341

2. The depth of the path of devclopment 3. The path of development is freed from the two extremes of attribution and negation

1. The road to development 2. The road to development, which confiists of the Aids to penetration, etc. 3. The threefold advantage 8,3 C. The distinction of (9, or 18) kinds on the path of developmrnt. 1. The discrimination is very strong 2. The path (antidote) is very weak 3. The discrimination is medium strong 4. The path is moderately weak 5. The diacriminstihn is weakly Rtrong 6 . Tho path is fairly wrak 7. The discrimination is strongly medium 8. Thc path is weakly medium 9. The discrimination is moderately medium 10. The path is moderately medium 11. The discrimination is weakly medium 13. Thr path iq ~tronglymrdium 13. Thc discrimination is fairly wrak 14. The path is weakly fitrang

A xviii 34a3 -346 392 b

EDWARD CONZE

15. The discrimination is moderatel y medium

be constructed (as separate realms). The solution of (various) problems, concerning the non-existence of a, etc., (which are raised by this attitude, should be erstood) as explained (in the Sutra).

16. The path is medium strong 17. The discridnation ia very wenk 18. The path is very strong I V 8,3 D. (The mark of enlightenment). 1. The implications of ' incalculable ', etc. 2. The mark of the own-being of ' incalculable ', etc. 3. One ~ a i s e sa problem, and explains (these tenna) as outpouriugs of the TntLegata'e compassion 4. The problem raised by the absence of growth nnd diminution in an inexpressible entity 5. Its solution IV 8,3 E. I. The si~hileof the lamp 11. The eightfold depth.

V 9. P 398 3 7-400 a 8. A xix 356-361

A xviii

0. The utmost purity of the Buddha-jeld. v. 61. e world of living beings is impure, (or imperfect, se it knows hunger, etc.), and so is the world which rms the environment of living beings, (bccansc it conns trcclcss dcscrts, ctc.). The (twofold) stntc of (pcrt) purity of a BuddhnGcld (comes about) when (a odhisattva) achieves the purity (of those two worlds, y counteracting thcir imperfections through the supply f food, etc., and through creation of an all-round plea@ 397 a 1.

A xix A xix -356

4.

2

8.

The hoqt of irrcvcrs~blc adcpts.

'

IV, 11. The skill in means. w. 62-63. (The Bodliisattvn r h o employs sPiU in means to prrct his Buddha-field has for his) objective range (the ee doors to freedom, i.e. cmptiuess, tllc signless and wishless, which he enters without realising their fruits). e endeavours (which constitute his) skill in means are

8

IV, 9. The sameness of becoming and quietude.

V. 60 (After he has traversed the paths of a learner, the B sattva now, seeing the identity of defilement and fication, becomes an adept, and requires no further train. ing. The mark of thc adept is now elucidated ~ h c nthe Sutra states that a Bodhisattva k n o w that), because all d h a m a s are like a dream, becoming and quietude should

IV 10. P 400 a 8-404 b 5. Then: The story of the Ganges goddess: P 404 b 5-606 a 5. A rix 361.365; 365-369.

f. k

1 f

1. he (victoriot~sly)overcomes a multitndc of encmics, 2. (hc dwells) unsup1~ortcd (by emptiness, ctc., as a bird in tllc sky, and yet he does not fall into tllC nnptincss through lcaving his Buddhadhnrmas incompletc);

EDWARD CONZE

t-

3. as (an archer with his arrow hits) what he intends to hit (and can, by shooting up in quick succession one arrow after another, prevent the &st arrow from dropping down until he wishes it to do so), (so the Bodhisattva " continues to carry out his former vows, which promised help t o all beings). 4. (His skill is) marked as uncommon (because it is i; difficult t o postpone emancipation in order not to abandon all beings), 5. it is without attachment (because all dharmas are k not apprehended), 6. it is without a basis (because it contemplates t h door t o freedom which is emptiness), 7. without sign (because no sign is apprehended), 8. without wishes for the future (because none ar apprehended); 9. (this skill is) the (specific) token (of irreversibility 10. (and) it is unlimited (in its objective range, becaus it ranges over everything).

t

i [

r.

I

i

'

V. THE FULL UNDERSTANDING AT ITS SUMMIT V, 1. Its characzeristic. v. 1. The characteristics of the Yoga which has rcacl~edthe Summits, (and which corresponds to the degree of Heat), are considered in twelve ways, beginning with the fact that one looks upon all dharmas, even in a dream, as like a dream.

V 1,l. (A Bodhisattva) contemplaten all dkarmas (even in l& dreams) as similar to a dream. P 412 a I. A .us 380. 2. He does not produce a thought of longing for the level of the Disciples (or of the Pratyekahuddhn~,or for anytl~ing that l~elongst o the triple xvqrld). P 412 a 2. A 380. 3. He has a vision of the Tathagata (preaching dharma). P 412 a 3. A 380. He has a perception of the wondeiworking powers of a Buddha. P 412 a 7. A 381. He aspires to demonstrate the fact that (all) dlaarmas are similar t o a dream. P 412 a 9. A 381. He is determined that his own Buddha-field sl~ould contain none of the states of woe. P 412 b 3. A 381. 110 succes8fdly appeases a conflagra~ion in a city (or village) by the sustaining power of the tmtLful affirmation (of t11r fact t l m ~he pocaruses tllr attributes of a n irreversible Hodbisattva). A 382. 8. JHe accomplishes a truthful utterance wvhieh induces ghosts, like Ynkshu, ete., to go away (aftrr they h a w taken posoession of a L u a u bciug). P 413 a 4-416 6 4. A xr 383-4.

EDWARD CONZE

(At this point Haribhadra inserts P 413 b 5-416 b 4 A xxi 385-395, as a section dealing with ' Mars's deeds These are divided into a) (deeds) arising from the as gnation of a name (by which the irreversible Bodhiaatt shall be known as a Buddha), weak, medium, strong; b) (deeds) arising from (an irreversible Bodhisattva's misconceptions about the) quality of detachment, weak medium, strong). 9. Iie advances courageously on his own initiative t o t higher knowledge, and tends the good friends. P 416 b A xxi 395. xxii 396. 10. He trains in perfcct wisdom in all manners and way6 P 417 b 4. A xxii 398. 11. He does not settle down i n anything. P 417 b 6. A 39 12. 1Ie comes near the enlightenment of a Buddha. P 418 a 6. A 400.

t

-

-

V, 2. Their grozuth. v. 2. The growth (corresponding to the degree of Summits consists of 16 points, which begin with the (description the) merit (which) all the people of Jambudvipa (and world-systems up to a great trichilicosm) (can gain) fro worshipping the Buddhas, and with which (the me derived from the perfection of wisdom) is compared many ways. V 2,I. The growth of the merit (derived from the practice of perfect wisdom) is superior t o that which the beings of Jambudvipa, etc., gain from honouring the Tathagatas, etc. 7 418 a 10. A xxii 401. 2. I n its distinctivo own-being the growth consists of attrntione to the pcrlre~innnf wisdom. 1 4 9 S A 40%. 3. When one hag g~iint4 tlio p & n t acrt-ptm~crof wlmt foils to 1% protlucctl, (one appreciates) the fact thnt the growth (in perfect wisdom) is pre-eminent (because

,

!

[ 1

1 !

*

therein no onc grows and nothing increases). P 419 b 3. A 405. 4. The growth is considered from the point of view t h a t i t offers no basis for the apprehensioll of thc real existence of the person who wins enlightenment, or of the dharma which is known to the enlightened. P 420 6 6. A 408. 5. The growth (in perfcct wisdom) consists cssentially in the (increasing) endowment with wholesome roots (which render the Bodhisattva) superior (to all other beings). P 421 a 2. A xxiii 410. S ch. 46. Ad ch. 56. 6. This growth (in merit) by its own.nature (induces) all the Gods to (reverently) approach (the Botlhisattva). P 422 a 2. A xxiii 414. 7. The growth (in wisdom also enables the Bodhisattva) to overcome all thc Mnras. P 422 b 2. A xxiv 416. 8. The growth (in perfect wisdom) mnnifests itself by the fact t h a t a Bodl&attva treats (nll other Bodhisnttvas) alike, revering them as if they were the Teacher himself. P 424 b 3. A xxiv 422. 9. By i t s very natuxe the growth (in perfect wisdom) consists in the perfectly pure training in skill in means. P 425 a 4, A xxv 424, S ch. 47. Ad ch. 57. 10. This growth is marked by the fact t h a t one has become one who belongs t o the clan of the Buddhas. P 427 a 1. A 428. 11. It has for its sign (the aspiration for) the attainment of the fruit of Buddhahood. P 427 a 2. A 429. 12. Its nature consists in t h a t the states hostile t o the pcrfections (i.e. meanness, immorality, ill-will, laziness, distraction and stupidity) do not arise in the thought (of a Bodhisnttva). P 427 a 6. A 430. P 427 a R hns: 13. (Thin item is omitted I,y Ilndbhailra. Tltcrc ari~cono tl~uughtunoncirttrd will1 l h c h l d l i ~ d l ~ ~ ~ , ctc.). 14. The growth (in perfect wisdom) comprchcnds (tho growth) of all the perfections, and (the growth in) the 1791

AbhisamayHladkfirn

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cognition (of perfect wisdom) (puts a stop to the non cognition, which is the source of all unwhoIesome dhar mas). P 427 b 2. A xxv 431. 15. The growth (in perfect wisdom) implies the acqui tion of all the acoompSihments, (those of a Disciple well as those of a Buddha). P 427 b 6. A 431. 16. By its very nature it consists in being near to fu enlightenment. P 428 a 9. A 433.

V , 3. Finn position. v. 3. The firm position (corresponding to the degree of Pa tience) is so called (because one has gained 1. a firm tion in) the supreme fuEllement of the dharmas (ch teristic) of the three kinds of omniscience, (and 2. a position with regard to) the non-abandonment of t welfare of beings. V 3.

P 429 a 1. A xxvi 434. S ch. 48. Ad ch. 58.

V , 4 . Complete stabilismtion of throught. v. 4. (The Sutra then says that it is perhaps possible) measure a Four-Continent world system, or a chilioeos or a di-chiliocosm, or a tri;chiliocosm (by comparison wit a tip of straw), (but not the abundance of merit derive from the thought of a Bodhisattva who rejoices a t progressive spiritual achievements of a Bodhisattva). this abundance of its merits has been proclaimed (t complete stabilisation of t ought, which corresponds to the degree of Highest mundane dharmas, and which is essentially) a state of meditative trance. ?' 4.

5a. The two discriminations of the object. v. 5 . The two (false) discriminations of the object cause ects within their range to appear difTerent from what y are in reality. The one refers to worldly activity, other to withdrawal from activity, and each should known as consisting of nine (items).

, 5b.

The two discrintir~ations of rhe subject. vv. 6-7. (The Sutra then) considers the two (false) discriminations the subject. The one regards beings (or persons) as (real) stantial entities, sccond as (merely) nominal entities. first refers t o thc common pcoplc, the second to the ts. Each one consists of nine items. If the objective (of objects) is not so (as it appears to the discrimiating mind), then the two (discriminations) of the subject m o t be considcred as related t o anything. Therefore emptiness is their (true) mark, as far as the existence of

b

the subject is concerned. Sc. The jrst false discrimination of the object. w. 8-9. he (first) false discrimination of the object, which rs to (the whole of) worldly activity, has been considd i n nine ways, with regard t o 1. its own-being (as the impossibility of understandan absolutely isolated object by an absolutely iso-

4

2. the lineage (insofar as it is not possible to discriate between the levcl of a Disciple, that of a Pratyeuddha, and that of a Bodhisattva who wishes to win

P 429 a.7. A xxvi 435.

3. the progress (which Icads to) f d l attainment (inofar as one cannot diseriminatc the dii~erentstages of a at11 which is jiist an illirsory process);

V , 5. TIMpa111 of vision (at its summit).

Iflo I

ED WA R D CONZE

AlhisamnyPlarik?ira

4. the fact that one is not deceived about the objec of cognition (which one sees as a mere illusory appearance, like that of a reflected image). 5. the points t o be shunned and antidote one does not distinguish bctwcen what is dear and un virtuous and faulty, t o be given up or t o be taken 6. one's own (spiritual) achievements, (which are apprehended), 7. the (existence of a) doer (in view of the fact t the Bodhisattva is no more an agent than a magical creati of the Tathagata is), 8. the activity (of the agent, which has no separa reality), 9. the actions (of establishing all beings in Nirvana through skill in means together with) their fruits, (inso as the aotions are performed as if by a machine, wh makes no discriminations). V, 5d. The second discrimination of the object. The (second) false discrimination (of the object) re t o the alternative of withdrawal from activity, and ari in the minds of the Disciples, etc. It is nine-fold, w regard to: 1. the deficiency in (spiritual) achieve results when one allows becoming and quie apart, (whereas the combination of wisdom and co should lead to a unification of Nirvana and the world); L 2. the absencc of thc a~sistance(given friend and by skill in means, to him who discriminations); 3. the incompleteness of the progress (which fails produce antidotes to all the coverings of the c

4. the fact that one goes for help (and instruction) outsiders (and not to the Tathagata), 5. the fact that olne goes back on the program (as outlined in I, 6), with a limited activity, (in6. (that one is c oatent) ~ pnCn, , , , ,u I:,:*, ,,-, ovlar a u , vur; u u r a wucjclf to the removal of the covering of the drfilements); 7. the difYrrcntiation (of one's spiritual achievemcnts, by falsely di~tinguisliingbetween the first fruit, ctc.), 8. the delusions about standing and setting out (which result from one's inability to forsake all the latent tendencies to ignorance), 9. the fact that one should pursue (the linowlcdgc all modes o+) afterwards (should not be discrimi-

*

scrirnina~ion of

the subject.

(false discrimin~tionof) the subject (rcfws assumes that the self, as a entity. This assumption is d and refuted from nine points of view). It own with regard to 1. taking hold of and rejection (which are considered both as they actually are and as they conventionally n (to pcrfcct wisdo~n,which in reality a nun-attention), 3. the rulhcrrncc to (diffcrcnt things which) belong the triple world, (in view of the fact that in the truc ture of dharma such differences do not exist), 4. the s t a ~ ~ i l i rplace ~ g (in view of the fact that enlpno standing

EDWARD CONZE

,

f

Abhisamnyiilabkiira

5. (all inclinations towards) settling down (in existents

7. the absence of striving (for enlightenment which

and i n non-existents) (which are replaced by the refusal to settle dawn anywhere), 6. the concept of dhannas as (real) entities ( should be given up), 7. attachment (which is unsuitable with reg the cognition of true reality), 8. (the differences between) the antidotes (which a not i n keeping with the identity of their developmen everywhere), 9. the impairment of his ability to go wherever wishes to go (as the result of his having rightly under stood the truo character of perfcct wisdom).

es not a t all differ from anything else), 8. the absence of R cause (for enlightenment, in ultice of the apprehension of hostile forces ince no dharma offers a basis for apprehension). ons for the attainmenz of full mli~hton(The path of vision is comected lwith t h e e reasons for e attainment of full enlightenment (by others), i.e.) 1. (the establishment) of others in cnliglitcnmcnt (as result of) the indicntion (of the p a ~ hof vision, ctc. lo (i.e. enlightenment) as cause (there is) ie entrusting (of the perfection of wisdom to others), 3. and, when that (i.e. enlightenment) is uninterrupacts as) the cause (of abundant devewisdom), which is marked by an abun.

with regard to 1. the not going-forth according t o the progra (which the Bodhisattva avoids), 2. the accurate determination of' what is the pat and what is not the path (which is impossible, as implyin a difference in attainments), 3. production and stopping, (which are non-existent

nmrnt the two cognitions of the exs (kc. of the coverings of the defilements le) and of their non-production (in the

, 5i. The

cognitions of extinction and of non-production.

But these two should be cognized i n due order tlwough tinction and the non-existence of produc(in all dharmns). Since the essential original rxnture (in reality ever) stopped, how could enlightenment), [ 84 I

[ 8.5 ]

.

