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APPENDIXTransl,ation of tke Pratyehabud,d,kabk&mi IWhat is the pratyekabudd.habhfr'rni? It must be known as havingfive aspects: regarding family (gotra), Way (md.rga), achievement

(samud,d.gama), way of living (uikd.ra) and behaviow (cdritra).What is the pratyekabwd.d.hagotra? In this three characteristicsare to be recognized: (r) According to their nature pratyeka-bud,d,kas belong to a family where impurities are weak (mandarajas-hagotra) until their complete enlightenment, because their mindsare not inclined towards contact (samsarga) 2 (and) they areinclined to d.elight in solitude (eharamatd.). (z) According to theirnature pratyehabwddhas are weak in compassion (rnand'aharu4'ya)until their complete enlightenment because their minds are not

directed towards the teaching of the dharma (and) towards actionfor the welfare of beings (sattad.rthakriya), bttt towards the state ofremaining unconcerned (alpotsukaa'ihd.ratd.).3 (3) According to theirnature pr at y ekabud,d,h,as hav e f aculties that are moderate (rn adh y en'driya) a until their complete enlightenment and they have thenatural disposition to act with pride (manacaritajd.ttrya), becausewithout teacher (and) without rival they desire complete enlighten-ment.

The pratyekabudd,kamdzga should also be recognized as havingthree characteristics :(r) For instance, some one who belongs to the family of thepratyehabud,d,kas and who in a hundred hal,pas acquires the resolu-tion to become a bud.d,ha (budd'kotpad'a) ar'd therefore brings tomaturity the continuity (santati),6 namely, who practises skilfulness

I The translation is based on the Sanskrit text. Where the Tibetan textvaries, this is mentioned in the notes., Cf.p. 77;83.3 Lit.: 'of being only a little eager'; cf. BHSD, s.v. alpotsuhatd.{ The five moral faculties: faith (traddha), energy (uErya), n.rintlfulness(smyti), concentration (samddhi), wisrajfiA\.6 Santati,'continuity of rrrind', thc nrcntal rlisposition to roaclt tlrt: aint,'fhc'l'ibetan trilusla,tion has: 'lrrittgs t.o tttittttt'ity tlto goittg towirnls scll'

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APPBNDIX 127with regard to (knowledge of) the aggregates (shand'hakawSalya) '-the organs of sense (and' their objects) (ayatana),-the elements@,katul,-the origination by dependence (pratr'tyasamutpad'a)'-possilltities and impossibilities (sthanasth'ana) and the truthsisatya) for the sake of self_enlightenment (pratyekabodhi) in th'eiuture. This is the first Way of the pratyekabud'd'ka'(z) Or another one, having acquired the resolution to become abudiha, having come into contact with virtuous people (sal-purwgararyrseaAl, who has produced the listening to the good-d,harma (sad'd,karrnasraua4'a) (and) the fund'amental concentrationof mind., produces previous roots of merit which belong to the(four stages) of penetration (nirued'habhd'giya),6 i'e' he realizesib".o-" *ur*' \u;rnagata),'summit' (mwrdhan) and'receptivity'(h;anti), but is not able to come to a clear comprehension of theikn *o or to attain the fruit of asceticism (Sramary,yaphal'a) in thesame birth; he becomes one who is skilful with regard to (knowledgeof) the aggregates, organs of sense (and their objects)' the elements'ttre origiiltion by d.epend.ence, possibilities an6 impossibilities andthe trulhs for the sake of clear comprehension of the dharma andattainment of the fruit of asceticism in the future' This is thesecond Way of llne pratyekabud'dka.(S)Otanotherone,havingacquiredtheresolutiontobecomeaUriilro, having come into contact with virtuous people' who hasproduced the iistening to the good' d'karma (and) the fundamentalloncentration of mind., comes to a clear comprehension of thed,harma; he attains the fruit of asceticism, but he is not able toattain completely the state of infinite certitude (nisthatd'), of-infinite prrrity (iimal'ata), of infinite completion of religious life(brahmacaryaparyaaasd'nntd') and' of arhatship' He becomes one whois skilful with regard to (knowledge of) the aggregates' the organs

