YY*Y:flj:gril'tr=lBKt;ll1 - uni-muenchen.de · 2012. 8. 19. · the Indo-Seythian master. This is important, sinee it indieates that Mahayäna Buddhism had attained an advanced level

Aj ätasatrukaukrtya vinodanäsütra *

Paul Harrison and Jens-Uwe Hartmann

Introduetiol1

The fragments of the Ajätasatru-kaukrtya-vinodanä-sütra (AjKV) in The Schoyen Co11ection's palm leaf manuscript of a Mahäyäna sütra compendium are a welcome find, since until now not a single piece of this text was known to have survived in Sanskrit. To be sure citations from it or references to it are found in various worles, among them the Sütra-samueeaya (SS) attributed to Nägärjuna (2nd century A.D.?), but these works themselves for the most part exist only in Chinese and Tibetan translations. I This is unfortunate, because not only is the AjKV an interesting text from the point of view of content, it is also historica11y important in being one of the sma11 group of Mahäyäna sütras translated into Chinese by Lokak~ema in the late 2nd century A.D. Since these translations can be dated, they thus provide us with our first solid evidence for the early development of Mahäyäna Buddhism. Lokak~ema's version (;\Jl'\) of the AjKV sm'vives as T. 626, the Azheshi wang jing IIiiJMüt:=EtJl!, now to be found in the Taishö alongside two other complete Chinese translations of the text, those made by Dharmarak~a in the late 3rd century - T. 627, the Wenshuzhili

puehao sanmei jing YY*Y:flj:gril'tr=lBKt;ll1 (rJil) - and by Fatian $7( in the 10th - T. 628, the Weieengyou zIJengfajing *'~Vl'fIEtM;ll1. This third version, however, is peculiar in many respects, and differs so much from the other two that it is best regarded as a free (as weIl as bowdlerized) adaptation of the text, rather than a straight translation of an Indic original? It is, however, certainly based on an Indic original, in a recension close to that which underlies the Tibetan translation, since, among other things, it abbreviates the text in the same way as the Tibetan after Section 7c-8a (see below). Even so, as a somewhat unreliable witness, it is of less use for comparative purposes, unlike the two older versions, and therefore its testimony is not considered in this study. There is also a fourth translation in the Taishö, T. 629, the Fang bo jing n!z~,j;tJl!, which is related to the other three insofar as it preserves as a separate text a section of the larger work which appears to have circulated independently at one time. It is more likely that this was one of the "building blocks" from which the AjKV was constructed, than it was an excerpt from the sütra which took on a life of its own. Apart from these Chinese witnesses, we also possess a Tibetan translation, the 'Phags pa ma skyes dgra 'i 'gyod pa bsal ba ies bya ba theg pa ehen po 'i mdo, which was revised by Mafijusrigarbha and Ratnarak~ita at the beginning of the 9th centmy.3 Now, with the publication of the present worle, the study of a11 these different versions of the text can be pursued with

* We wish to thank the editors of the series Indica et Tibetica for pennission to reprint Fragment 5 which was first published by the present authors in Hartmann and Harrison 1998.

See the paper cited in the note above for references and discussion. 2 See Harrison 1993: 152-156. J Since the translation is listed in the /Da/! (or /Ha/!) kar II/a (No. 257) as Iv[a skyes dgra 'i 'gyod pa bsal ba, 1,500 Slokas or 5 bam po, we know it was available in Tibet by the bcginning of the 9th century. None of the available editions of the Kanjur gives any hint as to the identity of thc original translators. The colophons of the Tabo and Newark versions give the revisers' names as Säkyaprabha (instead of Manjusrlgarbha) and Ratnarak~ita.

168 P. HARRISON & 1.-U. HARTMANN

referenee to an Indie text, albeit a fragmentary one.4

The AjKV is without doubt one of the jewels of Lokak~ema's oeuvre. Rieh in narrative incident, paeked with signifieant doetrinal terms, and also philosophiea11y eomplex and demanding, it is perhaps the most sophistieated and evolved of the Mahäyana sütras translated into Chinese by the Indo-Seythian master. This is important, sinee it indieates that Mahayäna Buddhism had

attained an advanced level of development by the middle of the 2nd centm")' A.D., and was by no means a movement still in its early stages. Such complexity und sophistication, in terms both of doctrine and literal")' fom1, demand a careful and extended treatment,5 but a brief synopsis of the text here may help readers to locate the fragments of the Schoyen manuseript in the broader eontext of the whole work.

The sütra opens (Chap. 1)6 with an exchange between Mafijusri and 29 others (25 bodhisattvas and 4 gods) on the nature of omniscient cognition (sarvajiia-jiiäna), in whieh the superior insight of Mafijusrl is established, this being further confirmed in Chap. 2 when Mafijusri conjures up a phantom Sakyamuni to preaeh on the emptiness of a11 dharmas. Chap. 3 (within which our Fragment I falls) consists of a long and involved story in which the Buddha throws a bowl of food down through countless world-systems. After the great disciples like Säriputra and Mahämaudgalyäyana

try and fail to retrieve it, Mafijusri alone accomplishes the task. This story thus serves to glorify this particular bodhisattva, establishing him explicitly as the father and mother of all the Buddhas,

and thus underlining the supremacy of the bodhisattva path in the Mahäyäna Buddhist scheme of

things. 7 Chap. 4 contil1lles this theme with reference to an avadäna of Säkyamuni, Säriputra and Mahämaudgalyäyana, in which the inferior spiritual aspirations of the latter are unfavourably compared with the bodhicitta of the former.

King Ajatasatru finally makes an appearance in Chap. 5. His status as a paradigmatic sinner is vital to an understanding of the sütra as a whole: if its first principal theme is the superiority of the aspiration and insight of the bodhisattva, as exemplified by Mafijusrl, its second is the capacity of the perfeetion of wisdom (praji'iäpäramitä) and insight into emptiness (Sünyatä) to radically transform suffering eonseiousness into awakening, even (he guilt-ridden or remorseful consciousness of such a person as Ajatasatru, exemplary in his own way as a eommitter of the änantarya sin (entailing immediate retribution) of patricide (thus the kaukrtya-vinodanä 01' "dispelling of remorse" of the title). Ajätasatru begins by eonfessing his sin and describing the torment to which it has eonsigned him, and is told that Mafijusri is (he person to help him find relief. He thus invites the great bodhisattva to dinner at his palace. In the night preceding this grand oceasion, Mafijusri

.\ As a small example of the benefits of having a Skt. version available, we might refer to the discussion of the AjKV in Harrison 1992: 44-93. In that article Harrison claimed that there was no evidence in the Lokak~ema corpus for a distinctively "Mahäyänist" understancling of the term dha/'lIla-käya (as some kind of unitary supreme reality 01'

absolute), but noted (see pp. 61 ff.) that in some of these early translations the Chin. cxpressionJa-shen i-.t:!it appears (rather problematically) where the Tib. version has chos f..yi dbyilis (= dha/'lIla-dhätll), chos tha/lls cad (= sa/'va-dha/'lIla) , etc., and where later Chin. translations also indicate a similar original. This pattern is true of Lokak~ema's translation of the AjKV as weil (see pp. 63-65). Harrison therefore concludecl that "it is clear enough that Lokak~ema has used Ja-shen throughout the AjKV to designate the totality of clharmas, generally in places where his Indic original had dha/'/Ila-dhätll" (see also p. 67). This was of course merely a hypothesis, in the absence of a Skt. text with which the passages in question could be compared. Now we have such a text (see Sections 5c and 7c-8a below), which confirms the hypothesis, providing several occurrences of dha/'lIla-dhätll where Lokak~cma usesJa-shell. 5 A critical edition ofthe Tibetan text with an English translation ofthe same is in preparation by Harrison. 6 The chapter divisions are taken from Dhannarak~a 's translation (Mi), and are not found in any other version of the text. 7 An English translation of this chapter by Harrison is forthcoming in a new edition of the Penguin Bllddhist Sc/'iptll/'es, edited by Don Lopez. This is the part ofthe text which survives independently as T. 629.

AJÄ T ASATRUKAUK~TY A VINODANÄ 169

gathers together a vast crowd ofbodhisattvas to accompany him, and presents to them in succession teachings on dhära~lis (Chap. 6), the bodhisattva-pilaka (Chap. 7) and the wheel of the dharma that never rolls back (Chap. 8). Needless to say, these chapters are especially interesting from a number of points ofview. Chap. 9 sees the dinner take place, accompanied by sundty miraculous happenings, before, in Chap. 10, Mafijusri sets about dispelling the king's remorse, by convincing him of its ultimate emptiness or unreality (see our Fragment 2). Ajätasatru's unsuccessful attempt to respond with an offering of costly cloth, first to MafijusrI, then to other bodhisaltvas, then to the arhats, then to his queens, and finally (but still in vain) to himself, underlines this teaching of emptiness: his previous notions of reality are burst lilee so many bubbles (see Fragments 3-5). In Chap. 11 Mafijusri anel his entourage leave Räjagrha, and two new characters appear: one a man who has killed his molher, the other a phantom conjured up by Mafijusri who has done away with both his parents. The latter's repentence, ordination into the SaIi.gha and attainment of nirväl).a (through self-immolation in mid-air), all in quick succession, are used to draw the former into the same process, in the course of which the Buddha delivers important teachings (see Fragments 6-10). The chapter concludes with a discussion of Ajätasatru's karma, the nature ofhis punishment (01' lack of it), his previous lives, and his future attainment of Buddhahood, in all of which Mafijusri plays a cmeial role as instigator and teacher (Fragments 11-13). Chap. 12 again emphasizes the importance of bodhicitla, with reference to Säkyamuni's own past, and extols the great merit of the AjKV itself (see Fragment 14), before Chap. 13 closes with the usual commission of the text to various figures (Maitreya, Sakra, Änanda).

Such a bland summaJY hardly does justice to the baroque architecture and dramatic impact of this text, constructed as it is around the constant interplay of illusion and reality, and dedicated to the shocking proposition that one can commit the most appalling crimes and yet still achieve liberation. The notion of "emptiness" (süllyatä) is applied unflinchingly to the problems of moral responsibility and personal continuity, in short, to the central Buddhist doctrine of karma, illustrated, as it were, with the "worst case scenario" represented by the pan'icide Ajätasatru, the archetypal villain being redeemed at last by the archetypal bodhisattva, Mafijusrl. The text itself carries more than one reference to the reactions its radical message might arouse in those whose morality is of a more conventional stripe, and it is hardly surprising that it proved so unpalatable to Chinese tastes that Fatian removed all references to parricide from his translation of it. Important as this theme is, however, it is only a small part of the total richness of the whole wor!e, which clearly deserves further detailed research. Such research will be greatly assisted by the Sanskrit text which has come to light in The Sch0yen Collection.

Jnlrod/lclioll 10 /he Ex/an/ Fraglllen/sH

So (ar, altogether 17 fragments of the Ajä/asa/ru-kallkr/ya-vinodanä-sü/ra (AjKV) have been identified within the manuscript. Their sizes range from approximately two thirds of a folio to less than one tenlh. They belong to 14 folios, but none of the folios is complete, and in several cases only small pieces of the leaf survive. Page numbers are preserved for folios 532, 533, 534 and 543. However, with the help of the Tibetan and Chinese translations it is possible to arrange most of the

H Fragments Nos. I, 7, 8 and 9 were identifiecl by KazlInobll Matsuda, and No. 14 by Klaus Wille. [For two more fragments sec thc Addendum at the end of the yolume.]

170 P. HARRISON & J.-U. HARTMANN

remaining fragments in a consecutive series ofpages from folio 532 up to 545 with only the folios 535,537 and 542 completely missing. The last fragment in the series, No. 14, must have been part of folio 549. These numbers suggest that originally the whole sütra comprised something like 89 folios in the manuscript, if the length is calculated in comparison with the Tibetan version and Dharmarak~a's translation.9 With the exception ofthe first fragment, aB the other fragments identified so far come from the last part ofthe work (chapters 10-12 in Dhannarak~a's version). All ofthem are written in four lines, with the exception of folio 543, which has only three lines.

Survey ofthe Folios

Reconstructed folio numbers appeal' in parentheses.

No. Folio Sch0yen No. ChapterlO

ca. (487) 2378/1/28 3

2 ca. (523) 2378/1/38a 10

3 532 2378/1/18, 1/ 14 10 4 533 2378/1/20 10 5 534 2378/1/7a+b 10

(535) 111lSsmg 6 (536) 2378/1/11b 11

(537) missing 7 (538) 2378/1/13, 1/16 11 8 (539) 2378/1/23 11 9 (540) 2378/1/21 11

10 (541) 2378/1/22 11 (542) missing

11 543 2378/1/19 11 12 (544) 2378/1/5 11 13 (545) 2378/1/6 11

14 (549) 2378/21 12

Transliteration

1) SC 2378/1/28; recto 1 111 [ku]märabhüto cintyasann[ä]hasannaddho bhijfiabalapära 2 III + .. atha khalu ye te tasya bhagavatal). rasmirä 3 11I + + säkyamunes tathägatasya darsanäya ta 4 111 + + + ..... 0 ..... 0 .. + .. .irl1 ... 0 ..

9 This me ans the text would have ended around folio 552, and would have be gun around folio 464. 10 The chapter c1i visions are again those of Dhannarak$a' s translation (B(ll).

AJÄ TASATRUKAUKB-TY A VINODANÄ

verso III ...

2 III + + [ca] saik~äl).ärp bhik~ür;äq1 sä prabhä käye nipätitä 3 III + .[ti] hi tasya rasmiräjasya tathägatasya buddhak~e 4 III sr. yaq1 ca kumärabhütaq1 sarvabodhisatvän sasrävakän*

2) SC 2378/1/38a; recto 1 III närp gacchati sakyaq1 tena kas cid dharmo vi + III 2 111 .. [e]d evarp brllyät* aham imam äkäsa[dh]. III 3 III .[im]am äkäsadhä[t].q1 [vi] + + + + + III 4 111++.e+ .. 111 .. +++++++111

verso 2 111++ tat ka[s]m[ä]d dh[et]. + + + + + + + III 3 111 .. häräja sarvadharmäl) bh[ä]vav. g. ta .. III 4 III tvät* asarpldcrärrltavigatä mahärä[ja] III

3) SC 2378/1/18, 1/14; fol. 532 recto

171

1 evarp te talTl du~yayugal11 grhr;iyäm* [al .. 0 khalu räjä ajätasatrtll; saddharmavikurvar;aräjasya bodhisatvasya käye taq1 du~ya[y]. + + + III

2 käyarp pasyasi tasyedarp [du]~yayugaI11 dada 0 .. 11 iti hi räjä ajätasatrul) sarve~äq1 te~äq1 bodhisatvänälTl taq1 du~yayugaq1 niryätayäm ä .. + III

3 drsyaq1ti I atha khalu räjä ajätasatrul). 0 sthaviramahäkäsyapam etad avocat* pratigrhr;ätu bhadanta mahäkäsyapal). idaq1 du~ya[y]. III

4 mahäkäsyapa äha I pasya mama mahäräja 0 na rägal) prahiJ).o na dve~al; na mohal) näham etad du~yayugam arhämi I na ma[m]. + + III

verso dul;khaq1 parijfiätaq1 na samudayal) prahiI)al) 0 na nirodhal) säk~ätlcrtal) na märgo bhävital) na mayä mahäräja buddho dr~tal) na dharmal) .. + III

2 näjfiänaq1 vigataq1 I na mama mahäräja cak~ul) 0 visuddhal; näpy aharp jfiänalcrtäni karmäl)i karo mi I näjfiänakrtäni I na ca mama mahärä[j]. III

3 näpi mama dak~iI)ä dattä suddhyati I na ca na su 0 dhyati I sacet tvaq1 mahäräja evaq1 I

dharmasamanvägato bhavi~yasi eVaI11 (e du~yayugaq1 prat[i] III 4 käye taq1 dU$yayugaq1 k$ipati so py aq1ta[r].i .0 0 na drsyati evaq1 cäntarlk$äc chabdo

niscarati yasya mahäräja käyalTl pasyasi ta[sy]e + + + III

4) SC 2378/1/20; fol. 533 recto 1 na drsyml1ti sarve~äq1 cäsan[ä]ni Slll)ya[k]än[i] .[1'] 0 III 2 tas täq1 na pasyati I evaq1 sarvam aq1tal)pura 0 III 3 räl)i vä anyatra svakäyasaq1jnä eva pra 0 III 4 sa sarvarüpasa111jfiävigatal) evaq1rüparp 0 III

11 The ak~ara here resembles the sign far the number 9.


verso [y]ena ca pasyasi [ta111] ca vipa[s]ya tathä ca vipasya 0 III

2 raja sa111myakpasya[näyäm] e[ta]d adhivacanam* 0 III 3 thaiva grha111 sarvanagara111 ca I atha [khalu] rä 0 III 4 tat tava kaulqtyam abhüt* tatraivai~ä [pa] .. 0 III

5) SC 2378/1/7a, b; fol. 534 recto 1 tathaiveya1ll par~at pasyämi 1 äha [klo + + 0 nas tval11 mahäräja tal11 kaulcrtyal11 pasyasi 1

aha yathaiva ma111jusrir iya111 par~at* pürve cak~u .. + + III 2 mahäräja tathägatena änal11taryakärilJal). 0 anaq1taralll narakagatil). tat kiq1 tval11 mal11jusrir

narakal11 gami~yasi I äha tat kÜll ca l11aq1jusri ta[thä] III 3 Iv aYalll nirväl)agämi 1 äha no hidal11 mahä 0 räja äha tathäbhisal11buddhe mal11jusri

sarvadharl11ail). tad apy ahaq1 dharmaq1 na sal11anupasyämi + + III 4 dharl11adhätugatiya na ca dharl11adhätur apäyagä 0 mi 1 na svargagämi 1 na nirvälJagäl11i 1

abhitä l11al11jusrilJ sar[ va ]dharmä dharl11adhätugati III

verso änal11taryagatir l11arpjusrl dharl11adhätulJ änal11tarya 0 täyäl11 etad adhivaeanaq1 1 dharmadhätupralcrtikäny änal11taryäl)i yä änaq1taryapralcrtil). tatpra .r III

2 yaq1 na yal11ti [na] svargal11 1 na nirväl)al11l).12 0 maq1jusrlr äha talll sästärasya tva1ll mahä-' räja vacanaq1 vilol11ayi~yasi 1 räjäha nähal11l11alll .. III

3 tl11yakotI 1 [bh]ütakoti I dar[s]itä yä ca [nairä] 0 tl11yatä na tatra kä cit satvatä l3 I asaq1tä

mallljusri satvasya na tatra kas eid yo bhisal11[skaret]. .. III 4 tyal11tavi[no]di[ta] .... 14 tvä[l11] mal11jusrI 1

15 prahl[I)]. + 0 mahäräja kämk~ä 1 äha tadatyal11taprahltJatvän maq1jusrI 1 äha tat katharll te l11ahärä[j]. + III

6) SC 2378/1/11b; folio (536)16 reeto I jfial). [al + + + + + + + + + III 2 anyatare[l)]. + + + + + + III 3 mi sa ca puru~o vi .. + + .. + III 4 .. 111 [mä]trghätakaq1 puru~al11 pasye .. III

verso 1 .... l11ärga [i]ti te tatr. anyo[ny]. III 2 I)a tau nirl11itau m. [t]. .i[t]. rau .1 III 3 taraujlvitäd .... o .[i] + + III 4 kamaq1 .. .. 111++++++++111

12 This visarga is probably used as a punctuation mark. 13 The v in the ligature fva is open at the bottom and therefore looks almost like f(a. Since the v is similarly open in Ilirvällagällli in line 3r, the word is transliterated as safvafa. 14 .

Two aksaras deleted? 15 An elisi~n mark appears here, with [all]. being added below thc line. 16 No page number appears on the fragment, even though thc part where it would nonl1ally appear is preserved.

AJÄ T ASATRUKAUKE.TY A VINODANÄ 173

7) SC 2378/1/13, 1/1617; folio (538) recto

1 III yam arptarelJopalabhyante I cittarp hi bholJ puru~a na ni[l]. III + + + + + + + + + + + + + + + + [k]. varlJarp I cittarp hi bholJ puru~a arüpi ani

2 III m asadrsarp mäyopamarp cittarp bhol~ puru~a nalS ta [rya] III + [na] mÜQha[m*] citta[rp] h[i] bhol) puru~a näbh. sa. skaroti I na karo ti I na vedeti I na pratyanubhavati I cittarp

3 III [kli]syati na visudhyati I cittal11 hi bho puru~a na iha + + + + + + + + er]. lJa anyatra äkäsasamaq1 tac cittarp asamasadrsarp avijfiapaniyarp tatra pal!<;litena niveso na

4 III prati~(hänarp na karat)iyarp I niketo na karalJiyalJ + + + + + + + lJiyalJ aham iti vä na karalJiyarp mameti vä na karalJiyaq1 I nisce~tal11 bholJ puru + +

verso III puru~a evamadhimuktänärp klesa111 vad[ä]mi na du[r]ga[ti] + + + + + + sya hetol) näharp bhol) puru~a [e ]vamadhi[muktän ]äf)1 klesarp vadämi I na durgati~üpapattil) tat kasy. +

2 1// na gati~u pratisarp[dadhät]i I atha khalu sa nirmi + + + + + + + .. m [e]tad uväca äscaryam idarp bhagavan yävad idarp tathägatena su[p]rativi[d]dhäI9 dha[r]madh[ä] .. lf a

3 III sarvadharmä}:llabhe ahaq1 bhagavato ntikäto [pr]. 111+ + + + + + [e]hi bhik~üti I atha sa nirmital) pravrajita iti sarpdrsyate I sa avocat* präp[t]ä[bhijfi]o smi

4 III gavän äha yasyeclänirp bhik~o~ kälaq1 manyase i .. III + + .i + + + .... + + + + + + + + .. " .e I svakena ca .ejodhätllnä käyo dhyäpital)

8) SC 2378/1/23; folio (539) recto 1 III änaq1taryakäri dvitiyal) 0 puru~al) tal11 nirmitarp puru~atTl parinirväyaq1taq1 t. c. [elh]. III 2 III [mät]äjivitäc\ vyavaropi 0 tä e~a ca bhagavatsakäse pravrajitvä [pa]rini [v]. III 3 III + + " yäpi bhagavan [m]ä 0 [tä] jivitäel vyaparopitä I atha khalll bhaga .. rp + + III 4 111" yathäkäri tval11 bho plml~a 0 tathävädi20 I tena hi tvalTl .0 [p]. [r]. [ü [p]. + + + III

verso III [te] .. utäho prat[yu]tpa[n]n[e]na [I] 0 yaeli [tä]vad atitena tael ati " + + .[y]. + + + + III

2 III + .n ... [sa]111bhüto na vibhü 0 to animitto apratibhäsab pratyutpa[nn]. + + III 3 III + nädhyätme käye avati~(ha 0 te na bahirdhä vi~aye~üpati~(hati nobhaya[t]. I/I 4 III kävart;taq1 sakyaf)1 prajfiapanä 0 ya I cittaq1 hi bhol) puru~a arüpi aniclarsanaq1 I [al III

9) SC 2378/1/21; folio (540) recto 1 + + hi bhol) puru~a na rak[ta]lTl· sakYaI11 prajfiaptuq1 na 0 du~talTl na mü<;lhaq1 sakyaf)1

prajfiapanäya I cittaq1 heil III 2 [n]. v. suc\hyati cittaq1 hi bhol) puru~a na iha na 0 nyatra " ,,21 nobhayato ntarel)a nänyatra

nä III 3 yä I prati~(hänaq1 na karat)iyarp I nike 0 to na karaI)iyal) ac\hikäro na karalJiya III 4 l11uktänäq1 kleSaq1 vadämi na durgatyäm u 0 papattil) tat kas[y]. hetol) yä cittasya pra 11/

17 Probably from Ihe punch hole to Ihe right margill. 18 Or possibly ra? I~ Two ak~aras erased before [dJe/ha. 20 Before vädi, Ihere are Iwo fainl aksaras, perhaps deleted. 21 •

Two ak~aras deleted?


verso sa aträry[o] dul:tkhärdito bhagavarptam etad avo 0 cat* dahyämi bhaga[v]an* tr[ä]yas[v]a [m]. suga .. III

2 prati~thäpite tasya sirasi päryau bhaga 0 vatä I atha tasya puru~asya sarvä dul:tld1ä III 3 .i[~y]e ha111 bhagavan* pravrajähi22 me suga 0 ta I tam eva111 bhagavän aha ehi bhik~üti pra

+ III 4 + + khanirodhal). märgalf tasya [v]i[raj]o 0 viga[t]amala111 dhanne~u dharmacak~ur visud.