ED WA R D CO N ZE

Abhisamayala~ikira

i t reach (a state of) non-genesis? That ' (some) others should teach on the one hand the existence of dharmas, and on the other hand the (complete) extinction of the covering from the cognizable on the part of the Teacher (i.e. the Buddha), that surprises me (because the two teachings contradict each other). Nothing should taken away from it (i.e. from emancipation), nothing sh be added t o it. It should be seen in its true reality. who sees the truly real as it truly is, he is liberated. V, 5k. The accomplishment of the development of the six peijections. v. 22. (What is further said about the perfections, i.e.) givin etc., each one singly, &d in their (36) mutual combinations, that belongs to one single (of the 16) moments the path of vision), and it is comprised under (the mo of the patient) acceptance (of the cognition of the dh of suffering) on this path of vision (as it is understoo conncction with the full understanding a t its summit) V, 51. Conditioned co-production. V. 23. Having entered on the meditative trance (which called) " The Lion's Sport ", (since he is now free fro any fear about any of the two kinds of coverings), he the surveys conditioned co-production, both in ,direct and i reverse order. V, 6. The path of development. V , Ga. The crowning assault. W. 24-25. H e had gone up the nine attainments (beginning wi the &st trance), including the attainment of the cess tion (of feeling and perception), and he has come the same way), with the unconcentrated conseio which belongs to the sensuous world, for hie terminus he includes in his trance through the power of h17 s

means). From the transcending of one, two, three, , five, six, seven, eight (stations), the attainment of e crowning (and victorious) assault (takes place), wbieh oves incomparably until cessation. , 6b. The first discrimination of the object. w. 26, 27a, b. The first false discrimination of the object has the spects of endeavour for its range, and (it is considered)

t 86 I

1. the condensed (explanation of dkarma), 2. the detailed (explanation of dharma), 3. the fact that he is not upheld by the Buddha's aid, 4.4. the non-existence of the virtuous qualities (which ght-arise on the three levels of the path, i.e. the path raining, the path of vision and the path of devclop(because they cannot take place) in any of the three s of t h e , (for the past has ceased to be, the prent never really arises, the future is not yet); '7.4. (and with regard to the cognition) of thc threc(7. the path of training, which is practised with an derstanding of the calm quietude of the skandhas, of eir voidness, insignificance and lack of solidity), (8. the path of vision, where one aspires for empti(9. the path of development, where one dcvelops ptiness without attachmcut to separate entities). , 6c. The second discrimination of rho object. w. 27 c, The second (false) discrimination (of tllc ohjrct) on tlrc h of development has the proceeding of thought and C~nstitucntsfor its range, and it is con.cjidcrcd with [ 87 I

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1. the non-production of the thought (of enligh ment) (which is due to deficiencies with regard to good friend, etc.), 2. the non-attention to the terrace of enlightenment 3.-4. the attention to the (two) inferior vehicles (because he clings t o the methods of Disciples and Pratyekabuddhas), 5. the non-attention to full enlightenment (because one is deficient in the practice of perfect wisdom), 6 . the development (of perfect wisdom), 7. the non-development (of perfect wisdom), 8. the reverse of both (i.e. neither development nor non-development), 9. the fact that (its) objective reality is not considered as it really is (because one is inclined to perverted thinking). V, 6d. The jirst discrimination of the subject. w. 30-31. The first (discrimination of the) subject should be known 1. as having for its range the conceptual existenc of beings (because 'no real entity can possibly arise); 2. with regard t o the conceptual existence of dhar mas (which are merely reflected images), and 3. the non-emptiness of the dharmas (which constitutc the knowledge of all modes, etc.); 4. as consisting essentially of attachment (to dharmas) (which is counteracted by giving up the attempt to settle down anywhere), 5. and of the investigation (into dharmas) (which leads to a n understanding of their non-substantiality); 6 . it has further been proclaimed with regard to the effecting of (the exposition of) entities,

i

'k k

i .' f

i

'

7. the (going-forth) on the triad of the vehicles (which results from taking the skandhas as a basis), 8. the non-purity of his acceptance of the otrerings (of others, which results from not progressing correctly), 9. and the disturbance of his practices (which results from taking the progress in giving, etc., as a basis). V , 6c. The second discrimination of the subject. w. 32-34. The second (discrimination of the subject), connected with the path of dcvelopnient is (considered) as a point to be shunned and should be opposed by that (path of development). I t has for its causc and objcctivc range the fact that beings are considered as conceptual (or nominal) entities. It is considered in nine ways, with regard to the bewilderment about 1.-3. the threefold covering which covers the threc kinds of omniscience, tnken in duo order (i.e. 1. the knowledge of all modes, 2. the knowledge of the paths, and 3. all-knowledge, and which results from non-comprehcnsion, respectively, of all modes, of nll the paths, of all entities); 4. the (conditions governing the) path of quietude, 5. the conjunction with and the disjunction from, Suchness, (the reality-limit, the Dharma-element, dharmas and skandhas, which are both inapplicable), 6 . the nbsencc! o f a state of sameness (when one can be interrupted by Mara, owing to not understanding his works), 7. the truths of Ill (origination, stopping and path). 8. the essential nature of the defilements, 9. and, last of all, the (conditions which govern the existence of) non-duality, (because one has not understood that it consists in the absence of both object and subject).

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V, 6f. The achievement of a virtuous condition.

of extinction and of non-production. P 450 b. A xxviii 466. 2. The remon for being confirmed in one's trust iu tlw full eulighteumcnt of the Teacher. P 451 a 4. The cognitions of extinction and of non-production. P 451 b 2. A xxviii 468. S ch. 51, Ad ch. 61 The accomplishment of the development of the six perfections (80 H 886,23. No separate name in P). P 454 a-463 a. (Conditioned co-production). The last of the 36 combinations (of V 5 k) is: " tlrc Bodhisattva who ha6 stood in the perfection of wisdom, and who acquires the perfection of meditation it is he who wins the meditative trance which is the ' Lion's Sport ' ". P 463 a-464 a 5. P 464 a 5. P 465 b 1-469 a 5. S ch. 53, Ad. ch. 63. P 469 a 5.469 b 4. P 469 b 4-475 b 5. P 475 b 5-479 b

w. 35-36. When these calamities (i.e. the four discriminations) have become extinct, he is like one who at long last has regained his breath. As the rivers (feed) the great ocean, so all the accomplishments of .the virtuous qualities (derived from all the three vehicles), which effect all the (possible) kinds of happiness in the world of living beings, from all sides sustain that great being, who, to his heart's content is in possession of their fruits.

1. P 430 a 2. A xxvi 436 2. 4. 437 V 5 b. 1. 437 2. 431 b 438 V 5 c. 1. 433 b 438 6. P 436 a 3. 442 2. 435 b 5. 441 7. 436 a 4. 442 3. b 7. 441 8. a 6. 443 b 9. 442 9. a 8. 443 4. 4. 436 a 2. 442 At this point P, which in general follows the sequence of S and A, carries out a substantial re-arrangement of the material. V, 5d-f are obtained b y transferring here the contents of S ch. 63, fol. 209 b 2-254 a 7 , t o which nothing corresponds in A. V 5 d. P 436 b 1-439 a 3 V 5 e. P 439 a 3-442 b P 442 b-445 a 7 V 5f. V 5 g. 1. P 445 a 7. A Kxvii 454. S ch. 50. Ad ch. 60. V 5 g. 2. a. Introduction. P 447 a 4. A xxviii 459 b. The emrusting in connection with the Tathagata. Weak, medium, strong. A 460. c. Thc entrusting in connection with tke Bodhi. sattva. Weak, mndium, strong, A 463. 3. P 449 a 4. A 464-464 a. V 5 11. Thc great cnliglrte~rmmt. 1. The great enlightenment consisting iu the cognitions

-

V 5 a.

,

7. The uninapcded conccn~ration. vv. 37-39 c. One compares the merit (derived) from having estalished people in a tri-chiliocosm in the accomplishment f the spiritual achievements (open to) Disciples and Praabuddhas, and in the Bodhisattva's definite way of ain salvation, (and one considers that) tlwough the dance of the merit (there arises) the unimpeded conration, which takes place immediately previous to the inning of Buddhahood, (which in its turn is itle~~tical ith) the knowledge of all modes. Tho objective support of this (state of meditative trance) is the non-existrnce (of all dharmns), n~indh~lncss is taugllt as it.s decisivc (condition), and the state of quiescence is its aspect. [911

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V

7.

P 479 b 2-482 b 5.

V, 8. The sixteen Errors. w. 39 d-42. (The Sutra then) considers the Errors, referring to the knowledge of all modes, which are 16 on the part of the theoreticians who utter disputations and talk with regard t o 1. the genesis of the objective support, and 2. the accurate determination of its own-being; 3. the cognition of the knowledge of all modes, 4. ultimate and conventional truth, 5. the endeavours (or practices of a Bodhisattva), 6.-8. the three jewels (6. the Buddha, 7. the Dharma, 8. the Samgha), 9. skill in means, 10. the re-union of the Sage, 11. the perverted views, 12. the path, 13. points to be shunned, and 14. antidotes, 15. the marks (of dharmas), 16. the development (of the perfection of wisdom). V 8,l. P 482 b 2. 483a6 3. 484a3 4. b 5 5. b 9 S ch. 55. Ad ch. 65 6. 485 b 1 7. b 3 8. b7

VI. T H E GRADUAL RE-UNION The gradual activity is (then) considered by way of 1. (the perfection of) giving, (2. the perfection of morality, 3. the perfection of patience, 4. the perfection of vigour, 5. the perfection of meditation, 6. the perfection of) wisdom; 7. the recollection of the Buddha, (8. the recollection of the Dharma, 9. the recollection of the Samgha, 10. the recollection of morality, 11. the recollection of renunciation, 12. the recollection of deities), and 13. the fact that (all) dharmas have non-csistencc for own-being. VI. Gradual re-union in general P 503 a 3 7. P 505 b 1 VI 1. P 503 b 1 2. b 8 8. 506 a 3. 504 a 4 9. 506 b 4. 504 b 10. 506 b 5. 504b 11. 506 b 6. 505 a 4 12. 507 a 1 13. 507 b 1

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VII. T H E SINGLE-INSTANTANEOUS RE-UNION. 1. With regard to all dhannas without oulflozvs the knnnaresult of which has not yet mtured. (w. 1-2). The Sage's single-instantaneous understanding should be known (as arising) from (a single-instantaneous cognition of the perfections, i.e.) of giving, etc. (which has for its object) the combination one by one o f all (dharmas) without outflows, (beginning with the perfections,: and ending with the 80 minor characteristics). Just as, when a machine for raising water from a well is driven along by a man a t just one point, it is simultaneously moved along in its totality; so also (this cognition which) in one single instant (cognizes one single dharma without outflows faces a t the same time all dharmas without outflows). 2. With regard to all dhannus without outjlozvs, zuhich Imve reached $he state where their karma-result hns matured. (v. 3). ' When (tho Bodhisattva has reached) the condition where the karma-result (of his dharmas without outflows) has matured, and when he consists entirely of bright elements, then there has been born the cognition which in one single instant (cognizes all dharmas without outflows which have reached maturity), and that is the perfection i of wisdom. 3. The single-insranraneous re-union which sees d l dharntas as devoid of marks. (v. 4). After, in the course of his practice of (the six perfcctions), giving, etc., he has established (the firm convic-

.

tion that) (all the) dharmas (which constitute the practice of the perfections) are (all equally) like a dream, he (finally) discovers the absence of (separate) marks in (all) dhnrmns in one ~ i n g l cinstant. 4. The single-irzstanta7teo1~sre-union which sees the inark of non-dunlity in all dhmmns. (v. 5). When he (habitually) does not even view as two separate items (that which appears to him as an object in) a dream and the (subjective) act of seeing it, then he (finally) sees the truly real non-duality of (all) dharmas in one single instant. VII a. The single-insmntaneous re-union in general. P 509 6 3.

VII 1. P 509 6 6. 2. 3. 4.

515 b 9. 517 a 1. S ell. G2. Ad ell. 72. 521 b 9.

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11. 12. 13. 14. 15.

VIII. THE DHARMA-BODY

-. Ad -.

VIIl, 2. The Dharma-body. (vv. 2-11). (The 21 features of the Dharma-body. w. 2-6). The Dharma-body has been described as (associate with): 1. The (37) wings t o enlightenment (beginning with the pillars of mindfulness, and ending with the eightfold path), 2. the (four) Unlimited, 3. the (eight) emancipations, 4.. the nine successive attainments, 5. the ten Devices, 6. the bases of overcoming, divided into eight kinds, 7. (the meditative trance) which appeases (the nrising of the defilements in others), 8. the cognition which results from resolve, 9. the (six) superknowledges, 10. the (four) analytical knowledges,

four kinds of all-round purity, ten sovereignties, ten powers, four grounds of self-confidence, (three) ways in which (the Tathagata) has

16. the threefold mindful equanimity, 17. a nature which is never bewildered (when help-

VIII, 1. The Substamtkd Body. (v. 1). Those who have attained a state of purity in every respect, and (all) the dharmas without outflows, theirs is the Substantial Body of the Sage. Its essential nature has the following marks: VIII 1. P 532 a-b. S

the the the the the

18. the uprooting of the residues (of the defilements), 19. the great compassion for people, 20. the eighteen dharmas which arc said to be spc-

'

21. the knowledge of all modes.

VIII, 2,7. The concentration which appeases. v. 7). (The meditative trance) which appeases (the arising of e defilements in others consists) with the Disciples (in t) they avoid the (generation of) defilements in people the occasion of their) being seen by them. On the er hand the Jina's (meditative trance) which appeases he defilements of others) (is distinguished) by the (comete) annihilation of the stream of (all) those defilements, the occasion of their (entering) into a village, etc.

111, 2,8. The cognition which results from resolve). The following are regarded au; (the special features, not found among the Disciples, of) the Buddha's cognition which results from resolve: it does not turn towards an (external) object, it is free from attachment, imobstructed, abides for ever, and is able to solve all questions.

f

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(The work of the Dharma-body. ,w. 9-11). As the eauee (of the factors of perfection in the con verts) come to maturity, H e manifests himself (in his great compassion) a t that place, wherever and whenever his help is needed. (But where the cause is absent, there the fruit cannot appear). For as, even though the Raingod may (send) rain, a rotten seed cannot grow up (into rice, etc.); so also, even though the Buddhas have sprung up, the unworthy are unable t o gain (spiritual) benefits from them. From the abundance of his activity tho Buddha is thus described as ' all-pervading ', and, because he never becomes extinguished, he is also declared to be ' eternnl

'.

VIII 2. P 523 b. S ch. 63. Ad ch. 73.

VIII, 3. The Enjoyment-Body. (Definition. v. 12) The (body of) the Sage which possesses the 32 marks and the 80 minor characteristics is considered as his joyment-Body, because it enjoys the happiness of (dharma of the) great vehicle. (The 32 marks of the superman). (w. 13-17). The 32 marks (of the Lord Buddha) are as fo 1. He has, stamped on his hands and feet, lines d ing a wheel; 2. his feet (are well-planted like those of) a tortoise; 3. webs join the fingers and toes on his hands and feet; 4. his hands and feet are tender and soft; 5. his body has seven protuberances;

Abhisamayiila~ikiirn

6. his toes and fingers are long; 7. he hoe brad heels; 8. his body is tall and straight; 9. his ankle-joints are inconspicuous; 10. the hairs on his body point upwards; 11. his shanks resemble those of the antelope; 12. his arms are long and powerful; 13. his sexual organ is covered by a sheath; 14. his skin has a golden huo, (and) 15, is very dclicntc; 16. the hairs on his body are well-grown, each onc singly by itself, and they curl t o the right; 17. his face is ndorned with a hair-tuft (between

18. his trunk i s like that of a lion; 19. his shoulders are gently curved; 20. the flesh in between his shoulder-blades is com121. (even things which) taste disagreeably appear t o m as having a very fine taste; 22. his figure has a circumference like that of the 23. 24. 25. 26. 27. 28. 29. 30. 31. 32.

on his head there is a cowl; his tongue is long and slender; he has a divine voice, and jaws Iike a lion; his teeth ore very white, equal in size, without any gaps (between them), no less than 40 in number; his eyes are dark-blue, and his eye-lashes are like those of a magnificent cow.

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(The causes of the first ten marks). (w. 18-20). One who accomplishes the cause of any of these marks, he comes t o its full possession through the fulfillment of each of them. The causes which accomplish the marks are these, according to the Sutra: (1) The following after the preceptor, etc., (2) firmness with regard to (taking up) the (mor restraints; (3) the cultivation of the (four) means of conversion; (4) (5) the gift of sublime things; (6) (7) (8) freedom from murder; (9) the undertaking of (the practice of) wholesom (dharmas), (10) their growth, and so on (for the remaining 22 marks). (The 80 minor characteristics of the superman). (w. 21-32). The minor characteristics of the Buddha are enum rated as follows: 1. The Sage's nails are copper-coloured, 2. gloss and 3. elevated; 4. his toes and fingers are rounded, 5. compact, and 6. tapering; 7. his veins do not bulge out, and 8. they are fre from knots; 9. his ankle-bones do not bulge out; 10. his two feet are equal (in size); 11. he walks with the stride of a lion, 12. of an el phant, 13. of a goose, (or) 14. of a lordly bull; 15. he walks while turning to the right, 16. elegan ly, and 17. upright;

1

Abhisamaylla~iklra

18. his limbs are well-rounded, 19. smooth, 20. slenr, 21. clean, 22. soft, and 23. pure; 24. his genitals are fully developed; 25. his knee-orbs are large and beautiful; 26. he walks a t an even pace; 27. his eyes are pure; 28. his body is (fresh and delicate) like that of a beautiful youth, 29. unimpaired (by any defect), 30. with prominences, 31. firm and solid; 32. his limbs are well-proportioned; 33. the pure light (which emanates from his body) ispels the darkness; 34. his belly is round, 35. smooth, 36. unmarred, 37. and it does not hang down; 38. his navel is dccp, and 39, twisted to thc right; 40. from all sides he is beautiful to behold, and 41. s habits are clean; 42. his body is free from black moles; 43. his hands are soft like cotton-wool; 44. the lines on his hands are fresh, 45. deep, and 47. his face is not too long; 48. his lips are (red) like the Bimba berry; 49. his tongue is supple, 50. slender, and 51. red 52. his voice is (deep) like thunder, (and) 53. the sound of his voice is sweet and soft; 54. his eye-teeth are round, 55. sharp, 56. very white, 57. equal (in size) nnd 58. regular; 59. his nose is prominent; 60. his eyes are very clear, and 61. large; 62. his eye-lashes are well-developed;

EDWARD COMZE

.

63. his eyes are (white and dark-blue) like the petals of the (blue) lotus; 64. his eye-brows are extensive, 65. smooth, 66. quite glossy, 67. with hairs of equal length; 68. his arms are long and muscular; 69. the two ears are equal (in size), and 70. (his ability to hear) is not impaired in any way; 71. his forehead is unwrinkled, (and) 72. broad; 73. his head is large; 74. the hair of his head is (as dark) as a black bee, 75. thick, 76. smooth, 77. not shaggy, 78. not rough, 79. with a fragrant smell which captivates the hearts of men; 80. (he has) the Srivatsa sign and the Svastika (on the palms of his hands and the soles of his feet). VIII 3. P 531 a 1.

VIII, 4. The Transformation-Body. (v. 33). The Transformation-body of the Sage is that (body) by which (in the shape of S5kyamuni, etc.) he effects without interruption his various benefits to the world (of living beings) until the end of (samsaric) becoming.

world of animals, c) the world of Yama, (I) the world of the Devas, e) the world of men); He enters on 2. the fourfold means of conversion; 3. the understanding of defilement and purification,

4. the true charactcr of (his work for) the weal of eing, (which is carried out in the absence of truly real ,

5. (the practice of) the six perfections; 6. the Budclha-path (which consists of the 10 paths

of wholesome action); 7. (the practice of the insight into) the emptiness the essential nature (of all dharmas), 8. (and of their) non-duality; 9. (the cognition of all dharmas) as (being merely) onventional symbols; 10. (the insight into) the abscncc of a basis in all

11. the maturing of living beings (through his skill 12. the path of a Bodhisattva (as distinct from that

VIII 4. P 536 b 4.