6 The four stages are uttnaga,ta,, ntil.rd,han, hsdnti and lauhihd.gryadhavtna,'become *.rrn, ."on -it, receitivity, prime-in-the-world condition' (BHSD'.-i. X.St VI, 169: the first and slcond are weak (+nydu)' the third is mo.-e.aie, tire last strong; they are developed in. the stages that lie in between thcd,httd,nas (andgarnyd,ntaraihyanabhil'*iho1' It it is clear {rom this place' thc;;fi;".'i- ;ii" Frrtv"r..uuadnabtrumi statcs t:nat pratyehabwddhas onlyattain the first thre-e niruedhabhdgiyas, cf' KoSa VI' 176' In 'I'heravidaAUt iAnun',*o these {our bel..g tJ the stage whioh prececlcs Urc .}ay ofi;;Ghtfu;ttrnamagga).Cf, I(oSaV, p. IV; Divy' 5o' Tn Mahdyanaphilosophvli;;; ;; part of tti way

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r28 APPENDIXof sense (and their objects), the elements, the origination byd.ependence, possibilities and impossibilities and the truths, that isto say by means of the Way leading to the supra-mundane for thesake of infinite certitude, purity and completion of religious life inthe future, for the sake of the attainment of the fruit of arhatship.This is the third Way of the pratyekabud'd'ka.

Then about the achievement (samud'agama)-(r) For instance, some one who, by means of the fftst pratyeha-bwd.d,harnarga (attained) the equipmenl (sambhara) in the courseof a full hundred kal,pas, and at the end of a hundred kal'pas,without (having made) the resolution of the budd,kas and without ateacher, cultivated the thirty-seven elements of enlightenment(bod,kipdksya), becomes enlightened to self-enlightenment andrealizes the elimination of all faults (sa.raahlesapraha4'a) andarhatship.(z-3) For instance some one acquires, by means of the second orthird. pratyehabud'dkamd.rga, by means of this cause and thiscondition, without (having made) the resolution of the bwddhas,without a teacher, having cultivated the thirty-seven elements ofenlightenment, clear comprehension of tl;re d'harma. When heattains the fruit of arhatship or when he attains the fruit of as-ceticism, he attains the state of infinite certitude, infinite purity,infinite completion of religious life and the highest fruit: arhatship.when one becomes a pratyehabwd,d,ha by means of the first achieve-ment, one is like the horn of a rhinoceros (hkaSgaui;a4'ahal'pa)'when one becomes a pratyehaiina by means of the second or thirdachievement, then one is not like the horn of a rhinoceros.T

Then about the way of living (aikd'ra).(r) He, who is a pratyehabud'd'ka iike the horn of a rhinoceros,delights in solitude (ekd'rdma), deeply devoted to living alone(ehaaikd.ra); his highest goal is deep intellectual mastery (praty'

? The Tibetan text adcls: '(one is) one who lives in a group' (tskogs-dahspyort-pa; uargaadrinl, cf. Mahdvyutpatti rooT; KoSa III, r95; MppS II,ro'69, tt,ri" t : ", . . sont cl'ancient Srdval

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APPENDIX T29aaek;ary,d.) of the origination by d'epend'ence'8 He is remaining in thereflection (rnanashd.tra) of the ,oid, lsanyold), aimlessness (apraq'i-hita) and. causelessness (animitta)' ,

(z-3) Then a prary)kajina (who attained pratyehabod'ki) by*;;'of the second ot tttira achievement' becomes one who doesnotabsolutelydeiightinsolitude,(and')livesaTone(ekaaihd'rin)'but (may) also become one who lives in a group (aargaaik.d'rin-)' Ofhim also ih" *"y of living is hand'ed" d'own as (if he were) a khad'-gaui;d.4,ahal'Pa.e

Then about the behaviov (caritra)'They all live near a village or market-town' They enter thatvillage or market-town to collect alms' their bodies well-guarded'their senses well-controlled, their mindfulness (smyti) well estab-lished. They are compassionate towards the wretched and miserable(kinad,inanwhampamina), they show compassion by means of thebod.y, not with word.s; also their teaching of the d'haryy.tt Uymeans of the bod.y, noi with words' They show manifold fields ofsupernatural power, merely for the sake of turning round obstructed*irrd.r, and. t-hey should. all be known as those who follow theWay which is to be gone alone in ord'er-to calm down (all) faults'itrit it the end' of the Pratyekabuddhabhumi'

' .'-".-as, History, t5z3: according to the Buddhd,vatamsaka thesoaJh" lreached the-fJur iob"le truths to trLe Sraaahas and th.e prafitya-sarnutpd'd'a to tne praryJi)oiiii"t; cf' Ap'A' r3z' See also ERE' r53 (5);Intr. p. ro.gTheTibetantranslationreadslega(thag-ma)insteadotiiSla.