III

10) SC 2378/1/22; folio (541) recto 1 III + + äha parinirväyi~ye bhagavan* 0 parinirväQakälasamayo me bhagavan* äha [y]. III 2 III + dahyatalf na chavikä na ma~il). pra 0 jfiäyate devatäsatasahasräryi cäsya püjä a III 3 111 .. gava111 tathägatapraveditasya dharma 0 vinayasya sväkhyätasya mahätmatä yatra hi

näma [ä] III 4 III samyaksarpbuddhasya Il11arpjusriyal:t ku 0 l11ärabhütasya I eva111 sannähasarpnaddhänärp

ca bo[dh]i .. + III

verso III caryävil11uktau ca bhagavän äha I eva 0 111 etac chäriputra yathä vadas[i] I .u .dh ... + + + + III

2 111 .. jänItha I äharp23 tän nirväryadharmän i 0 ti sarpjänämi I sarpti säriputra pudgalalf dhutagu .... III

3 III + .. I aharp tän nairayikän iti pa 0 syämi I cittavigatä yüyarp säriputra satvänärp ca .. + III

4 III + + .. d vyavaropitä il11ä111 ca dharl11ade 0 sanärp srutvä parinirvrtal:t äha dr~to bhagavan* ä + III

11) 2378/1/19; folio 543 recto 1 garpbhirän dharmadesanäm ägal11ya k~i[Q]arp 0 viparit).atarp anutpädadhannam iti .. III 2 deve~u trayastrrpse~u devaputral:t 0 divye ratnamaye kütägare ni[I]. III 3 upapatsyati I utkasate4 ca I na cä 0 sya kaye dulfkhasya vedanä [al III

verso avedaniyarp Iqtarp I bhagavän äha ta 0 thä hi säriputra räjfiä ajata[sa] III

2 ttaräyärp sa111l11yaksarpbodhau paril)ämita111 0 pasyasi tval11 säriputra marpju[sr]i III 3 dirghäyuvanatäyäl). asthänarp sä 0 riputra anavakäsal). saced eta[sya] III

12) SC 2378/1/5; folio (544) recto 1 III 0 + paripäcalf punal). punar aneneyarp garpbhirä dharmadesanä sru[ta] asyaiva sakäsät*

22 Betweenjä and hi, a letter is written below the line, and the i-sign above hi is crossed by a stroke reaching the line which may signal the place where one is to insert this letter (which is unfortunately difficult to read - perhaps be or dhe?). 23 It looks as though the sign for long ä on öhm'l has been deleted. 24 Read IItkramati?

AJÄ T M"ATRUKAUKR,TY A VINODANÄ 175

ta i[me] .. 25 te säriputra pa .. yel~a evarp veditavyarp I yasyai yasyai ca [bo] + + + + III 2 III 0 e~a säriputra räjä ajätasatrulf tatal) pil)c;loriye mahänarakäd udgamya ürdhvadisäbhäge

lIpapatsyate ito buddhak~eträc catuscatväril11Sad buddhak~etrasa + + + + III 3 III 0 [nä]ma tathägato rhän saq1myaksaq1bllddhal) etarhi dharmarp deseti e~a tatra k~etre

lIpapannal) punar eva mal11jusriyaq1 kllmärabhütaq1 drak~yati imärp ca garpbhirärp dhannad. [s]. + .1". III

4 III 0 ~u k~äntirp pratilapsyate I yadä ca maitreyel)a bodhisatvena bodhil) präptä bhavi~yati tatra e~a punar eva [ta]tas sahäyäl11 lokadhätau upapadyi~yati [ä]khyätävi .. I/I

verso III 0 ~[o] vancli~yati I pürvayogasarpprayuktal11 c1harmaq1 de[s]. [yi]~yati I ayam äkhyätävi boclhisatval) bhagavatal) säkya[mun].s tathägatasya pr[avacane] räjä abhü .. jätasatru " III

2 /11 0 na[pa]rädhi jivitäd vyavaropitab tena maq1jusriyasya kumärabhütasya saq1tikäd c1harmadesanä srutä anlllomike~u dharme~u ., ntil) pratilabdhä tac ca karmävaral)arp niravase[~]. .. III

3 III 0 narp bodhisatvam ärabhya tathä tathä c1harmaq1 [eie] .. yati yathä~~änärp bodhisatvasahasräl)äm anulomikadharmak~äntipratiläbho bhavet* caturäSitänäl11 ca bodhisa + + + + ///

4 III 0 + yi~yati sa e~a säriputra räjä ajätasatrul:t tatal:t pascäd a~tau asarpkhyeyakalpärps [ca]ri~yati satvaparipäkäya I buddhak~etraparisodhanatä[yä]q1 + + + + III

13) SC 2378/1/6; folio (545) recto , 1 I/I [ri]päcitä 0 bhavi~yarpti b srävakay[äne]na vä pratyekabuddhayänena vä mahäyäne<na>

vä na te~ärp satvänäq1 karmävaral)aq1 bhavi~yati I na kldävaral)arp bhavi~yati I sarve [t]. satväs t. [k~l)]. + + + + III

2 III [tha]rpkathi 0 yälJ sa e~a säriputra räjä ajätasatrul) a~~abhir asaq1khyeyakalpebhilf anuttaräT!1 saq1myaksaT!1boclhim abhisarpbotsyate pfYaciarsane kalpe + + + + III

3 III + thäga 0 to rha sarpmyaksaq1bllcldho loke bhavi~yati I catväriq1sac cäsya kalpä äyu~pramäl)arp bhavi~yati sapta ca salasahasräl)i sravakäl)äq1 mahäsaq1nipäto + + + + I/I

4 III + m a~ta 0 vimok~adhyäyinäq1 I c1väclasa ca bodhisatvakotyal~ mahäsaT!1l1ipäto bhavi~yati sarve~äq1 prajfiopäyaniryätänäl11 parinirvrtasya ca paripllrl)aq1 var~a[k] ... [s] .. dh ... III

verso III + ., cit sa 0 tvälf [kau]krtyaparyavasthitäl) kälaq1 kari~ya[q1]ti na ca tata[lf] cyutä durgat[i]~üpapatsyanti [su]visu[dclha]vi~ayasya säriputra tathäga ., .[y] ... c1h. rmadesanäq1 sro~yarpti sarve te visud[dh]yi .. q1ti sa[rvakle] III

2 III + + vicini 0 tavyal) k~il~oti pudgala ätmänaql pudgalalp pravicinvan* aharp säriputra pudgalaq1 pravicunuyärp yo vä syän mäclrsäl) alha khalv äyu~mäfi chäriputralf sarvävarti ca par~ä + + + + I I I

3 111 .... dägrel)a va 0 yaq1 bhagavan na kaq1 cit satvaq1 nairayikarp vyäkari~yämal) tat kasmäd dhetol) acintyä bhagavan satvänäq1 caryä I asmin khalu räjfio jätasatror vyäkaral!e bhä~yamäl!e c1vätrQ1[s]. + + + III

4 111 .. ny utpä 0 c1itäni I tatra ca buclclha[k~]e[tr]e pral)iclhiq1 krta[varp]tal) yadä tena [bhagavatä] visuclclhavi~ayel)a tathägatena boclhil) präptä bhavet tadä vayaq1 tatra buclclhak~etre [u]pa ., + + + III

25 This ak~ara can be reael as ti, te, vi or ve.


14) SC 2378/21; folio (549) reeto 1 III häPfthivyätl1 [äpal)]skandham u + III 2 I I I yae ea grhapate tas[ mä] I I I 3 III + ........ ste kulaputra .. III 4 III + + y. na bhadra[d]evo näma III

verso III + .. bhik~UlfYO vä upäsakä III

2 III + .... [sa]tvänä111 eaityabhü .[0] III 3 III [ha]sramahäsähasrä11110[k]. III 4 III satruparivartal11 dharmapa III

Recol1structiol1 witl! Chinese and Tibetan Parallel Texts and English Translation ofthe Tibetan

In the following pages we present a reeonstruetion of the Sanskrit fragments of the AjKV together with the text of the eorresponding seetions of two Chinese versions and the Tibetan translation in the Kanjur. The reeonstruetion of the Sanskrit is to be regarded as tentative, and is in many plaees simply an edueated "best guess." It eould undoubteclly be improved upon after a more comprehensive study of the language and orthography of the entire manuscript has been carriecl out.

The relevant portions of text from the two oldest complete Chinese translations of the Ajätasatru-kaukrtya-vinodanä-sfitra, T. 626 by Lokak~ema (iiil\), and T. 627 by Dhannarak~a 0'.1), appear direct1y after the Sanskrit, the most recent version, T. 628 (by Fatian), being omitted for the reasons given above. The transliteration is based on the Taishö, but does not follow it exactly, being edited on the basis of the variant readings provided in the Taishö's critical apparatus, and also freely repunctuated. For the sigla used in our notes to the Chinese texts see the general list of Abbreviations?6

The Tibetan text is as edited by uso For logistical reasons a proper critical edition is reserved for a later oceasion, there being little doubt in any case that our understanding of the Sanskrit fragments of this work will not be greatly enhanced by an exhaustive listing of the myriad corruptions of, say, the Newark manuscript. The approach is therefore minimalist: three exemplars

have been collated: the Peking edition (Q, vol. tsu), as a senior representative of the Tshal pa lineage; the Tokyo (Kawaguchi) manuscript (T, vol. za), as a representative of the Them spangs ma line; and the Tabo manuscript (A, vol. ke), on account of its presumed antiquity. Between them these three give a fair idea of the extent of variation in the existing editions of the text, which does not display the pronounced recensional differences found in certain other Kanjur texts. The frequent archaic spellings of Aare generally noted only onee, on first oecurrence. Contractions (e.g. Y01isti for Y01is Sll) and abbreviations (e.g. bC01?ldas for bcolJI ldan 'das) are not noted at all; they are most common in T.

Please note that footnote reference sigla in the Chinese and Tibetan texts (roman letters in the former, arabic numerals in the lattet') refer to the eritical apparatus directly beneath them. All other such reference numbers in the Sanskrit reconstruction and the English translation refer to the genuine footnotes at the bottom of the page.

26 The input of the Chin. text has been greatly facilitatcd by the use of the CD-Rom version of thc Taishä prepared by Mr Hsiao Chenkuo, for whose work the authors express their appreciation.

AJÄ TASATRUKAUI~TY A VINODANÄ 177

No. 1) rl-v4 (atiO 393b12-27; (f,~) 411c20-412a12

A 51alO-b9; Q 236a3-b7; T 266b8-267b7.

(1'1 ... mafi.jusrl) kumärabhüto 'cintyasannähasannaddho 'bhijfi.abalapära27(r2mitä ... ) atha Ichalu ye te tasya bhagavatal)28 rasmirä(r3jasya buddhak~etre ... tasya) säkyamunes tathägatasya darsanäya ta(r4sya ca mafi.jusriyäl:t kumärabhütasya ... v2 ... ye~ärp) ca saik~äl)äIl1 bhik~Ül)äq129 sä prabhä käye nipätitä (v3 te sarve ... i)ti hi tasya rasmiräjasya tathägatasya buddhak~e( v4trät ... mafi.ju)sr(i)yarp ea kumärabhütarl1 sarvabodhisatvän sasrävakä~o ...

(filit) 7\';n)EEWBj!'FfIf~#mpW~ili:ß137\';iW § r,,9rt(~» 0 1%mt=f-W-!tH17Jfflr{:=§7'GflJnlliIj\5Wfr~ZrJTlil~~1!iZfi)BrJJl,~ 0

~~*o~~~~+=lli~~~~±ßI3~~~~~*.~~~o0m~M~Wfili:ß~~~~~m~

.~m~WMM~~~.~~~M~om~~W~=f-~~~~o

~~ili~~~~W~~~o.~mAm~~.~m~.~~~~~~~&~~±o

~'t fi)BtllJ ~J JllIj ~ 91::k: ;t§jffitiiO'G nAll&n~lI&-l:::;+ =t!I~yj>*IJ ~ ~ yj"b1fii} *~ ~ ~lJm mm 0 Jt ~ A~;U'G RJl tlW{ft 't21\~j=U~.Hl;HnllttJlm~m 0 n~ fL tt1i~lft31'iI)Ei§ 0 J~t ili1:::: m~~MW~ J\ C'11H%r1'jllf!\\%' {ft,rnlrJ 0 JtWfWi!lH1Hl'!:7'G ~~~~m8~::::~o~mm~~~M~~~~OO~~~OO&~.~~~.o

(a) t9: KMNY: 4)1: S, tJl,( 0; (b) rj,' KMNSY: j~ 0 (hereafter not noted); (e) J\: Taishä reads in wor A; (d) Jill KMNY: )Ei OS (hereafter not noted).

O~) 7~flJJ I Yn31d'jl1rtif.:ß El7\LJI'f § t'J(yn31~ 0 ut In} =f-1jI:7~jjt~~JliY:11111Jl(~& jffi § f.~ I:iHl~f§ T9P: 7~ AAIIIP-M 0 -

:J\';nATffl15-ft/:l:\I~ST~~~Y!JlnFjTi 0 --WTEyn*15-~ 0 ~1!~~g{=~t1fzlW) 0

*~~~**~l3o~~~~~~~~t+=rr~~~~~~±~BillW~*~.~~.~I3~tm ~tEtß~$ 0 fBl~*±:ß El (fMrrMi.*jrffir~::f"i'iJ r~'~~-'!:)J~ltmiJ]~1n~*~ § ~m-)ilijffi::ffJ,M~J!=f-'$*W:~~lli! 0

%'*OOI~±M*.~W~m~~~m~~Bill~~t~*~~*±o *~~~~~~.~zm~~~~mffi*o~*m~~+=rr~~~~~~±~~B~.~~Ro

n~~~~.*~-WW't2M~~~oM~~~%N.~~o~~ft#WM~~~~*~~mm~o~m.

#~~::::~w~mmo~~ill#WA~r'o~~~~m.~~on~~.*~~~.WmmB*~~o~~ Ztt*~rM*~±~~*±~~BWill~~e~~a~-w.~ttfr~m~~.~o

(a) fi/.if:r MNY: iliX"El OKS (E1sewhere in the text these editions are not consistent in their use of the sundry variant farms of this name: qtktl". (i/.i~l, iW~·. The form fr1.ltj" will be used here throughout, withollt further note.); (b) {!1! K: ~ OMNSY; (e) .IiJX OKMSY: M N; (d))jj( K: jJjj( OMNSY; (e).:E OMSY: .:EJQi KN.

de nas de biin gsegs pa 'od zerl gyi rgyal po de 2 1a bsfi.en3 bkur byed pa4 byan ehub sems dpa' sems dpa' ehen po 'od kyi dpal ies bya ba des 1

5 de biin gsegs pa de la 'di skad ees gso16 to 11 bcom Idan , das lag pa de las' od zer bye ba brgya ston ' di dag kyan bY1\l1 iin 1

7 me tog pad ma brgya ston yan8

bYlln bar gyur9 la 1 pad ma thams cad la de biin gsegs pa' i sku dag biugs sinlo bcom Ic\an ' das säkya thub pa'ill bsnags pa bljodl2 par gyur pa'i lag pa 'di Itar blta na sc\ug pa 1

13 'di \tar dga' bar bgyid pa de su'i lags 1

de skad ces gsol pa daJ1 1 bcom Idan ' das kyis byaJ1 ehllb sems dpa' , od kyi dpal la ' di skad 27 Read 'bhlj'liäba/ao. 2M Ski. has bhagaval{/~l (note that eorreet salldhi would reqllire bhagavalo) whereas Tib, sllggests lalhägalasya. 29 Tib. suggesls .~aik.)·ä(lälll withollt bhik-?iI(lä/{l. JO Read sarvabodhisatväll sarva,§riivakiill, in line wilh the two Chin. translations? Tib. does nol mention bodhisaltvas at this point.

178 p, HARRISON & J.-U, HARTMANN

ces bka' stsal 14 to 11 'od kyi dpal steil gi phyogs kyi eha SaI1S rgyas kyi zin 'di nas saI1s rgyas kyi zin gan gä'i l5 kluI1 gi bye ma sfied bdun beu rtsa gnis l6 'das pa na 1

17 'jig rten gyi khams mi l8 mjed ces bya ba de nal9 de bzin gsegs pa20 dgra bcom pa yaI1 dag par rdzogs pa' i sans rgyas säkya thub pa zes bya ba bzugs so 11 mtsho'o gzcs S021 11 cle na22 byat1 chub sems dpa' sems clpa' ehen po 'jam dpal gzon nur gyur pa23 zes bya ba bsam gyis mi khyab pa' i go eha bgos pa 1 ml10n par ses pa daI1 124 stobs dal1 1 pha rol 25 tu phyin26 pa thams ead thob pa zig yod de 1

27 'jam dpal gzon nur gyur pa des IhuI1 bzed ' di blatl ba' i phyir 1

28 stan las ma latls bzin du lag pa ' di btan 110 1129

de nas de bzin gsegs pa 'od zer gyi rgyal po,?O Sat'!s rgyas kyi zü'! de na 131 byaI1 ehub sems

dpa' de dag YOl1s su skom par gyur nas 1 beom Idan 'das bdag eag ni 'jig rten gyi Idlams mi mjed32

de da Ii. 1 de bzin gsegs pa säkya thub pa de dan 133 'jam dpal gzon nur gyur pa de blta bar 'tshallo

zes de skad stmas S034 1135

de nas de bzin gsegs pa 'od zer gyi rgyal pos smin36 mtshams kyi mdzod SpU37 nas 'od phYUll nas 1 'od des sans rgyas kyi ziI1 gan ga'i klut1 gi bye ma sfied bdun eu38 rtsa gfiis po de dag thams ead brtol39 te 1 thams ead yod pa' i 'j ig rten gyi khams snan ba ehen pos khyab par gyur to 11

sems ean gan dag gi40 lus la ' od des phog par gyur pa de dag thams ead ni 'khor los sgyur ba' i bde ba dal1ldan par gyur t041

11 mal 'byor42 spyod pa gatl dag gi lus la 'od des phog par gyur pa de dag thams ead ni 'bras bu thob par gyur to 11 slob pa gan dag gi lus la 'od des phog par gyur pa de dag thams ead ni mam par thar43 pa brgyad la bsam gtan byed pa' i dgra beom par gyur to 11 bYal'! ehub sems dpa' gat'! dag gi lus la 'od des phog par gyur pa de dag thams ead ni titl tle 'dzin44 fii ma !ta bu'i sgron ma45 zes bya ba thob par gyur to 11 'di46 Ita ste47 de bzin gsegs pa 'od zer gyi rgyal po de'i sans rgyas kyi zitl de nas48 byaI1 ehub sems dpa' de dag gis 'jig rlen gyi khams mi mjed 49 'di dan 1 beom Idan 'das säkya thub pa dat'! 1 'jam dpal gzon nur gyur pa dat'! 1 fian thos kyi dge ' dun thams ead mthot1 bar gyur to 11

(I) 'od zer QT: 'od gzer A (hereafter not noted); (2) de AQ: de dag T; (3) bsiien AT: siien Q; (4) pa AQ: pa 1 T; (5) 1 T: 11 A, om, Q; (6) gsol QT: gsold A (hereafter not noted); (7) 1 AT: om, Q; (8) yan AT: om, Q; (9) gyur QT: gyurd A (hereafter not noted); (10) sin QT: SilllA; (li) siikya thub pa'i QT: sag kya thub pa'i A (hereafter not noted); (12) brjod AT: rjod Q; (13) 1 QT: om, A; (14) stsal QT: stsald A (hereafter not noted); (15) gan ga'i QT: gan ga'i A (hereafter not noted); (16) bdun bcu (cu A) [tsa gnis AQ: bdun cu rtsa gsum T; (17) 1 AT: 0111, Q; (18) 111 i QT: myi A (hereafter not noted); (19) na AQ: na 1 T; (20) de biin gsegs pa QT: bcom Idan 'das de biin gsegs pa A; (21) biugs so I1l11tsho'o gies so T: biugs so 11 'tsho'o 1 bies so A, biugs sin 'tsho gies so Q; (22) de na AT: de nas Q; (23) gion nur gyur pa QT: gio nur gyurd pa A (hereafter not noted); (24) 1 QT: om, A; (25) rol QT: rold A (hereafter not noted); (26) phyin QT: phyind A (llcrcafter not noted); (27) de 1 QT: do 11 A; (28) 1 AT: om, Q; (29) 11 QT: 1 A; (30) po'i AT: po de'i Q; (31) de na 1 T: de nas AQ; (32) mi mjed AT: mi mjed pa Q; (33) 1 QT: om, A; (34) smras so AT: gsol to Q; (35) 11 QT: 1 A; (36) smin QT: smyin A (hereafter not noted); (37) spu AQ: pu T; (38) cu AQ: bcu T; (39) briol QT: riol A; (40) gi QT: gis A; (41) gyur 10 QT: 'gyur 10 A; (42) 'byor QT: 'byord A (hereafter not noled); (43) thar QT: Ihard A (hereafter not noted); (44) 'dzin QT: 'dzind A (hereafter not noted); (45) iii ma Ita bu'i sgron ma QT: iii ma'i sgron ma A; (46) 'di QT: de A; (47) sie AT: sie 1

Q; (48) nas QT: nas 1 A; (49) mi mjed AT: mi mjcd pa Q,

Thereupon, a bodhisattva and mahäsattva by the name of PrabhäsrI who was in attendanee upon the Realized One Rasmiräja said 10 lhat Realized One: "Lord, this arm from whieh these hundred thousand million rays of light are being emitted, from whieh a hundred thousand lotus flowers have also sprung forth, on all of whieh the forms of Realized Ones are sitting and singing the praises of the Lord Säkyamuni, this arm whieh is so beautiful [0 look at and whieh eauses so mueh joy, to whom does it belong?"

When this was saicl the Lord repliecl to the boclhisattva PrabhäsrI: "PrabhäsrI, if you should pass through as many Buddha-fields up above this Buddha-field as there are grains of sand in 72 Ganges Rivers, you will find the world-system known as Sahä in whieh the Realized, Worthy and

AJÄ T ASATRUKAUKRTY A VINODANÄ 179

Perfectly Awakened One called Sakyamuni lives, dweils and resides. There is a bodhisattva and mahasattva by the name of Mafijusrf there who is armed with (he inconceivable annOlJr, and who has acquired all the supemOl-mal faculties, powers and perfections. That Mafijusrl has sent down this hand without rising from his seat, for the purpose of getting this bowl."

Then those bodhisattvas in that Buddha-field of the Realized One Rasmiraja beeame very curious and said, "Lord, we would like to see that world-system Saha, that Realized One Säkyamuni, and that Prinee MafijusrI."

Then the Realized One Rasmiräja emitted a light from the eircle of hair between his eyebrows, and that light penetrated all those Buddha-fields equal in number to the grains of sand in 72 Ganges Rivers, so that all the world-systems there were filled with a great radiance. All the sentient beings whose bodies that light touched became possessed of the happiness of a Universal Monarch. All the practitioners of yoga whose bodies that light touched obtained the fruit [of their respective praetices]. All those in training whose bodies that light touched became Worthy Ones (arhats) absorbed in meditation on the 8 stages of liberation (a~·!a-vimok~w). All the bodhisattvas whose bodies that light touehed attained the samädhi ealled "Sun-like Lamp."J' And so it was that the bodhisattvas from the Buddha-field of that Realized One Rasmiräja came to see this world-system Sahä, the Lord Säkyamuni, the Prinee Mafijusrl, and the entire assembly of srävakas. J2

No.2; rl-v4 (~) 400b2S-eI3; (B~) 421a19-b14

A 66b6-67aS; Q 260bS-261 bl; T 297a7-298a4.