VIII, 5. The functions of the Dhonm-body. (w. 34-40). Thereupon (the Sutra) considers his activity (i.e. that of the ~ h k m a - b o dwhich ~ acts by means of the Transformation-body, and) which (goes on) without interruption as long as the samsaric world lasts. This work of the Dharma-body has been considered in 27 ways: 1. (He performs) the activity which appeases the (five different) places of rebirth (i.e. a) the hells, b) the

13. (the systematic effort to) block (all) inclination (to make realistic assumptions); 14. the attainment of enlightenment; 15. (a residence in various) pure Buddha-fields; 16. (the condition where, as tied to one more birth y, he is) bound t o (win eatightenment soon); 17. (working) the weal of countless beings; 18. the virtuous acts which consist in tending, etc.,

EDWAUD CONZE

19. the limbs of enlightenment; 20. (a condition where the fruits of his) deeds are never lost; 21. the vision of the true rcality (of all the data of experience); 22. the forsaking of (all) the perverted views, and 23. (the cognition by which he knows) the method (which allows him t o forsake the perverted views assuming) the absence of entities; 24. a state of complete purity, 25. the equipment (which results from his pure condition); 26. tho comprehension of the non-distinction between Conditioned and Unconditioned; and (finally he cntcrfl on) 27. Nirvana. VIII 5,l a. P 526 b 1 b. 527 a lc. 527b Id. 527b

546 b 6. 547 b 2. 8. 548 b 4. S oh. 65. Ad ch. 75 553 b 4. 557 b 2. 558 a 7. S ch. 66. Ad ch. 76 560 a 5. 561 b 5. 566 a 2.

i

Abhisamay~1nnkiirn 567 a 568 a 570 b 572 a b 575 a b 577 a 578 a 584 b 586 a 586 a 592 a 593 a

9. 1. 7. S ch. 68. Ad ch. 78 6. 3. 2. 6. S ch. 69. Ad ch. 79 4. 5. 2. 3. S ch. 71. Ad ch. 82 5. 9-593 b.

EDWAnD

M. SUMMARY

I

CONZE

OF THE EIGHT ABHISAMAYA w. 1-2.

In one way, the meaning can be summed up unde six headings: i.e. 1. (the description of the distinctive) marke (of t h three kinds of omniscience) (= 1-111); 2. the endeavour (or the practical training in development of the three forms of omniscience) (= 3- the culminating point (of the training i n the omniscience) (= V), 4. (the meditation on the elements which in) gra dual succession (constitute the path of training in th triple omniscience) ( = VI), 5. the final conclusion (of the training in the trip omniscience) (= VII); and 6. the reward (of the training) (= VIII). I n another way, the meaning can be summed up un three headings: 1. The three ranges (of the three kinds of omniscience (= 1-111); 2. the four kinde of endeavour which are the cau (of the attainment of re-union) (= IV-VII); 3. and the fruit (of the endeavour; which is) tho Dharma-body with its work (= VIII).

VOCABULARY

A. a k a n i g h a - g a I 23, 'og min 'gro one who has gone up t o the Akanishtha Gods = akanietha-paramuh H k al a t v a 11114, mi rtog Aid absence of thoughtconstruction k alp ana 60, mi flog-pu should not be con-

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stmcted, avilalpah samat64tmakah H a- k a b k s a p a IV 41, som iii mcd no hesitation a - k z r a - I 23, bycd min without effort = aabhisantskhra-parinirvhyin H a- k r t a k a t v a IV 20, byed med the fact that has not been made an agent. k o p a n 5 IV 18, ram- par 'khrug med undisturbed = avikopana If a k a u f i 1y a IV 43, gya gyu med no crookedness k g a I 67, dbali-po faculties (aksa-jiidna=diya-

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caksugo gn Saka I$ a k g a na a-k s a t a a -k s a y a nk g a

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nispattih 13) IV 21, mrion sma mdzad

show up = dar-

IV 40, mi dal inauspicious rebirth VIII 25, ma riioris unmarred = abhagnn If IV 15, mi =ad-pa non-estinction 107 I

EDWARD CONZE

a - k ? a y a t v a V I I I 11, cad-pa med-pa, he neve becomes extinguished = k~aya-abhhuaH a - k s 5 m a VIII 25, phyali ne-ba does not han down

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the eyes = nayanatti IT a k s i t H V I I I 29, a - g a t i IV 30, 'gro med, without a resort a g r a - d h a r m a - g a t a 115, chos-kyimc?mg-~~',g Highest Dharmas a g r a d h a r m a t 5 I1 10, ehos-kyi mchog Highes Dharmas

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a t i k r a m y a I 70, 'das-nus having passed beyond a t r t a I11 12, (Ins) 'das gone beyond = apagata IT

a t u 1 y a - g a Y 25, mi 'drar 'gro moving incomparably a - t u 1 y a t 5 N 24, mi mikm incomparability a - t y p t a t li I 52, mi noms Aid insntiablencss absolute. a t y a n t a I 9, 111 14, Sin-tu t y a n t y a 1 72, mtlm9-1as 'das-par free &om the extremes

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a xi g u 1i VIII 13, 14, 21, sor (-mo) (toes and) finger a - c a 1a I 19, ri mountain = pamato H a - c i n t y a , bsam mi khyab: N 10, 23 unthinkable; IV 22, 24 unthinkability a - e i n t y a t v a I11 6, bsam mi khyab-pa unthinka bility = cintri+tilircinmtua I1 a e c h i n n a t 5 I1 28, bad-du med-pa not cut apart a - j 5 t i 1 31, skye med absence of birth

a - t y P g a I1 13, dor-ba med absence of giving up a t y L y a t a VITI 27, ha-rcti r i i , too long a t h a VIII 4, clan moreover a d a r 6 a n a IV 10, mi mtlron not perceiving = so mjiid-nirodha If d I n a VIII 24, shum mcd unimpaired a - d u r m a g a 1 58, m i dga' med-pa not sad a d y 6 y a IV 16, bltar med imperceptible a d 7 s t a IV 21, ma mthoil imperceptible - d r ? i IV 10, mi mrliori abscnce of a view of = anupahmblm I3 - d v a y a IV 59, VII 5, giiis (-su) med (-pa) nonduality a d 11a r m a IV 10, chos milt non-dharma a d h i k 5 r a 111 16, p a s skabs topic. N 17, 19, skabs heading

a - j 5 t i k a N 30, slcye med unborn = ajhti H a n u I'V 50, rdul tsam the least atas J Y 16, de-la thence. V 21, 'di-fa from it

a d h i - g a m a , rtogs-pu: I 40, path = mhrga $1 - I 37, 42, V 9, 10, 37, (spiritual) achievement a d h i p a t i V 39, bdag-po decisire condition

a g r a - d h a r m 3 IV 37, 4.5, chos mchog (moms) Higl~estDharmas a g r a t l I 42, mchog iiid highest possible state a n k i t a VIII 15, brgyan adorned a n g a IV 47, VIII 38, yen-& limb a li g a t P V I I I 25, yan-lag limbs

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a t i k r a m a IV 62, (Ins) 'dm-pa tikramne H

overcome = soma-

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-

-

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a d h i - rn i t r a strong

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1 26, 33, I1 19, 23, IV 54,

clr~rz-po

AbhiaamayHladkira

E D WA RD CONZE

a d h i m i i t r a - a d h i m l t r a 1130, chen-po-yi che po very strong a d h i - m u k t i I 8, I1 18, mos-pa resolute faith I a d h i - m o k g a, mos-pa: I1 20, resolute faith. 26, firm belief ascending a d h i - r o h i n I 45, 'dzeg-pa yin-pa(r) on = cikramana H a d h i 6 t h H n a I1 27, thibs-kyis non-pa under t influence of I 35, V 9, 12, rten-con referring a d h y l t m a - b i i n y a t l 1 1 1 0 , nanstori iiid em tiness of the inward elements a d h v a n I11 1, dus period of time a n - a d h i m u k t a t i i 11 27, ma mos lack of firm . belief = anadhimoksa H a n - a d h i m u k t i I 32, mos min no belief=ana dhimok~aH a n - a d h i g t h l n a 1 3 2 , mirten-pa not beings stained by = 6Sraya-rahitatvena H a n - a n u j ii l n a I1 12, khas mi Zen-pa, no consent a n a n t a 1 68, mtha'-yas infinite a n - a n t a r a , bar(-chad) med(-pa): V 17 uninterru tedly = ayavahita H. V 38, immediately previous t a n - a p e k 5 a t l I 54, lza-ba med disregard = sarva vasm-amanasikcira H a n - a b h i s a m s k r t i I1 25, mnon-par 'du mi bye one does not get involved a n - a v a 1I n a I 54,, 58, mi shim (-pa) uncowed asamkomh If a n - a v a 1 I n a t v a I 36, mi 'gon-ba iiid absence o despondency

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- a v a s t h l n a N 8, mi gnas not the reality of = an-abhiniveia H n - a h a rp k a r a 111 4, ran 'dzin med n

insisting on

no sense of ownership = htmn-6dy-anavabodha H 5 b h o g a , lhun-gyis grub: N 28 does not turn towards. - VIII 8, not turning towards an (external) object = sva-raw-pravytta H n ii 1 ~d h a I 1, myofi-ba ma yin cannot be Bsperienced a n ii 6 a VIII 38, chud mi za can never be lost = atlipran& H n 8 s a n g a VIII 8, chugs spans free from attach( ment = sanga-uigaia H n i s r a v a I 41, VII 1, zag(-pa) med (chos) without outflows

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n - ?i s v 5 d a IV 26, ro myori med absence of relishing a - nitya, mi rtag: I 27, 29, I11 12 impermanent. I11 8, impermanence n i d a r 6 a n a IV 15, bstarz-du med-pa cannot be defined n i m i t t a I1 22, nT 32, mtshan (-ma) med (-pa) signless n i m i t t a t i I 31, mtshan-ma med absence of signs n i r u d d h a I11 12, ma 'gags not stopped. V 19, ' gog-pa md-pa not stopped n i r o d h a IV 18, 'gag-pa 7 n d non-stopping n i r y L 9 a I 31, lies 'byun med absence of going

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-

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forth V 15, nes-par mi 'byuli not going forth a n u k ii l a t l IV 36, mthun-pa iiid make conform to, samanujii61za I1

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Abhisamayiilabk?irn

EDWARD CONZE

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a n u - k r a m a , go-rim: I 38 successive actions. I 1, gradual succession a n u c c h i n n a m V I I I 34, rgyun mi 'ci~ad-par uni terrupted a n - u t t a m a 1 8, bla med supreme a n - u t t a r a , bla-na med (-pa): I 13 utmost. V supreme a n - u t p a t t i 11115, V 19, skye(-ba) med(-pa) no genesis a n - u t p a n n a I11 12, ma slcyes not produced a n - u t p i d a , non-production: I1 10, I V 18, skye (med. V 18, 28, mi slcye (-6a) anutpzda-ksamH-jiiiina I 63, mi sky dari bzod Ses cognition of the patient acceptance non-production a n - u d g r a h a 1 30, mi 'dzin non-appropriation asvik6ra H - I1 13, blali med absence of taking u a n - u p a c c h i n n a V I I I 33, rgyun mi ' c l d wi out interruption = anuparato H a n - u p a 1 a m b h a: dmigs-src med-pa, I 30 absenc of apprehension mi dmigs (-pa): I1 2 , 24 absence of apprehension. I1 3, not take as a basis. - I V 31, non-apprehension I SO, I V 63, without basis clmigs-pa med-pa: V I I I 36 absence of a basis a n - u p a 1 a m b h a k a I V 29, mi dmigs it offers basis = anupalambha H a n - u p ii y a I 10, I11 3, thabs ma fin-pa lack (skill in) means a n u p ii r v a V I I 21, byin-gyis phra-ba tapering

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[I121

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u p ii r v a k r i y ii VI 1, mthar-gyis pa-yi bya-ba gradual activity n u - p ii r v a t H VIII 23, riri-bar 'tsham slender n u p ii r v a 8 a s V I I I 2, mrhar-gyis successive n u p ii r v i k a I 4, 16, mfhar-gyis-pa gradual n u p i i r v I m g a t a V I I I 29, byin-gyis phra regular -

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n u m o d n I 8, 11 24, rjes-su yi rair (-ba) rejoicing ( I 8 = anumodand H ) n u - m o d a n l I1 24, y i rai-ba rejoicing n 11 - m o d i t a I V 44, dues- pa rejoiced a u y ii n a VIII 19, skyel following after = anuganzana H

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n u - y o g n IV 49, rjrs-su sbyor-ba preoccr~pation n u - r o d h i t a s I V 5, rjes mthun-par with rcferencc to n u 1 o m a m V 23, lugs mthon in direct order a n u v y a ii j a n a V I I I 32, dpcbyad bzafi-po minor characteristic n u - 8 a m s a I 7, I1 11, yhan-yon advantage

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a n u - 8 a y a I V 42, bag-la iial latent bias n e y a t i? I V 44, bkri-bar mi btub one cannot he led astray a n t a 111 12, I V 52, mthn' extreme n t a t Z I1 13, mtha' extreme a n t a r a - g a t i I 65, gshan-du 'gro which goes to any t a r ii I 23, bar chad intermediate slate = mztnr6parinirvCyin H

. ..

11131

EDWARD CONZE

a n t a r H m s a V I I I 15, tlud gon, ' the flesh in between the shoulder-blades. a n t ci r 5 y a I V 49, bar-chad byed (possible) obstacles (= adhigamu-anrarciya 11) a n t a r 5 l e 111 1, bar midway a n y a I V 26, 36, 44, V 17, gshan, other (IV 44 a n p mcirga = pratircpaka-mcirga H ) anyah a n y a s I X 1 , 2 , gshun . . . g shun i n o n e w a y . . in another way a n y ii n a - VIII 17, ' ham-pa tshan-ba no less than - I V 25, bri med no loss a n v a y a j fi ln a I11 11, rjes-su Ses-pa subsequent cognition a n v a y a j fi P n a k 8 2 n t i 11111, bzod Ses acceptance of subsequent cognition a p a g a V 36, chu-bo river = nadi H a p a g a t a VIII 26, med-pa free from a p a t r ii p y a 1 53, khrel yod dread of blame a - p a d a I V 30, gshi med groundless a p a - n ud VIII 8, lan 'debs-pa(r) able t o solve, visarjana-kdri H a p a - n e y a V 21, bsal bya should be taken away V 32 a p a r a ( s ) , gshan-@a): I 17, 11 23 further. the second - gshan yin: V 16 the other tshu-rol I11 1, this gshan-lo rag-?as med a p a r a p r a t y a y a 111 10, not conditioned by anyone else a - p a r i m 1 H n a VIII 31, legs-par 'byes-pa unwrinkled

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a - p a r i k h e d i t i? I 52, yons-su m i skyo indefatigability a - p a r i g r a h a I1 10, mi '&in no appropriation = aparigrahana I1 V 26, yons-su ma bzun not upheld a - p a r i j fi H n a VIII' 40, yons-su m i Bes, (no) comprehension; see vyatibhcda a p a r i t y a k t a V 3, yolis mi gton-ba non-abandonment a p a r i t y ii g a I 54, yois-su mi gtori non-abandonment 1 a p a r i 6 r'H n t i I 21, yons-su m i nal (persistent) indefatigability a p a r u 8 a VIII 32, mi gSor not rough a p a - v H d a IV 52, skur-ba negation a p a - h l r i n V I I I 32, yid (ni) 'phrog-par bycd-pu which captivates (the hearts) H y a 111 14, nan sori states of woe p ii r i I11 8, ma rdzogs incompletc = aparipiLTi R a p ii r Q a t v a I V 24, gan med no increase a - p r a t i g h i? t i I 64, thogs-pa med-pa('i) unobstructed a - p r a t i t ]l a I V 62, m i gnas iinsupported a p r a p a n n a I1 23, gtogs-pa ma y i n unincluded = aparycipnnna I1 a p r a m l n a I V 15, 63, VITI 2, rclrntl med (-;nu) unlimited a p r a m ii q a t t I1 12, tsliad ma med mensmclcssness

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-

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-

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[ 115 I

EDWARD CONZE

a - p r a m ii n y a I V 9, tshad med immeasurable a - p r a m e y a V I I I 38, tshod med countless a - p r a h ii n a I1 8, mi spon non-forsaking a - p r ii Q i - v a d h a I1 15, srog mi gcod-pa not killing living beings = prandtipcita-virati H a - b I j a V I I I 10, sa-bon mi run a rotten seed =pCtibhtiva-ddinti-abijibhiita H a - b h a v y a VIII 10, skal-ba med-pa unworthy a b h 6 v a , med-(pa): I V 60, V 34 non-existence. I1 12, 13, V 10, 16, 18, 26 absence

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d ~ i o smed, I V 38 non-existence a b h g v a - s v a b h l v a VI 1, ddos mkd 60-bo ii have non-existence for own-being a b h 8 v a s v a b h ii v a t ii I 31, med-pa iiid 60-b iiid they have non-existence for own being a - b h ii v a n ii V 29, sgom-pa med non-developm a b h i j 5 l I 22, 45, 66, V I I I 3, mnon (-par) bes (-pa) superknowledge a b h i d h I y a t e , mnon-par brjod: I1 6 indicates. V 3 is called brjod-pa, V I I I 6 , described a b h i n i v e l a , mnoli (-par) shen ( - ~ a ) I: 27, I I V 30, V 14 settling down. VIII 37 inclinatio a b h i n i v e d i t ii I 60, mrion shen settling down a - b h i n n a I1 28, tha-dad ma yin not broken ap a b h i b h v ii y a t a n a V I I I 3, n'l-gyis gnon-pa'i s mched basis of overcoming a b h i m a t a I11 9, 'dod-pa considered. I V bshed admitted

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[ 116 I

a b h s k g n a m IV 53, yan Jan yali-du repeated a - b h Q m i 1 65, sa rnin no ground for a - b h e d a I1 3, dbyer mcd making no difference a b h y a n u m o d i t a I1 22, rjes-su y i ran cnjoin-

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ed = anujA6ta I1 b h y a s a - m a r g a 1 7 1 , I V 38, gomj-pa'i lam path of repeated meditational practice = bhclaan6-mcirga H a b h y u p H y i k r I V 18, thabs rnlchas circumspect a - b h r ii n t i V 8, ma, 'lclrrd the fact that one is not deceived

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-m a t e a r a -

I V 43, scr-sna mcd alscnce of mcannes8 m a n a n 2 , r h mcd (-pa): I 53, 62 absence of conceit. I11 10, absence of preconceptions m a n a s k r t i V 28, yid mi byed non-attention

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-ma n ask r iy l V

28, yid-la mi bycd non-attention a - m l r g a V 15, la- min what is not thc path y a t n a I 38, mi mlia'-ba(r) without any effort = nirnimilta-aniibhoga N y a t h a V 5, ji-bshin mcd-pa not as it appears min not considered as it really is V 29, ji-bshin r a k 5 a n a V I I I 4, bsrun-ba med-pa way in which

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...

...

one has nothing to hide r a - g h a t t a V I I 2, zo chon rgyud machine for raising water from a well a r a n ii V I I I 3, 7, Aon moris med (- pa) appeasing a r k a 1 19, Ai-ma sun = dditya II a r p a v a I 19,

mrsho ocean = mahcirnava H 1117I

EDWARD CONZE

a r t h a , don: I 18, 38, I1 18, I V 10 welfare. - I 72, I V 43, V 3, V I I I 35, 38 weal. I 2, sense. 111 13, IV 41 (= d h a m H), I X 1, 2 meaning. 117 object. - V 7, objective entity. - V 29, objective reality. I V 57, aim a r t h a m I V 51, don-du for the sake of a reth i n I 58, slo~i-ba one who asks for something = arthi- jam H a r p a p H I1 25, gtod-par bed-pa procuring a - 1 a k g a p a t v a I V 19, V I I 4, mtshan-iiid rned (-pa) iiid absence of marks a - 1a b d h a t 5 IV 50, m i dmigs Aid absence of grasping = anupalambha H a 1 u j y a n a I V 14, 'jig rned not crumbling a 1 p e c c h a t 5 1 53, 'dod chun fewness of wishes a v a - k r l n t i 1 68, 'jug-pa descent a v a d h 5 r a p a , accurate determination: I1 13, V 15, nes 'dzin. V 40, nes gzuti-ba a v a d h r k a r o t i V 24, mtshams bzun (with this) . for his terminus (auadhik~tya=i.imukhikfiya fi) a v a - n a d d h a VIII 13, 'brel-ba joined. VIII 14, - ? covered a v a n d h y a I11 9, 'bras yod not barren a v a - b o d h a I V 44, rtogs-pa one recognizes a v a - b o d h a n 5 VIII 35, rtogs-pa understanding a v a - v l d a I 5, 22, gdams iag instruction(s) a v a - s k a n d a V 25, thod rgyal-du crowning assault a v a s t u k a t ii VIII 39, gshi med-pa absence of entities = niruastuka H

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a v a s t h 8 V I I 3, gnus skabs condition a v a s t h i t a IV 45, gnus-pa engaged in a - v 5 c y a t 5 I 28, brjod-du rned cannot be espressed in words a v i k a l p a I V 19, rnam mi rtog free from discrimination a v i k a 1 p a k a I V 11, rnam m i rtog he should not discriminate a v i k a 1 p a n H , mom-par m i rtog (-pa): I 33, nondiscrimination. I V 33, without discrimination =

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hccmna-kaay-kriyoi-on~~palambhaH 7 v i k 5 r a 111 9, mi 'gyur immutability - v i g h H t I I V 30, thogs-pa med nowhere obstruct, ed = apratighhdlitua If - v i j ii 5 n a 111 6, mi Ses no consciousness of = anabhisambodha IT v i d ii r a t 5 I 10, rin-ba ma yin iiid no distance - v i p a r y H s a I1 21, phyin ci ma log absence of

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pewerted views

- v i r a 1 a V I I I 17, thag bzan - v i r o d h a I1 9, m i 'gal-ba

without any gaps absence of conflict - vi v a r t y a t v a I V 9, m i ldog IZid irreversibility = aviniuartya-bhrimi H v i 8 a y a t v a I1 17, brrlzi-pa med iiid no occasion for - v r d d h i I V 10, 'phel med absence of growth - v a i v a r t i k a, (phyir) m i Idog-pa: I 12, IV 38 irrcversible. I V 39, 46, 51, irreversibility - v y 5 g h 3 t a VIII 8, thogs-pa nted unobstructed

-

-

[ 119 I

EDWARD CONZE

AbbisnmayHladkHra

a - v y H h H r a I11 13, brjod med cannot be express by words = avacaniya If a k a b d a I1 7, sgra med without words a - k u d d h i I V 61, m dag-pa impurity. - V 31, dag-pa ma yin non-purity a - k u b h a 1 55, mi dge unwholesome a g i i n y a t v a V 30, stoli min fiid non-emptiness a 6 n u t e V I I I 10, myori gain = prhpnoti H a s a m 1 u d i t a VIII 31, ma 'dtiris not shaggy a s a m v ii s a I V 41, mi 'grogs one docs not meet with a - s a m s a r g a 111 15, ma 'brel no contact a s a m s k ii r a IV 19, 'du mi byed unconditioned a - s a m s k y t a I 41, VIII 39, ' d m mu byas ( unconditioned a - s a m s t h i t i 1 2 9 , mi gnas not t o take ones stand on = na sthhnam H a - s a k t a I V 63, ma chags-pa without attachment a - s a k t i I 21, ma shen absence of attachment a - s a m k h y e y a I V 55, grab med incalculable a - s a m g a t v a 111 8, chugs-pa med fiid, non-attac ment a - s a m j ii a t 8 I 32, 'du-4es med-pa (yin) no act perceiving = aparijiihram H a - s a t IV 2, med-pa non-existent a - s a m a t v a V 34, mi miiam absence of a state of sameness a - s a m 5 h i t a V 24*, miiam 6sha.s min-pa unconcentrated

a s a m I k s a n a I 30, mi nzthofi (phyir) one does not look about for = adarSana H. I1 5, ma pigs, not look out for = na sanzupalabdhu If

-

-

-

-

[I20 1

-

-

-s a m u d b h a v a

IV 42, mi 'byun cannot spring up = asambhva H a - s a m b h a v a I11 14, mi 'byuri impossibility =anutpciJa H s a m b h e d a I 39, dbyer med undifferentiatedness, scimcitzya-variitva'd f i sammoga V I I I 5, bsiiel-ba mi mna'i never bewildered a s L k 9 H t k r i y l 1V 28, mrion-sum mi bycd can\ not be realized a s ii d h ii r a n a , rhun mon min, I 41 special. - IV 24, not being shared thun mon ma yin, IV 62 uncommon a - s ii d h l r a n a t v a I 38, tlzun moil ntin Aid what is not shared with a s t h ii n a I1 4, mi g7ws not take one's stand a s t h i t i I 28, mi gnas absence of a continuous cxistent; not take one's stand = cctasah prutis~hdnam na khryam H a s v a b h 8 v a t ii I 28, ran bshin m ~ d absencc of own-being a - s v a b h l v a t v a I 31, no-60-iiid mcd-iiid absence of own-being = apagata-svclbhCvat8 H a h 3 n a I1 9, 'grib-pa med cannot diminish a h 5 n i IV 10, 'grib rned do not diminish = apnrihhni H

-

-

-

-

-

-

-

-

EDWARD CONZE

-

bdag iiid: 1 73 in itself. - VIII 2 t m o t k a r s a I 55, bdag bstod exaltation of self ii t y a n t i k I1 29, Sin-tu absolute I d n a, len(-pa): I 67 gasping = grahana H. I V 43 take upon himself = samiddna H d h 2 y a I 2, bshag-nas having arranged d h 3 r a , r t e n ( p r ) (pa), I 5, 118, 12, 17, N 25, foundation (source) rten can, I 27 substratum. N 37 sustain. - IV 41, based. V 42 referring to = adhi$luina H d h i I1 14, iiam Aa-ba misfortune ( h d h i y d d h i = bcihya-abhyantara-upadrava H d h e y a I 39, brten-pa which are founded on it u d h e y a t 5 11 12, rten what is founded H n a n t a r y a - s a m z d h i 1 1 5 , V 38, bar-chad medpa'i tin-Ae-'dzin unimpeded concentration n a n d o k t i I 20, sgra s6an plensant sound, dnanda-bbda H n i m i t t a I V 18, mtshan ma med signless ? pit a Y 24, gtogs-pa what belongs ii p t i 1 27, V 38, 'thob-pa, winning = (adhiganta -) prcipti H - H b h a like: I11 12, 'dra = s a d r b I$. V 1, Irabur. V I I I 31, ltar = sadria H y a 1 28, 'drc, rise y a t a , riri: VIII 27, 30 extensive. - VIII 30 long ii y a t a n a 1 59, slyc-ntched scnsc-iirld Htmika,

A H V 25, bar-du until H b h a v H t VIII 33, srid-pa ji srid-par until the end of becoming H r a m V I I I 34, 'khor-ba ji drid as long as the samaaric world lasts B k H r a , ram- pa: I 12, 25, I1 2, 10, I V 1, 2, 4, V 27, 39 aspect. - N 34 mode. V 35 kinds (= prakhra H). VIII 1, 4 respect. I V 35 ways in which. I V 16, 21 point of view H k ii r a t H I V 15, ntam-pa aspect H k 7 t i I 27, I1 9, 21, I V 2, mam-pa (can) (special) aspect ( I 27, I1 21 = cik6ra H) H k h y a , shes bya-ba: IV 56 one speaks of = samjiiaka H. V 19 called, I 40 reckoned as = samglhita H H k h y H n a I V 17, bsmn-pa communication = sum& khycina H H g a t a V 19, 'thob reach H g a m y a V 24, 'on-nas come ii j I v a I V 48, 'tsho-ba manner of earning his livelihood - 5 t m a V I I I 12, bdag-iiid possess H t m a k a , bdag-ilid: 1 2, 22 fold. - I1 23 itself. V 2, I X 2 is. I11 11, I V 26, 31, V 2, 5, 6, 30 consists in. I 53 is essential to. I V 14, V 5 essentially. VIII 2 N 28 consists in H t m a n I 35, 39, bdag self. - IV 40, bdag iiid oneself iT s a m s

-

-

-

-

-

-. - -

-

-

-. -

-

-

-

-

-

-

-

-

-

ii r a b h y a I1 15, (la) sop-pa following on = pGrcaka IT. - IV 2, 4, (nas) bzuA sto begimcng with

EDWARD CONZE

Abhisamayiladkiira

H r a m b h a - p r a y o j a n a m 1 2 , brtsomp'i dg pa (yin) the purpose of my undertaking H r ii p y a I 44, gzugs med formless (attainment) drripya-sarn6patti I1

-

H r y a , 'phags-pa: 11 2, 5

holy. I V 24, V 6 sa I1 a m b a n a , dmigs-pa: I 6 , 27, 40, 49, I V 25, (= v i ~ a y aH ) , V 39, 40 objective support. - I IV 30, 35, V 3 object H 1r n a 1 60, kun-tu shum-pa hanging on to H 1 o k a V I I I 25, gzigs-pa light I v a r a n a , sgrib-pa: I V 41 hindrance = niwrana H V 20 covering H v a r t a t ii VIII 26, 'khyil-ba is twisted H v r t i V 33, sgrib-pa covering = ~ivarana II H v e n i k a V I I I 6, kho-na'i ma 'dres special 8 S a y a , bsam (-pa): I 48 resolute intention. intentions (66ayasampatti = kulyana-khmath4eh H 6 H 1 53, gnas, living in - 8 6 r a y a 1 35, rten ( h s ) based on. VIII 15, s body - I s a n n a I V 10, Z e nearness H s a n n a t H I11 2, Ze-ba iiid (du) nearness 5 s e v a n a V I I I 19, bsten cultivation I s y a V I I I 15, shal face = mukhatd H

-

a t V 2, siied all the t a I V 54, bshed considered. sired = abhirnata H

i n d r i y a 1 22, dbari-po i b h a V I I I 22, glan-chen

I faculty elephant = niga H

'dod-pa

de-

y a t e , 'dod: I 11, I1 20, I11 6, VIII 34 is considered. I 50, I1 18 is regarded 'dod-pa yin, I1 31 one considers bshed, IY 19, 32, V I I I 8 is regarded

-

I

-

V 1, lta looking upon. VIII 17, spyun eyes = netratt? H & a t e V 23, rtogs-par byed survey = nirripayati I$. V I I 5, mthofi views t i V 35, yams nad calamity r i t a , said to be: I V 39, brjod-pa. VIII 6, bhd-pa driven along VII 2, bskyod-pa = prerira H Rana

-

-

U

-

z61,

- I V 57,

k t a I V 22, bhd spoken of c c h a l i k h a p a d a VIII 14, shabs 'bur m i mnon &I ankle-joints are inconspicuous e c h i t t i 111 14, clmd cessation. - VIII 17, gcod annihilation = unmziZana H c c h e d a 1 59, chnd annihilationist views h v a s i t a V 35, dbugs phyirt regained his breath = ucchvdsa-prcpta H y a t e 1 18, brjod is called. - V 18, blrud is spoken of

is espounded. - I 38, l r ~ s - b y ~ (ces) brjod is called. - I1 11,

EDWARD CONZE

u t t a m a , mchog: I 68, I1 21 very fine

supreme.

-

VIII 16

u t t a m a v a s t i - g u h y a VIII 14, 'doms-kyi sbab a . . nub-pa'i mchog sexual organs u t t a m a - a n g a t l VIII 31, dbu head u t p a d y a I 23, skyes-nos as soon as he has been reborn = upapadyaparinirmiyin fl u t - p l d a N 59, skye-ba production u t s a d a VIII 24, rgyas-pa with prominences - u d a y a I1 23, 'byuri gives rise t o u d 5 g a t a IV 56, 'thob built up = prcipta H u d i t a , blad: I 9 indicated. - I 43 experienced. 111 2. has been said (= kathita H). 111 6 is spoken Of (= kathim H, - I 67, IV 23 is taught. - 1 35 is said t o be. - bSad-par zad IV, 60 explained. u d I r i t a I1 28, brjod proclaimed = kathita H u d g r a h a IV 7, Zen studying u d d e b a I 42, 45, 72, IV 29, ched (du bya) program (I 42 = samuddeh H) u n m i i i j a - I V 46, gyo-ba affirmation u p a k r a m a I1 17, p o d - p a attack u p a g h l t a - v i v a r j i t a VIII 30, itams-pa rnampar sparis-pa not impaired in any way = anup~hata-karnendriYatci H u p a - d e 8 a I1 6, bstan, instruction u p a - d e b i n N 44, fie-bar ston recommends u p a n i b r i t y a I V 20, bsten-nas having taken recourse = upanilraya H

.

-

-

-

-

-

-

p a p a t t i V 40, 'thad genesis - u a b h 0 g a VIII 12, fie-bar lois spyod enjoy (the happiness) - u p a m a VIII 27, ltur like having a m 5 (*) k r t v H V 2, 4, dper mz&d-nas made a comparison a 1 a m b h a , dmigs-pa: I 445, I1 25,111 14 basis. 11 21, V 16 apprehemion. dmigs ( ~ p - r l a s ) , 111 2

-

-

take as a basis a - 6 5 n t i 1 71, luina H

fie-bar shi-ba

appeasing = P a -

a - 4 1e g a V 13, fier 'brel adherence a hHra 61, bsgrubs-pa achievement = U

-

P -

sa?phdra Ii y a IV 38, (nus) bzufi ste succcssivel~ p 5 y a , rlmbs, I 10, 46, 11 22, 24, 26, V 41 (skill in) means u p 5 y a k a u 6 a 1 a I 13, 111 2, IV 59, 63, tlmbs (la) mkhas ( p a ) skill in means HdH

,

-

w

p 5s a n a 7, bsten honouring = pary~pcisifa~ H p t a IV 6, bskrun sown = avoropita TI r u VIII 14, mazes powerful s 9 I s a VIII 16, gtsug-tor, COW)

.

D fi r 5 VI11 15, ntdzod-spu(s) hair-tuft 6 d h a ~ 1 1 114, gyen-dra phyogs poinL ~l~)\*rards = iirdhvam-ga H

Abhianmay6ln6kiirn

EDWARD CONZE

-

I1 3, dro-ba heat. I 26, IV 45, drod, heat. - I Y 35, dro-ba (those on the) stage of heat ii a m a - g a I1 9 , drod gyur-pa degree of heat = $?magata H

ii ? m a n

R 7 j u , drari: VIII 14

straight.