(l'1 ... )nä111 gaechati sakyaq1 tena kas eid dharmo vi(noditum .. , 1'2 ... sae)ed evaq1 brüyät* aham imam äkäsadh(ätu111 ... r3 ... saced eVaI11 brüyät* aham) imam äkäsadhät(u)111 vi( .. , ) (v2 ... ) tat kasmäd c1het(ol) ... v3 ... ma)häräja sarvadhannäl) bhävav(i)g(a)ta(tvät ... v4 ... )tvät I asa111kkrä111tavigatä mahäräja (sarvadharmäl) .. , )

~~~~*o~~M$-W~~~~offi~~Wo~~*~o~~~M~~*~~~~o~~~*o Bx~1Jn~~F'I'l"ljll'N~~B~PJTMt& 0

~~~~~*offi.~~~~m~*J0oWffi~~m~offi~~~o-m~~*~~ow~~om~w~o

~~~~m~on~*~B~lli~~o*Mffi~M$~8~o~~~~~~ffi~Mffi~~o~$~ffi~dAAffi ~oM$Mffi~~oMM~~oM$~~~o~~~~m~oM$M~oB~~~~~~~o~$~m~~

~~oM$M~ffiomM~.~oM$M~MomM~~~~o~M$.ffi~omm~~o

(a) ~~~ KMNSY: H~G G; (b) 9:11 GKNSY: Z M; (c) i1J GKN: l' MSY; (d) -f'j' KMNSY: 0111. G; (e) f!:\ KN: f!:\1& GMSY.

31 Note that both Chin. versions support the reading of A in the Tib.: Sun-Lump rather than Sun-Iike Lamp. 32 Compare the much abbreviated version of this passage in T. 629 (449c 12-18). The corresponding section in T. 628 (434a 1-20) displays some interesting variations.


(ii!i) $fig1'iA?&{~1I\'$rj(Wr;<'::.-'f 0

~B°1'ilio

~~7;<'::.o~~~~~mM~o~;<'::.~~rr~~~~~IT.m~~~om**~~~1'iA~~m*o

~~.~~~~ •• mm~~o$m~~o ~13 0 ~fitm 0

~~Y~o~~*IH~~~~Z~~$m~-'fo

~13 0 :ffit 0

~~Wl3oM~*I~*;<'::.~.7M$~M~~~arr.o~~~~.mm~o~~Z~oWm1'i~

®m~~~~~-'fo~~~7~~~~o*I~.1I\'M~~o§~~~~~m*orr~~~~mili.m:f~

~'ilib 0 l~**I 0 M~Bili$:ff#fl'-J/L\~1'iplr(± 0 :ff#~~/L\®1'iNri:t 0 f1Tj;J~fi1J 0 -1jJifMit§?~rJ!n~1!~1'i~pfT 0

§~~~.1'i~mo.1'i~mo1'iffi(±~offiW~~om§~~oM~§~~o~§~~oM~~R~~o

~m~~oifM~~f1T1'i~o~m1'i~oM~.~m~o~~m~o~~~~~o~~.~oifM~~~m~o

mt~1~~ 0 Mi~ § f.~f!!tprr1'ii'i1<: 0 /l!fF.pfT1'i~ 0 Ml~~N{jHm~ 0 f!!tUmCilffi~ 0 M~ 1n031j/l!ft~ 0 1HOjljfljlr~ 0 ~11~1ntpfT

1:. ~ 0 ~!~ pJTJ~d~ 0 ifM it ~ ?~ t'M& 0

(a) ~ MSY: tfIl GKN; (b) -tl1 GMNSY: T K; (e) lltll GKMSY: 001. N; (d) jf.i KN: f*f GMSY.

simas pa 1 rgyal po ehen po de ji snam du sems 1 ehos gaI'l ehos gaIi. gis kyaI'l bskyed l par mi 'gyur ba' i ehos des 1

2 ehos gaI'l yaI'l bsal ba~ nus sam 1

gsol pa 1 'jal11 dpal de l11a lags so 11

'jam dpal gyis Sl11ras pa 1 rgyal po ehen po Ilas de la dgor'ls te 14 sal'ls rgyas beol11 Idan 'das

gml gä'i klUl'! gi bye l11a sfied kyis kyml khyod kyi 'gyod pas de bsal bar6 mi nus so zes de skad simas S07 11 rgyal po ehen po gzan yml bar snati. gi nam mkha's 'di la ga ti. la la zig rdul9 tamlO

1 du ba 'am 1

11 mun pas kun nas fion moIi.s par byed 'dod na 112 rgyal po ehen po de ji sfiam elu sems 1 bar

snaIi. gi nam l111d1a' kun nas non mOllS par bya nus sam 1

gsol pa 1 'jam elpal de ma lags so 11

smras pa 1 rgyal po ehen po gmlia Ia zig ti.as l3 bar snml gi nam mkha' rnam par sbyati. ti.o 14

zes de skad zer na IIS bar snati. gi nam mkha' rnam par SbYaJ1 bar nus sam l6117

gsol pa 1 'jam dpal de ma lags so 11

sImas pa IIS ele bzin du ele bZin gsegs pas ehos thams ead nam mkha' dar'l mtshur'ls pa 1 rar'l bzin gyis kun nas fion moI'ls pa medl9 par mI'lon par rdzogs par saI'ls rgyas te 1 ehos gaI'l yal'l non m0l1S pa 'am 1

20 bYaI1 bar ma gzigs na 121 de dag gis ei 22 zig bsal bar mdzad 1 rgyal po ehen po l'las

ni23 de la24 yal'l dgol'ls te 1 sal'ls rgyas beom Idan ' das gal'l gä' i kl ul'l gi 25 bye ma sfieel kyis kyal'l khyoel kyi 'gyod pa de bsal mi nus so zes de skad smra'o 11 rgyal po ehen po gzan yar'l sar'ls rgyas beom Idan ' elas rnams kyis ni gati. sems Ielal'l ba de nar'l elu Yal1 mi26 elmigs27

1 gm1 sems Idal'l ba de phyi rol du yan mj28 dmigs so 11 cle bas na rgyal po ehen po ehos thams ead ni rar'l bzin gyis mi Idal'l ste 1 ral'l bzin gaI1 yin pa de ni mi Idal'l ba' 0 11

29 gm1 mi Iclal1 ba30 cle ni Iclati. ba' i gnas dan skabs med do 11 cle ei'i phyir ze na 1 rgyal po ehen po ehos thams eacl ni ran bzin dben pa'i phyir te 1 rgyal po ehen po ehos thams ead ni31 yor'ls su ma relzogs pa'i phyir rati. bzin med pa'o 11 rgyal po ehen po ehos thams ead ni ma 'dres pa'i phyi~2 YOllS su ma rdzogs pa'o 11 rgyal po ehen po ehos thams eacl ni ma byuIi. ba'i phyir ma 'clres pa'o 11 rgyal po ehen po ehos thams eacl ne3 clti.os po dm1 bral ba'i phyir ma bYUll ba'o 11 rgyal po ehen po ehos thams eacl ni byed mi nus pa'i phyir elnos po med pa'o 11 rgyal po ehen po ehos thams eael ni gien pa'i phyir byecl mi nus pa'o 11 rgyal po ehen po ehos thams eael ni mi 'gyur ba'i phyir gien pa'o 11

34 rgyal po ehen po ehos thams eael ni mi skye ba'i phyir mi 'gyur ba'o 11 rgyal po ehen po ehos thams eacl ni 'brei pa3S med pa'i phyir mi skye ba'o 11

rgyal po ehen p036 ehos thams eacl ni ran bZin gyis ' od gsal ba' i phyir 'brei pa meel pa' 0 11

AJÄ T ASATRUKAU~TY A VINODANÄ 181

(I) bskyed AT: skyed Q; (2) 1 AT: om. Q; (3) bsal bar QT: bstsald par A; (4) 1 AT: om. Q; (5) 'gyod pa AQ: 'god pa T; (6) bsal bar Q: bsal T, bstsal A (hereafter bstsal for bsal not noted); (7) sImas so QT: smra '0 A; (8) nam mkha' QT: nam ka A; (9) rdul QT: rduld A; (10) tam AT: lam Q; (11) 1 AQ: om. T; (12) 1 AT: om. Q; (13) nas AT: des Q; (\4) no AT: no I Q; (15) I AT: om. Q; (16) nalll mkha' rnalll par sbyan bar nus sam AT: nalll mkha' la rnam par snaD bar sbyaD bar nllS sam (with llnderlined letters eramped) Q; (17) 1 QT: 11 A; (18) 1 QT: om. A; (19) med QT: myed A (hereafter not noted); (20) 1 AT: om. Q; (21) 1 AT: om. Q; (22) ci AT: ji Q; (23) Das ni AQ: Das T; (24) la AQ: las T; (25) kl1l11 gi AQ: om. T; (26) mi Q: ma AT; (27) dmigs QT: dmyigs A (hereafter not noted); (28) mi Q: ma AT; (29) 11 QT: 1 A; (30) mi Idan ba T: om. AQ; (31) ni AQ: ni 1 T; (32) phyir QT: phyir 1 A; (33) ni AQ: ni 1 T; (34) 11 AT: 1 Q; (35) 'brei pa T, 'breld pa A: 'brei ba Q (hereafter not noted); (36) ehen po AQ: eh os po T.

He said, "Great king, what do you think? Can a dharma which is not produced by any other dharma dispel any dharma?"

He said, "No, MafijusrL" MafijusrI said: "Great king, that is what I had in mind when I said that remorse of yours

could not be dispelled even by as many Lord Buddhas as there are grains of sand in the Ganges River. Furthermore, great king, if anyone were to wish to defile space with dust or smoke or darkness, what do you think, great king, would he be able to defile space?"

He said, "No, MafijusrI," He said, "Great king, if anyone were to say '1 shall clean space!', would he be able to clean

space?" He said, "No, Mafijusri." He said, "ln the same way the Realized Ones have fully awakened to the fact that a11

dharmas are like space and are essentially without defilements, and since they do not see any dharl11a as defiled or purified, what could they dispel? Great king, that is also what I had in mind when I said that rel110rse of yours could not be dispelled even by as many Lord Buddhas as there are grains of sand in the Ganges River. Furthelmore, great king, the Buddhas and Lords do not apprehend the arising of thought interna11y, nor do they apprehend the arising of thought externally. Therefore, great king, a11 dharmas are essentia11y non-arising, and that essence itself is non-arising. For that which is non-arising there is no possibility or scope for arising. Why is that? Because, great king, all dharl11as are essentially isolated (vivikta), and because, great king, a11 dharmas are unperfected (aparilli~pa/1na), they have no essence. Great king, all dharl11as are unperfected because they are uncreated.33 Great king, all dharl11as are uncreated because they are unoriginated. Great king, all dharl11as are unoriginated because they are devoid of substance. Great king, a11 dharmas are devoid of substance because they are incapable of activity. Great king a11 dharmas are incapable of activity because they are inert (jacja). Great king, a11 dharmas are inert because they do not change (from one state to another). Great king, a11 dharmas do not change because they are unborn. Great king, all dharmas are unborn becallse they are unconnected. Great king, a11 dharmas are unconnected becallse they are essentially luminolls.,,34

}} Tib. /IIa 'dres pa, literally "unmixed," probably stands for SkI. aS(J/!ISr$!a. 34 Compare the eitation of this passage in the SS (Päsädika 1989: 147-149), whieh earries a different translation (i.e., it is not based on the Kanjllr version).


No. 3; folio 532rl-v4 (ilm) 402all-29; Oi) 423a20-bll A 70al-bl; Q 266a3-b7; T 303b3-304b2

r1 evarp te tarp du~yayugarp grhl).lyäm * a(tha) khalu räjä ajätasatrul). saddharmavikurval).aräjasya bodhisatvasya käye tarp du~ya

y(ugarp k~ipati so 'py arptarhito na drsyati evarp cäntarlk~äc chabdo niscarati yasya mahäräja35 1'2)

käyarp pasyasi tasyedarp du~yayugarp dada36 "

iti hi räjä ajätasatrul). sarve~ärp te~ärp bodhisatvänärp tarp du~yayugarp niryätayäm ä(sa '" 1'3) drsyarpti 1

atha khalu räjä ajätasatrul). sthaviramahäkäsyapam etad avocat 1 pratigrh1)ätu bhadanta mahäkäsyapal). idarp du~yay(ugam '" 1'4)

mahäkäsyapa äha 1 pasya mama mahäräja na rägal). prahll).o na dve~al). na mohal). näham etad du~yayugam arhämi 1 na mam(a mahäräja ävidyä prahlt)ä 1 na ca bhavatr~l).ä prahll).ä 1

na mayä mahäräja vI)37 dul).kharp parijfiätarp na samudayal). prahll).al). na nirodhal). säk~ät1qtal). na märgo bhävital). na mayä mahäräja buddho dr~tal). na dharmal). (srutal). '" v2)

näjfiänarp vigatarp 1 na mama mahäräja cak~ul). visuddhal). näpy aharp jfiänakrtäni kam1äl).i karomi 1 näjfiänalqtäni 1 na ca mama mahäräj(a '" v3) näpi mama dak~iJ:).ä dattä su{ d}dhyati 1 na ca na sudhyati 1 sacet tvarp mahäräja evarp dharmasamanvägato bhavi~yasi evarp te du~yayugarp prati(grhl).ämi

atha khalu räjä ajätasatnIl). sthaviramahäkäsyapasya v4) käye tarp du~yayugarp k~ipati so 'py arptar(h)i(t)o na drsyati evarp cäntarlk~äc chabdo niscarati yasya mahäräja käyarp pasyasi tasye( darp du~yayugarp dada (7) ",)

(ilm) jffiiE:~ *1fflfili:ßit rl~!Hadrea;fUjjß~ J1[l 0 f)iiJOOill:1p 1--~:&~LZ 0 :ft~ili§ 0 ;E1Jt~IYlif\}J\! jffi/f'f.J~VB~fLlR

W~~if\mjffi/f'HOOill~/f'tt1Jt~~~/f'~VBill~~~:ft~o

~~oomoo~:&~~L~~jffi/f'milllYl~~*o:ft~m~~:&oozo

~ß--~:&ooZg~/f'~o~Wm~~~~/f'moW~:ft~*o:ftMm~~:&oozo ~oomm*~~~o~W~lYltM~o~~:&~L~~~Zo*~~~jffi/f'~~oM~~Wo~e~

.*~~~/f'~~o~/f' •• ~o~/f'.~o~/f'.~~o~/f'~o~/f'~o~/f'~o~/f'~.~mo~/f' ~m~o~/f'~ffi~~mo~/f'IYl$o~/f'.~fr~o~/f'g~o~/f'~~o~/f'~.~Mttjffi~o~oo~

~~o~~/f'~*o~/f'~~~~o*~~~~o~t~~~~#~~~zo~~oomOO~:&~~Log~

jffi/f'~illlYl~**o~~m~~:&oozo

(a) 'lI!! GKNSY: 'I'ft M; (b) JM GMSY: .t1 KN; (e) rIll GKNS: ~fr MY; (d) m: Taishä reads!Jt.,

(f,~) *~:P;:~:ßI~~$.=E 0 ~~OO-ill:1--~:&lllliz 0 1i~rli'f:g:ili~/f'-'Ft~ 0 1pxIJe*~if\m~lYljffiHrft\rg~/f'a~J!E 0

if\m •• jffiH~ill~/f'~Moif\m~*jffiM~m~/f'~&o.~~$.~J!E$H~~:&o~~~ill~:&.z l'llj~/ffj;\ 0 ~r:p~S 0 J=t~m# 1'):&ooZ 0

.=E~oo~*m~:&~~fiili--/f'm~~~so~~m~~:&oozow.m~~~/f'mo 35 The reconstruction here is based on the parallel in v4, Although it matches the number of missing ak~aras (which total approximate1y 77 to the line in this ms,), the reconstruction is tentative, as Tib, does not provide a reliable gllide at this point in the text. 36 Possibly to be construed as a BHS imperative dada, as given by Edgerton (BHSG, p.2IS), However, the situation is complicated by a single ak~ara, apparently the sign for the nllmber 9, which follows on the other side of the stringhole, 37 The reconstruction here and in v3 is based on the Tibetan, in the light of the number of missing ak~aras, It is, of course, tentative,

AJÄTASATRUKAUKETYAVINODANÄ 183

I~OOill~.%*~.Bo~~m%~~M~oe~~*~ffi~~~~~~o *~~Bo~~$.M~~illo~~~~~.~~o~~M~o~~~*co~~~ffio~.~mo

~~,I~~ 0 I/]\~Iil~g. 0 -el'~ Ji!, !?B 0 l/]\~fifltA 0 ~rli1l~~ 0 ~~ßM# 0 ~~Fi!'!,;t;t1 0 ~1il!Ui!,l,:W 0 ~~J'L~ 0 1/]\'1'

~J!t~ 0 ~r~~1* 0 1/]\ ~il!i~ 0 I/]\jn~pfr. 0 Jt1jMx#~)!M*m 0 I/]\~FjH~m 0 ~ljj\~ tE~~7EtA 0 fH~.JJl 1* 0 Jt ~~~1'~~fi~Uzmo~~*I~ft~M~gM.~~M~oI~Mill~~.~~~~m°tE~~~~ fifl~B 0 jt~JJUgJ~~W~ 0

(a) /f OKN: ]!l\ MSY; (b)\l1: OMSY:\l1:J:J KN; (e) 1(,(% KN:~m-: MSY, ~1(,( 0; (d) /f~ KN: ~/f OMSY; (e) i)'f KMNY: i)'f- OS; (f) 'M: KN: 1i. OMSY; (g) ~ MSY: ~1i OKN.

ele'i elrun na l byan ehub sems elpa' sems elpa' ehen p02 ehos mam par 'phrul pa'i rgyal po zes bya ba zig 'elug par gyur pa ele la3 rgyal pos ras ZU!1 geig p04 ele phul ba elal'll eles kyan5 smras pa 1

rgyal po ehen po gal te khyoel nan thos kyi mya6 nan las' ela' ba yal'l ston? la IS yol'ls su mya i1an las ' da' bar yai1mi byed 1 ran SaI1S rgyas kyi mya i1an las ' da' ba yai1 ston la 19 yoi1s su mya i1an las' da' bar yan mi byeel 1 bla na meel pa yai1 elag par relzogs pa' i mya i1an las' ela' ba yai1IO ston la 111 yoi1s su mya i1an las ' ela' bar yai1 mi byeel 1 'khor ba' i ehos ean yal1 ma yin Imya i1an las ' ela' ba'i ehos ean yan ma yin na 112 belag gis khyoc\ las blai1 i10 zes ele skael smras nas 113 de yan l4 meel ele mi snal'l bar gyur to l5 11 rgyal po ehen po gai1 gi lus snai1 ba de la ras zui1 geig pOl6 de phul eig ees ele slcael kyi sgra yal'l thos so 11

ele !ta stel7 rgyal pOlS ma skyes elgras 119 byal'l ehub sems dpa' thams eaella20 ras zun geig p021 de phul na 122 thams ead kyis kyal'l bdag belag gi bstan23 par bya ba 24 bstan nas25 med ein mi snai1 bar gyur t026 11 stan thams eael kym1 ston par snai1 no 11 rgyal po ehen po gai1 gi lus snai1 ba ele la ras ZUl1 geig po ele phul eig ees ele skael gyi sgra yai1 thos par gyur to 1127

de nas rgyal po ma skyes dgras28 gnas brtan ' od Sn\l1 ehen po la ' eli slcael ees simas so 11 btsun pa ' od srun ehen po 129 btsun pa ni beom Idan ' das kyis sbyans pa' i yon tan smra ba' i nai1 na30

mehog tu bka' stsal gyis 131 ras zui1 geig po 'di bzes sig 132

, oel srui1 ehen pos lcyai1 simas pa 133 rgyal po ehen po belag ni ' doel ehags l11a spans 1 ze sdai1 ma spal'ls 13'1 gti mug ma spai1s te 135 bdag gis 'eli blai1 ba'i mi rigs so 11 rgyal po ehen po bdag gis ni36 ma rig pa ma spai1s 137 srid pa'i sred38 pa yai1 ma spai1s so 11 rgyal po ehen po bdag gis ni 39 sdug bsi1al yai1 Y0l1S su 111a40 ses so 11 41 bdag gis ni ' dus pa yai142 ma spans 143 belag gis ni ' gog pa yal'l mi10n elu44 111a bgyis 145 belag gis ni lam YaI1 111a bsgoms46 147 rgyal po ehen po bdag gis ni 48 ele bzin gsegs pa ma mthoi11 ehos 111a thos49 1 dge ' elun gyi Ijes su ma zugs so 11 50 rgyal po ehen po bdag gis ni non moi1s pa mams51 111a spai1s so 11 rgyal po ehen po belag gis ye ses mi10n elu52 ma bgyis so 11 rgyal po ehen po belag ni mig53 rnam par elag pa ma lags so 11 belag ni ye ses kyi bya ba yai154 ehui1 zael kyai1 111i byeel55 elo 11 belag la sbyin pa byin pas 'bras bu ehen por yai156 mi 'gyur 157 'bras bu ehui1 i1Uf yan mi 'gyur ro 11 belag ni 'khor ba'i ehos ean yai1 ma lags 158 mya i1an las 'da' ba'i ehos ean yal'l ma lags so 11 belag la sbyin pa byin pas dag par yaü mi 'gyur ro 11 rgyal po ehen po khyod gal te ele ' eI ra ba' i ehos elan Ielan par gyur na 159 belag Ichyoel las ras zui1 geig po len to zes ele skad simas nas 160 gos de lus la phul ma thag tu de yai1 med de slar l11i snai1 bar gyur to 11 rgyal po ehen po gaI1 gi lus SnaI1 ba de la ras Z1I11 geig po de61 phul eig ees ele skael lcyi62 sgra yai1 thos par gyur to

1163

(1) na QT: na 1 A; (2) po AQ: po 11 T; (3) la AQ: la 1 T; (4) geig po QT: eig po A; (5) kyan AT: om, Q; (6) mya AQ: bya mya (with deletion dots over bya) T; (7) ston QT: stand A (hereafter not noted); (8) 1 AT: om, Q; (9) 1

T: 11 A, om, Q; (10) ba yan AQ: bar yan (with deletion dots over -r) T; (11) 1 AT: om, Q; (12) 1 AT: Dm, Q; (13) 1

T: 11 A, om, Q; (14) de yati AT: de Q; (15) to AT: te Q; (16) geig po Q: eig pO AT; (17) ste AQ: ste 1 T; (18) rgyal po AQ: rgyal po ehen po T; (19) dgras 1 A: dgras 11 T, c1gras Q; (20) la QT: las A; (21) geig po QT: cig po A (hereafler not notcd); (22) 1 T: 11 A, Dm, Q; (23) bstan QT: bstand A (hercafler not notcd); (24) bya ba AT: bya


Q; (25) nas QT: nas 1 A; (26) to AT: te Q; (27) 11 AT: 1 Q; (28) dgras QT: dgras 1 A; (29) 1 A: 11 T, om. Q; (30) na QT: na 1 A; (31) 1 T: 11 A, om. Q; (32) 1 QT: 11 A; (33) 1 QT: 11 A; (34) 1 AQ: om. T; (35) 1 AQ: 11 T; (36) ni AQ: ni 11 T; (37) spans 1 AQ: spans so 11 T; (38) sred AT: srid Q; (39) ni AQ: ni 11 T; (40) ma QT: om. A; (41) 11 AT: om. Q; (42) 'dus pa yan AQ (note that half of the line in Q is squeezed): 'dus byas pa yan T; (43) 1 A: 11 T, om. Q; (44) du QT: tu A; (45) 1 A: 11 QT; (46) bsgoms AT: sgoms Q; (47) 1 AQ: 11 T; (48) ni AQ: ni 11 T; (49) ma mthon 1

chos ma thos A: ma mthon no 11 chos ma thos T, ma mthon ma thos Q; (50) 11 AT: 1 Q; (51) mams AT: om. Q; (52) du QT: t11 A; (53) mig T: myig A (hereafter not noted), mig gi Q; (54) ba yan AT: ba Q; (55) mi byed AT: med Q; (56) yan QT: om. A; (57) 1 AQ: 11 T; (58) 1 Q: 11 AT; (59) 1 AQ: 11 T; (60) 1 AQ: 11 T; (61) de AQ: om. T; (62) kyi AT: kyi 1 Q; (63) 11 AT: 1 Q.

38Next to him sat a bodhisattva and mahäsattva by the name of Dharmavikurval).aräja?9 The king

presented that bolt of fine cloth to him, and he too said, "Great king, if you can display the nirväl).a

of a srävaka and yet not undergo parinirväl).a, display the nirväl).a of a pratyekabuddha and yet not undergo parinirväl).a, display the nirväl).a of a supreme perfected one40 and yet not undergo parinirväl).a, if you can be characterised neither by sal11sära nor by nirväl).a, then I will accept it from you." Having said this, he too disappeared and became invisible. And a voice was heard saying "Great king, present that bolt of fine cloth to the person whose body is visible."

In that way King Ajätasatru presented that bolt of fine cloth to a11 the bodhisattvas, at

which they a11 disappeared and became invisible after giving their respective teachings. All the seats were seen to be empty. And a voice was heard saying "Great king, present that bolt of fine cloth to the person whose body is visible."

Then King Ajätasatru said to the Eider Mahäkäsyapa, "Reverend Mahäkäsyapa, since your reverence has been designated by the Lord as the best of those who expound the special ascetic practices (dhüta-gu~7Qs), please accept this bolt of cloth."

Mahäkäsyapa said, "Great king, I have not eliminated desire, not eliminated hatred, not eliminated delusion, and so I am unworthy to accept this. Great king, I have not eliminated ignorance, and I have not eliminated the desire for existence. Great king, I have not fully understood suffering. I have not done away with the arising41 (of it), I have not realised (its) cessation, I have not cultivated the path. Great king, I have not seen the Realized One, I have not heard the Dharma, I have not fo11owed the Sangha. Great king, I have not eliminated the defilements. Great king, I have not realized knowledge. Great king, I am not one whose vision is purified. I do not perform even the slightest actions of knowledge. The fruit (acquired) through giving gifts to me will not be great, nor will the fruit be smal!. I am characterised neither by sal11sära nor by nirväl).a. Through giving gifts to me one will not become pure. Great king, if you are enclowed with such qualities as these, I shall accept the bolt of fine cloth from you." Having said this, as so on as that cloth was put on his body he too disappeared and was no longer visible. And a voice was heard saying "Great king, present that bolt of fine cloth to the person whose body is visible."42

38 In the overall structure of this passage we see marked differences between the Skt. and the Tib. texts, as far as the order of elements isconcerned. The Chin. versions are much closer to the Sanskrit, with Dharmarak~a's translation (f,lil) Rroviding the best match.

9 Note that SkI. has Saddharmavikurval~aräja, which is not supported by Tib. or by the phonetic transcription in Mt. 40 Note that we would expect ymi dag par rdzog.l' pa 'j smis rgyas here. Mt lacks this element altogether. 41 Tib. 'dllS pa, which is non-standard: the usual translation is kllll 'bYllli (see e.g. AIvy 1322). 42 The SS carries the most cursory summary of this section of the AjKY, after describing Ajätasatru's initial attempt to present the cloth to Mafi.jusri (see Päsädika 1989: 152-153).

AJÄTASATRUKAUKB.TYAVINODANÄ 185

No. 4a; folio 533rl-v2 Uji~) 402a29-b14; Olii) 423bll-27 A 70bl-7; Q 266b7-267a6; T 304b2-305a3

( ... 1'1) na drsyal11ti sarVe~äl11 eäsanäni sÜI;yakäni (d)r( syaqlti ... 1'2 )tas täql na pasyati I evarp sarvam aqltalfpura(m '" nagar3)räl).i vä anyatra svakäyasaqljnä eva pra( '" 1'4) sa sarvarüpasarpjnävigatal~ evarl1rÜpaql ( ... vI) yena ea pasyasi taql ea vipasya tathä ea vipasya ( .. , mahäv2)räja sarl1myakpasyanäyäm43 etad adhivaeanam 

(.)OO~~~*Mw~tt~o--~~oW~E§Ao~~~mom~~fi*o~~m~~~wzo~~~

ül:11.\ § ,Ill'.',;@; 0 ff/Fi'HIltiJt~(~~t:: 0 '& ~)'~~~mli 0 m! §Wr:):! E;*~xA 0 ybJl~~A1j\~m 0 1f.!!l1li'f11iiJ~ül::E {Fl~ ~~o~~~~o~~~mAo~~~~~o~~~~~o~~~~~o~~~ffi~o~~~W*o~~~

~~o~~~~~o~~AA;@;~~~~~~.~~ow~n~b~-m~M~~§~~~Qo~M~~~~

-m~~~W~~oM~~W~m.Mmo~~~m.Mm~o~~m~o~~M~~OO~WZo:E7.M

r!'l~ 0 1l!!mU't~m!an § l!f 0 i}j\fSt~ ~Jt~ 0 ,c,<\TI~m~ifMdpJr:tl~ B11!~ 0

(a) tJ GKN: B MSY; (b) 5l.. GKNS: 001. MY; (c) ßl! GMSY: ßl!Jj, KN; (d) ii# KMNSY: ]!!~ G.

(nyt) IIIiiJMill*M]lii~f1U:&~Jj~ 0 ~Q;@:-f;}]ifM*tf3~--titGH2t~Ffl!W~ 0 :IDUi§A 0 lb1Iifl~EI 0 Iprr~~J~

j\1jl!iZ 0 ftIJgj;@;* 0 :1'tilIlti~r~~~HUJ! 0 B'M'jlilg,nH(~-ZIB 0 fllJA E;'tITITiJmll~~ 0 ~~O';g~-f;}]~*~ 0 I~

~üt~W.lliM~~.o~§M.~ß~~o~~ß~~o~~~~o~ßa~o~ß*~\O~ß~.o~

3~!Al1J* 0 ~ß§i~ 0 ~ßjr~.'1l1 0 ,*,JI.m~tJ;1J 0 H.2r~~~pITHPi!~EI 0 J=t~fS~~J:)3)RY~Z 0 Iftllgj~~ßgjb~ 0 ~

flU~I;*-m e;t~c 0 ltlP4l~ EI 0 fffi1fl!!*I~ ßifMg.,)f:; (~prr~ *~!X1CI\.liUPJl m-11j\~e 0 i}j\'&~Q.m 1J.ß~Hm-m~i}j\li!~Q

Jtl', 0 ~Q11l~PfTß7~·ltrr7~~.m~lItm-~~Yil. 0 f&fJeliJitß~PJT.f,l,7f-H11J1!!\P)Tß~~JitITM.fi 0 ~rH]U'il,~fjt:#~~11J! 0 f&m-~M.t~

1'] !irr .m B 4n( PfT .m fllj ~ ~ It& 0

(a);t!;! GKNS: fR MY; (b) S'ti EI KN: El5~ GMSY; (c) :tt! GKNS: tR MY.

de Ita ste l dge slon \t'la brgya po de dag kyan med de mi snan bar gyur to 11 rgyal po ehen po gan gi lus snan ba de la ras ZUl'l geig po de phul eig ees de skad kyi sgra yan thos par gyur nas 12 de ' di sfiam du sems te I gan3 bdag gis4 ras zun geig po ' di btsun mo dam pa la sbyin no sfiam ste5 de son ba dm'll de yan ma mthon nas6 de 'di snam du sems te718 belag gis buel med gian dag la9 sbyin no sfiam pa dan I des bucl med kyi g-yog (hams ead ma mthon bar gyur te 110 de la ' di ' dra ba' i tin l1e 'dzin ml10n dull gyur nas 112 de !tar de mig gis kyal1 gzugs elll'l13 zad kyan ma l4 mthOl'1 iit'115 snan ba meel de 116 skyes pa mi mthol11 17 buel med mi mthol'1l khye'u mi mthOl'l1 bu mo mi mthon I rtsig pa mi mthonl sin mi mth0l1 ste I gian elu na belag gi lus kyi 'elu ses 'ba' sig 'jug go 118 rgyal po ehen po gan gi lus mthon ba de la ras zun geig po del9 phul eig ees ele skael kyi sgra ym'1 thos par gyur nas Wo de 'di snam du sems te I bdag ran nid bgo'021 sfiam pa elan I de nas bdag gi lus kyan ma mthon ste 1

22 e!e gzugs kyi ' du ses thams eae! e!al1 bral nas 123 rgyal po ehen po ji !tar rags pa yan run I phra mo yal1 nl11 124 gzugs ehUl1 zad kym1 ma mthol1 ba e!e biin dU25 khyod kyi ' gyoe! ba la !tos sig 126 khyod kyi 27 'gyocl paji Itar mthol1 ba de biin elu ehos thams ead la !tos sig I gal1 gis mthOl'l ba c1e la yan de biin du !tos sig 1

28 ji Itar gm'1 mth0l1 ba elan 1 gal1 gis mthol1 ba de mi mthon ba c1m'1l mam par mi mthol1 ba de Itar Itos sig I rgyal po ehen po de ni chos thams ead la ym'1 elag par mthon ba ste I rgyal po ehen po ma mthon ba29 ni yan dag par mthol1 ba'o Wo

43 Generally one would expect the genitive hefe, not the locative. Far a parallel which is more clearly legible in the ms., cf. Sv 1.


(1) ste AQ: ste \ T; (2) \ AQ: 11 T; (3) gail AT: gail gis Q; (4) gis A: gi QT; (5) ste QT: ste \ A; (6) nas QT: nas \ A; (7) te QT: ste A; (8) \ A: 11 T, Dm. Q; (9) la Q: la yail T, Dm. A; (10) \ AQ(?): 11 T; (11) du QT: tu A; (12) \ A: 11

T, Dm. Q; (13) cuil AT: chuil Q; (14) ma T: Dm. AQ; (15) ziil QT: ziil\ A; (16) \ A: 11 T, Dm. Q; (17) \ AQ: Dm. T; (18) \ QT: 11 A; (19) cig pO de A: gcig pO QT; (20) 11 AT: Dm. Q; (21) bgo'o QT: mgo'o A; (22) \ AQ: 11 T; (23) \ A: 11 T, Dm. Q; (24) \ AT: Dm. Q; (25) du AQ: du \ T; (26) \ Q: 11 A, Dm. T; (27) kyi AQ: kyis T; (28) \ QT: 11 A; (29) ba AT: ba de Q; (30) Q inserts: 11 bam pO lila pa ste tha ma'o \, T inserts: bam pO bzi pa.

In that way those five hundred monks also disappeared and became invisible. And a voice was heard saying "Great king, present that bolt of fine cloth to the person whose body is visible," whereupon he thought to himself, ''1'11 give this bolt of fine cloth to my chief queen." But when he went (to do so), she also became invisible, whereupon he thought to himself, 'TU give it to my other wives," at which his entire female retinue became invisible to him. At that he entered into such astate of deep concentration that he could not see or make out with his eyes the slightest form whatsoever, neither men, nor women, nor sons, nor daughters, nor walls, nor trees, and the only notion he had otherwise was of his own body. And a voice was heard saying "Great king, present that bolt of fine cloth to the person whose body is visible," whereupon he thought to himself, 'TU put it on myself." Then he couldn't see his own body, and became devoid of aU notions of form. [The voice was heard saying] "Great king, you should see your remorse in the same way as you don't see any fomls, be they gross or subtle. You should see aU dhamlas in the same way as you see your remorse. In the same way you should see the one who sees. Y Oll should see in such a way that what is seen and the one who sees are unseen and unobserved. Great king, that is conect seeing with regard to all dharmas, in that, great king, not seeing is conect seeing.'>44

No. 4b-5a; folios 533v3-534rl (ITliI:) 402b14-23; (~~) 423b27-c6 A Ke 70b7-1 0; Q 267a6-b2; T 305a3-8

( .. , tav3)thaiva grharp sarvanagara111 ca 1

atha khalu räUä ajätasatnJ!:t ... marpjusrir äha yatra mahäräja v4) tat tava kaulqiyam abhüt 1 tatraivai~ä

pa(r~ad ... ) (yathä tarp kaukrtya111 pasyämi 534r1) tathaiveya111 par~at45 pasyämi 1

äha k(atha111 pu)nas tva111 mahäräja taq1 kaulqtya111 pasyasi 1 äha yathaiva maq1jusrlr iyaq1 par~at pürve cak~u(~ä ... )

(ijJ~) ~;ß ElII*JÄ'11iJmm1)U~ 0 fjlH!t:= lt:t-ifitliUp~ffffintli IVtlttf'i'§ ffiilFlTB" -J;}J~P?& 0 1rn}\'l!1t1:l:1~ B >C)ifUilifIJ 0 Iil ~~~FlTn:rm~x/f~ 0

>C~~~~o~tzm~~ffiilm.rr~~o>C~~~W%on~~./fo [rn}Mi!HI1l* 0 ~c 0

:Z:;:1a:J~ 0

~P~~F)r ~~.R~~~~ Wr~p{Ed 0

>C)i*~mfIJtQrJl 0 :Z:;:1a:J ~1Jn1 0

M~~/f~~.~o~m~m~n~AAffi~o

44 The greater part of this paragraph is translated in fuH in the SS (Päsädika 1989: 153-154). The wording is somewhat different, and somewhat clearer as weIl. 45 Note that the fragment twice has iYa/!I p(/r~at, while COlTect Skt. would rcquire imä/!/ p(/r~(/da/!l.

\ I I

I \

AJÄ TASATRUKAUKI$.TY A VINODANÄ 187

(a) tE GMSY: Dm. KN; (b) IG~ GMSY: 1111 KN; (e) .Vi!. KN: om. GMSY; (d) Note that the Taishö (and thus presumably all witnesses eollated) repeats the foregoing sentences at this point, with only minor ehanges in wording, as folIows: Y~UmfIJ {\irr" 0 )HlJ.'P~W1/f 0 IffiJIi\l1illJ1IJa 0 51!. 0 :frfilJ 0 VlJt~?frJMllw~ 0 Y.!.Yfi'1jVIJ:Jl1: 0 This dittography is to be deleted from the text.

(~yt) ~n~::E IInJMUi~ 1il1~-tmJt,&; pJT~ 0 jit =.n1;im~fllJ lTI'11!tW.!J:f( fr ti"1fMf6~ !-z:Jr&:$II'f\li~ljj\ 1~ynMl: 0 ::EIInJM 1ll:ai'fM1113 0 r<D*~ li~jPJ?fr~ 0 Y-l3bNtEc MTfiFf Jil,.:L 0

i1M§~l3o~~*::E~~ffi~~m.~r<DtE~~o y-r,,9 0 *::E~mfr-'f 0

~l3oB~o

r,:m 11 r,,9 13 0 :fr!i1J ~ 0

~i1 ~111llh1I1Wi% .~l)j\f!'l~IJ:J1l: 0

Y-fl-~ 0 tl, jPJ~ ~tR'1/j\!t1-'f 0

~13 0 Ynll~·fr*§~~f?fT5!~Jf:H~l,*~jHj,H)\r.~Ffjil,I7SP~ 0

(a) $1\ GKNSY: f?1l M; (b) 3Z.El GMSY: 3Z. KN; (e) '#fIT: KN: tH~: GMSY; (d) t~ GMSY: =r. KN; (e) ~IJ GMSY: jffl KN; (f) 13M GKMSY: ~1J§ N.

de nas rgyal po ma skyes dgrasl 'du ses dan 12 sems pa' imam par rtog pa thams ead dan bral nas I)

tin ne 'dzin de las lans ma thag tu4 'ldlOr de dan 1 bdag gi lus dan 1 bdag gi khan pas dan 1 bdag gi g-yog sna ma kh06 bzin du mtholi. nas7 'jam dpal gzon nur gyur pa la 'di skad ees gsol to 11 'jam dpal belag gis 'khor 'di soar ma mthoo na 18 gar mehis par gyur 19

'jam dpat gyis smras pa 1 rgyal po ehen po khyod kyi 'gyod pa de gali.IO na bar gyur pa 'khOlJ1 'di yan der soli. bar gyur to 11 12 YaI'l rgyal po ehen po 'khor 'di dag mthon li.am 1

gsol pa 1 'jam dpal mthoo 00 11 smras pa 113 ji !tar mthool '4

gsol pa 1 'gyod pa de ji !tar mthOli. ba de biin du 'ld10r 'di mthoo 00 11 smras pa 1 rgyal po ehen po 'gyod pa de ji ttar mthol1l gsol pa 1 ji ltar 'khor '5 'di soar mig gis ma mthoo ba de bzin dUl6 'gyod pa de nal1 du yal1 17

ma mtholi.1 18 phyi rol du yali. ma mtholi.1 gfii ga ma gtogs par ymi. 19 ma mthol1 11011

(I) dgras T: dgras 1 A, dgra Q; (2) 1 AT: om. Q; (3) 1 AT: om. Q; (4) tu AQ: tu 1 T; (5) khan pa QT: khab A; (6) ma kho QT: mkho' A; (7) nas QT: nas 1 A; (8) 1 AT: om. Q; (9) 1 QT: 11 A; (10) gan QT: ga A; (11) 'khor AQ: 'khor ba (with deletion dots above ba) T; (12) 11 AT: I Q; (13) pa 1 T: pa AQ; (14) mthoo 1 AT: mthoo 00 I Q; (15) 'khor QT: 'khord A; (16) du AQ: du 1 T; (17) yaI1 AQ: om. T; (18) 1 AQ: om. T; (19) par yan Q: par AT.

Thereupon King Ajätasatru, freed of all eoneeptualisation and diseursive thinking,46 emerged from that state of meditative eoneentration (samädhi), and as so on as he did so, he saw the assembly, his own body, his house and his servants, just as they had been before.47 Then he said to Prinee Mafijusri, "Mafijusri, when I eo.uldn't see this assembly before, where had it gone?"

Manj llsri said, "Great king, where that remorse of yours was, that is where this assembly also went. Now then, great king, do you see this assemblyT'8

He replied, "Manjusri, I see it." He said, "How do you see it?"

46 In 1.:i\t this phrase appears to have been constnted as pali of the preceding seclion. 47 This corresponds to the last sentence of Nägärjuna's lengthy citation from theAjKV in the SS, but the contenl differs somewhat (see Päsädika 1989: 154): de lias rgyal po (eheIl po) lila skyes dgra /'10111 sems dwi / mam par /'tog pa thams ead dwi b/'lIllws / tili lie 'dzill de iiid Ills /cl/is pa dmi / 'kIlO I' de th(/llls ead f..)'mi IIIthOli lio. 48 Tib. literally "these assemblies."


He replied, "I see this assembly in the same way that I see that remorse." He said, "Great king, how do you see that remorse?" He replied, "In the same wa/9 that beforehand I did not see this assembly with my eyes, I

do not see that remorse intemally, extemally, or anywhere else.'''so

No. Sb; folio 534r2-v2 (IDitl 402b23-c5; O~) 423c6-21 A Ke 70bl0-71a6; Q 267b2-268a2; T 305a8-306al

(mafijusrir aha 1 darsitaSI 1'2) maharaja tathagatena anarptaryakarit).al). anat11tararp narakagatiQ. tat kir)) tvarp mal11jusrirS2 narakat11 gami~yasi 1

aha tat kirp ca mat11jusri tatha(gatena ... khar3)lv ayarp nirval,1agami 1 aha nolüdat11 maharaja aha tathabhisarpbuddhe mal11jusri sarvadharmaiQ.S3 tadS4 apy ahal11 dharmarp na samanupasyami (yal). ... 1 '" 1'4) dharmadhatugatiya na ca dharmadhahlrS5 apayagami 1 na svargagami 1 na nirval).agami 1 abhita mal11jusril). sarvadharma dharmadhätugati ( ... vI) änarptaryagatir marpjusri dharmadhatuQ. änarptaryatäyäm etad adhivacanal11 1 dharmadhätupralcrtikäny änarptaryäl,1i yä änarptaryapralcrtil). tatpra(k)r(ti ... 1 ... apäv2)yarp na yat11ti na svargal11 1 na nirväl,1al111).56

(~) ~~~~~o~~~M~R~~~~Ä*~~~o

3::*o~o

~?~(~m;fIJ1Si~~ 0 :=E&El~[]'il';Ä~IEl31'I~ 0

~OOmW~oR~~~~~~$~~Ä~ffl~~o~~~~~~~m~~o

~7*~m;f1j flU§' 0 ~~ 0

3::*o~~~$~~~oMU~~o~~~WB~o~~~~~o~$.Mm.~o~~Ä$~o$

~~~.~~~.AOO~.~ffla~m~oR~~~~~$~o~M~~#~~$~ZM~o~~Z*~~

$Z* 0 B*'~'31dlff**~ 0 ~tt~.** 0 B~D~~~~Ä~ItlJj'l~~~~~~~rEll§ 0

(a) A GMSY: Y.. KN.

4'1 Note that Skt. adds Mafijusrl here. 50 Note that ~ & ~~ have only internally and externally, or inside and outside. They are thus eloser to the Skt. than the Tib., sinee the spaee in the missing part of the folio is insuffieient for the third term (viz., nobhayam anta/'e~l(/ or similar). 51 The reeonstruetion da/'sitä for Tib. gSlilis follows 5v3, where darSitä appears in the ms and is translated by gSlilis. 52 Note that the treatment of the voeative lIIaiijlls/'/(1 is erratie throughout. 53 The Skt. text here (tathäbhisGI?lbliddhe ... sanJ(/(/ha/'mai(l) is problematie in terms of ease usage. There are several possibilities, but interpretation as a poorly Sanskritized "instrumental absolute" (perhaps from abhisalllbliddhehi sarvadharmehi) seems most plausible, sinee instrumental for loeative is weil attested in Buddhist Hybrid Skt. (cf. BHSG, 7.30-7.34; cf. also BHSD, s.v. abhisw?lblldhyate, where Edgerton notes the frequent use of forms of this verb in a passive sense, with dha/'lI1a, ete., as subjeet and the person put in the instrumental). The Classieal Skt. equivalent (although this verb is rare in Skt.) would thus be tathäbhism?lbliddhe~1I ... sa/'vadharll/e~'II. Tibetan chos thmns cad la also suggests the loeative. 54 Tad apy ... dhal'malll should read tam apy ... dhal'mal!l, unless this is a ease of a neuter modifier with a maseuline noun, cf. BHSG 6.14. The expression is found frequently enough, e.g. in Chap. 1 of the A~rasähas/'ikä-prajliäpäralllitä-slitra (ta11l apy ahm!l bhagavan dhal'IIIa/?1 IU/ sa11lanlipasyällli yarlltta prajiiäpäramitä llä11la, ete., Vaidya's ed., p. 3). 55 Read sÜllyatägat/ya Ila ca slInyatä? See note to translation. 56 Here the visarga is used as a punetuation mark.