-

VIII 22 upright =

avakra H

e k a VII 4 , 5, p i g (gis) one single e k a - k s a n a VII 2, 3, skad-cig gcig one single instant e k a - k s a n a - a b h i s a m b o d h a 1 4 , 16, skad-cig (ma) gcig (gis) mnon rdzogs byait-chub (-pa) the single-instantaneous full understanding eka-ksasa-avahodha VII 1, skad-cig gcig-pa y i rtogs-pa singleinstantaneous understanding e k a k a p i k a V 22, skad-cig gcig-pa belongs to one single moment e k a d h e r a n 5 1. 63, marn-pa gcig-tu ston one single flow ( =sarvadharmdndm mahdydna-upciya-mukhena prakd&n&l H ) e k a n a y a I 62, tshul gcig one single principle (ekanayajiiatci = mahdydnatvena-elcaydna-avobodlzGd H) e k a - p r a k r t i k a I11 15, rafi-bshin gcig-pa having one single essential original nature e k a - v I c i I 23, bar chad gcig-par with one single interval

-

-

t

!

e k a - a n t a IV 29, fies-pa devoted to one aim only = ekdntika H e k a i k a V 22, re-re each singly. - VIII 15, re-re nus .each one singly by itself e k a i k e n a VII 1, re-res one by one e t i 1 61, 'zhob has arrived e v a m k r t v it I11 7, de-ltm, that being so e 5 a l;l it I 49 (= paryrgi H ) , IV 43 (= abhiln'sa H ) , tshol (-ba) searching for A1 \

i n e y a j a xi g h a VIII 14, byin-pa y e - n a ~ a ' i 'dra his shanks resemble thosc of the antelope a i h i k a - a'm u t r i k a I 7, 'di-dag gshan-pa belonging t o this and the other world = aihalaukika-ddi H

0 g h a I1 22, tshogs multitude (puhyaugka = kulalamlila H ) o s a d h i I 19, m a n remcdy = makci-bkaisajya (T, Stch: -dhi) o 9 t h a t l VIII 27, mchu lips

AU a u r a s a I1 29, sras legitimate son

EDWARD CONZE

I V 28, VIII 11 (= kriyci-koruna H ) , mdzad-pa, activity. I 32 (= kdrya If), N 13, 28, byed-pa activity. l a t i l a k a VIII 26, sme-ba gnag bag mole = tiln-

-

K k a t h y a t e V 20, VIII 11 (= abhidhiyate H ) , brjod pa is declared k a r a VIII 13, 27, ~ h y a g hand k a r u p i , compassion: I 62, siiiri-rje. - VIII 5, thugsk a r o t i VIII 33, mdzad-pa'i (sku) effect k a r p a V I I I 30, siian ear k a r t 5 I11 9, byed-po (. iiid) agent

..

k a r t r V 9, bycd-~a doer k a r m a n , las: I1 1 (= kc?ritra H ) , VIII 34 activity. IV 60, karma. - VIII 38 deed. - 'phrin las, VI 40, I X 2 work k a r m a - m ii r g a I 55, las-kyi kzm, path of acti k a l a n k a 1 61, iies-pa blemish - k a 1 p a I 34, rtog-pa imputation = vikalpu H k a 1 p a n 1 63, 11 8, rtog-pa th~u~ht-construction k a l y i n a IV 6 , dge-ba good k m a , 'dad-pa: I 54 sensuous qualities. IV 4 pleasant things. - V 24 sensuous world

-

k H m a t H 1 18, 'dad desire k 5 y a , body: TV 41, 48 lus. - VIII 1, 12, 33, sku k 5 y a - s i k g i n I 24, lus mlion-sum byed one wh has witnessed cessation with his body ]r H a I 23, byed with (great effort), = abhisamskd parinimiyin H k i r i t r a I 8, bycd-pa what it does. I 1 21, byedpa (iiid) function. V 9, las, activity. - I 17,

-

1 130 I

-

kdh H

r r t i t a IV 3, V 31, bsgrags (-pa) proclaimed u k g i t i VIII 25, dku (? ed. dgu) belly u l a , family: I 55, khyim-pa = Srbddha-kula H . I 69, rigs u l a m k u l a I 23, rigs gnus rigs (those who are reborn in the families of men and gods, respectively) u 6 a 1 a I 40, I V 40, VIII 20, clge-(-ba) wholesome ii r m a cchr

r

VIII 13, rus-sbal tortoise . I t IV 9, tshegs chen painfully

k ?. t I11 14, by&-pa effecting = learanam H s t a V 31, byed effecting = uddeSa-karana H t a - j ii a t 5 I 51, byas-pa gzo gratitude = pnrakytopakc?rasya-aviprand9anam H rta-adhiktira I V 6 , lhag-par byas done his duties r t 8 n a VIII 2, zad-pn(r) device

-

r p H , pity: 1 10, siiih-rje. I 37 (= karunc? H ) , 51, siiin-brtse. - IV 55, thugs brtse-ba = koruna H

k r q~i I V 42, win-bu worm k r 4 a I 58, dbul poor = dcridryricE I f I VIII 32,

skra

hair

k o t i 111 4, mtha' point k o 4 a V I I I 14, sbrrls (su) sheath a u 4 n l a I 16, I1 26, IV 32, mkhas-pa skill 1131 I

E D W A R D CONZE

-k r a m a I

-

Abhisnmnyiiladkarn

-

47, rim-pa yin-par progressive steps. VIII 13, shabs feet k r i y e 1 6 , bya-ba work. - V 9, bya actions k r r d a n a 1 66, brtse-ba playing with k 1 e 6 a I 56, 63, I1 17, 29, IV 29, V 34, VIII 7 , iion moris defilement k a a p a , skad-cig: I1 11, 16, I11 11, 15, IV 23, 46, 5 moment. - VII 4, 5 instant k s a t a I V 63, zad-pa without k s a t i V 14, iiams impairment = ycighhta H k s a m a IV 55, bzod adequate k s a m n 1 57, IV 37, bzod (-pa) patience k s a y a , zad (-pa): I 32, IV 40, V 18, 20, 35 exth~c tion. VTII 36 nonk s e n t i I 51, I1 4,10,11, IV 45, bzod (-pa) patience. V 22, bzod-pa (patient) acceptance = duhkha-dha ma-jiidna-kshnti H k s 5 n t i - j ii ii n a I V 46, bzod-p dab Scs-pa'i p eient acceptance of cognition k s i p r a - j ii a I V 25, Scs myur bringing quick under standing = ksipra-abhijiiatd H k y i p r a m IV 10, myur-ba speedy k .s r p a IV 19, 2nd extinguished k s e t r a I 13, 65, 67, VIIT 37, shin field k s e p t 5 I 58, spon-ba rejection = p r a t i k ~ e pH

Kh h a d g a I 7 , 24, 26, 57, 11 6 , 8, 29, V 37, bse-ru (lta-

bu) Pratyeknbuddha k y ii t i I1 7 (= pmtibhciti H ) , VIII 16, s ~ ~ a bappear. ,

I11 10, smn-ha

-

aspect in which it resembles

G a ii j a

I 20, mdzod

storehouse of jewelry = ko,c~hci-

g a n a I 12, IV 38, tshogs host g a t i , rten: IV 28 means of salvation = cilranijra I T 'PO: V 14, going = g a m m a II. - VIII 34 place of

-

g a t o p a l a m b h a - y o g a 1 4 4 , dmigs-pa mctl dab ldan-pa absence of devotion to a basis = a n u p l a m a t v H V 24, son gone a b h r r a t H IV 52, 59 (= gdmbltiryam II), VIII 25, zab (-pa) (fiid) depth g a m a n a V 12, ' p pursue = anugamana H. VIII

-

22, gScgs walk g a m b h~ r a , deep: I1 27, IV 41, 58, znb-mo. 52, zab-pa. VIII 27, zab g a m b h I r a t ii 11 6, zab-pa iiid depth g a m b h r r a t v a IV 8, rub depth g a r b h a - 1 6 8 , mnal-du womb

-

- IV

EDWARD CONZE

g P t r a V I I I 14, sku body g H t r a t H YIII 23, sku limbs. VIII 24, sku iiid body g P t r a t v a V I I I 24, sku body g lm i t v a IV 43, 'gro fiid moving towards = gamana H g P m b h r r y a , depth: I11 5, tab-iiid. IV 52, tab-m g I t a I 19, glu song = madlzura-sangiti-gho~a If g u n a , yon-tan: I 7 , 12, 69, I V 12, V 26 quality. I 22 virtue. V 35 virtuous quality. - VIII 3 virtuous act g u r u V I I I 19, bla-ma preceptor g u r u - 5 u 5 r ii g 1 I 51, bla-ma-la gus rian reverence for the instructor g u r u t v a IV 20, bla-ma iiid value greatly = guruk&a H g u l p h a VIII 22, lolis-bu ankle-bone g i i d h a V I I I 21, 22, mi mrion do not bulge out g o - p a t i VIII 22, khyu mchog lordly bull = vrsabha H

-

-

gr a h a

-v r s a-

VIII 17, ba mchog-gi 'dra-ba like those of an exellent cow g o c a r a , yu2-can: I 73 sphere. -spyod yul (can), 11 22, IV 23 (= visaya H), 33, V 27, 30 range g o t r a I 38, 39, V 8, 16, rigs lineage. - I 69, rho 'bran clan g a u r a v a I 51, bkur bsti respect = san~a-jam-namrati H g r a h a 1 59, 'dzin-pa seizing on

taking hold of

-

g r 511y a

-

go

a V 13, 'dzin-pa

g r ii m a VIII 7 , gron village g r H h a - I 71, 'dzin-pa'i, subject (= gr6haka). I1 15, 'dtin, seizing on r H h a k a I 35, I1 8, V 6, 7 , 13, 16, 30 'dzin-pa(r byd-pa) subject g r 5 h y a I 34, 71, V 5, 7 , 27, gzuri (-ba) objcct

- a r t 11 a

I1 8, g u n don objective reality Gh

g\h o q a t a VIII 28, s p a Kid

voice

C c a k r a - a d k a V I I I 13, 'khor-10s r n & w picting a wheel stamped on a k 8 u 1 22, spyan organ of vision a t u r d v I p a k a V 4 , gliri bshi-pa nent world system

-

lines dc-

Four Conti-

moon = Bukla-palrsa-nava-cana n d r a I 19, zla-ba dra H c a r y H 1118, IV 7 , 44 (= pratipatti H ) , 59, Y 31, VII 4, spyod (-pa) course (of the practice) c a r y H s'a lp j Z H 111 3, spyod-pa'i 'dl&-ks false notions about the practice -

-

c a 1 a y a t i V I I 2, 'gul-ba is moved along c I r u , mdzes (-pa): VIII 16 slender. - VIII 22 clegant1y

AbhisamayPlatikHrn

EDWARD CONZE

-

bzari: VIII 23 beautiful miien: V I I I 28, sweet c i t a , rgyas: V I I I 15, 21 compact - st%: VIII 29 well developed. - VIII 31, thick c i t t a , sems: I 36, 42, IV 16, 35, 47 (= anumra-b dhicittu H), V 28 thought. - I 64, I V 43 mind c i t t a c a r y 5 IV 14, sems-kyi spyod-pa thought and doings = citta-carita H c i t t a - c a i t t a V 27, sems dun sems 'byun mums thought and its constituents c i t t a s a l p s t h i t i I 14, sems kun gnas-pa complete stabilisation of thought c i t t a t ii I 60, serns mind c i t t a t v a I 49, sems iiid mind bent on c i t t o t p Z d a 1 5, 18, sems bskyed-pa (production of) the thought (of enlightenment) , c i t r a V I I I 33, sna tshogs various c i n t H N 53, sems-pa reflection c i n t H m a n i I 19, yid bshin nor-bu wishing jewel c i r H y a V 35, yun riil lon-nus a t long last c i r e g a IV 9, yun rin slowly c I v a r a IV 42, gos robe c e t a s , sems: I 57 inclination to. IV 48 mind c e d V 7, gal-te if c o d y a I1 31, IV 60 (=praSna H), khn-ka problem

J

-

-

-

Ch c h a v i VIII 15,

Zpags-pa

skin

j a g a t V 35, VIII 35, 'gro-ba

world (of living beings)

j a n a V 2, 37, VIII 5, skye (-bo) people a a 1 69, slyo-ba manner of birth j a l p a - j a l p i - p r a v a d i n a m V 39, rab-zusmrathe theoreticians who utter rnalns rgyud mar rgol disputations and talk j H t a V 19, rigs, born. - VII 3, rat?-bshin there has been born j t i 1 69, rus birth $ 5 rn b u d v r p n V 2, 'tlzam-brt'i gliri of Jambndvip;i

j

j ii 1 a VIII 13, dm-lcr web j i n a , Jina: I 67, I1 29, I11 4, VIII 7, rgyal (-ha). VIII 37, sans-rgyas (I1 29, jinauram = bodhisatzva H ) j i h v L VIII 16, 28, !jags tongue j I m ii t a VIII 28, 'brug-gi like thunder, meghagarjiza- H j I v a I 59, srog soul j r v i t a IV 51, srog life j ii a t 5 I 62, IV 24, Bes (fiid) knowledge

-

-

j i i Z n a , cognition: 1 38, 47, 64, 70, I1 6, V 18, 40, VII 3, ye-Ses. - I 62, I1 11, I11 5, 15, IV 1, 13, 16, 17, 22, 34, 37, V 8, hs-pa. - I 67, I11 1 (= avabodlm Ii), IV 59, VII 2, Ses. - IV 21, mlrhyen j 5 S p a k a IV 21, Scs mdzad makhg known j 5 e y a , bes (par) (bya): I 22,45,70,71,73, I1 2 (= ~ n r i jiieya H ) , 18, IV 13, V 13, 30, VII 1 should be

AbhisnmayHlanklra

E D W A R D C O N ZE

-

known. I 50 one should known. - V 18 should be cognized. 11 29, I V 59, V 20 cognizable j v a l a n a 1 1 9 , me fire

t u 1a n a I V 53,

Ijal assessment t u l y a V I I I 16 like. - V I I I 17, rniiam equal t u s ? i 1 53, chog des contentment t ii 1 a V I I I 27, Siri-6al ltar like cotton wool t y a g a I 49, 58, I V 51, gton ( 4 a ) renuuciation (I 49 = sarva-sva-pnrityciga H )

-

-

-

T t a t a s I 3, V 23,

t r 5 p a I V 27, skyob-pa shelter t r L s a - I 57, skrag-pa'i worry =paritasan6 in P 216, 221 = paritar~anriS X 1456, 1463 = uttrcisa t r i k a P 33, gnm-po phan-tshun the t h e e = snrn6-

de-nas then

t a t t v a V I I 5, de-fiid truly real ta tha t I1 12, I V 8, 16, 17, 31, 57, 59,

v

33, a,+ bshin iiid Suchness t a t h 3 , de-bshin: 1 17 likewise. - I 35 funher. IV 37, 61 and 80. - V 7. V I I 2 thus. VIII 34, thereupon t a t h g a t a I V 14, de-bshin & g s - p a Tathagata

-

-

-

dhi-bodhisattva-prajiiBpBramitd-artha-traya H I1 31, khams gsum triple world tri-mandala-visuddhatn I 62, 'khor gsunr rnam-par dug aid threefold purity t r i m a p d a l a - v i 8 u d d h i 1 4 4 , 'khor gsum rnampar dag-pa threefoid purity t r i m 5 r g a I1 29, lam gsum triple path t r i s 5 h a s r a V 37, ston gsum trichiliocosm t r a i k a 1 i k R V 26, dus gsum the three periods of time t r a i d h ii t u k a 1 60, I1 23, k h m s gsum (-PO) what belongs to the triple world t r y a d h v a - g a 1113, dus gsum gtogs-pa belonging to the three periods of time = trai~adhvikaH

tri

t a d - d h e t o h V. 17, de-yi rgyu caused by that a v e n a I 28, de-yi no-bo as a result of having such an existence t a n u V I I I 28, ~ r a b - ~ a slender t a n u s V I I I 26, sku body t a n n i m i t t a I 30, de-dag mtshan-mar in consequence of that t a d -b h

-

-

t a r u n a V I I I 13, gshon cha chags tender t a m r a V I I I 21, zads mdog copper-coloured t a y i n 1 26, skyob-pa Protector

1r

a I11 1, mtha'

-

shore

t u f~g a , mtlto: VIII 21

elevated. - VIII 29 promi-

nent 138 1

- d h ii t u -

I I

d a m g t r a VIII 28, nzclcoba cye-tooth d a k g i p a VIII 22, 26, gyas phyogs (turning to) the right = praclalisinn II [ 139 ]

EDWARD CONZE

d a k s i q n V 31, yon offerings d a n t a V I I I 17, tshems tooth d a m a n a I1 17, shi self-discipline d a y 5 I 46, brtse sympathy = karunci H d a r 6 a k a IV 21, ston-par mdzad-pa ability to sho d a r 8 a n a , ston-pa iiid: I 65 exhibit - mtlzoli: V 19, VIII 38 vision. - VII 5 act of seeing svapna-darliinarn grcihaliam I3 d a r b a n a - m ~ r g a I 7 1 , I V 3 8 , mthori-ba'ilam pa of vision d a r 4 a n a - g k h y a 115, mthonshcsbya pathofvis d a r 8 a n i y a t H VIII 26, blta-nu dug-pa beaut1 to behold d a r 8 i n IV 22, ston one who can demonstrate. V 21, nathon-nus one who sees d a 1a VIII 29, 'dab-ma petal d 5 n a , sbyin-pa: I 43, 44, 46, 51, 52, 57, 11 16, 1113, 4, JX7,33, 36,41, V 22, VI 1, VII 1, 4 givin VIII 19 gift d 5 n t a t 5 I 64, dul-ba completely tamed d 2 r d h y a I V 47, brtan firmness = dydhat8 H d n p a 1b 58, mar-me lamp d I r g h a VIII 14, ' riri long d u h k h a I11 11, IV 3, V 34, sdug-bshal, ill d u r - a v a g 5 h a IV 8, g i n dpag dkd-ba hard t fathom d u r - b o d h a IV 34, rtogs dkar hard to know d u r b o d h a t 5 111 6, rtogs-par aka'-ba hard to understand

-

-

u g - k a r a I11 9, bya dka' to do what is hard. IV 29, dlca' hard to do d ii r a I11 2, rin-ba distant d ii r a t v a I 10, riri-ba distance d y k 1 63, Ita views d y k p a t h a IV 16, V 22, mthokba'i lam path of vision d r d h a t a VIII 19, brtan-pa firmness d y b - m 5 r g a 1 7 , 11, 22, I1 11, 111 11, IV 51, 53, mthon (-bdi) lam path of vision (= darhnamiirga If t o I 7, 11) a d h a r m a - I 24, mthori-ba+ chos-la in this

-

-

Tgf a

- 5di

111 6, mtholi-ba-la sogs sight objects, ctc.