AJÄ T ASA TRUKA UKB-TY A VINODANÄ 189

(~) X~o*~ili$mBo~m~~~m~~~~wooo~~~~~~m~o

~.~Bo~~~~~*~~~~.~~~W~M~~~mm~~mm~~mm~ill~o

~Bo~-tl2*xo

~~~Eo~~.7-W~~om.7~om~~~o~.mmomm~mo~~~~o.~ill~o

-t)JiWt~.gr~:#~tm 0 ;g,:5t5jU~zJ5}T~MmlWitt~~jH~i\!rUlli5~~~~J:~~~1}pJ§ 0 -W1fnHn~J5fTligO~ 0 -t}]~iii

~eMiiim. 0 YUiiJ?ll.:1'f~~M~m~J:tk'~~&ilIHBill 0 ;!t~ffl~FH9fllJjj\ll iiiJ'jt 0 ITIHQ1ZilElbfllJjj\lliiim. 0 ;1=t*i*~fllJf,\ll1fg ~ 0 J'l~~~llalJ~\ll*i~Jl 0 :JJl::Mc~B 0 ~kTi:E*;'$ 0 ifI~~-W~iii~1!!Ufr1: 0 rnJ\rr~ ~il~&ft\i@m1f~_t~~111tl

f§: 0

(a) $ff.I. GKMSY: Y~$ N; (b»)1Jl\ SYM: Jj'J( K,

'jam dpal gyis smras pa 1 rgyal po ehen po de biin gsegs pas mtshams med pa byed pa nil de ma thag tu sems ean dmyal bar 'gro'02 ies gsuns na 1 ci rgyal po ehen po khyod sems ean dmyal bar 'gro 'am 1

de skad smras pa daJ'll 'jam dpal gzon nur gyur pa la3 rgyal po ma skyes dgras 'di skad ces gsol to 11 'jam dpal d de bzin gsegs pas 'di ni nan SOli. du 'gro ba'05 11

6 'di ni mtho ris su 'gro ba'o W 'di ni mya Ji.an las 'da' bar 'gro ba'08 zes 1

9 ehos gaJ'l yan mnon par rdzogs par saJi.s rgyas sam 1

smras pa 1 rgyal pO ehen pO de ma yin no 11'0 gsol pa 1 'jam dpal ehos thams ead la de bZin dU11 mJi.on par rdzogs par saJi.s rgyas na 12 ehos

gari. sems ean dmyal bar mehi ba ' am Ilhar mehi ba ' am 1 mya Ji.an las ' da' bar' gyur ba' il3 ehos de l4 bdag gis ma mthoJi. ste 1 'jam dpal ehos thams ead ni l5 ston pa flid du mehi ba las kyar'l ma 'das la 1

16 stoJi. pa flid ni Ji.an soJi. du mehi ba yar'l ma lags 1 mtho ris su mehi ba yaJi. ma lags 1 mya Ji.an las 'da' bar mehi ba yaJi. ma lags so 11 'jam dpal ehos kyi dbyüi.s ni ma 'dres pa'o 11 ehos thams ead kyaJi. ehos kyi dbyiJi.s kyi raJi. bzin ean te 1 ehos kyi dbyü'ls ni Ji.an soJi. du yaJi. mi mehi 1 mtho ris su yan mi mehi 1 mya Ji.an las 'da' bar YUI'l17 mi mehi'o 11 'jam dpal mtshams med pa zes bgyi ba ni 1

18

ehos kyi dbyins su mtshams ma mehis pa'i tshig bla dags SO 11 'jam dpal mtshams ma mehis pa ni l9

eh os kyi dbyiJi.s kyi raJi. bzin ean20 te 1 mtshams ma mehis pa gan gi ran bzin pa21 ehos thams ead kyaJi. de'i raI'l bzin no 11 'jam dpal de bas na ehos thams ead ni 'gro ba man mehis pa ste 1

23 de'i slad du bdag ni I'lan soI'l du yan mi mehe4

1 mtho ris su yan mi mehi 1 mya 11an las 'da' bar yan mi mehi'o 11

(I) ni QT: ni 1 A; (2) 'gro'o AT: 'gro Q; (3) la Q: la la A (repeating la at start ofnew folio), la 1 T; (4) ci AT: ji Q; (5) 'gro ba'o AQ: 'gro'o T; (6) 11 AT: 1 Q; (7) 11 AT: 1 Q; (8) ba'o QT: ba'o 1 A; (9) 1 AT: 0111. Q; (\0) 11 AT: 1 Q; (li) du AQ: du 1 T; (12) na Q: na 1 A, nas 1 T; (13) 'gyur ba'i AT: gyur pa'i Q; (14) de AT: 0111. Q; (15) ni AT: 0111. Q; (16) 1 AT: om. Q; (17) yan AQ: om. T; (18) ni 1 AT: ni Q; (19) ni AQ: ni 1 T; (20) can QT: 0111, A; (21) pa AT: yin pa 11 Q; (22) ma AQ: 0111. T; (23) 1 QT: 0111. A; (24) mchi QT: mchi' A (hereafter not noted).

Mafljusri said, "Great king, sinee the Realized One has said that a person who eommits the "immediates"S7 will go immediately to hell, will you, great king, go to hell?"S8

When he had said that, King Ajätasatru replied as follows to Prinee Mafljusri,S9 "Mafljusri, did the Realized One awaken fully to any dharma of whieh it eould be said that this one goes to a

57 The five ällalltarya, 01' "(offenses involving) immediate (retribution)" are matricide, patricide, killing an arhat, p,rovoking dissension in the Sangha, 01' causing (he Tathägata's blood (0 flow. See BHSD, s,v.

8 In this sentence the Skt. and Tib. versions deviate: in the Tib. text Maiijusrl is asking the quest ion ("Will you, Great King, go to hell?") which fits the following reply of Ajätasatru, while in the SkI. Ajätasatru appears to be asking Maiijusrl (he same question. I-Iowever, this makes no sense: it is likely that I/Iaiijll.§";was written in error for I/Iahäräja, and that we should emend the text accordingly. Note that in ~ this is split into two questions: "I-Iave you heard that the Buddha has said .. ,?" and "Do you know, king, that YOll will go to hell?" ~(~ is closer to the Tib. and to the SkI. 59 In the SkI. there is nothing which corresponds to the stock phrase in Tib. de skar! Sl/l/'{/S pa dmi / 'jalll r!pal gioll 11111'

gyur pa la rgyal po IIW sf..yes dgras 'di skai! ces gsol to.


bad rebirth, this one goes to heaven, and this one goes to nirväl)a?" He said, "No, great king." He said, "Mafijusrl, after becoming fully awakened in the Same way with regard to all

dharmas, I do not see60 any dharma which goes to hell, go es to heaven, or go es to nirväl)a. Mafijusrl, all dharmas are reducible to emptiness,6\ and emptiness is not something which go es to a bad destiny, or goes to heaven, or goes to nirväl)a. Mafijusrl, the totality of dharmas is inviolable. 62

All dharmas too have the character of the totality of dharmas, and the totality of dharmas does not go to a bad destiny, does not go to heaven, nor does it go to nirväl;a. MafijusrI, the word "immediate" is a synonym for immediacy in the totality of dharmas.63 MafijusrI, the "immediates" possess the same character as the totality of dharmas, and so whatever the character of the "immediates," a11 dharmas too are of that character.64 Therefore, Mafijusrl, a11 dharmas are not subject to going, and for that reason I will neither g065 to a bad destiny, nor go to heaven, or go to nirväl)a."

No. Sc; folio 534v2-4

(illi~) 402c5-13; (f,~) 423c21-424a5 A Ke 71a6-bl; Q 268a2-bl; T 306al-bl

marpjusrlr äha tal\1 sästärasya66 tvarp mahäräja vacanarp vilomayi~yasi 1 räjäha näharp marpUusrI sästur vacanarp vilomayi~yämi 1 ... bhagavatä nairäv3)tmyakot} {I} bhütakoti {I} darsitä yä ca nairätmyatä na tatra käcit satvatä 1 asarptä67 maq1jusri satvasya na tatra kascid yo 'bhisal\1skaret68 ( ... av4)tyaq1tavinoditatväq1 marpjusri {I} äh(a) prahiI~{ä te) mahäräja kämk~ä 1 äha tadatyaq1taprahil)atvän marpjusri {I} äha tat katharp te mahäräj(a ... )

60 Note that for Skt. sam-ami-pas the Tib. has the simple verb mthO/i. 61 This is a loose translation of ehas thams ead ni stO/i pa liid dll mehi ba las kymi ma 'das, the sense of which is not entirely clear, but seems to be something like "No dharma ever goes beyond having emptiness as its recourse or destination," or "No dharma es capes ending up in emptiness." Here the recension represented by the Tib. text and by tw: and ili appears to have an extra step to the argument, in that it equates all dharmas with emptiness (which does not go to hell, etc.) be fore equating them with the dharma-dhätll (which does not go to hell, etc.). The Skt. text seems to carry only the second equation, and may thus be defective, perhaps due to haplography. Whatever the reason, the various texts diverge markedly at this point, and cannot easily be aligned with each other. The tenn -gati'ya here, as in dharmadhätllgati'ya, presumably has the same sense as -gatika, cf. BHSD, s. v. gatika. Note that the expression sarva-dharmä~1 Hl1Iyatä-gatikä~1 also occurs in the A;;!a (Vaidya's ed., p. 148), in a context reminiscent of our present Eassage. Conze (1975: 190) translates "all dharnlas are situated in emptiness." 2 Tib. lila 'dres pa, literally unmixed, untainted, unaffected, pure. This might correspond to Skt. abMtä, of which the

sense is obscure (possibly read as abhilllla?). At any rate, at this point in the text ~ observes that al1 dhannas are imperishable, therefore they enter the dharma-käya - dharllla-käya he re has the sense of dharllla-dhätu, or total col1ection of dharmas - while F& states that all dharmas are imperishable, a1\ dharmas return to the dharma-dhätll. ili thus suggests something like abhil1nä mmijllsri'b sarvadharmä dharm(/-dhätllgati'yä~l sarva-dh(/rlllä~l, but the missing portion of the ms. probably lacks the room for the second sarvadharmä~l as well as n(/ ea dha/'lIladhälllr apäyagällli' / l1a svargagällli' / na nirvä1wgämi' /, and would thus be closer to tw:. 63 The Tib. seems to presuppose a reading ällmlltal)Jam iti mmlUlIsri dharmadhätväll(l/!ltalJ'atäyälll, etc. 64 The Tib. suggests a reconstruction to tatprakrtikä~l sarvadhal'mäb. 65 Skt. ymllti should perhaps be corrected to )'ällli in line with the reading of the Tib. and the Chin. of illi~ and il!t 66 Note the genitive sästärasya instead of Classical Skt. Sästll~l. 67 Asa,!lIä stands here evidently for asata, Tib. IIIC/ lIIehis na. 68 This should perhaps be corrected to abhisalliskarati or, more likely, abhism'lskll/)Jät.

\ I


(M) ~~~~m~o~m~~o~oo~m.~o

xJIU~§ 0 l~/f~iiJBPIT~ 0

~lnJ 0

X§ 0 ififlX~liJB~mM'i 0 :fg~lAnxJ!HlIJjIILA.jj\/ffF~,#lj'M!lt~:~llf 0

~7*fim~lji8!r~9 0 .:EB)ill.m-~.Q~/f 0

l'liJ~~g- 0 I:VFBJ~H~*lj'j\)ill. 0

~~~~jji~lj* 0 j3~~H)~~* 0

r~ 0 Bl;'f~UiiM 0

~~~~w~o~OO~t~~x~~M~~~~o

x§oU$$~~~~.~o.~~~BW~~~~~~o

O~) r:4.1tt~El 0 ~il1J7\.:EIlUL{i!B$?;!z 0

191

üB 0 lSlj'j\/fmlliiW?;!z$/fW~{i!Bf~ 0 prrt~~lnJ °UliW7T5JiJi~11!~}~IIJ'f,m~M'iilffia 0 BjHqn~lIlll'liJmtA. 0

)dfi~PIT;~ 0 JR~}illI;fn~ 0 ~!~~1'l*lb 0 ~O~H~l'lIHn~pITJ1!WMn~('F1Wlj'j\m~~# 0

:sz r~9 0 7\ x 0 ~U~ Wr -'-JI 0

~El 0 BY1:II** 0

rrm"M-~\f El 0 ~{nJ7\.:E1i)H«t~e1.lJI 0

~B 0 7lde1 0

~~:SZ~o~.:E~OOm-JR.~~.:E~~OO*M~o

~Elo/fito

:sz r~9 0 ~(nJ 0

~El 0 :!tBJm1Wm~m-jH~tt~~illli1ff# 0 lillfilH2'!#ltfrwrJm# 0 jtF,'MJm*ll'l1j1f:1f~I*JII~$R,!,~~JRA1~AWT

~o/f~m-~MMM~o~~Mm~~~~~m.ft~~oU~~~/f~m-~ •• ~~o (a) 11M GMNSY: JJ7( K; (b) in~ 0 P,!(ffW;g K: p.!( 0 rrninrf'fttr N; p.!\ 0 iHmij:f'f'er SYMG; (c) FR9 KN: om. GMSY; (d) t~llJi. KN: jiJl.lj( GMSY.

'jam dpal gyis simas pa 1 rgyal po ehen po khyod de skad smra na 1I ston pa'i bka' dan 'gal bar

byed dam 1

gsol pa 1 'jam dpal belag ni ston pa'i bka' dat1 'gal bar mi bgyid do 11 de ei'i slad du ze na 1

beom Idan 'das kyis bdag l11ed pa'i mtha' ni yat1 dag pa'i mthar gsuns te 1 ga6 bdag med pa'i mtha' de la ni sems ean ga6 ya6 ma mehis so 11 sems ean ma mehis na 1

2 ga6 de na3 m60n par 'du byed pa4

ga6 yan ma mehis so 11 gan tshor bar bgyid pa5 gan yat'l ma mehis so 11

smras pa 1 rgyal po ehen po ' gyod pa de bsal tam61

gsol pa I? ehos thams ead rab tu bsal ba'i8 slad du'o 11

'jam dpal gyis SImas pa 1 rgyal po ehen po khyod the tsom9 spans sam 1

gsol pa 1 ehos thams ead sin tu lO Spatls pa'i slad du'o 11

'jam dpal gyis SImas pa 1 rgyal po ehen po khyod la 'khor 'di dag mtshams med pa byed par ramll

112

, on te ma yin par ram 13 1 ji Itar ' dzin par' gyur 114

gsol pa 1 'jam dpal mtshams l11a mehis pa gat1 gis mi bskyod pa'i rnam par grol ba rtogs par gyur pa'il5 mtshams ma mehis pa de la belag gnas par 'dzin par 'gyur ro 11 mtshams ma mehis pa ga6 gis byan ehub sems dpa' bzod pa thob par bgyid pa'i mtshams ma mehis pa de la bdag gnas par 'dzin parl6 'gyur ro 11 'jam dpall? mtshams ma mehis pa zes bgyi ba ni ga6 na mtha' yan ma mehis 1 dbus kyal'l ma mehis pa ste 1 gall na mtha' yal'l ma mehis 1

18 dbus kyan ma mehis pa c\e la bdag gnas par 'dzin par 'gyur ro 11


(1) 1 QT: 11 A; (2) 1 AT: om. Q; (3) de na AQ: de ni T; (4) pa AT: om. Q; (5) pa Q: pa yall AT; (6) tam AT: lam Q; (7) 1 AQ: om. T; (8) bsal ba'i A(bstsald pa'i)T: gsal ba'i Q; (9) the tsom AQ: the tshom T; (10) sin tu QT: sind tu A (hereafier not noted); (11) par ram Q: par 'am A, pa 'am T; (12) 1 QT: om. A; (13) ram QT: 'am A; (14) 1 QT: 11 A; (15) gyur pa'i AT: 'gyur pa'i Q; (16) gnas par 'dzin par A: gnas par QT; (17) 'jam dpal AQ: om. T; (18) 1 QT: om. A.

Mafijusri said, "Great king, when you say that,69 are you contradicting the word of the Teacher?" He replied, "Mafijusri, I am not contradicting the word of the Teacher, because the Lord

has said that the (ruth of non-self is the real truth, and so according to that truth of non-self, there is no such thing as a sentient being. If there is no sentient being, there cannot be any performer (of

action) with regard to it, nor can there be any experiencer (of the result of any action)." He said, "Great king, has your remorse been dispelled?" He replied, "Insofar as all dharmas are thoroughly dispelled." Mafijusri said, "Great king, have you eliminated your doubt?" He replied, "Insofar as all dharmas70 are utterly eliminated." Mafijusri said, "Great king, as far as you are concerned, will this assembl/ I hold you to be

a committer of the "immediates," 01' not, 01' what?" He replied, "Mafijusri, they will hold me to be established in that "immediate" through

which unshakable liberation is cOl11prehended. They will hold l11e to be established in that "immediate" through which the patient acceptance of the bodhisattva is won. Mafijusri, "immediate" is that in wh ich there is no end and no middle, and in that (state) in which there is no end and no middle they will hold me to be established."n

No. 6; folio (536)rl-v4 (illlO 402c29-403a8; (@t) 424a23-b6

A 71b9-72a4; Q 269a2-b2; T 307a3-b4

(rärl)jfia1f aUätasatroD ... 1'2) anyatarelf(a ... narakarp gami~yär3)mi sa ca puru~o vi(neyo mall1jusriyä kumärabhütena .. , yathä 1'4 ta)111 l11ätrghätaka111 puru~aIl1 pasyeC3

... vI) .... märga iti te tatr(a) anyony(a ... nirmitena puru~ev2)tfa tau nirl11itau m(ä)t(ä)pit(a)rau U)i(vitäd vyavaropitau ... mätäpiv3)tarau jivitäd (vyavar)o(p )i(tau74

.. , v4)kamall1 .... 111

69 There is no Skt. equivalent for Tib. de skad sll1ra na, "when you say that." 70 CI/os thall1s cad has no counterpart in Skt., although tbe tad in tadatYaJ!lta-prahi~/(/tva/1 could conceivably pick up a previous sarva-dharllla~lal!1. However, there does not seern to be sufficent space for it in the missing part of the folio. Further, neither illlt nor ti mentions all dharmas at this point, and thus they appeal' to belong to a recension of the text closer to the Skt. fragment. 71 Once again, Tib. has "these assemblies." 72 Our rendering of this difficult passage is tentative. The Chin. is not much help, but here a play on words appears to be in progress, in wh ich anantaJYCI, used so often with a negative meaning (leading immediately to punishment), is used positively (leading immediately to spiritual success) (cf. BHSD, s.v.). At the last it is used to suggest the non-differentiation of the enlightened state, the immediacy of non-dual realization, in which ends and middle, like self and other, drop away. For similar formulations see, e.g., the A~'ra, Vaidya's edition, p. 23.16-25, Conze (1975: 10 I). 73 Reconstruct pasyet or pasyeYll(l? Note that the Skt. here appears to run counter to Tib. and ff\'l, which suggest that the approach is made so that the matricide can see the phantoms, not so that the phantoms can see the rnatricide (which would imply something like yatha sa lI1atrghataka(1 plll'Il~'a(1 pasyet. This is puzzling, but the accusative endings are clear in the manuscript. 74 Note that tbe forms vyavaropita and I'yaparopita are both attested in this ms.

AJÄ TASATRUKAUKRTY A VINODANÄ 193

(!im) D/:5j!"k~fIii'IJ ... 1 {9!l:t~il]WmF,l'filitHt.Jif~IJHm i±\ '§ r~ 0 xI\iiJVilUt& '§ J:j:l '§l' &lIf~mf~Zi±\~~r~;;~::.>'~ 0 5J. tffrT~Amf:;k:fl>]L 0 tx§~9:Jtm 0 ~A'~l{t!~*1 0 :50""kAflii'I]1I:A'F-Af)iJX'.l!]:{J'HT 0 X'.m~ 0 ~MtIEm:PJ1:t~1T 0

yt~ r 1'i 0 ~F ~ JE m: 0 ~D fl!: 3'?: fIJ .=: W X'. m ~t ~1l ~ jl] ~ jHN9:5o( m 0 ~1j IlH9:b l!]: ~ 5J.fl!: A mf ~ 5o(ffJ ~ ~ 31 ~ ~ jffi'W;lt '(~A~9:5o(m1Wll!! ~ ~Jlfi{)~ 0 }XPJTfF~~FltpJTjf&?~~9:5o(m 0 ;lt-AftU:&: 0

(a) (Oe GKNS: am. MY; (b) Mlf'J'iW KN: il1JiW llP. GMSY; (e) mi GKNS: mi~ MY.

(iti't) (mfl;:ji1/fflfi ", 1 E!111:t~jl]wtt.Ji~.:El\iiJrnll1!:nff:2:t;{mll&~~~Al:ljgr~1T 0 1i~M'i~~a5J.-~T§ '@HU~tE

M~T~~.~M~*Wo~A~.m~gMmf~~WMfF.~mf~*~~~~m.~~.o.m;ltA.~ f~1i 0 nifmri't~tt.Ji~fifi'I~I'F~AbE!1I1l#1Hti*mAprr 0 *Z/fjßmfi:pm:l:l: 0 :.ft:*ffl~~5J.X'.fflWr~lg 0 50(

fflfj\ijr 0 ;@:*lJE&~ 0 t{T~a 0 J\IT~FlEJI:f'r 0 ~lIiillMl 0 1k);iH~TJJU~IIM~~)H~5o(l!]: 0 ~jtt!WF-Titr5J.1~r~1~

)(l!]:IW~~~!U#./ffj~§)l5J~E!lItHa~l!]:Apfffffi~!llZa 0 ~f}j(m'&I!!it{llJM 0 ~~*li3J'&~lÄJH 0 ~13~*l!]:~fffil§

(a) Jftfhl~ KN: ftI~~ GMSY; (b) A MY: ,fr. GKNS.

de nas jjam dpal gzon nur gyur pa stan las lans te 11 dge si on gi dge 'dun dan2 'Ichor dan beas te 13

rgyal po ma skyes dgra 'i khab nas bY1ll1 110 11 rgyal po ma skyes dgra4 yali. 'Ichor dali. beas te I 'jam dpal gzon nur gyur pa'i phyi bZin dus 'brans pa las 16 'jam dpal gzon nur gyur pa lam elu zugs pas7

phyogs gzan zig na 18 mi zig gis ma'i srog bead nas 19 de sin zig gi druli. na li.u lO zili. mya li.an byed la j belag gis sdig pa'i las byas kyis 111 bdag ni nes par sems ean dmyal bar 'gro'012 zes zer zili. 'elug pa mth0l1 ste 113 mi de yali. 'jam dpal gzon nur gyur pas gelul bar l4 gyur pa zig go 11 de nas 'jam elpal gzon nur gyur pas 115 skyes bll de gdu1 16 ba'i phyir 117 skyes bll gzan zig mnon par spru1 18 to 11 skyes bu de'i pha ma yan mnon par sprul to 11 19 de nas skyes bu sprul pa 20 de pha ma dali. 'grogs te I skyes bu ma gsod pa de ga la ba der S0l1 nas 121 ha can yan rgyan mi rin ba zig nas 1 ci nas kyan skyes bu yan dag pa des mth0l1 bar' gyur ba de !tar rtsod22 par gyur te 1 bus sImas pa 11am ni 'di yin no 11 pha dan mas simas pa 1 bu lam 'di ma yin n023 zes de dag 'thab par gyur pa las24 skyes bu sprul pa eles25

pha dan ma 'i srog bead26 par gyur pa dan 1 skyes bu yan dag pas skyes bu de27 pha dan ma' i srog bead28 pa mthon 110 11 de nas sprul pa' i skyes bu eies 129 pha ma' i srog bcad nas30 skyes bu yan dag pa de ga la ba der son ste I nu ziIi. mehi mas brnaIi.s nas I bdag gis31 sdig pa'i las byas te 1

32 bdag gis pha dali. ma' i srog beadD pas34 135 bdag ni nes par sems ean dmyal bar mehi' 036 zes de skad smras pa dan I skyes bu yan dag pas de thos nas37 'di snam du gyur to 11

(I) 1 QT: 11 A; (2) dan AT: dan 1 Q; (3) 1 AT: om. Q; (4) dgra AT: dgra'i Q; (5) bzin du AQ: bzin T; (6) 1 AT: om. Q; (7) pas QT: pas 1 A; (8) 1 AT: om. Q; (9) 1 AT: om. Q; (10) nu AQ: drunu (with deletion dots above dru-) T; (lI) 1 AT: 11 Q; (12) 'gro'o QT: 'gro'o 11 A; (13) 1 AQ: 11 T; (14) gdul bar A: 'dul bar Q, gdul ba T; (15) 1 AT: om. Q; (16) gdul AT: 'dul Q; (17) 1 AT: om. Q; (18) sprul QT: spruld A (hereafter not noted); (19) 11 AT: 1 Q; (20) pa QT: pa'i A; (21) 1 AT: om. Q; (22) rtsod AQ: brtsod T; (23) no AT: no 11 Q; (24) las QT: las 1 A; (25) des AQ: des 1 T; (26) bead AT: bead Q; (27) de A: de'i QT; (28) bead AT: beod Q; (29) 1 AT: om. Q; (30) nas QT: nas 1

A; (31) gis AT: gi Q; (32) 1 AT: om. Q; (33) beae! AT: beod Q; (34) pas QT: nus A; (35) 1 AT: om. Q; (36) mchi'o AQ: mchi'o 11 T; (37) nas AQ: nus 1 T.

Thereupon Prinee ManjusrI rose from his seat and went forth from the palaee of King Ajätasatru, aeeompanied by the eommunity of monks and his retinue. King Ajätasatru too, aeeompanied by his retinue, followed behind Prinee Manjusrl. As Prinee Manjusrl went on his way, he saw a man sitting und er a tree who, having taken the life of his mother, was weeping and wailing, saying "Because I have eommitted an evil act, I will eertainly go to hell." And that man was one who was fit to be converted by Prinee Manjusrl. Then Prince Manjusrl, in order to eonvert that man, conjured up another man, and he also conjured up that man's father and mother. Thereupon the phantom man, aceompanied by his father and mother, approaehec\ the matricic!e, and at a distance


not too far from him they got into a quarrel, in such a way that the real man could see, with the son saying "This is the way," and the father and mother saying, "Son, this is not the way." So saying they began to fight, as a result of which the phantom man took the life of his father and mother, and the real man saw that phantom man take the life of his father and mother. Then the phantom man, having taken the life of his father and mother, went up to the real man and said, weeping and choked with tears, "Because I have committed an evil act, in that I have taken the life of my father and mother, I will celiainly go to he1l." Hearing this, the real man thought to himself...

No. 7a; folio (538)r1 (i:I!t) 403a16-26; Oi'l) 424b15-23 A 72a8-b 1; Q 269b7-270a4; T 308a2-8

(rl ... cittarp hi bho~ pum~a nädhyätme käye avati~thate na bahirdhä vi~aye~üpati~thati nobha)yam arptarer,lOpalabhya {n} te 175

(m) ~~o~~~~o~~~M~~~~WoMU~~o~m.WP~o~~lli.~mMMm~~o~ ~U§ 0 o/J!~Y~'l1l!fmI~PfT~ 0

Jt1LA * 0 PQ(9IJPfT~IIIlf;a1JQ~ic 0

~§ 0 m§W1{J\~r* 0 tJlt~jJtJ*~'*4JJltE'L\ 0 t~fi1J~IL\mf~9:X:-Ea 0 -&B~U1~§ 0 B~*,üB~~Bml}j\

~1'iJ ~~I}j\~1'iJ ~MtE 0 ;%*,ü~l'iJm 0 pfT tJ*faJ 0 *~*1'l~~1'l~~1'l~~~1'l~ 0 4J~tE'L\I}j\~pfTf=tll 0

T,: 'L"kß ,tt)il) ~1~;jF1: ('dW;jF:::r:T1f ?TIJ;; 'l'.llif )",fr 1ft IDJ Ni?t~ 0

(a) f'~ KN: +t: OMSY; (b) ~Q* MY: *~Q OKNS; (e) '~~ KMNY: ~ OS; (d) II(E OMSY: HE KN; (e) ~111 OKMNS: ial Y.

(fj~) (9IJi5fl::A' 0 ~~~~ 0 Tb~~~mf;lllIUifTytJz§fJf§liilj~~P[l*MR~Hl1xf.rIJ§mf~1'Pir§"I}j\~§1~ 0 '1J1;§'li~

W1{,,~$ 0 tJfaJM'L\m:=?fJl* 0 !fJJi\!\*,L,\'~*'L,\-'f 0 :F>t,tE1L,\I!ß 0 jj~~*'L,\t!1lB'1IJX~ 0 J=tJ~tEIL,\t!lJBd5JIj*~1'l }JIij;pfT!fF~lt;IJlID~f-D~tE 0 ,~,*,L,\~~UI}j\*~~Mg\~).@*~1tE~1}j\~1H~ 0 T'~~[l~ 0 IL\I}j\~c:v:m-!1r~pgl}j\~

EB j~l}j\m~JJ[w~ )~1'Pi ra9~f~ 9=J II 0

(a) A KN: AEl OMSY; (b) ~I'&~I'&T KN: ~I'&~~T OMSY; (c) B OMSY: ~), KN; (d) B OMSY:,I;), KN; (e) l' KN:M, OMSY.

de nas bcom Idan 'das kyis spml pa'i skyes bu de la legs so zes bya ba byin nas 11 legs so legs so 12

kye skyes bu khyod ni bden par smra I yan dag par smra 13 ji Har byas pa de bZin du smra'o 114 gan

khyod ni de bzin gsegs pa'i spyan silar bden pa'i tshig smra ste 15 mi slu ba yin mod kyi I skyes bu khyod6 sems kyi rgyud la rtogs sig 11 khyod kyis7 'das pas sam I ma 'ons pas sam 18 da ltar gyis sam I sems gail gis pha ma'i srog bcad91 'das pa'i sems ni zad pa 110 bral ba 111 'gags pa 112 gzan du gyur pa13 ste I yul na yail mi gnas I phyogs na yail mi gnas pas l4 de ni l5 gdags su mi nus so 11 ma 'ons pa ni ma phyin pa ste I de ni ma skyes pal6 117 ma byuil ba 118 yan dag par ma byun ba 119 ma gyur pa 120

rnam par ma gyur pa 121 mtshan ma med pa 122 ma byun ba ste I de yan gdags su mi nus so 11 da ltar

75 The reconstruction of the beginning of this line is based on the parallel in No. 8, as confim1ed by the Tib., with additional support from a very similar expression in KP 143: na fe ädhyäfmella l1a bahirdhii Ilobhayam wl1fare!lOpalabhyw!lfe. Note that the paragraph division here, while not entirely natural, enables the presentation in proper order of the Tib. text, which is in terms of overall structure somewhat different from the SkI. and the Chin. versions, and cannot easily be lined up with them (see below for further details).

AJÄ T ASATRUKAUKB-TY A VINODANÄ 195

gyi sems ni gnas pa med pa ste 1 skyes nas zig ein deti.s par 'gyur ba 123 phun pOl' ma gyur pa 1 bsags24 par ma gyur pa'o 11 de la25 ni 'gro ba dmi. 26 '0Ii. bar gdags 27 pa ymi. med do 11 kye skyes bu sems ni nan gi lus la yai:t mi 'jug 1 phyi rol gyi yul du yai:t mi rgyu28 1 gfii ga med par29 yai:t mi dmigs so Wo

(I) 1 QT: om, A; (2) 1 AQ: 11 T; (3) yan dag par smra 1 AT: om, Q; (4) 11 QT: 1 A; (5) smra ste 1 AT: simas te Q; (6) khyod AQ: khyod kyis T; (7) kyis AQ: kyi T; (8) 1 AT: 11 Q; (9) bcad AT: bcod Q; (10) zad pa 1 A: zad pa T, zad pa dan Q; (11) 1 AQ: om, T; (12) 1 AT: om, Q; (13) gyur pa AT: 'gYllr ba Q; (14) pas AQ: pas 1 T; (15) de ni AQ: de yan T; (I 6) pa QT: om, A; (17) 1 Q: om, AT; (18) 1 QT: om, A; (19) 1 AQ: 11 T; (20) 1 Q: om, AT; (21) pa 1 AT: par 11 Q; (22) 1 AQ: om, T; (23) 'gYllr ba 1 AT: 'gyur ba'i Q; (24) bsags QT: bstsags A (hereafter not noted); (25) de 1a AQ: de T; (26) dan QT: daJi 1 A; (27) gdags AT: bdags Q; (28) rgYll AQ: rgll T; (29) par QT: pa A; (30) 11 QT: 1 A,

Then the Lord congratulated the phantom man, saying, "Weil done! Weil done! You, my man, speak truthfully, YOll speak correctly, you speak in accordance with the way you act. But though indeed you speak the truth in the Realized üne's presence, and do not lie, my man, you should ex amine your thought processes, Did you take the life of your father and mother with a past thought, a future one, or a present one? A past thought is indefinable, because it is finished, lost, ceased, turned into something else, not located anywhere, not abiding anywhere, A future thought is indefinable, because it has not happened, is unborn, unarisen, unoriginated, not come to be, not come to exist, has no marks, and is unarisen,76 A present thought does not last, sinee it perishes and vanishes as it is born, it is not something whieh beeomes heaped up or aeeumulated, it is not definable as going and eoming: Thollght, my man, does not enter into the body within, nor does it move among the external objeets of sense, nor is it apprehended anywhere else apart from these two.'>77

No. 7b; folio (538)rl-v2 (iiJiI\) 403a26-b9; (f~) 424b23-e9

A 72b 1-6; Q 270a4-b2; T 308a8-b8

eittal11 hi bhol~ pllru~a na nil(am .. , na sphati)k(ä)van~a111781 eittm11 hi bhol). pllru~a arüpi ani(darsanam .. , .. 2 .. , )m asadrsarp mäyopamaq1 eittaq1 <hi> bhol). pllru~a na ta ( ... raktaf11 na dll~ta111) na mü4ham eittaq1 hi bhol). puru~a näbh(i)saC111)skaroti 1 na karoti 1 na vedeti 1 na pratyanubhavati 1

eittat11 (r3 hi bhol). puru~a pralqtivisliddhaq1 na saq1)klisyati na vislidhyati 1 eittaf11 hi bho puru~a na iha (nänyatra nobhayam anta)r( e )rya anyatra äkäsasal11a111 tae eittaq1 asamasac\rSa111 avijfiapanlyaq1 tatra pal)4itena niveSo na (kar4rarylyal). '" ) prati~thäna111 na kar3l)iyaf11 1 niketo na kararylya~ (adhikäro na kara)l~lyal) ahal11 iti vä na kararylya111 mameti vä na kararylya111 1 nisee~taf11 bho~ purll(~a ". vI", 1 nähaq1 bhol).) puru~a evamadhimuktänäq1 klesal11 vadämi na durgati(~üpapattil). 1 tat ka)sya hetol) nähaq1 bhol) puru~a evamadhimuktänäq1 klesaq1 vadämi 1 na durgatI~üpapattil) tat kasy(a hev2tol).79 yä cittasya pralq-tl sä na saq1klisyati na visuclhyati) na gatI~u pratisarl1c1adhäti

1

76 Tib, repeats lila bYlili ba, n For Ibe SkI. cOllnterpal1 10 tbis section, cf. below, Seetion 8b, 78 Text reconslructed here witb reference 10 8v4, 79 Tbe sentence lIällw!l bllo!l p"r",\'{/ evamadhimllktänäl!l k1dal!l \I(/(Iämi Ila dllrgati:;iipapallib tal k(/~J'a helo!l is here repeated in error,


(tim) 1J;1'-aJ9;Qf!J1J;1'9;Q$ EI j'( ~ 0 JL\#1'-aJ ~1J;*lr~7Jj1J;f~1'-aJj~jiij1J;j[lli1'f i.>f 0 it~DiJ 0 Jk'~1J;1'-aJ ~tEP'g 1J;1' 5!tE Y~!/j\1' 5! ~ FA9 0 {ilt§ 0 JL\*l-1J;1'-aJjif~-aJ 5! 1J;1'-aJjifIlM0 -aJ 5! 0 :EI?Ai±l Jk'~-aJ 5!:!'l~JL\ 0 :Efp:E~J5ff 1'1' 0 JL\1J;1H€J5ffW1!l€J5fff*t 0 JL"tPj~~Mz1J;~1'l1~151J;1A€1'fmH!Jl# 0 ßlIH~§ 0 ~ItJL\1J;~F:@Fa91J;~Fl&:FA9 0 it:E~QiJ 1'-aJ~Moffi~#~o~#illMzo~~~~#1'~~m1J;1'~1'f~~~1J;1'~1'fffi5!1J;1'~1'fffi~om$.

~~a;~ 1'1'# 0 ;tt(§ ~#1'fJßt!'dü@: 0 J5ff ,l-j # fnJ 0 *1~J5ff1~15Mz 0 ~1't:JL\$#1J;~J5ff1:1J;~J5ff~ 0 (a) AA M: ffii GKNSY.

(ilj) ~:!'l~JL\#~~1iaf!:t.N$J!i'iEl~ 0 T:'~7z 0 JL\#~f!:t.1J;1'nr5!1J;~J5ff~1J;1'lli~~1'l§?;J:1'-aJ;pj\M 0 jjlfjB~DiJ 0 -=r W\~JL\ 0 1'-aJ 51)jU1'-aJf~ 71'-aJ ;ß@~1'-aJ§li:i'01'-aJ 9;Q~~Y~~~ 0 -=r'&9;QJL\b~1:7EfJ1J\~ J5ff1'P 1J\~J5fTf.Q 1J\1'mtE 0 JL\ #mt!Jl1J\~J,1§ t0:1J\1!lO!Jl~ 0 JL\ l' tE llt 1J\1' tE lw1'tE~}~ 0 jjL9~QJilli:Z;S: 0 ~~ ~(JfU1J\~1S .1J\~§?;J:01'f~fi~1'~m~~~§~~~~ffio~~~~.mhm~~ •• ~1'fffi~~~B~~~~~ ~~~*offiU#~o-=r~~zo-Wm$~~ffitt~~Jilli:Z;S:do-=rR.zomM~#~1'mAJk'$1'f~oB t0:ff#1'~ffl%\illli 0 ibbL\1j1J1!Jljffi~tJ§t0:J1IJ.mi\ID 0

(a) Ji GKMSY: Jr. N; (b) 'L' KN: IL\;'z GMSY; (c) ~ GKMSY: ~;II N; (d) 11lfi~ KN: I1lfiAA GMSY; (e) ~fij GKNSY: fij~ M.

kye skyes bu sems ni sn on po ma yin I ser po ma yin I dm ar po ma yin I dkar po ma yin I ja gon l ma yin I seI gyi kha dog ma yin no 11 kye skyes bu sems ni gzugs med 12 bstan du med I gzun3 du med4 15

thogs pa med6 I sgyu ma Ita bu 17 dpe8 med pa ste I de yan gdags su mi nus so 11 leye sleyes bu sems ni ze mi sdan I gti mi mug go 11 kye skyes bu sems ni mnon par' du mi byed I byed pa med I tshor ba med 1 sems pa9 med 1 myon bar byed pa med do 11 kye skyes bu sems ni ran bzin gyis dan ba yin te 1 de ni leun nas non mons par mi 'gyur 1 rnam par dag par mi 'gyur ro 11 10 kye skyes bu sems ni tshe 'di Ia 'anll med I tshe rabs gzan na l2 'an l3 med I gni ga med par yan med de 114 de na 'm115 med 1 gzan nal6 'aIi. 17 med pa I nam mkha' daIi. mtshmls pa 118 mi mnam pa dan mnam pa 119 mi 'dra ba20

rnam par rig par mi 'gyur ba ste I de Ia mkhas pas mIi.on par chags par mi bya' 0 WI bdag gir mi bya'o 1122 rten23 par mi bya'o 1124 gnas par mi bya'o 11 25 bdag tu bsam par mi bya'o 11 bdag gir6 bsam par mi bya'o 11 kye skyes bu dag chos thams cad ni raIi. bzin gyis nns pa med pas 127 g-yo ba 28 med pa'o 11 leye skyes bu dag na29 ni de Itar mos pa Ia kun nas non mOllS pa 'am I rnam pa2° byan ba 'am 131 nan soIi. du 'gro ba 'am 1 mtho ris su 'gro bar mi smra'o 11 de ci'i phyir ze na I gml sems leyi chos nid de ni kun nas non moIi.s par mi 'gyur I rnam par dag par mi 'gyur I gaIi. du 'a1'1J2 'gro bar mi 'gyur 1'01'1 bar33 mi 'gyur I 'dug par mi 'gyur ro 11

(I) ja gon A: ja kon T, ja hon Q; (2) I QT: om. A; (3) gzun AQ: bzun T; (4) med AQ: med pa T; (5) 1 AQ: om. T; (6) med AQ: med pa T; (7) 1 Q: om. AT; (8) dpe QT: dpe' A; (9) pa AT: dpa' Q; (10) 11 AT: 1 Q; (11) 'an AQ: yan T; (12) na AQ: la T; (13) 'an Q: yan AT; (14) 1 AQ: 11 T; (15) 'an AQ: yan T; (16) gzan na AQ: gzan T; (17) 'an AQ: yan T; (18) 1 QT: 11 A; (19) pa 1 AQ: pa T; (20) ba AQ: ba 1 T; (21) 11 QT: 1 A; (22) 11 QT: 1 A; (23) rten QT: rtend A (hereafter not noted); (24) 11 T: 1 AQ; (25) 11 QT: 1 A; (26) gir AT: gis Q; (27) 1 AT: om. Q; (28) ba AT: om. Q; (29) na AT: de Q; (30) mam par T: om. AQ; (31) (mam par) byan ba am 1 AT: om. Q; (32) du 'an T: du yan A, om. Q; (33) bar QT: bar yan A.

"Thought, my man, is not bIue, not yellow, not red, not white, not orange, and not the colour of clystal. Thought, my man, being formless, unable to be pointed out, ungraspable, unimpeded, illusory and peerless, is indefinable. Thought, my man, is not affected by anger or delusion.80

Thought, my man, does not accomplish, is without agency, feeling, thinking, or experiencing. Thought, my man, being essentially pure, is not defiled and is not purified. Thought, my man, is

80 Tib. omits any reference to the first poison (räga) here, as we find in the Skt. Cf. KP 97-98 for a passage which strongly resembles much of Nos. 7a-7b (and 8b-9a below).

AJÄ TASATRUKAUK~TY A VINODANÄ 197

not in this Iife, nor in another life, not anywhere else apart from those two, it is not there, nor elsewhere, it is similar to space, like that which has nothing like it, incomparable, beyond perception, and so wise people ShOldd not fixate on it, appropriate it, settle on it, fix on it, think of it as themselves, or think of it as their own. All things,8\ my man, are essentially inert and inactive. My man, I do not say of (or to?) those who have such strong convictions that they are defiled, or purified, or bound for perdition, or bound for heaven. Why is that? The nature of thought itself is not defiled, 01' purified, nor does it go, come or stay anywhere."

No. 7c-8a; folio (538)v2-(539)r3 (IDi~) 403b9-21; (f,~) 424c9-21

A 72b6-73a2; Q 270b2-271 a2; T 308b8-309b 1

atha khalu sa nirmi(tal). puru~o bhagavanta)m etad uväca äscaryam idarp bhagavan yävad idafl182 tathägatena supratividdhä dhannadhä(tu)l) a( '" v3 ... ) sarvadharmäl,1 labhe ahafl1 bhagavato 'ntikät083 pr(avrajyäm ... ) ehi bhik~üti84 1 atha sa ninnital! pravrajita iti sarpdrsyate 1 sa avocat 1 präptäbhijfio 'smi (v4 ... bha)gavän äha yasyedänil11 bhik~ol). kälafl1 manyase i( ... )e 1 svakena ca (t)ejodhätunä käyo dhyäpital).1

(539r1 ... ) änafl1taryakäri dvitiyab puru~al). taq1 nirmitarp puru~afl1 parinirväyaq1taq1 t(äfl1) c(a) dh(armadesaniiq1 ... r2 ... ) mätä jivitäd vyavaropitä e~a ca bhagavatsakiise pravrajitvä parini(r)v(rtab '" r3 ... ma)yäpi bhagavan mätä jivitäd vyaparopitä 1

(rstt) ~!'t1~}J~IJ* 0 f'H&~H& 0 ~Q'lm~lrnrplijtU*~rm§ FiX:(?B 0 6j~DtlQNr,rfThlH),'113~~~4!Th1'Pb~11~~~;gff~~c ~4!l~pJT1~it 0 tln~M$ßiJi~I~1.tlyr~ 0

lilBR 0 tlQrzmJi 0 Ifn\n#JlA~A1l!!tlnlyr~ 0 ml[~lN/l 0 l~pfT)l2W~fJt:xm:BJl*,rml~lrnJr.,mrJ 0 6j~&~9:r~ij[ 0 iijB * 0 ifül1t!QpfTi'iX 0 ;@I~ tt.6:Jlt:E·tfu= +3t~tE1R'}llIl~OO nltiJBiJll:E~:k teJ51 ~ m~ 0 JU;:Biit Ji!.~A B~VBiJlJ'lt JE~tB.~lflrnJ~~ J1Jf~F:f f;l1J ~ ,I3:R 0 }t~APfTl'P -/iH!t! 6( ('Pi!),'r~mH#JJtIl)?,fJ0: iJl@ 0 ~x;~ tJ6 n:r1iiiiJ 1.t~ ~ ~il\ ~Bljj\n:r$jd~ 0

19!M1.t ~/ll'Pm ~ EI 0 fx;rrr1'P~Fi* § ~;:~x;Bi6j j:J~ ~ Ui\1 0

(a) j;) KMNSY: B G; (b) Vii GKNS: f'li!Jl! MY; (c) !!!\~;. GKNS: ~~prr~t MY; (d}~)( GMSY: jlJ KN.

(a~) 1j~IWlt)dlIJ 1TIi~ El 0 r#* Il~V fl 0 ~ ~P;L~ tlO*fifT!2SInX: irfiH~rT ~rHkWff~;~'('Pt'i]'J\4H~fl ~4H~fl j: t'4H~ llJ!Zf:l[it~fifTtJX1ilf 0 I~Jjf#Il:l * ~ 0BtitiWl#l'Prj.'r~~J'ltJE* 0

1?B~ 0 tt.6:.:tf* 0 IM#lLAl1fj('Plyr~ 0 I'!IJEI(~B* 0 IItlit.~ittiW13·~1il111Iilll6j~1~rf o~zJl!1Z1jllnelSl1~A*

tfulZ!l :st:1LR1R' i!li\~ ~]ffir&jiJXll~~ll±l:k lill f=l'iJ%t~ 0 1~n#bi!t!r 5! ISl1~A r#1'F1j.'r~lt'R\~t~it;IUl~BrfT ~IÜ g:LI3:§ 0

rru ~lSlA f=I t& =~~ 0 ~tEl!ti!.1Ll1fi]ffi fFYj.'r~-ßf! 1#W\1t 0 6(13· li1Ji\&:;r;~'X1SlA ]ffil'FYY r~ljJ\'~~1l 0 l'F~;I3; B1H~H9BrfT 0

Mm~JEMS~~ottljj\~i!t!f=lt&m$o

(a) m-n<j KN: trHR GMSY; (b) 1i~!F.'t KN: tR'-1i!: GMSY.

HI Tib. switches to tal king about all things (dha/'mas), but the other versions suggest that the subject of discussion remains thought (ci/la). H2 The repetition of idam suggests an idiom like the one given in BHSD, s.v. yiivat (1), in which yiivad idam functions somewhat likeyad idam (q.v.). HJ If not an en-or induced by blwgavafo, the ending here (alltikiifO) must be a BHS abI. sg., for which see BHSG, 8.50-52. B4 Correctsandhi would require ehi bhik~(/ iti.


de nas bcom ldan 'das la skyes bu sprul pa des 'di skad ces gsol to 11 bcom ldan 'das de bzin gsegs pas chos kyi dbyi1'1s yo1'1s su dag pa lIas ma mchis pal 12 mam par smin3 pa ma mchis pa I ma skyes pa I ma grub pa I milOn par rdzogs par sa1'1s rgyas pa 1'10 mtshar to Ir bcom ldan 'das bdag rab tu 'byu1'1 bar 'tshal na I bde bar gsegs pa rab tu 'byu1'1 bar gsol15

dge slo1'1 tshur sog 11 tshal'ls par spyad pa spyod cig ces 16 bcom ldan 'das kyis de la de7 skad gsu1'1s pa da1'11 de'i mod la de rab tu byu1'1 bar sna1'1 ste I bcom ldan 'das bdag gis m1'1on par bgyi ba8

thob kyis 19 mya !'lan las 'da' bar 'tshallo zes de skad kya!'l smras so 11 10 deli Ha ste 112 dge slo!'l de sa!'ls rgyas kyi mtilUs ste!'l gi bar sna!'l la si!'l ta la ga!'l tsam du 'phags nas I bdag gi me'i l3 khams kyis lus bsregsl4 pa da!'ll skyes bu ya!'l dag pa des l5 chos bstan pa 'di dag thos so 11 thos nas kyati. 'di sfiam du gyur te 1

16 skyes bu des ni pha dati. ma l7 gfii ga'i srog bcad kyati.1 18 de yo!'ls su mya !'lan las 'das na 119 bdag gis ni ma 'ba' sig gi srog bcad du zad pas 120 ci'i phyir bdag yo!'ls su mya !'lan las mi 'da' sfiam nas 121 de de'i tshe bcom ldan 'das kyi dru!'l du so!'l ste 1 bcom ldan 'das kyi zabs la mgo bos phyag 'tshal nas 122 bcom ldan 'das la 'di skad ces gsol to 11 bcom ldan 'das bdag gis 23 kya!'l ma'i srog bkum mo 11

de nas bcom ldan 'das kyis skyes bu de la legs so zes bya ba byin24 te 125 legs so legs so 11 skyes bu khyod kyis de bzin gsegs pa ma bslus26 mod kyi I kye skyes bu khyod sems ga!'l gis ma'i srog bcad27 pa 128 sems kyi rgyud la rtogs sig ces29 rgya eher bka' stsal te I zib30 tu sprul pa' i skyes bU31 ji lta ba32 de33 bzin du bya'o 11

(1) las ma mchis pa AQ: 001. T; (2) I Q: 001. AT; (3) smin QT: smyind A; (4)" AT: I Q; (5) I AQ:" T; (6) I AT: 001. Q; (7) de AT: 'di Q; (8) ba AQ: bar T; (9) I AT: 001. Q; (10)" AT: 001. Q; (11) de AT: 'di Q; (12) I QT: 001.

A; (13) me'i QT: mye'i A (hereafter not noted); (14) bsregs AT: sregs Q; (15) des QT: des kyail A; (16) I AQ: " T; (17) pha dan ma AQ: pha ma T; (18) I A: 001. QT; (19) I A: om. QT; (20) I AT: om. Q; (21) I AQ:" T; (22) I AT: om. Q; (23) gis AT: 001. Q; (24) byin QT: byind A; (25) I AT: 001. Q; (26) bslus AT: slus Q; (27) bcad AT: bcod Q; (28) I AT: 001. Q; (29) ces QT: ces I A; (30) iib QT: bii A; (31) bu QT: bu'i A; (32) ji Ita ba QT: ji \ta bu A; (33) de AQ: om. T.

Then the phantom man said this to the Lord, "Lord, it is wonderful how the Realized One has awakened fully to the fact that the totality of things is pure, not subject to karma, not subject to maturation, unbom, and unperfected! Lord, I would like to take ordination, so may the Blessed One ordain me."

The Lord said to him, "Come, monk, lead the holy life," and at that moment he appeared as if ordained, and said, "Lord, since I have attained realisation, I would like to undergo nirvär,w." And so it was that that monk, by the power of the Buddha, rose into the air to the fuH height of a palm tree, whereupon his body was consumed by the element of fire in him. Now the real man heard these expositions of the truth, and when he heard them he thought to himself, "If that man has undergone parinirväl).a even though he took the life of both his father and mother, since I took the life only of my mother, why can't I undergo parinirväI:la?" Right then he went before the Lord, and after prostrating himself at the Lord's feet, he said to him, "Lord, I too took the life of my mother."

Then the Lord congratulated that man, saying in fuH "Weil done! Weil done! Although you, my man, have indeed not lied to the Realized One, you should examine your thought processes in respect of the thought with which you took the life of your mother," and so on, to be done precisely as it was for the phantom man.85

85 Note that in line with this statement the relevant text in Tib. is to be supplied from the preceding sections 7a-b. Skt. and Chin., however, repeat the whole sequence in full in the following sections.

AJÄ T ASATRUKAUKI$.TY A VINODANÄ 199

No. Sb; folio (539)r3-v3 (~) 403b21-28; (r.~) 424c21-29

atha khalu bhaga(va)ql(s tarp purll~arp ... 1'4 ... ) yathakäri tvaql bho pllru~a tathävädi 86 1 tena hi tvarp (bh)o p(u)r(u)~(a) pe .... vI ... anäga)te(na)87 utaho pratYlltpannena 1 yadi tavad atitena tad atl(tarp cittarp ... )y( .... v2 ... asamutpan)n(o na) sarpbhüto 88 na vibhüto animitto apratibhäsa}:l pratyutpann( ena ... v3 ... cittarp hi bhol~ punl~a) nädhyätme käye avati~~hate na bahirdha vi~aye~üpa-ti~thati nobhayat( 0 'ntarel!opalabhyate89 ... )

(iJit) {?\li§ 0 ~tili;~~ 0 PfTtii§~~~I~;~~pJT~yni§ 0 ~;lm*[IiiJ!I2©IJ~pfT1'F~r!mFfISl~ 0 EI.!PJH,,$ 0 :&;J:)jt&$;tJ:~

'?1<: 6f:f~tE'LI 0 f~J pt['lA9Jlm~ 0 jl&$;'LI!-)1l1g~;JFfj~!/j\1' P'Jlj)\1nu~PIT 0 '&~~'LI1'-a:rIJ~lj)\*~ ;Jj\* ~!/j\M,~f~ lj)\ 1~b~ pt[;tJ;! 0 6f JQ tE {JI!/j\ jl\€ pJT 111b L' ~ pJf ~t l'l1J IVR J:1t;Jj\ im (;fr 5~ lj)\1' ~ ~ Pli ~ IJ!&!/j\1' nr ~:Fi pt[ j{Bk lJi& 0

(a) ~:.V~· GKN: 'iiUJ, MSY; (b) ~!~ MY: iM GKNS.

(tli)~\l§ 0 ~f:&~f:& 0 ra~~w~rm1!~pfTJtX§fTmliiIJ§~9D*fl1j§lHJ~~f6;L*rm1'~r5!/j\1' ~f~ 0 '&'~ 'lit~lm'LI

;L$ 0 t)fi1Jpt[ 'LlffHt~~ 0 Jflill1$;'LI'~' *,L'.gL 0 fQ:tt'L,Jl1) 0 ftjl& :=E{J'J1iJB 1lJXfM 0 JUJ!tE'L' J1[J BbJjIJ$;~W~ J~rfT !/j\4flt/j'ffij 1'9;n~tE 0 '~*'L4alJ;Jj\* ~~!~!lgWIM;*~ li!E~!/j\1!lIiRffi 0 T-'M~;n;L 0 'LI;Jj\1':s1:tk!f3';L P'Jlj)\1' rn j~ %1!lW~JIj!1' IJI&ffi FH9 l' I~ r:j:ll1: 0

For the corresponding Tibetan Text and English Translation see above, Seetion 7a.

No. 8c-9a; folios (539)v4-(540)r4 (~) 403b28-cll; (il.w) 424c29-425a14

(cittarp hi bhol! puru~a na nilaql ... 539v4 ... na sphati)kävan!aql sakyaql prajnapanäya 1 cittarp hi bhol! puru~a arüpi anidarsanaql 1 a( ... 5401'1 cittaql) hi bhol! purll~a na rakta111 sakyarp prajnapturp na du~ta111 na mü<;lha111 sakyarp prajfiapanaya 1 cittarp hi (bhol! puru~a ... na saqlldisyati 1'2) n(a) v(i)sudhyati cittal11 hi bhol! puru~a na iha nänyatm .... 90 nobhayato 'ntarel!a nänyatra nä( .. , tatra paQ9itena niveSo na kamQi r3)yä 1 prati~~hänarp na karalfiyarl1 1 niketo na karaQiyal! adhikäro na karaDiya(}:l1 ... 1 nähal11 bhol! puru~a evamadhir4)muktänäql klesatll vadämi na clurgatyäm upapattil! tat kasy(a) hetol! yä cittasya pra(lqtil) ... )

(trtit) Jt'L4t!/j\/fw5ffiW B m 0 jl~'L,~j!lr~JT~1' l1J ~1'l1Jf~NMj\1'I1J~~~ 0 Ni !-jA,'f{nJ 0 M,~~$( 0 ;Jj\1'rijf~

J1ilj)\j~ ~ f!~ 0 ";Eil 0 !/j\1'1~>,~ ~~m P'J;Jj\ jlWPfT l#t~rj~ Fß9 j!!~~IJ!& 0 Jet 'LI:W!';Jj;jnn,!lPJ lj'j\1n~~®lj)\ 1H~~ ~1 0 :!t 'Llj!~pld'Flj)\1';~prrff;Jj\j!~rITgJi~!/j\#!~Prr1# 0 'L'#*t~~1(!/j\1nli 1d1PJ!/j\nU!t~ i~ 0 j=t'LIlj)\/ftE~~1'~ 0 }l~IL,;g:~

!/j\~I1JNJ1i!/j\M,~Wo~W~1'~~;tJ;!!/j\1'W.!/j\1'W~1'~~M~~1'~~o%1'~Ml1:~o%1'~o

86 For this idiom see BHSD, s.v. yathävädi-tathäkäri(II). Here we have a elear instanee in BHS where, as in Päli, the two elements are separated by olher words. No example of this was reeorded by Edgerton. In Classical Skt. one would also expect lhe forms yalhävädf and lalhäkärf. 87 Reeonstmetion on the basis of Chin. and Tib. 88 Since the subject is presumably still ci!tall/, it is not clear why these words are declined as maseuline. 89 Reconstmction here is on the basis of parallels at 7r I ancl 9r2, together with the Tib. 90 Two ak!iaras appear 10 have been erased here.


mHH/m~=Wf 0 if!:i5P:M,JSiTli7klj)\1'1=.~}~ 0 (i1J tztP: 0 :fJAJ\$;fj\i!I.~JSH'flj)\M,JSiT ?t~lj)\1'iE1=.7EZJSiT 11: 0

(a) jffl~'L\ KN: ~jffl'L\ G, jffl'iiiA .. ' s, jffl'L''! MY.

(ti) ~;!=J;IL'=Wflj)\#~1i13H~J.'fia~ 0 P;.li;7'Z 0 IL'=Wf]m13Jj\1'QBi!,lj)\]I!€JSiT1±lj)\1'lli~~#!~1'J*~1'I'lJ~t1~

11l!f;g:~O J,] 0 -T ax~ IL' l' l'lJ 5T Jjlj l' l'lJ fiJlt. 71' l'lJ iS Y'#1' l'lJ ~ f~ l' l'lJ 9;0 ~ f!~ Y'jHi9JM 0 -T'~ ?;olL' M,b 1=.7EfTlj)\M, JSiT1'F lj)\M,JSiT fj;!ljJ\1'JJ/.iE 0 IL'~mi~lj)\ M,J;§mlj)\j!I.~ t'Pot 0 IL'1'iE i1tlj)\1'iEfSZ 1'if~}~ 0 1flli ~o!illi~ 0 lj)\ M,~ (ffiflj)\M, ~.~M,*~o1'JOOWot1'~~~~m*~m~~ffi~mm~M,m~~.m.~~1'Jffi~M,*B.~~~ ~~*~*oMU=WfW°-T~?;ozo-W~$~M,ffittm~!illiM,°-Tg.zom~~~~1'mA~$1'J~

Bmf5O#1'&lfijH,~klli 0 iötIL'mt'PffjjM,t;§mJ'lIJ#!~ffiJilli 0

(a) 7 KN: ?<[J GMSY; (b) ~~ GMSY: :tF. KN (cf. above); (c) %\' GMSY: 911 KN (cf. above); (d) :lli KN: fFj GMSY.

For the corresponding Tibetan Text and English Translation see above, Section 7b.

No. 9b; folio (540)vl-3

(ati~) 403c12-16; (~ii) 425a14-20

A 73a2-7; Q 271a2-7; T 309bl-7

sa aträr:lO du~khärdito bhagavarptam etad avocat 1 dahyämi bhagavan 1 träyasva m(e) suga(ta 1 ... v2) prati~thäpite tasya sirasi pälfau bhagavatä 1 atha tasya puru~asya sarvä dul!khä ( ... v3 pravraj)i(~y)e

'haJ11 bhagavan pravrajähi l11e sugata 1 tal11 evarp bhagavän äha ehi bhik~üti pra( ... )

(!lm) ;ft~BJ~ffQ\~.~:j§JL--JUIB2j'lz;kf:t:jULI±l1f1f1'l'lJ* 0 J'l1jE!ß*~ 0 6iE!&mtE!/lIrruIJlll} 0 1It':R1JO~

~1%-~/li 0

19Uf!Ij~j;):I!z:-'Fif=l'l~AJlJ'Lt 0 ffQ\~;k'11J1it'i1Mflljl)* 0 fJ'l!l'l~JHfßfJ'!Qxi'FtPr~ 0

(iJIl* 0 ~OJSiTW\f!Ij~.l-:,z~t':!>r~ 0

(a) oft GMSY: 'tlt KN.

(illft) 1i~n;rnt!A}fuJii!\z;J(j:t:j§JLtJ:j#j:)ri1~~ljffjj#!PJ'X~~ 0 J'llJb a i~lr~ 0 :f-z6iNHJ% 0 IItr72~72ffjjJVf!ziJ!f&Ifii1'ff*~ 0

1iH1':i!t~I±l:I!z:13)!fif1lfAl1Lt 0 ;J(n~flIJ~jnq~E1ri1Ji!.~031~.;g:T+§!iT.1mi*,@,ffjj1%-~/li 0 xMa~ 0

axi'FrpF5 0

(iJIl~l[~zflfJ~~;ß; 0

(a) ~u# KN: tJHl!:: GMSY; (b) l1iJ KN: mr GMSY; (c) oft GMNSY: 'Itt K.

de nas de'i tshe l skyes bu de'i ba spu'i k11l111 bu thams cad nas2 sems can dmyal ba'i me byun bar

gyur te 1 de tshig ein mgon med pa dan 1 bcom Idan ' das la ' di skad ces gsol to 11 bcol11 Idan ' das bdag ni tshig par gyur na 1

3 bde bar gsegs pa mgon I11dzad du gsol 114 bcom Idan 'das la skyabs su

mchi'o 11

de nas bcol11 Idan 'das kyis5 phyag gser gyi kha dog lta bu skyes bu de'i spyi bor bzag go 11

phyag Mag l11a thag tu de nas de'i tshe 16 skyes bu de'i tshor ba de thams cad rgyun chad par gyur

to 11 de lus bag yaüs SÜ1 bde bar gyur nas 17 de bzin gsegs pa la sin tu gus par gyur te 1

8 bcom Idan 'das la 'di skad ces gsol to 11 bcol111dan 'das bdag ni rab tu 'byun bar 'tshal na 1

9 bde bar gsegs pas

rab tu dbyunlO bar gsol 11"

bcom Idan ' das kyis de la l2 dge slon tshur sog 1113 tshans par spyad pa spyod cig ces de skad

bka' stsal pa dan 1 de'i tshe de fiid du de mgo bregs 1 eh os gos sbyar l11a bgos 114 skra dan kha spu

bregs nasl5 zag bdun Ion pa l6 tsam du gyur te 1 dge sloü bsfien par rdzogs nas l7 10 18 brgya Ion pa'i

AJÄ TASATRUKAUK~TY A VINODANÄ 201

spyod lam du gnas par gyur to 11 de biin gsegs pas tshur sog ces gsuüs nas 119 mgo bregs20 lus ni

chos gos sbyar mal' Idan 121 de ma thag tu dbaü po rab ii iil1 1

22 saüs rgyas dgOl1S pa'i cha lugs gnas par gyur 11

23

(I) tshe QT: tshe I A; (2) nas QT: nas I A; (3) I AT: om. Q; (4) 11 AT: I Q; (5) kyis AT: kyi Q; (6) I AQ: om. T; (7) I A: 11 T, om. Q; (8) I Q: 11 T, om. A; (9) I A: 11 T, om. Q; (10) dbyun Q: 'byun AT; (11) 11 AT: I Q; (12) la QT: la I A; (13) 11 AQ: om. T; (14) I AQ: 11 T; (15) nas QT: nas I A; (16) Ion pa AT: Ion Q; (17) nas QT: nas I A; (18) 10 AT: tshe 10 Q; (19) I A: 11 QT; (20) bregs QT: bregs I A; (21) I Q: 11 AT; (22) I A: 11 T, om. Q; (23) 11 AT: I Q.

There and then, from every pore on that man's body, the fires of hell streamed forth, so that, blazing helplessly, he said to the Lord, "Lord, I am on fire, Blessed üne, please help me! I take refuge in the Lord."

Then the Lord placed his hand, the colour of which was like gold, on the top of that man's head. As soon as he placed his hand there, all that man's (painful) sensations91 ceased. Experiencing bodily relief and happiness,92 he feit great devotion for the Realized üne, and said to the Lord, "Lord, since I would like to take ordination, please, Blessed üne, ordain me."

The Lord said to him, "Come, monk, lead the holy life," and there and then he became one who, shaven-headed, dressed in patchwork robes,93 with ha ir and beard shaved for only seven days, had the deportment of a monk ordained for a hund red years.94 As soon as the Realized üne had said "Come monk," and he had shaved his head and donned the patchwork robes, his senses became tranquil and he stood there in the attire intended by the Realized üne.

No. 9c-10a; folios (540)v4-(541)r2 (t;liI:) 403cl6-21; 0\'1) 425a20-25

A 73a7-10; Q 271a7-b3; T 309b7-310a3

(S40v4 dul)kharp dul)khasamudayal) dul))khanirodhal) märgal)95 tasya virajo vigatamalarp dharme~u dharmacak~ur visuc\( dham ... ) (5411'1 ... ) äha parinirväyi~ye bhagavan I parinirväl)akälasamayo me bhagavan I äha y(asyec\änIrp bhik~ol) kälarp manyase96

... 1'2 ... ) dahyatal). na chavikä na ma~il).97 prajfiäyate devatäsatasahasräl)i cäsya püjä a( ... )

91 Tib. has simply Ishor ba, although in Skt. we find dll(ikhii, which may have been followed by vedal/iib, as is ~erhaps suggested by both Chin. vers ions (/WIOllg 11j'Jl1l). 2 Cf. BHSD, s.v.prasrabdlzi. .

9) Tib. chos gos sbyal' lila. Chos gos is standard for civara, but sbyal' II/a is less clear; cf. AIvy 8933 (sllalll sbyar = .I'aJ!lghii{i). 94 This section of the Tib. text presents some problems of interpretation. Here we find a valiation on a theme which occurs several times in the Mahiivaslli and elsewhere, according to which the previous appearance of an entrnnt into the Order is magically replaced by the outward marks of a senior Buddhist monk (see BHSD, S.V. slimbhaka for references). While there is no counterpart to it in the two earlier Chin. versions, and insufficient space in the Skt. fragment for it as weil, we note that it also appears in T. 628 (see 445c 1-3) and must therefore ref1ect a different and possibly later recension of the AjKV. Certainly, if we bracket it as a later interpolation then the last sentence of the section no longer seems redundant. 95 The nominatives here suggest that in the SkI. text the four noble truths are "unpacked" after a word like yadlila. There is no evidence of this in any other version. 96 The rest of this stock phrase reconstructed on the basis of7v4. 97 The form chavikii is otherwise unattested; cf. BHSD, s.v. chiiyika and //laH. Edgerton gives "ashes" for chiiyika/kii and "prob. soot" tor 1I1o.Wi, which must be the same as SkI. 1I1a . .I'1 (soot), as in our text, in which the terms appear in reverse order to the citations given by him. Since Ihal ba clearly renders chiiyika (see Mvy 5255), Tib. translatcs the two terms in what appears 10 be the standard order. Unfortunately the Chin. versions lack this detail.


(~) tB.~\liiJ)l?ßJ-j,I1!!~m$mfii~~ 0 IJ1l\Mfl~$R~1WA:J=t:~l'lIJ1*f\liiJ~1~ 0 1~ S ~1§ 0 6J-JX~fJ9:ifßf§ 0

1#* 0 tm?JTfi~ 0

m~~~~~§I1!!+~OO~~~~~*llim~m~om~~§~A~mW*m.o

(W) ~Mfili.~mI1!!Mo~A~~m~.~~$~~.fi$~~~ttmmw~.oYS~~o~&~ilio

iiI:$~S 0 1\ll'l~?fTtf' 0

~~ttfr~~~~~~I1!!~ftR~~lli*m~m.o§~~A~~~~W*m.o

(a) mfl# GMSY: mf~ 1~ KN; (b):tE GMSY: ff KN; (c) tk'1F.'f GKN: lkW:: MSY.

de nas bcom Idan 'das leyis dge sloü de lai 'phags pa'i bden pa b±i daü Idan pa'i gtam bsad pa daü 1 des de thos nas chos la rdul med ciü dri ma dat'l bral ba'i chos leyi mii rnam par dag pa'i stet'l du yat'l lam bsgoms nas 13 dgra bcom par gyur te 1 des bcom Idan 'das la 'di slead ces gsol to 11 bcom Idan 'das bdag ni yoüs su mya t'lan las 'da' barA 'tshallo 11 bde bar gsegs pa bdag giS yot'ls su mya üan las 'da' ba'i dus dan man6 1a bab bo 11

bcom Idan 'das leyis blea' stsal pa 1 dge slon lehyod da7 de'i dus la bab par ses par gyis sig 11 des de' i tshe sten8 gi bar snaü la siü ta la bdun tsam na 'dug ste 19 bdag gi 10 me 'i khams kyis

lus bsregs so 11 bsregs pa de'i tshe sol ba dat'l" thai ba yat'l12 med par gyur nas 113 Iha brgya ston dag kyat'l de la phyag 'tshal bar gyur to 11

(I) la QT: la 1 A; (2) mig QT: om. A; (3) 1 AT: om. Q; (4) 'cla bar QT: 'clas par A; (5) gi AT: ni Q; (6) clan man AT: om. Q; (7) cla AQ: om. T; (8) slel1 AQ: slon T; (9) I Q: 11 AT; (10) gi AT: om. Q; (11) clan QT: clan 1 A; (12) yan AQ: 'an T; (13) 1 T: 11 A, om. Q.

Then the Lord presented a talle dealing with the four noble tmths to that monle, and when he heard it his stainless and immaculate dharn1a-vision was purified, in addition to which, having cultivated the path, he became an arhat, and said to the Lord, "Lord, I wish to undergo parinirväl).a. Blessed One, the time, the occasion for me to undergo parinirväl).a has come."

The Lord said, "MonIe, lenow that the time for it has now come." Then sitting up in mid-air at a height of seven palm trees, his body was consumed by his

own element of fire. And when it was consumed, there were no cinders or ashes left, and a hundred thousand gods also made obeisance to him.

No. lOb; folio (541 )r3-v4 (IDi!\) 403c21-404a5; (ii#t) 425a25-b12

A 73alO-b7; Q 271b3-272a3; T 310a4-b6

(r3 ... bha)gavarp tathägatapraveditasya dharmavinayasya svälehyätasya mahätmatä yatra hi näma ä(narptarya ... 1 1'4 .. , tathägatasyärhatal;) samyalesarpbuddhasya 1 marpjusriyal; leumärabhütasya 1 evarpsannähasarpnaddhänärp ca bodhi(satvänäm mahäsatvänäm ... vI ... ) caryävimuletau ca98 . bhagavän äha 1 evam etac chäriputra yathä vadasi 1 (b)u(d)dh(änärp ... 1 v2 ... ) jänitha<lp·1

aharp tän nirväl).adharmän iti sarpjänämi 1 sarpti säriputra pudgal<ä>{I;} dhutagu(l).a ... v3 ... ) 1 ahaI11 tän nairayileän iti pasyämi 1 cittavigatä yüyarp säriputra satvänärp ca(ryäl; ... v4 .. , jivitä)d vyavaropitä imä111 ca dhannaddanäq1 srutvä parinirvrtal; äha dr~to bhagavan 1 ä(ha 1 ... )

98 The SkI. is incomprehensible al this point. There sccms 10 be no malch with any olher version.

AJÄ T ASATRUKAUKR,TY A VINODANÄ 203

(.) ~~~s~om.~~.~oMW~~o~~~~~m~o~~m~mm~~~~~&M~.~~m

1Jllf~ y~:tt ~ 9;0 ~"* 0 ~F?ml1~ßf.:5Z ~I\ zJ5fr ~ ttJ;9;n Jf~ r:jl ~ 0 ;&-1)] A zJ5frfL~~ /f ~ & ill!" 0

~1\~ß~;fIJi)ß 0 Jf~'lml~Jlf"l±b~~Wff\1iizfifrcJi2, 0 ~F?mlY1AUf.:5Zf?Btili&JF-f;}]A~rfrrT 0 rfrJ~~fnr o;g:~ - AJ5fr1'F~ ~ 'i'1#~ 0 YLl~;g:M J! 1'F~~:tt9;0 ';% ~ yJB;J)'l 0 t\trrn~ /f ~yIB;J)~ n:r ~ Ylßm 0 YLl;g:W PJi'fO '~' 1'f f.J§tYIB m og 0