= sarva-vij~cinu-~~alabdha-artha H

d r g t H n t a IV 58, dpe simile d r s 1 i 1 60, Ita-ba views. - VIII 7, ha being seen = dariana H r s t i - p r 5 p t a I 23, mthori thob one who has attained correct views d e v a I 68, I1 1, lllo god e 4 a k a I 36, storr bycd one v ho ilemonstraics e 4 a n H I 50, ston-pa demonstration. - I1 4, bstanpa demonstration e 4 i t a I 1, bind->a demonstrate e h i n VIII 36, Ius can living being = sattva .ff o g a 1 12, IV 12, skyon fault r a v y a 1 35, V 6, rdws s~ibstantialentity r a s t a v y a V 21, ~ a l - d a g Zta should he seen

-

f

EDWARD CONZE

-

d v a y a V 34, VIII 36, giiis (su) duality. 111 1 VII 5, giiis-po as two separate items d v i j a VIII 22, bya goose = huqzsa H d v I p a IV 27, glin island d v a i v i d h y a I 34, rnam-pa giiis two kinds

-

d h a r m a k H y a 1 4, 17, VIII 6, 40, I X 2, chos (-kyi) sku Dharmsbod~ d h a r m a c a r y 2 I 2, chos spyod practice of dhar d h a r m a j 6 a n a 11111, chos Ses co,@ion of dharma d h a r m a - j i i z n a - k s a n t i 11111, bsod.fes acce tance of the cognition of dharma d h a r m a d ii t u I 5, 39, chos-kyi dbyins Dharma element d h a r m a s a m a t 8 I 62, chos miiam-Aid samenes of dharmas d h a r m a t ii , chos iiid: I1 9 , IV 18, 43, 58 true nature of dharma. 11 27, (chos) nature of dharma. VII 3. VIII 5 nature d h H t u , khams: I 59 element. V 13 world d h 2 r a Q a I V 7, 'dzin-pa bearing in mind d h i-t r a q I I 47, gzuris Dharanis d h 1 m a t I I, IV 51, blo (dari) Man (-pa) wise d 11 6 t a IV 43, sbyairs-pa ascetic practices d h ii t a s a m 1e k h a I 53, sbyaris-pa yari-dag sdo austere penance of the ascetic practices d h y H n a I[ 44, 57, N 47, bsam gtan trance

-

-

-

-

-

-

-

h y ii m I - k a r a n a t ii , eclipsing (= malinikaranatd H): I 7, mog-mog por bye& - I1 1, mog-mog por rndzad d h v ii n t a VIII 25, sgrib darkness

N

Dh

-

Abhisamay6ladkiira

a k h a VIII 21, sen-mo nail a d 1 I 20 (= nadi-sromh H ) , 68, chu-bo river y a , tshul: I 45, I1 15, VIII 39 (= jiidnu H) principle. - I 1 2 and 11111 (= adhikctra H), IV 22 compass lugs: I11 7 compms a y a n a VIII 29, spyan eyes a r a k a IV 43, clmynl hell. n 2 n i t v a V 11, sna-tshogs iiid differentiation n ii b h i VIII 26, Ite-ba navel

-

m a V20, - , m a s I1 17, 'dud humility = namana H n ii 6 a V 16, 'jig-pa destruction = vindSa H n ii s i k H VIII 29, Sans nose i 6 e a 111 7, ma lus-par whole V 36, mchog-gis to his heart's content i k ii m a i t y a , rra9 (-pa): I1 4 , I11 12 permanent. - VITI 11, etcrnal i (1 h i I 19, gtrr trrrlsllry = ~aiOlidnaIT i d h y a p t i I 64, ios-par sems-pa pacification i d h y 2 n a IV 53, nos rtogs meditation i m i t t a I 32, 59, IIT 2, 15, IV 11, 29, GB, mrsh4tnma sign

-

A b h i s o ~ n ay i i l a d k i r n

E D WA R D C O N ZE

n i y a t a I1 1, ties-pa definitely fixed =pratiniyama H n i y a t i m VIII 37, nos-pa bound to (niyatirn p ti = pratiniyama H ) n i y o j a n a , enjoining: I11 4 , sbyor bpd-pa. IV 36 (= samddapana H ) , 40, 'god-pa n i r H m i g a I 52, mri-zin med pa disinterested n i r 5 1 H p a IV 56, brjod-du mod-pa which cannot b expressed in words = anabhilapya H , A n i r H s r a v a VIII 1, zag-pa med-pa without ou flows = andsrava H n i r u c y a t e VIII 11, nos-par brjod, is described n i r ii d h i I 14, V 3, brtan (-pa) firm position n i r o d h a , 'gog-pa: I T 3 stopping. V 24, 25 sation - 'gag (-pa): IV 59, V 15 stopping n i - r o d h i IV 22, 'go6 - p a stopping n i r g r a n t h i VIII 21, mdud-pa med free knots n i r - j a y a I1 17, rgyal victory (= abhibhava H ) n i r d e 6 a IV 55, bstan-pa description n i r - m u k t a I11 13, gol-ba outside n i r - y 5 n a I 6, 7 2 , 73, TY 9 , nes (-par) 'byun, goin forth n i r v 5 n a I1 15, VIII 40, mya nan 'das Nirva (I1 15 nirvGna-piha = rcga-cidi-nirvdna-abkinivefa n i r - v y t I 54, mya rian 'das disgust = sarva-dlmr 6n6m anab1~isa&bralr H n i r - v F t t i IV 1% 'byun-ba appearance (in world)

-

-

-

-

-

-

[ 144 I

-a n ga

I 5 (= nirvedhabR6~yaII), IV 38, ties- 'bycd yan-lag Aid5 to Penetration i r v e d h a - b h 5 g I y a I 12,33, nes- 'byed cha mtlrun Aids to Penetration i r - h H r a I 9, sgrub consummation = abhinirhBra H i - v a r t a n a V 11, log-pa one goes back on = nivrtti H i v 5 r a n a VIII 37, bzlog-pa to block = prah8na H ir ve d h a

39, 53,

n i - v y t t a IV 36, Idog desist n i - v y t t i , fdog (-pa):IV 39,40, turning away from. V 5, 12 withdrawal from activity i - v e 4 a n a VIII 35, 40, dgod-pa entering on (VIII 35 = pratig6pya H)

-

-

k c a 1 a t f IV 2, mi gyo-ba unshakcable n i 4 c i t a t v a IV 50, nos-pa Aid certainty n i g i d d h a IV 30, bkag-pa has (learned to) refrain (nisiddha-abhinivo.4a= anabhiniveia H ) inadmissible. IV 8 is n i 9 e d h a , bkqg-pa: I1 4 not (yoga-ni~edha= ayoga-prayoga H ) 'gog (-pa): I 27 refrain. I11 4 repudiation n i g t h H I X 1, mtha' final conclusion i g p a t t i I 66, sgub-pa creation i ? y a n d a IV 55, rgyu mzhun outpouring n I 1 a VIII 17, mzhon mrhin dark-blue = abhinila H 7 . I V 27, VJII 7 (= manu~yaI f ) , mi people

-

-

n r p a 1 20, rgyal-po king = naal16nija H n e t r a IT1 24, spyan eye h sv 5 b h ;v y a 1 36, fio-bo-~icl absence of own-being = samasta-uasfu-nairdtit~ya If

1145 I

EDWARD CONZE

n a i r m H p i k a I 17, VIII 33, sprul (-pa) (sku) apparitional n a i 5 k r a m y a I 49, 69, nes 'byun leaving home n o p a l a m b h a I1 21, 2 5 = a n u p a l a m b h a H n y a g r o d h a v a n VIII 16, nya-go-dha ltar lik the fig tree n y 5 m a V 37, skyon med definite way of certain sal vation n y t i n a t v a V 10, dman-pa riid deficiency

P p a k s a V 9, 12, phyogs alternative p a k m a V I I I 29, rdzi-ma eye-lashes p a k s m a - n e t r a VIII 17, spyan rdzi eye-lash p a r u V I I I 14, rin long p a t h a 1 7 (= m6rga H ) , V 26, lam path p a d a - a r t h a 1 3 , dnos-po topic p a d i k H V I I 2, rdog point p a d d h a t ~I11 5, lam p a d m a VIII 29, pad-ma lotus = sita-asita-kamala p a r a , gshan: I 1, 18, 38, I1 6, 18, 1114, 13, I V 10, 37, 40, 41, 44, V 20 other - pha-rol: I11 1 further p a r a - p r a t y a y a - g H m i t v a V11, gsha7z-Eyirk gyis ' g o d a the fact that he goes for help to outsiders p a r a m IV 16, gslran yari furthermore p a r a m a m V I I I 29, mchog-zu very

p ar a m a-a r t h a

V 40, drtm-pa'i don ultimate truth a r a m a a r t h e n a I V 55, dam-pa'i don-du from tbe standpoint of ultimate truth a r 5 y a n a IV 27, dpuri gAen Gnal relief a r a a v a j ii a I 55, gshan-la briias-pa deprecation of others a r i k a r m a n I 48, 50, yons-su sbyon-ba preparation a r i - k I r t i t a V 4, yoris-su bsgrags-pa proclaimed a r i g I y a t c I 39, yoris-su brjod is proclaimed = n i r c l i ~ .II~ a r i - g r a h a I1 14, yoris bsdus acquiring = sa?lgraha EI I1 27, yolis zin-pa being taken hold of I11 13, yons-su 'clzin appropriation V 10, yons-su 'dzin-pa assistance = samparigraha EI a r i - j a y a I V 47, mastery. - Editions read pariksaya, Tib. trsl. as yons-su zad-pa, but A xvii 332 has parijaya, and the context demands it. p a r i - n 5 m a 1 8, 11 21, 23, (yons-su) bsno (-ba) turning over (= parinEman6 H)

-

-

-

-

p a r i - n l m a n a I1 16, bsrio-ba turning over p a r i - n H y a k a I V 27, yons 'dren-pa leader I i - t y ii g a I 36, bar-ba renunciation p a r i - d I p i t a 111 16, yons-su bstan-pa announced p a r i - p H k a VIII 36, yoris smin maturing p a r i p H k a m g a t a V I I I 9, yoris-srt smin gyur-nus comes to maturity

EDWARD CONZE

-

p a r i p ii r i V 3, yopis-su rdzogs-pa fulfillment p a r i m ln a I1 13, tshad limitation p a r i v a r j a k a I 57, spans-pa one who gives u p a r i - v i r a 1 69, 'khor retinue XV 6 p a r i h 5 r a I1 31, spans-pa one refutes. lan solution p a r i h 2 r i t 2 VIII 7, yons spori iiid avoid p a r I k a n a I 30, yons rtog-pa investigation = pra vicayatva H . I 66, yons-su brtag contemplatio p a r r n d a n l V 17, yoris gtad entrusting rgyal-po Rain-go p a r j a n y a VIII 10, lha+ deva-rdjd H p a r y %i y e n a I1 12, rnam graris in turn p a r y u p a y o g a I 37, yons-su gtugs-pa the state being able t o overlook differences = tayor.. nirodha utpdda-yukta-vikalpa-aPagama H p a 6 y a t i V I I 5, mthon see p a 6 c i m a I V 4, mthar thug ending with. IV 58 phyi-ma last. V 34, tha-mar last p a 6 c i rn a m I V 28, tha-ma finally p H c a n a I V 37, smin byed maturing p H n i VIII 13, phyag hands p H d a VIII 13, 22, shabs foot p H p a IV 36, sdig-pa evil p lp a m i t r a 11 27, sdig-pa'i gogs-po bad frien p lr a m i t H VIII 35, pha rol phyin perfection p H r g n i V I I I 14, rtin heel p r n a VIII 30, rgyas muscular p u m s VIII 32, skyes-bu men

-

-

-

.

-

-

-

-

u p y a I 47, I1 22, 23, V 4, 17, 38, bsod-nams merit u d g a 1 a 1 59, gan zag person u r u g a V I I 2, skyes-bu man fi j 5 IV 20, V 2, rnchod (- pa) worship ii j y a t 5 I1 17, mchod iiid is worthy of being worshipped

-

fulGllment = pariprirana H a r n a VIII 23, yons-su rdzoss-pa fully developed VIE1 31, rLgyas large r v a IV 58, sria-nza first ii r v a - k i? y a VIII 15, TO-stod trunk 7 t'h a k j a n a V 6, so-so'i skycbo common people r t h u VIII 16, riri long. - VIII 23, yans large. VIII 31, dbyes cltcba broad 7 s t h a t a s V 12, rjes-.h afterwards = padcdd H r a - k a r g a I X 1, rab culminating point r a - k 5 r a IV 1, bye-brag variety. I V 54, VIII 3, nmm kind kind. r a k ~t i I11 5, V 19, 34, V I I I 1, 36, ran-bshin essential (original) nature r a - k i p a t i V 21, bshas-par bya-ba add on to r e - j ii a p t i, bags (-pa): I 28 nominal concept. I1 9 nominal existence. - I 35, V 32 conceptual V 6 nominal entity. - V 14 concept. entity. V 30 conceptual esi~tenee p r a - j ii H I 10, ks-pn wisdom - I 30, 37, 57, I V 34, VI 1, Ses-rab rrisdom p r a j f i 8 - p i r a m i t 5 I1 20, IT1 1, VII 3, Scs-rnb pha-rol phyin-pa perfection of wisdom ii r i 1 69,

-

-

-

-

-

-

EDWARD CONZE

-

p r a - g i d h 5 n a I 68, smort-lam resolve. IV smon-pa plans for the future p r a - g i d h i IV 63, smon-lam wishes for the p r a n i d h i - j i i l n a VIII 3, 8, smon (nus) m

(-pa iiid) cognition which results from resolve p r a - n I t a VIII 19, gya nom-pa sublime p r a t a n u VIII 15, srab-pa very delicate = Sla ?ma H p r a t i I1 1, phyir with regard to. I1 20, 111 VIII 39, (la) with regard to. - I1 11, VIII 19,37, with regard to p r a t i p a k 9 a , @en-po: I1 30 counteracting. 14, 34, 37, 47, 71, I11 7, IV 29, V 8, 14, 41, p r a t i p a kg a t v a I1 31, gfien-po fiid process counteracting p r a t i p a t t i 1 5, 21, 43, 45, s g u b (-pa) progres p r a t i p a t s ~ r a n1 2 , rtogs-pa w i u b e a b l e t o m a progress . V 8 progress p r a t i p a d , lant: I 21 ~ a t h -

-

-

-

sgrub-pa: I 47, IV 25 (= sampratipatti H ) bsgrul+pa: I 73 progress ~ r a t i p a d - g a t a V 10, lam progress p r a t i b o d h a IV, 9, rtogs-pa reach understanding abhisambodha H p r a t i b h i n a I 68, spobs-pa, ready speech p r a t i m o k 9 a g a V 13, 'dor-ba rejection = mokwna H p r a t i 6 e d h a , bkag-pa: I11 6 annulment -- nirci rana H . 111 8 removal

-

-

-

-

-

r a t i - p e d h a , so-sor bkag-pa: IV 50 avoid(ing) p r a t i - 9 t 11a t e I 70, gnus-pa is established pra ti J h .i I 38, 'jug-pa'i rten (la) source p r a t i - 9 t h l n a I 60, gnus establishing oneself p r a t i - q t h l p a y a t i V 37, bkod-pa(r) establish p r a t i - s a m v i d VIII 3, so-so yari-dug rig analy-

-

tical knowledge r a t i - s a t y a m IV 2, bden-pa so-so-la for each Truth r a t r t y o t p Z d a V 23, , rten cin 'brrl 'b3un conditioned co-production r a t y a r t h i k a V lG, phyir rgol-ba hostile forces z a t y e k a m , so-so-la: I 15 respectively , so-sor: I 34, 11 18, V 5, 6 each one. - I 43, singly r a t h a t e VIII 9, snair manifest oneself r a - d a k s i n a VIII 15, gyas curl to the right

-

r a - dH t 5 IV 11, sbyin byed bestowal = ddna H r a - d l n a IV 32, rub-tu sbyin generosity = ddna H r a d h v a s t a VIII 25 med, dispel r a - p a t i t v a V 10, 211~ir-ba falling apart r a p 6 r a n a I 57, rub rdzogp-pa fulfillment = pariptirana H r a p ii r i , rub rdzogs (-pa): 111 8 complete. - VIII 18 fulfillment r a b h H v i t a 11 9, phye one discerns p r R - b h e d a , mb(-tu) dbye (dn): IV 19 distinction. VIII 3 divided r a m l n a VIII 17, 1s11ad size r a - y o g a I11,12,III8,9,IV62,V27,41,IX1,2, sbyor (-ba) endeavour

-

-

EDWARD CONZE

pr a pra pr a

-

r o h a t i V I I I 10, 'khruri grow up = p r a u r vatiH

- v i c a y a V 30, rab 'byed investigation - v i s t r t a I V 15, rgya chen extensive = vip

la H p r a - v y t t i , 'jug-pa: V 5, 9 worldly activity V 27 proceeding p r a v y 5 h 5 r a I11 13, brjod-pa words = vacana uddharana H p r a 6 a m s 8 I1 20, bsriags glorification p r a 6 n a VIII 8, , 'dri-la question p r a s H d h a k a VIII 18, sgrub-par byed-pa one wh accomplishes

-

-

.

r 5 m o d y a 1 51, rub-tu dga' rejoicing r 5 r t h a n iV 16, don-du giier striving = abhil@a H r o k t a 11 5, bdad laid down 1u t a I 24, 'phar one who moves along by leaps

Ph h a I a I1 28, I11 9, 14, IV 11, 28, V, 9,36, I X 2, 'bras (-bu) fruit

B

-

pra

-st h l n a

I 45, V 11, 'jug (-pa) setting o

(V 11 = gamana H) p r a - s t h i t i I 6, 'jug-pa setting out = prasthdna p r a s r a v a g o d a k a I 20, bkod-mo'i chu founta p r a - h H 9 a , forsaking: I 37 (= [vipak~a-]nirodha 42, spori ( d a ) . - V l I I 39, sparis-pa p r H j y a V I I I 19, che tall = brltud H p r H d e 6 i k a t v a V 11, iii tshe-5a content with limited activity = prddeffla-kciritra H p r H p t a VIII 1, thob gyur attained p r H p t i , attainment: I 72, 111 9, V 17, VIII 37, tho (-pa). I1 14, 'thob-pa = prcipana If

-

p r l p y a t e ( n a ) , I11 13, sbyin-du (med-pa) can(not) be communieatcd p r 5 b h a n d i k a t v a I V 54, rgyun-chags yin-pa ma king a continuous series

a 1 a VIII 4, srobs power a h i r g a t a I Y 14, phyir bltas dispcrscd = viksepa H (hhir-gamana-nsambhv6d avik~iptiiniH ) a h u t v a V 4, 38, man-po iiid abundance a h u d h H V 2, rnam man-du in many ways H h u VIII 14, plyag arm H h u 1 y a V 17, man-po abundance i m b a - p r a t i b i m b a V I I I 27, bin-ba ltur dmar red like the Bimba berry u d d h a 11 5, 15, 22, 26, IV 4, 6 , 7, 33,44, V 2,26, VI . 1, VIII 10, 11, 32, 36, 38, saris-rgas Buddha

-

u d d h a - k H y a - g a t a I 49, saris-rgyas sku for the body of a Buddha sans-rgyas shiri I d d h a k 4 c t r a I 52, GG, I V 61, Buddha-field

-

b u d d h a t v a I1 13 and 14 (= rarhzptana H), IV 4 , V 38, sans-rgyas (iiid) Buddhahood

EDWARD CONZE

-

ii j a n a 1o k a IV 61, mod-lcyi 'jig-rton the world which forms the environment of living beings

b u d d h v L I1 5, mkhyen-nas having known b o d h i I1 17 (= samyaksambodhi H), IV 10 (= a sambodhi H ) , 57, 58, V 17, 18, VIII 37, 38, chub enlightenment IV 17, byan-chub, understanding = acabodha b o d h i - p a k s a 111 3, VIII 2, byan-chub phy (mthun) wing to enlightenment b o d h i - rn a n d a V 28, byan-chub-kyi siier-po race of enlightenment b o d h i - v r k s a I 69, byatidhub Sin, Bodhi-tree b o d h i - s a t t v a I V 4 , 3 8 , 4 6 , V 3 7 , VIII37, chub sems-dpa' Bodhisattva b a u d d h a VIII 8, satis-rgyas the Buddha's = rdth gatam H b r a h rn a e L r i t v a IV 48, tshans-par spyod nz one lives a chaste life tshalis dbyaris divin b r a h m a - s v a r a VIII 16, voice

ii j a n a t v a IV 7, snod be worthy of h 3 v a I 29, IV 11 (= scabhcva H), V 7, no-bo existence E v a n 5 , development: I1 24, bsgom-pa. - V 29, 42, sgom-pa h ii v a n 8 - p a t h a I 9, IV 53, V 29, (b)sgom-pa'i lam path of development L v a n 2 m Z r g a IV 52, 53, V 32, sgom-pa'i lam

-

-

path of development h l v a n 5 - L k h y a , sgom (-pa) shes bya-ba: I 15, '22, path of development. - IV 56, one speaks of meditational development u j a VIII 30, phyag arm B , sa: I 19 earth =p!thivi H.