~~~~~~oww~o;g:wrrn/f&~-1)]AZfifrft°~~~~~o~J!~~mArrn~~m~/fo

fllj*§ 0 Jil, 0

fiJB-§ 0 ;!E;AWfJ~:rn:E.sf?BfM%j;Y:--f~BIUl{J\tt*1~ 0

(a) JM KMNSY: ~ll G; (b) ±. GKNS: ± MY; (c) Ni GKNS: )~iiIJ MY.

u&) if.'f~fIJ i)ßJil,~'fJ1(A§!l: JVrtl!?Ol~ f#jf~JJUllJ.~ 'I~~ 0 jjfJ Sf.Jlr~ 0 FJUiff.& ili 0 ~ ~=IZ~ 0 YI13kI'ßUj't!iJ5fr fi*.ffi :fiIl: 0 7:1'2{-M1l§- f~§!l:bit~ 0 YI1;l7l:fj' #t.~1'fY*131j 0 ttJ;3P«iJi{#'I-Ud~-YD?1~ifM~i'!ilJlHB(:k1.~ii11 iflrffl\i fmr~~\lJ!j-1)]nfE!ijT~ JmI\lF1jffilJtzJilic

0 ~Fd~Ililt.~1;\V~W 0

~§oYD~~~~~MM~o~m*±$~~~zmWilio~~~~~~MJil,~~~mrrn~mz~

.1Jt$o~~mA •• IJt~ill~~~rrn~~mo~w~~~~~±~~~~~=~~~~~z~.IJt$YD*r J!zßZ~tili1rJ\ 0 J5frr}~fnr 0 19:~Z!JlfHlIMRIL\lj'/f~g~~~~'L'Jmh 0 ntWirlrl'T/frij,~,H~ 0 ~~;fIJiJl; 0 ~~J!J1t ~m~~olUlm~$m~.M~M~~o

1MB 0 'liEJ!~rfl;R 0

fiJB1S-~;fIJi)I; 0 JVr*m*l'~ E.s f.JB:ifi-k~j!!\*lUlim~j>$Wtilll~IL\*iJ!Ji~ ),1Jjum 0

(a) 1~ GKMSY: T N; (b) 1l: GKMSY: 7':. N; (c) JU! KN: Dm. GMSY; (d) ~I; KN: ;J1\r~ GMSY; (e) Nt.: GKMSY: rW: N; (f) PO* KN: Prl1B GMSY; (g) :llil GKMSY: illi N; (h) ]jj\ KMNSY: JliJi G; (i) lß: GKMSY: lß:r:=l N; U) )::~r7( KN: )::rj~Z):: GMSY; (k) II1 GKNSY: tlli M.

de nas tshe danldan pa sä ri'i bus l sleyes bu de'i gdul ba mthon nas 12 i10 mtshar3 du gyur te 1 beom

Idan ' das la ' di skad ces gsol to 11 de bZin gsegs pa' i ehos ' dul ba ni legs par gsuns pa ste 1 de la ni mtshams ma mchis pa danldan pa dag kyat'l gdul4 bar 'gyur ba 5 bcom Idan 'das no mtshar to 11 bde bar gsegs pa no mtshar to 11 beom Idan 'das sems can rnams kyi dban po mam pa sna tshogs 'tshal ba de ni 1