-

-

56, 70 stage

-

Bh

-

b h a j a t I 25, brten-pa ? b h a j a m t e V 36, brten-par byrd sustain = 6.4raya;e b h a d r a VIII 10, bzan benefit b h a v a , srid (-pa) becoming: I 67 = janma H ; I 1 13, IV 60, V 10, VIII 33 = samshra H b h a v a s y a - a g r a p a r a m a 1 2 4 , sridrtse mt thug 'gro the higheat sphere of phenomenal eexiste b h L 111, 'od splendour b h L j a n a I V 6, snod worthy of

-I

b h i i t a IV 55, proper h a t a V 21, yan-dag iiid, (-la); true reality; truly real; as it truly is h B m i , sa: 147,48,58,61,70,114,30, IV 50 stage. I V 50, level h e d a , bye-brag: I 34 divided. - I 39, diflwcnce dbye-ba: I1 19 division. - IV 54 one distinguishes. V 6 the one. . the other phye-ba: IV 5, distinction th-dad and dbye-ba: I 39 distinction = ndn~itt7aIf 11 r a m a r a VIII 31, bun-ha.. .gnag I h c k bee h r u v a VIII 30, srnin rshztg eye-brows

.

1

EDWARD CONZE

I a 11 30 (= v i p a k y Is), V 18, dri-ma taint h a t t a I1 12, chen-po greatness = mhattd IT

M m a ii j u VIII 28, 'jam soft m a p a a 1 a - VIII 16, chu shen gab a circumfere like = pariman$ala H m a n d a 1 a - g 8 t r a t I VIII 23, sku+ kho-lag kn orbs m a t a , 'dod: I 35, V 7 , 9 is considered. - I 40 c ted as. I11 1 is understood. - I1 3, 19, IV 1, is regarded bshed (-pa yin): N 5, V 27, 34, 39, 42, VI 1, V I I I 12, 40 is considered. IV 31 is understood. N should be understood. - V I I I 32 are enumerated IV 5, 7 , 34, V 1 is regarded - I11 10 is understood m a t s a r a I V 49, ser-sna meanness m a d h y a I 25, 33, I1 19, 23, IV 54, 'brin me m a n a n I 1 32, rlom-pa conceit m a n a s I V 58, sems mind m a n a s k ii r a , yid (-la) byed (-pa): I 8, V 28 tion. I1 24 mental work m a n a s - k r i y Z V 13, yid-la byed attention m a n o - j fi I n a I 66, yid Bes-pa cognition of mind = citta-carita-jicina H m a n o - b h a v a V 12, yid4as 'byui arising in mind m a y i V I I 3, ran-bshin consist of m a r s a n a I 56, bzod consent to = Zmukhikaran H = adhivc?sona, P 215, 221 (toleration)

-

-

-

-

-

-

-

a h a t t v a I 42 , chert-po greatness a h a d g a t a I V 15, chen-por gyur gone great a h I - m I r g a 1 20, lam po che great road a h I - s a t t v a V 36, sems-dpa' chen-po great being

-

a h I - a r t h a t ii I1 25, don chert fiid that which b r i n g about the great aim a h o d a d h i V 36, rgya-mtsho che-ba great ocean = .mhcisamudra H a t r a I1 20, gnus skabs degree t s a r y a I 55, 'lihren-pa, jealousy = anupadarlacma H n a 1 56, rlom-p(s) conceit = Sruta-ddy-abhintdnah H I n a I1 31, 'jal what measures n a n I I V 20, mries-pa take delight y o p a m a 1 67, sgyu-ma ltar as an illusion I r a I1 27, I V 12, 44, bdud Mara r g a I 44, 46, 47, 73, I1 2. 8, 30, 31, IV 2, 3, 26, 44, V 15, 33, 41, VIII 36, 37, lam Path r g a - j 5 a t I I 3, 9, I1 2, 11, 16, I V 19, lam Bes Aid knowledge of the Path(s) r g a - s a t y a IV 5, lam-gyi bden-pa Truth of thc Path i t r n, bSes (-giren): I 19 teacher = kalydnanzilra H. I 49 (= kalycinamitra n),IV 6, friend i t h a , gcig (6.. gcig): I 29, 33 common = pnrasparam H

.

E D WARD CO N ZE

Abhisnmayiiladk~rn

m i t h a , phn-tshun: I1 12 identical. - V 22 mutu = pasparam H m u k t a t H IV 52, grol-ba iiid free from m u k h a 1 62, sgo door m u n i I 6, 41, IV 17, 55, V 41, VII 1, VIII 1, 6, 1 21, 33, thub-pa Sage (I 41, IV 17 = samyaksa buddha H; IV 55, V 41 = tath6gata H; VIII 33 = Bu dha Bhagavan H) m ii r t i VIII 16, sku figure. VIII 31, dbu m ii r d h a n IV 45, me-mo Summits. VIII 16, ldan on his head m fi r d h a - g a I1 9, IV 37, rtse (-mor) gyur ( Summits = m~irdhgataH m ii r d h a - g a t a I1 3, rtse-mor gyur-pa Summits m i i r d h a - p r H p t a 1 4 , V 1, rtse-morphyin ( which has reached the summit m f i r d h a - a b h i s a m a y a 116, rtse-mo'imrionrtog full understanding a t its summit mi5 l a I1 24, rtsa root m ti 1 a k a IV 6, rtsa-ba one who has roots m r d u , rtul (-PO): I 23, IV 34 dull - churi: I 26, 33, I1 19, 23, weak. - IV 54, chu weak, and chu~i-nu'i churi (very) weak 'jam: VIII 13, 27 soft - miien-pa: VIII 28, supple m y d u - m r d u I1 19, 30, chun-riu'i chun(-nu) very weak m r d u t v a VIII 23, 'jam soft

F 5 ;a VIII 23, byi (lor byas ('dra) smooth. - VIII 25, skabs (phyin) smooth e g h a 1 20, sprin rain-cloud e d h y a VIII 23, gtsari clean = 8uci H what is measured. - IV y a , gshal (bya): I1 31 24 measure a i t r a IV 41, byams friendly a i t r I I 44, I1 14, byams (-pa) friendliness o k s a VIII 20, tltar-bar byed freedom o k s a - b h H g 1 y a I 12, IV 32, t h r (-ba'i) cha mthun (-par) Aids t o Emancipation o,h a I 34, V 11 (= ajiidna H), rmohs (-pa) de'usion

-

-

-

Y a t a s I11 13, gari phyir therefore a t n a I 72, 'bad esertion (yatna-varjurm = ancibhoga H) a t r e c c h a m I 65, gar 'doll-par whcrcver it wishes a t h ii k r a m a m IV 3, 4, V 18, (p-)rim bshin (-du) in due order (respectively) a t h 5 - b h a v y a m I11 9, sltal-ba ji-bshin which corresponds to the merit ' a t h 5 - H v e d h y a m IV 62, ji-bshin dugs as he intends to hit a t h li - s iit r a m I 18, mdo bshin-du in harmony with the Sutra

-

y - I d i k o ) y a t h l - s f i t r a m VIII 20, mrlokas ji-skad 'byuri-ba bshin nccording to the Sutra

EDWARD CONZE

y a t h 2 s v a m I 25, V 33, bdag-iiid ji-bshin ( taken in due order y a t h e c c h a m V 14, ji-ltar 'dod bshin wherever wishes to y a t h o k t a I11 7, ji-skad bdad-pa as it has b explained y a t h o d d e 6 a m V 15, ched bshin according to t program y 5 c i t a I 58, bslans beggar = ciydcaka-jana-prh nh H y H t h H t m y a VIII 35, ji-bshin (gyi) true charac y i? n a , theg (- pa): I 27, 45, I V 28, 47, V 28, 31, V 12 vehicle bshon-pa, I 20 coach y u k t a I V 43, Edan-par junction with. - IV 58, r joined y u g a n a d d h a I 46, zun-du 'brel-ba which cou the two y u j y a t e , ( n a ) , 1 3 9 , IV 56, run ( m a y i n ) (not) tenable y o g a , sbyor-ba: I V 8 endeavour. I V 49 occu tion. V 1 Yoga ldan: V 15 conjunction = samyoga H - dan Idan-pa: I 44 devotion to y o g a - s t h 5 n a I1 4, tshul-gyis gnus-pa take on stand on, as being y o g e n a I V 58, tshul-gyis in accordance with = yena H . V I I 5, t s h u l d u as y o g y a t 5 I1 1, run-bar bya-ba capability

-

-

-

-

-

R a k t a V I I I 28, dmar red a k 8 a p a I1 15, srun protection

-

t n a I 21, 60, V 41, dkon mchog jewel. I V 11, rin chen precious jewel t n a - g k a r a I 19, rin-chen 'byun gnas jewel-mine s a VIII 16, ro taste a g a 1 24, chugs greed B 6 i I 34, phun heap t a j ii H t a I 68, skad Ses knowledge of speech a I 24, gzugs (the world of) form (rcpa-rzgahd = rt7pa-uitnrrig.o H ) ii p a 1 35, no-bo concerns m H VIII 14, 15, 30, spu hairs on the body

-

L kq a p a 1 12, 16, 72, I1 21, IV 1, 13, 17, 19, 22, 23, 28, 31, 39, 46, 57, V 7, 42, VIII 1, 12, 17, 18, 20, I X 1, mtshan (iiid) mark a k 8 a n a I V 62, V 17, mtshan iiid marked k s m a n I V 31, mtshon-bya (lia-bur) mark a k a y a t e , be marked, I V 13, mtslton (bya). - IV 31, is intended mtshon-pas g h u t v a IV 48, yan-ba Kid lightncqs a b h y a t e 1 48, 'thob 'gyur te is scizpd a y a n a I V 27, gnas place of rest

EDWARD CONZE

1 a 1 H t a VIII 31, dpral-ba forehead 1i n g a , rtogs: I 14, IV 63, V 1, characteristic. 29, 39, 45, 51 token 1 e k h a t a VIII 27, phyag-ris lines of the han pdni-lckhath W 1 e p a I11 12, chags-pa pollution 1 o k a , world: IV 14, 21, 22, 'jig-rtcn. IV 43, can 1 o k o t t a r a I 40, 'jig-rten 'das supramundane 1 a u k i k a 1 40, 'jig-rten-pa worldly

-

a s t u , drios (-pa): V 14 objective entity. V 56, V 15, 31 entity. VIII 19 thing y a 1 50, tshig speach

-

v a c a s VIII 27, shul face v a j r a 1 19, rdo-rje thunderbolt v a d h y a VIII 20, gsad-bya-ba murder v a n a s 1 53, nags forest v a r j a n a , spori (-ba): I 63 turning away I11 5 removal med: I 72 absence - v a r j i t a I11 12, spans-pa without v a r q a v ti d a IV 36, bsnags-pa brjod proclaim praises of v a r t a t e IV 38, gnus proceed v a r t m a n , lam: I 15, IV 56 path = mhrga H. 5, V 19 track v a r s a t i VIII 10, char phab (send) rain v a S i t ti VIII 4, dbari sovereignty v a s t u , gshi: I 34 objective entity. IV 1 entit

-

-

-

15,

smm-ba theoretician = pravctdin H s a n r? VIII 5, bag c h a p residue v i - k a l p a 1 1 4 , 25, 7 1 , V 5, 6, 9, 12, 16, 19, 27, 29, 34, rnum (-par) rrog(s)-(pa) (false) discrimination ti d i n V 42,

i - k o p a n a V 31, rnam-par 'khrugs-pa disturbance walks with the k r L n t a VIII 22, stubs gSegs

I

V

- I11

- g h ii t a V 32, rnilnr 'jonzs-pa oppose - c i k i t s l IV 40, the tshom doulrt

ic c h i n n a I 61, rnanz chad-pa removed = upagumht H j u g u p s a n a I 54, snzod-pa loathing i j ii a , mkhas (-pa): I 9 discerning. IV 24 wise j ii 5 n a IV 15, V 24, rnam (-par) ies consciousness - j ii e y a , ies (-par) bya: I 42, 47, I1 8 (= parijiieya H), IV 26, V 5, 29 should be known. IV 37 one should understand. IV 46 one should discern d a r 6 a n a I 46, 64, lhag nzthon insight v i d h Iy a t c I 1 24, brjod is prcscribcd i n i v t t i IV 47, rnam log turning away from = viniuartanct H

-

-

-

-

-

i n d a t i VII 4, rfogs iliscovers = jcinctii II p a k g a , mi mflrzm pliyogs: I 11, I11 7, IT: 29, V 8, 32, 41 pointfi to be shunned. - I 36 hostile states i- p a k g a t a I11 3, mt mthun plzyogs points to be

vi

-

shunned

EDWARD CONZE

v i- p a r y a y a

V 29, bmlog iiid the reverse v i p a r y ii 8 a I 56, V 41, VIII 39, phyin ci log pe verted view v i - p ii k a , rnam smin: VII 3 the karma-resd matured. - IX 1 reward v i - p r a t i p a t t i , error: I 15, log-par bsgrub. 42, log rtog-pa v i - p r a t y a y a IV30, mimthttn antagonism=(s va-loka)-vipratyanika H v i b o d h a t i IV 12, ics-par rtogs-pa(r bya) disc v i - b h ii g a I11 7, rnam-par dbye-ba distinction v i m a t i I 56, blo-nan doubt = satkzya-dyf matih H; P 215 vicikitsd v i - rn u c y a t e V 21, rnam-par pol, be Liberate

-

-

-

v i - m o k 9 a , rnam (-par) thar: I 62 deliverance VIII 2 emancipation vi y o g a V 15, 33, mi Man disjunction v i - r o d h a 1 61, 'gaGba obstruction v i 1 o m a m V 23, lugs mi mthon-la in reverse o

-

-

v i - v a r j a n a IV 18, mum-par sparis-pa v i - v a r j a y a t i 1 56, rnam spans avoid

rejectio

v i - v a r t a t e I V 4 5 , ldog turn back on v i v ii d a 1 61 , rtsod-pa contention v i v i k t a I1 22, dben isolatedness

v i - v r d d h i,

grou~th:I 14, V 2, rnnm 'plrcl.

riority v i 6 i fi y a t e N 26, khyad-du 'phugs-pas is distinguished i 6 u d d h a k a I11 12, rnam dug pure = vis'uddha H

i- 6 u d d h a t H

IV 48, rnam-par dug id purity

i - 6 u d d h i I1 29, 111 14, VIII I, 37, ( r n m ) (-par) ahg (-pa) (state of) purity i 6 e 5 a , khyad-par (can): 11 21, IV 23, 26 distinctive. IV 13 distinction V 27, I X 2 range. 8 a y a , yul(can): I1 1 object. IV 62, V 5, 32 objective range i t h H I 28, gnus brd absence of a discontinuous .existent i s t a r a I1 4, V 26, rgyas (-par) in detail i s m r y a t e V 20, mtshar-du brtsis surprise i h ii r a .W 20, 50, p a s (-pa) dwelling (on) 1k 9 i 9 I r a n I 1, m t h o ~'gyur (phyir) have been able to behold r r y a 1 51, brtson vigorous pursuit. I 57, IV 33,

-

-

-

-

- VII

rt ta tH

dbcn (-pa): I11 5, fact that are isolated. IV 29 separation v i 6 2 1 a VIII 29, yaris-pa large

/ 164 I

zlum

VIII 22, 'khril bag-chags well rounded rtsol-ba the action which works for = para-kZ7a H v r t t i m a t IV 21, 'jug which reacl~cs v r d d h i IV 56, 'phel growth v F t t i I 38,

-v ek a,

-

brtson 'pus, vigour r t t a VIII 15 (= susamvrtta EI), 21, 25, 28, (well) round(ed) (or: curved)

20, spel

vi

v i 6 i 8 t a IV 23, khyad shugs distinguished v i 6 i 5 t a t a I 26, khyad-par 'phags distinctive s u p -

1 165 I

EDWARD CONZE

v e d H k a 111 10, Ses byed the one who experiences v e d y a IV 24, rig bya accessible to experience vedaniyati H v a i I11 7, just v a i k a 1 y a V 10, rnam-pa ma tshari incomplete v a i p u 1y a VIII 11, rgya che abundance v a i y a r t h y a I1 6, mi dgos-pa no need for v a i 6 5 r a d y a VIII 4, mi 'jigs-pa ground of se confidence v y a 5 j a n a I11 15, miri verbal expression VIII 12, dpe-byad minor characteristic v y a ii j a n a t H VIII 23, mtshan genitals v y a t i k r a m a V 25, rgyal (nos) transcending v y a t i b h e d a VIII 40, tha-dad (non-)distincti vyatibheda-aparijAdna = avyatibheda-par;jiidna H ) v y a y a 1 28, 'god fall v y a v a d P n a , man-par byan -(ba): 11 14 (= pra p a k ~ aH), VIII 35 purihation. VIII 39 a sta of complete purity v y a s a n a I1 26, 'phoris-pa falling away from v y 2 k y t i , prediction: I 32, luli ston-pa. IV 9, 1 bstan = vyhkarona v y P d h i I1 14, 111 14, nad disease v y ii p i n VIII 11, khyab-pa(r) all-pervading v y 2 p t i I1 1, khyab-pa pervasion v y 2 y a t a VIII 11, y a i s broad v y a v y t t i IV 47, ldog-pa revulsion v y o m a I11 12, mkha' space = ikfida 13

-

-

-

-

r 166 I

S a m s i t a I 8, bsriags-pa glorification 6 a k t i IV 12, mthm power a m a , shi: I 10 quietude. - I 24 appeased a m a t h a 1 46, 64, shi gnas quietude a m a n a VIII 34, shi-ba appeasing = praSainarta R a r a p a IV 27, skyabs refuge a r r r a IV 42, lus body = k f i y a H a s y a t e IV 34, bsriags recommend L t a n a I1 14, sel removal = praSamanam H L t r a v a IV 62, dgra rnams, multitude of enemies = fintarfiyika-dhnnna H H n t a t H IV 22, V 39, shi Aid quiescence 2 n t a t v a 11 15, shi iiid going to rest = finti If Si n t i 1 13, 1V 60, V 10, 33, shi-ba quietude (I 13, IV 60, V 10 = nirvana 11) 8 8 1 i n V 36, sba-ba in possession of 6 H 6 v a t a I 59, rfag eternalist views S H s i n I 1, ston-pa the Teacher = sakala-jana-anuSisaka Bhagavan H H s t r V 20, ston-pa the Teacher i k s H I 54, bslab-pa moral training i r H VIII 21, rtsa vein

-

i s y a , Disciple: I 7 and 38 (= Sr6tnl:a H ) , 41, 57, I1 29 (= Sr6vaka If), 1V 4 , slob-ma. V 37, iian-thos. I 41: sarva-Erya-jana (samtdna-prablrava H )

-

-

1 167 I

4 r 1 a I 51, (= samvara-sYa H ) , 57, 60, IV 7, rshul khrims morality 4 u k 1 a VII 3, (chos) dkar bright (elements) 6 u c i I V 42, VIII 26, gtsari (-ba) clean. VIII 29, dug-pa clear 4 u d d h a VIII 23 dag-pa pure d u d d h a k a I V 11, h g - p a one who is p u r e = v Suddhi H 4 u d d h a t 5 IV 61 (= viSuddhi H ) , VIII 25, h g - p a (fiid) (state of) purity 6 u d d h a t v a VIII 24, dog purity 6 u d d h i I 9, 13, 31, I1 28: (= viSuddhi H ) , I1 30, IV 61, VIII 4, dug (-pa) purity. - I 67, sbyon purification = pariJodhanu H 4 u b h a , bzan: 1 66 lovely - dge-ba: wholesome, I1 24, nT6: (Subha-mrila = k &la-mClu H). - V 2, 37 merit 6u 6r a I1 7, iicrn 'dod-pa (desire) to make hear, Sravanecchci H 4 ii n y a t a I 61, I1 3, 14, I V 21, 52, V 7, VIII 36, sto (- pa) (iiid) emptiness 4 fi n y a t v a I 29, ston the fact of emptiness. - I1 3, I11 3, I V 18, sion (- pa) (iiid) emptiness 6 a i k s a I 12, slob-pa one who is still learning 4 r a d d h 5 I V 33, dad-pa faith 4 r a d d h G - p r i i p t a I 23, dud thob one who ha8 attained faith 6 r a v a n a I V 6, niicrn-pa hearing 6 r 5 v a k a I 11, 26, I1 2, 5, V 12, VIII 7, iian-thos Disciple

6 r I v a t s a VIII 32, dpal-gyi be'u

h v a t s a sign

l r u t a 1 52, ~hos-pa learning 6 r e y a s V 26, legs-pa good 4 r e t h a t a I1 25, mchog %id excellence 6 I a k g n a VIII 30, 31, 'jam (-pa) smooth

-

S a!

f

1

i

s a m v a r a VIII 19, yan-dag blnns-pa restraint s a rp v F t i 40, kun rdzob conventional truth s a m v t y E IV 55, kun rdzob-tu in a conventional sexme s a m 4 u d d h i 1 52, kun sbyon-ba thorough purilication s a m s ii r a I 52, VIII 34, 'khm-ba samsaric world s a m s k F t a I 41, V l I I 39, 'dus byas conditioend s a m s t a v a 1 55, 'dris intimacy s a m s t h i t i N 50, gnns-pa stand Grm = azmsth6na H s a k r t V I I 2, gcig-car simultaneously = eka-uciram If s a k t i 1 60, 65, V 14, 30, chugs (- pa) attachment s a m k e t a VIII 36, brda conventional symbol = s6mkerika H s a m k 1e 4 a VIII 35, kun-nus fion-mois defilement s a m k E e p a I V 14, b s d ~ s - ~ acollected. V 26, mdor bsdus condensed s a m k h y ii VIII 17, grans number s a m k h y e y a IV 24, bgran calculation s a m g a I11 4, 5, chugs-pa attachment

-

[ 169 I

h b h i s a m a yl1axik;iro

EDWARD CONZE

s a m g a n i k i i - l v a h a 155, 'du-'dtiruur-pa wh one meets society s a m g r h 1 t a V 22, bsdus-pa comprised s a m g r a h a , yan-dag bsdus-pa(r), I1 8 are summe up in bsdus-pa: I 43 combine. IV 17 comprised. 22, VII 1 combination. - I X 1, 2 summary - bsdu (A): VIII 19, 34 means of conversion = cotulr samgrahu-vastu H $dud: IV 24 comprising

-

-

-

-

qz t y a g a I 54,

kun gton

complete renunciation =

a lp d a r 6 a n i V 17, ston-pa indication a m n ii h a I 6, 43, go-cha armour a n a t 11 a IV 6, mgnn bcas-pa they I~nve to help them, adhisthitatzwra 1% a - n i r a n t a r a IV 9, bar-chad med bcas without impediments a,

miiam (- pa): IV 35

even,

-

the state

VIII 22, 28, 30

s a m c i n t y a I 67, bsoms bshin at will = budcjh pcrvaka H s a m j ii a k a , shes bya (-ba): IV 1G what is called. IV 27 o'he acts as. IV 30 one speaks of

a m a - k r a m a t v a VIII 21, gom sfiorns-pa walks a t an even pace a c i t t a t ii 148, sems miiam iiid nn even ntti-

s a m j ii l I 63, IV 22, 47 (= dharma-avabodha N), 'du Ses perception s a t IV 7, dam-pa good. - I 25, (bdag-fiid?), s a t - V 6, yod-par as being s a t k r t i IV 20, gus-par byn-ba honour(ing) = sat k6ra H s a t t 2 V 20, yod existence 8 a t t v a I 59, etc., sems-can, being s a t t v a 1 o k a IV 61, sems-can 'jig-rten the world of living beings

s a m a t l I 11, 13, 72, I1 31, I11 1 (= tulyath H), 10, miiam (-pa) iiid sameness s a m a t i k r a m a IV 24, yati-dag 'das transcending a m a n t 5 t VIII 26, kun nos :from all sides a m a m 1 65, VIII 33, miiam (-du) impartially s a m a y a V 41, rtoss-pa .reunion = abhisamaya Ii s a m a r a IY 49, gyul 'gyed battle = yuddha I1

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-

s a t y a , bden (-pa): I 21, 27, I1 2, 11, I11 11, IV 23, 37 truth. I 50 truthful. - VIII 38 true reality = yathdbhc7ta-sarvapad6r~I~H s a d ii , rtag (-tu): I 49 always. IV 48 a t all times. VIII 8, for ever s a d d h a r m a I 49, dam chos true dharma

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-

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-

s a m a 6 n u t e I 58, ya~i-Jag 'thob gain s a m l c 2 r a VIII 26, kun spyod habits = santuddsa m a d 5 na sam ld hi I meditative s a m ii p a t t i

VIII 20, yan-dag blatis-pa undertaking 32, 33, IV 33, V 4, 23, tin(-+?) '&in, trance

V 24,25, VIII 2, siioms 'jug (-pa) atlain-

i

EDWARD CONZE

s a m a p a d y a V 23,

siioms shugs-nus

having entered

on s a m H p t i 111 16, rdzogs-pa@) end s a m ii p n o t i I 56, yan-dug 'lhob accomplish 8 a m H r a b h y a 11 4, brtsams-nus when one hae un dertaken s a m 5 r 0 p a I V 52, sgro 'dogs a t t r i h t i o n samgsa-vyasatah I 18, bsdus dan rgyas-p sgo-nas briefly and in detail 8 am ut p d a V 15, bas-pa'i skye-ba production u t p h H. V I I I 10, byuti gyur sprung up s a m u t s a d a VIII 13, mtho-ba protuberance = uc chraya H s a m u d z g a m a I V 25, 32, V 8, yan-dug 'gru full attainment. - VIII 18, yan-dag 'grub full pos session s a m u d ~ r i t a , proclaimed: 1 3 , y a f - d a g b h d . - I 1 7 yari-hg brjod 8 a m u d g h 5 t a I 63, kun-zu 'joms-pa uprooting = uccheda H. VIII 5, yali-dag b ~ o r n - ~ a uproo s a m u d d e 6 a I 6, V 11 (= uddeSa H), ched (du program s a m p a t t i N 33, phun tshogs accomplishment 6 a m P a d I 69, V 35, 37, phun (-sum) tshogs (-pa) accomplishment s a m p a r i g r a h a , -yens (-su) 'dzin (-pa): I 21 full acceptance. I 25, 36, IV 25 assistance 8 a l p p r a j fi a t ii I V 4.2, Ses bshin self-possession

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-

s

a m p r a y o g a V 33, mtshuris-par ldan conjunction = saqyoga II

Abhienmny lladkara

1

a am p r a

f

sa m ba d d

rna

IV 7, kun 'dri questioning h a V 32, 'brel-ba connected with a m b 0 d h i 11 16, IV 34, 45, V 28, rd~0g.s-pa'i byailchub full enlightenment a m b h r a I 6, 47, I V 49, VIII 39, tsho,"s equipment a m m 0 h a V 34, kun nnons bewilderment a m y a k 111 2, yan-dag in the right way a m y a k s a m b o d h i I 18, yan-dag rdzogs-pa'i byan chub full erdightenment

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s a m y o g a I 25, Idan connection 6 a r a g a I V 15, chap bcas with greed a v a j fi t i , all-knowledge: 1 3, IV 17, thamscad ks-pa Aid. - I 11, 1117, 11, 15, kun Ses (Eid). I V 1, V 33, kun mkhyen (Aid) kun mlchyen (iiid) all8 a v a - j fi a t v a I V 5, V 3, knowledge s a r v a - t y g a I 58, bdog-pa kun @oh renounce everything s a r v a- a b h is H r e n a 36, mom-pa kun-t~ from all sides a r v a a s t i I 54, bdog all that is his s a r v a ii li H r a - j ii a t i? , knowledge of all modes: I 3, 6, 45, I1 15, I V 22, V 38, 40, 42, rnam (-pa) kun mkhyen (pa) (iiid). - I 73, VIII 6, mum-pa thamscad mkltycn ilid s a r v ~ k i i r a j i i a t H - m l r g n 1 1, man-pa thanrs-

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-

v

-

cad mkhyyen iiid lam the way to the knowledge of all modes s n r v a - ~ h g r a - a d k i s a m b h o d a 1 4 , 13, rnam

Abhisamnyiifadknrii

EDWAR D CONZE

kun mnon rdzogs rtogs-pa modes

u k h a IV 27,

full understanding of

Bukhena

s a r v a - g k l r a - a v a b o d h a IV32, mam-pathams cad rtogs fuU understanding of all modes = sarv6 Iciiriibhisa~?~bodl~a H s a r v a t a s I1 17, kun-nus and chams-cad-la all times s a r v a t r a , everywhere: I 64, thams-ead-la. I IV 21, kun-tu s a r v a t h 5 , r a m (- pa) kun (-tu):I 36 a t all times. I1 29 (that) of all

-

bde ease

I 2, bde blag-iu quickly

j 5 t a VIII 15, legs 'khruns well-grown u b o d h a IV 34, rrogs sla easy to know s u v a r 9a

-v ar

a VIII 15, lpags-pa gser ndog

u - v i b h a k t a VIII 25,

Sin-tu rnam 'byes

has

well pro-

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-

s l k a 1 y a IV 25, mtha' dag-pa full complement s 5 k H t k r i y 5 111 14, m i o 4 u bya rcalisation 5 d h a k a IV 57 (= sCdl~i1aH ) , VITI 20, s g u b be that which acconlplishes 8 l d h a n a V 35, sgrub which effect = rttp'idarla s 5 d h 2 r a e a 1 41, thun mori shared s l n l t h y a V 26, bstan-pa aid s l m b h o g a 1 17, lons rdzogs enjoyment s 5 rp b h 0 g i k a VIIl 12, lois spyod rdzogs enjoyme sa-a v a d h i 11, mtshams dari bcas, connecte with the delimitation of time s s r a v a 1 41, zag b w s with outflows h a VIII 16, 22, sen-ge ('i 'dra) lion

si

s i l p h a - v i j r m b h i t a V 23, seri-ge rnana bs& the lion's sport s i t a VIII 28, dkar very white s u k u m 3 r a t l VIII 24, gshon Sa-can iiid (fres and delicate) like that of a beautiful youth

-

u - 8 u k 1 a VIII 16, Sin-tu dkar very white u - s a m h a t a n a VIII 24, Sin-tu grims-pa firm and s n i g d h a VIII 30, snum quite glosay u k rj m a I11 4, plrm subtle a c a k a IV* 21, brjod (mdzad) indicating iic a n a I1 9, ston-pa indicate (sCcancr-illrrtih = pmii t r a 1 2,

mdo Sutra e n d r i y a IV 4.9, dban bms-pa

concerning the facul-

1 53, rten cultivation e v .?, bsten (pa): I 49, 66, 11 26, VIII 38 tending ( I 49, 66 = BrCgana If, VIII 38 = upasa?lkmmalla I $ ) , spyod-pa, IV 48 use = upabho,na H s a u k h y a V 35, bde happiness a u r a b h y a VIII 32, dri shim, with n fragrant smell s k a n d h a : phwi (-PO): I 35, 59, I1 27, 111 3, IV 49 sev a na

,

dl~uil-pa: VIII 15 shouldcr

EDWARD CONZE

-

!I

s t a m b h a I 56, kheris arrogance = para-apranams v a I1 18, IV 50, V 9, ran-gi own. IV 37, ra?i nana himself s t u t a 1 8, bstod praise t s v a - t a n t r a I 35, ran Jbai as an independent rens t u t i I1 20, bstod-pa praise lity s t o b h a I1 20, Ikur-ba eulogy 1 B v a d h a r rn a IV 20, iiid-kyi chos his own dharma s t o b h i t a 1 8 , bkur eulogy f s v a n a V 1, VII 5, rmi-lam dream s t h a IV 40, p a s (Siri) one who stands firm. - IV f s v a p n a - a n t a r a V 1, rmi-lam in a dream 51, pas-pa one who stands on e v a p n o p a rn a VII 4, mi-lam 'dra like a dream s t h l n a , gnas: I 10 stand (= avasth6na H). I $5 i s v a p n o p a m a t v a IV 60, rmi-lam 'dr& like a place. V 11 (= avasthdna H ) , 16, standing. V 14 dream standing place (= avasthdna H ) s v a b h l v s, own-being: I 50, 11 1. 22, rabdshix. I1 25, I11 13 (= svarlipato H ) , IV 13, 31, V 8, 40, s t h i p a n a I1 16, 'god establishment rio-bo-fiid s t h i t a , gnas (te) or(pa): I1 13, IV 36,&39 one who - 8 v a b b v a k a I 5, ral-bshin (deli) in its own stands. I1 16, I11 1 (= vyavasthita H) established. being VIII 8 abiding s t h i t i , ,gnus: I 67 abiding = avasthiina H . I 10 j s v a b h I v a t v a I 29, randshin state of own-being stand = avasthdna H 1 s v a y a m I1 16, IV 36, bdag-iiid oneself s t h i t v a VII 4, pas-nas when he has established ! s v a y a m - b o d h n I1 6, bdag-iiid rtogs-pa self-enlightenment s n i g d h a VIII 21, mdog snum glossy. VIII 27, f mdaris yod fresh s v a y a n - h 11 ii 1 42, 11 6, ran 'byuri Self-existcot s p h 5 , longing: I 49, 'dod. 1 57, dgo' = ahhis v a r n VIII 28, gsui souud of thc voice ldsa H s v a s t i k a VIII 32, bkm-$is Svastika s m s t a IV 2, b i d remembered s v a - S t m a b h i i v a I 65, bdag-gi lio-bo its own s m r t i , dran (-pa): I 2, memory. IV 33, 42, V 39 body (= smarana H ) mindfulness. I1 22 (= anusmmti Ti) s v l b h 5 v i k a I 17, VIII 1, iio-bo-iiid substantial VI 1 recollection s v I b h I v y a , state of own-being: I 29, ran-bshin. s m r t y u p a s t h i n a , dran-pa iier gslrap, IV 4 I 33, no-bo = ekam rtipam N pillar of mindfulness. - VIII 5 mindful equanimity f s r o t a s VIII 7, rgyun, stream 5

H

I

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-

-

-

-

1'

-

-

-

-

-

11

1 i

-

'1

1

f

i

[ 177 I

AbhisamayHladkHra

EDWARD CONZE

H I

h a n u VIII 16, 'gram-pa jaws h a r i VIII 15, sen-ge'i 'dra lion h a s t a VIII 13, phyag hand - h 5 I 24, bcom those who have forsaken h H n a I1 8,, spon forsaking = prahdna H. - I1 2 iiams forsaking = prahiina H. IV 42, 'joms loss h n i IV 12, bco~n waning = uycighcira .H.- IV iiams-pa diminution h i t a , phan (pa): IV 27, VIII 33 benefit. VI help h i t a v a s t u,t v a I 48, phan-pa'i drios iiid s plying with' beneficial things h I n a IV 4a7, V 28, dman (-pa) inferior. - VIII m i shim-pa disageable. - IV 56, iiam behind = parityakta H h e t u I 27, 59, I1 26, IV 3, V 16, 17, 32, VIII 9, 18, 2 I X 2, rgyu cause h e t u t v a 1 25, rgyu causality ~he m a n I 19, gser gold = kalydnasuvarna H h r I 1 52, no tsha sense of shame.

-

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-

TIBETAN-SANSKRIT INDEX K un mkhyen 5id un-tu ' j o m s - p a

sarvajiiatii, sarvajfiatva samudghhta

u n - t u s h n m - p a dlina k u n g t o n samydga k u n ' d r i sampraina k u n - n a s samantiil, sarvatas un- nas fion-mous samkleSa u n s p y o d samdcdrn u n s b y o u b a snmSuddhi

-

un un un un

r m o l i s sammoha r d z o b samurti rdzob-tn samvrtyd 6 e s 5 i d sarvajiiatd

k a r Sukla, sita k u kuksit6 (ed. prints dgu) dkon

m c h o g ratnn nisiddha, nis~dhn,pmtisedhn

1 :::I-:Lita bkur bkur

beti

-ha

gnurava srobha