6 de bZin gsegs pa dgra beom pa yan dag par rdzogs pa'i sai1s rgyas dan 17 'jam dpal gion

nur gyur pa dan 18 byan ehub sems dpa' sems dpa' ehen po gian yat'l de ' dra ba' i go eha dag bgos

pa ma9 gtogs par gian su'i yullags 1 i1an thos dal'lIO ra!'l sa!'ls rgyas thams ead kyi ni yul ma lags so 11

beom Idan 'das kyis bka' stsal pa 1 sä ri'i bu de biin no liji skael smras pa deI! bZin te 1 de ni sans rgyas beom ldan 'das mams dat'l 1 bym'l ehub sems elpa' sems elpa' ehen po bzod pa la gnas pa 12 rnams kyi yu I yin te 1 sä ri' i bu gm'l zag gai1 Id1yod 13 kyis sems ean clmyal ba parl4 ses la 15 ele elag la l'las mya !'lan las 'da' ba'i chos ean du mthoi1 ba ya!'l yod do 11 sä ri'i bu khyoel kyis gan zag gal'l sbyans pa' i yon tan dan 1 ehog ses pa da!'l 1 tshul khrims da!'l 1 thos pa dan 1 ti!'l ne ' dzin tsam da!'lldan te '6 1 de la Id1yed kyis mya !'lan las 'da' ba'i chos can elu ses moel kyi 1 de la ele bZin gsegs pas sems can dmyal ba parl7 gzigs pa ya!'l yod kyis 1

18 sä ri'i bu khyeel ni sems ean gyi spyod pal9

la20 bsam pa elm'l bral bar gyis21 sig 11 de ei'i phyir ie na 1 sä ri'i bu sems ean gyi spyod pa ni bsam gyis mi khyab pa' i phyir 1'0 11 sä ri' i bu gaJ'l gis ma bsael nas22 chos bstan pa ' eli la gnas te 1

23 yo!'ls su mya nan las' elas par gyur pa' i skyes bu ele khyod kyis mthOl'l I1am 11

24

gsol pa 1 bcom leIan' elas belag gis mthOl'l no 11

bcom Idan ' elas kyis bka' stsal pa 125 sä ri' i bu skyes bu des ni sans rgyas lI'la brgya la dge

ba'i rtsa ba bskyed26 par gyur cir'll 'eli Ita ste 1 sems raI1 biin gyis dal'! ba'i chos bsad pa 'di yaI1 thos so 11

(I) sä ri'i bus QT: sn ri'i bus A (hereufter not noted); (2) 1 AT: Dm, Q; (3) mtshur QT: mtshnrd A (hereafter not noted); (4) gdul AT: 'dul Q; (5) ba QT: ba 1 A; (6) 1 AT: om. Q; (7) 1 AQ: 11 T; (8) 1 AQ: 11 T; (9) ma AQ: me T; (10) dan AQ: dan 1 T; (11) de QT: om. A; (12) pa AQ: par (with deletion dots over -r) T; (13) khyod QT: khyed


A; (14) ba par A: bar QT; (15) la AQ: la 1 T; (16) Idan te AQ: Idan pa ste T; (17) ba par AQ: bar T; (18) 1 QT: 11

A; (19) spyod pa AQ: spyod yul pa (with deletion dots over yul) T; (20) la AT: las Q; (21) gyis QT: gyi A; (22) nas AQ: nas 1 T; (23) 1 AT: om, Q; (24) 11 AT: 1 Q; (25) 1 QT: 11 A; (26) bskyed AQ: skyed T,

Thereupon the Venerable Säriputra, on seeing the conversion of that man, was astonished, and said

to the Lord, "It is astonishing, Lord, it is astonishing, Blessed Üne, how the Dharma and Discipline of the Realized Üne is weH expounded, and how according to it even those who commit the "immediates" are converted, Lord, as far as that knowledge of the various types of faculties of

sentient beings is concerned, whose scope is it within, apart from the Realized, Worthy and Perfectly Awakened üne, Prince Mafijusri, and other bodhisattvas and mahäsattvas wearing the

same sort of armour? It is not within the scope of any of the srävakas and pratyekabuddhas,"

The Lord said, "It is so, Säriputra, it is just as you say: it is within the scope of the Lord

Buddhas and of bodhisattvas and mahäsattvas established in patient acceptance, Thus there are,

Säriputra, persons whom you know to be hell-beings, but I see them as endowed with the quality

of nirvälfa, There are, Säriputra, persons whom you know to be endowed with the quality of

nirvälfa, in that they are possessed of the special ascetic practices, contentment with little, morality, 1earning and meditative concentration, but the Realized Üne sees them as hell-beings, Therefore, Säriputra, rid yourself of thoughts concerning the conduct of sentient beings, Why is that? Because,

Säriputra, the conduct of sentient beings is inconceivable, Säriputra, did you see the man who underwent parinirväl)a after killing his mother and being established in this teaching ofthe Dharma?"

He said, "Lord, I saw him,"

The Lord said, "That man, Säriputra, planted the roots of goodness under 500 Buddhas,

which is to say, he also heard this dharma teaching of the essential purity of thought."

No. Ha; folio 543 rl-v 1 (illit) 404aI4-22; 01) 425b28-c8

A 74a3-7; Q 272b3-273al; T 311a7-b6

(d) garpbhirän99 dharmadesanäm ägamya k~it!arp viparil).atarp anutpädadharl11am 100 iti ( ", .. 2) deve~u trayastrrpse~u devaputral:l divye ratnamaye kütägäre nil(ayana '" .. 3) upapatsyati I utkramati lOI

ca I na cäsya käye dul:lkhasya vedanä aC02 ,,' vI) avedaniyaq1 krtaq1 I

(illit) ~irflj~rw9&» 0 IIi1J~tttI1U~1'f~pfi 0

~*oM~$W~-*~~~~~WZWo irflj~rw9~ 0 :Elli1Jlli'ltlt'~}J~;1)'{/f 0

W~W~~~~~~~~.*T~~nljm~mo~~ttt*~W~~~.~.W~~~~W~*T.~ tlE2\1 0 tJe2\~~jtjJJj 0 ~r:p~~1'f'i#jr\l 0 nlj~~a~~ ~~m*J~ 0

ir~~S~o~~o~~tttmww~~~@o

(a) 1:±f N: Z GKMSY,

99 Read gW11 bhirälll, ' \00 Note that the correspondence with the Tib, version is imperfect, although the term alllltpädadharmam is clearly represented, \0 Ms, utkasati, It is not clear why the tense changes from future to present here, \02 A fornl ofallll-bhü (e,g" allubhavi:jyate) is to be expected here,


(_I ~W~~mWBo~~Millffi~.~oM~.~o

ill**Bo~~M~~~~~oM.~~~~mWoAm~$ffim~fi~AA~$o

~W~y~m~o~~Mill~müMm~m~o

205

~B 0 ~Dfl] flJ~~:tEm-tjfm tu'JY:~iTIlllY~f~b~ilil;2js:l3hl; 0 ~DJil:~flJifg::E~MUtJ5fT A:tihf~:ß ~h:'t: ~(:g

Be ~IHtoffiA ~ tf:E~ #Ff iv,rg: 'tUl ~ ,~, 0

~fljiflq§ 0 !ti1F.Hct!t~ 0 3:~Mt!t~#fNR)Hrt7'J~Dj\IT~ 0 :sz.fj~ll~Mt;f5T~~1I~Dllfr!lH!k!l!lm~~~ 0

(a) § OKMSY: om, N; (b) m KN: om, OMSY; (e) 1WB KNY: 1W"B OS, Jlt"B M,

de nas bcom Idan 'das lai tshe danldan pa sä ri'i bus 'di skad ces gsol to 11 bcom ldan 'das rgyal po ma skyes dgra'i las kyi lhag ma d tsam zig ni Jus 13 cj4 tsam zig5 ni lhag ma ma lus par byar'l zir'l16 slan cad7 mi skye ba' i chos can du gyur I

bcom ldan ' das kyis bka' stsal pa I sä ri' i bu rgyal po ma skyes dgra' i las kyi lhag ma yur'ls kar8 gyi 'brum bu tsam9 ni lus so 11 10 ri rab ri' i rgyal po tsam ni chos zab mo ' di bstan pa ' di khor'l du chud pasll lhag ma ma lus par byar'l ste I phyin cadl2 mi skye ba' i chos can du gyur to 11

gsol pa I ci bcom ldan 'das rgyal po ma skyes dgra l3 sems can dmyal bar mchi l4 'am I bcom ldan 'das kyis bka' stsal pa 'I sä ri'i bUl5 'di !ta ste dper na 116 lha'i bu l7 rin po che'i

khan pa rtsegl8 ma na ' dug pa las I sum cu rtsa gsum gyi lha' i gnas nas 'dzam bu 'i 19 glin du 'bab cir'l 120 , dzam bu' i21 glir'l du babs nas slar yaI'l sum CU22 rtsa gsum gyi gnas su 'dzeg23 pa 124 de bzin dU 25 rgyal p026 ma skyes dgra yaI'l27 so so'i sems can dmyal ba28 me tog pun da ri ka29 zes bya bar babs nas 130 de bZin du 'dzegs te I de lus la sdug bsnal ba' i tshor ba reg par yaI'l mi 'gyur ro 11

sä ri'i bus gsol pa I bcom ldan 'das rgyal po ma skyes dgra ni dbaI'l po mo ste 131 des las lcyi sgrib pa mYOll bar' gyur ba 'di tsam zig tu32 bgyis pa r'lo mtshar to 11

(I) la QT: la I A; (2) ci AQ: ji T; (3) I QT: om, A; (4) ci AQ: ji T; (5) zig AQ: zis T; (6) I AQ: om, T; (7) slan ead Q: slan ehad T, sran ead A; (8) kar QT: dkar A; (9) tsam AQ: tsal T; (10) 11 AT: I Q; (li) pas QT: pas I A; (12) ead AT: ehad Q; (13) dgra QT: dgras A; (14) mehi AT: 'chi Q; (15) sä ri'i bu AQ: sä ra dwa ti'i bu T; (16) 'di Ita ste dper na I AT: 'di!ta ste I dper na Q; (17) Iha'i bu AT: Iha'i Q; (18) rtseg AQ: bl1seg T; (19) bu'i QT: bu A; (20) I QT: om, A; (21) bu'i QT: bu A; (22) cu AT: bcu Q; (23) 'dzeg AT: 'jig Q; (24) pa I A: pa Q, par (with deletion dots over -r) T; (25) du QT: du I A; (26) rgyal po AT: rgyal mo Q; (27) yan AQ: yan I T; (28) so so'i sems ean dmyal ba QT: fli tse pa'i sems can dmyal ba I A; (29) pun da ri ka A: bun dä ri ka Q, padma ri ka T; (30) I AT: om, Q; (31) I AQ: om, T; (32) tsam zig tu QT: tsam du A,

Then the Venerable Säriputra said to the Lord, "Lord, ofKing Ajätasatru's remaining karma, how much is left, and how much has been purified to the point that nothing is left behind, and it now has (he quality of never arising aga in?"

The Lord said, "Säriputra, of King Ajätasatru's remaining karma, an amount the size of a grain of mustard is left, while an amount (he size of Mt Meru has been purified to the point that nothing is left behind, and now has the quality of never arising again, by viItue of his understanding of this exposition of the profound dharma,"

He said, "Lord, will King Ajätasatru go to hell?" The Lord said, "Säriputra, just as, for example, a divinity residing in a jewelled palace

might descend to Jambudvipa from the divine abode of the Thirty-three, and after descending to Jambudvipa might rise again to the abode of the Thirty-three, in the same way King Ajätasatru too, after descending to (he private hell,03 called PUD<:larika Fiower,I04 will similarly rise again, and yet

103 Tib, I1i tshe ba 'i sems can dmyal ba (so A, although it clearly reads iii tse pa 'i, ete,) is given by Mvy 4944 as pmtyekanaraka, See BHSD, s, v, pmtyeka, QT, however, translate as so so 'i sems can dmyal ba, which is the reading we have adopted in the text. 104 The name of the hell given here - or rather impliecl, since the transeription is archaie - in the Tib, in A & Q (T


he will experience no painful feelings in his body." Säriputra said, "Lord, it is astonishing that King Ajätasatru is a person of acute faculties

and (yet) his experience ofthe obscurations ofkarma is reduced to this."I05

No. llb-12a; folio 543vl-(544)rl

(iflit) 404a22-b5; (Si~) 425c8-19

A 74a7-b2; Q 273al-8; T 311b6-312a6

bhagavän äha tathä hi säriputra räjfiä ajätasa(trul).ä .. , anuv2)ttaräyärp sarpmyaksarpbodhau

paril).ämitarp pasyasi tvarp säriputra marpjusri(yarp kumärabhütam ... v3) dirghäyuvanatäyä}:tI06

 asthänarp säriputra anavakäsal). saced etasya ( ... 5441'1 ... ) paripäcal). punal). punar aneneyarp garpbhirä dharmaddanä srut<ä> asyaiva sakäsät 1 ta i[me] .. telO? säriputra pa(ryä)yel).a evarp veditavyarl1 I yasyai yasyai ca bo( dhisatva '" )108

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(a) Ji~ KN: ~ GMSY; (b) ij1J15 KN: i1M1'nifl;'i GMSY; (c) [li; K: 1i~' GMSY, 0111. N.

being corrupt), is PllI~9arjka (white lotus, introduced in the Tib. with the word me log or flower), but the Skt. almost certainly had Pil~90rjya, as attested in folio No. 12. The phonetic transcriptions in the Chin. - Bintou in ~, Bintuoluo in if~ - do not support thc Tib., nor does the gloss provided by ff~, although its sense is obscure (accumulation-desire?). See note 110 below. 105 Or, as the Skt. appears to put it, his obscurations are "rendered unable to be feit" (avedall/ymll krlal?l). 106 It is not easy to see how this (abI. or gen. of the noun vallalä, "desire"? See BHSD, s.v.) relates to the Chin. and Tib. versions, but it is difficult to read it in any other way. 107 The ms. is hopelessly problematic here. Tib. would lead one to expect something like lalo 'llena säriplIlra J)(IIJ'äye~w. In BHS, however, illlella is also possible for masc. and neut. inst., even in prose, for which see BHSG 21.56. If this is accepted, then lata illlellil säriplllra p(//)Iäye~/(/ is possible, although the le before säriplllra is still to be accounted for. lOS The only plausible referent of yasyai yasyai would appear to be dharll/adesallä, but it is not clear how the syntax of the Skt. works.

AJÄT ASA TRUKAUK~TY A VINODANÄ 207

bcom Idan 'das leyis blea' stsal pa I sä ri'i bu l rgyal po l11a sleyes dgra 2 'disJ SaI'ls rgyas bye ba phrag bdun cu" rtsa gfiis la dge ba'i rtsa ba bsleyed de 1

5 yail dag par rdzogs pa'i sat'ls rgyas de dag la 'dis6

bsfien bkur kyail7 byas par gyur to 11 de dag las chos kyaI'l thos par gyur to 11 dge ba 'i 1isa ba de ya1'1 bla na l11ed pa ya1'1 dag par rdzogs pa'i byal'l chub tu bsilos par gyur to 11 sä ri'i bu 'jal11 dpal gzon nur gyur pa 'di mthoil 1'1am 1

8

gsol pa 19 mthoI'l I'lo 11

10

bcol11 Idan 'dasll kyis bka' stsal pa I sä ri'i bu 'jam dpal gzon nur gyur pa l2 'dis l) rgyal po ma skyes dgra l4 'di bskal pal5 dri ma med pa zes bya ba na 16 I bcom Idan 'das de bzin gsegs pa phyag bzaI'ls sesl7 bya ba'i gsu1'1 rab las 1

18 bla na med pa YaI'l dag par rdzogs pa'i bya1'1 chub tu sems bskyed du bcug go 11 yal'l. sä ri'i bU l9 bskal pa dri ma med pa la20 sans rgyas bye ba phrag gsum bYUl1 ste 1 de dai l thams cad kyail 'jam dpal gzon nur gyur pas22 chos kyi 'ld10r 10 bskor ba daI'l 1

2J

tshe riI'l bar gsol bar gyur to 11 sä ri' i bu rgyal po ma skyes dgra 'di ni 'jam dpal gzon nur gyur pa ma gtogs par saI'ls rgyas stoI'l gis kyaI'l chos bsad de f" 'gyod pa de bsal bar bya ba 'i gnas daI'l25 go skabs med do 11 de ci' i phyir ze na I 'di fiid kyis gdul ba yin te 1

26 phyi phyir ziI'l 'dis chos zab mo bstan pa 'di fiid las thos par gyur to 11 de bas na sä ri' i bu rnam graI'ls des kyat'l 'di !tar rig par bya ste 1 gaI'l dat'l gan dai7 byaI'l chub sems dpa' gaI'l daI'l gaI'llas28 'dul bar' gyur ba de daI'l de fiid kyf9 chos bstan pa ses par 'gyur roJO

11

(1) bu QT: bus A (notice that at this point in A the frcgucncy of cnws incrcascs sharply, even though the hand remains the same); (2) dgra QT: dgras A; (3) 'dis AQ: 'dis 1 T; (4) cu AT: bcu Q; (5) 1 AT: om. Q (end of line); (6) 'dis AQ: 'di T; (7) kyan Q: gyan (= kyan) A, yan T; (8) 1 AT: 11 Q; (9) 1 QT: om. A; (10) 11 AT: 1 Q; (11) bcom Idan 'das QT: bcomldan 'das 1 bcom Idan 'das A; (12) pa QT: pa 1 A; (13) 'dis AQ: 'dis I T; (14) dgra QT: sgra A; (J 5) bskal pa QT: bskald pa A (I1ereafter not noted); (16) na AQ: la T; (17) ses AQ: zes T; (J 8) 1 AT: om. Q; (19) bu QT: bus A; (20) la AQ: las T; (21) de dag Q: de AT; (22) pas AQ: pas I T; (23) bskor ba dan I AQ: bskor ba na T; (24) de I AQ: de T; (25) dan QT: dan I A; (26) I AQ: 0111. T; (27) dag QT: tu A; (28) las Q: gis las AT; (29) kyi AT: kyis Q; (30) ro AT: to Q.

The Lord said, "Säriplltra, King Ajätasatrll here planted the root of goodness under 72 million Buddhas, and he also worshipped those Perfectly Awakened Ones. He also heard the dharma from them. And that root of goodness he assigned to suprel11e and perfect awakening. Säriputra, do you see Prince Mafijusrl here?"

He said, "I see hil11." The Lord said, "Säriputra, Prince ManjusrI here indllced King Ajätasatru to conceive the

aspiration to supreme and perfect awakening und er the dispensation of the Lord and Realized One Good-handl09 in the Il11l11aculate aeon. Furthen11ore, Säriputra, three million Buddhas arose in the Il11maculate aeon, and they were all asked by Prince MafijusrI to turn the wheel of the dharl11a and stay for a long time. Säriputra, there is no possibility 01' chance that King Ajätasatru could have had the dharl11a expounded and his remorse resolved by anybody but Prince Mafijusri, even by a thousand Buddhas. Why is that? It was by him that he was to be converted, and from hil11 that he repeatedly heard this exposition of the pro[ound dharma. Therefore, Säriputra, in that way one should understand this, that whenever any persons are to be converted by any bodhisattvas, it is the dharma-teaching of them alone that they come to know."

\09 Tib. phyag bzm;s suggests Subähu, !(ri~ all)'il/jlle 1C~.\lBlJ. Subuddha.


No. 12b; folio (544)1'2-1'4 ( ~ ) 404b5-9; mn 425c 19-23

A 74b2-5; Q 273a8-b3; T 312a6-b2

(1'2 ... ) e~a säriputra 1'äjä ajätasatrul! tatal!pil).Qo1'iye mahäna1'akäd udgamya 110 ü1'dhvadisäbhäge

upapatsyate ito buddhak~et1'äc catuscatvä1'irpsad buddhak~etrasa(täni ... 1'3 ... ) näma tathägato '1'hän

sarpmyaksarpbuddhalf eta1'hi dha1'marr deseti e~a tatra k~etre upapannalf puna1' eva marpjus1'iyarp

kumä1'abhütarp d1'ak~yati imärp ca garpbhirärp dharmad( e )s( anärp s)r( o~yati ... 1'4 ... anutpattike~u

ca dharme)~u k~äntirp pratilapsyate 1

(f.m) 411nJ M üt ffiVd)~31IJ.ffi J:j:,7(J: 1J 0 1d2li S [9 + liflJ ± lJJ)~*;ß 'Ii 1lLCli 1lL";IJi ~ ~~ ml(1!Jl b) 0 :1't ~BlJJ)~* m WB 13~~~J'WJi*WY:f) 0 ffintfi1t~WXYHjjifiJNH!'t 0 ii'tJUljä~~IJ!l~JTi{)HldlU'~f#1m~JTii'tj:,$}(i!, 0

(a) ·t~fft(in small print, here represented by parentheses) Y: "lttfft (normal size) KNS, om. M, 'litÜ1:~ 0; (b) I®i~ KMNY: I®jj± os.

(f,~) 3:lrnJI~\ll!tftU4Hlxf!i!j:iMii!U:f:lj:,~J:1J 0 1dElisf~BIlßlJt-utWElIT:l:~ 0 F~f~8t~~i}D31C3~3'i~lE1ll~J~~lti* 0

'~ l!H!H~ /fm§j"fi't lJ!l im~~ tE~ fHz ± ~IJ '~JMH# l' illi 1*}(i!, 0

sä ri' i bu rgyal po ma skyes dgra ' di ym1 11 so so' i sems can dmyal ba2 me tog pun ' da ri ka3 !tar gas

pa de nas bym1 nas 14 nna5 med ein ma smas6 par steli gi phyogs kyi cha sans rgyas kyi zin 'di nas7

salis rgyas kyi ziJi. bzi stoJi. bzi brgya ' das pa na 1 'jig rten gyi Idlams brgyan8 pa zes bya ba de na9

de bzin gsegs pa dgra bcom pa yan dag par rdzogs pa'i saJi.s l'gyas l'in po che'i phun po zes bya ba bzugslO 'tsho ll gzes la 1

12 chos kyan ston pa'i sal'ls rgyas leyi ziJi. der sleye bar 'gyur ro 11 de der skyes ma thag tu sial' yali 'jam dpal gzon nur gyur pa yan mthol'l bar 'gyur ro 11 chos zab mo bstan pa 'di

yan thos par 'gyur ro 11 thos nas kyan de fiid du mi sleye ba'i chos la bzod pa thob par 'gyu1' ro 11

«(I) I AT: om. Q; (2) so so'i sems can dmyal ba QT: iii tse pa'i sems can dmyal ba A; (3) pun 'da ri ka A: pUI:\la ri ka T, bun dä ri ka Q; (4) I AT: om. Q; (5) nna AT: ma Q; (6) smas AQ: sImas T; (7) nas AQ: nas I T; (8) brgyan QT: brgyand A; (9) na AQ: na I T; (10) bZlIgs AT: bZlIgs siil Q; (lI) 'tsho T: 'tsho'o I A, mchog Q; (12) gzes la I T: gzes so I A, zes Q.

"Säriputra, after he has emerged from that private hell Burst Open Lilee the PUI).Qarika Flower, unscathed and unharmed, King Ajätasatru here will traverse 4,400111 Buddha-fields from this Buddha-field towards the zenith, and will be reborn in the Buddha-field called Adorned, where the

Realized, Worthy and Perfectly Awakened One Jewel Heap lives, dweils, l'esides and teaches the

dharnla. As soon as he is reborn there he will once more see Prince MafijusrI, he will hear this

exposition of the pl'ofound dharma, and hearing it he will there and then attain acceptance of the

fact that dhal'mas do not arise."

110 The SkI. name of the hell is here preserved as Pil~90riye. The ending is pllzzling: if we take it as ablative (cf. BHSG 10.86ff.), then it suggests that the hell is called PiI:\90ri or Pil~90ri. Note that SkI. also calls this hell a mahänaraka, which does not match its designation in the Tib. as a pratyeka-Ilaraka, supported here also by ili, whic.h tenns it a "light hell." See n.ote 104 above. 111 545 in f.m, 500 in n~.

AJÄ TASATRUKAUKRTY A VINODANÄ

No. 12C; folio (544)r4-v2 (~) 404b9-15; (i1i) 425e23-29

A 74b5-9; Q 273b3-7; T 312b2-7

209

yadä ca maitreye1la bodhisatvena bodhil1 präplä bhavi~ya(i tatra e~a punar eva tatas sahäyärp. lokadhätau upapadyi~yatil 12 äkhyätävI I13 ( ... vI ... )~o vandi~yati 1 pürvayogasaq1prayuktarp dham1arpl14 des(a)yi~yati 1 ayam äkhyätävI bodhisatval~ bhagavatal:t säkyamun(e)s tathägatasya pravaeane räjä abhü(d a)jätasatru(r näma ... v2 ... a)naparädhI lls jivitäd vyavaropitall tena maq1jusriyasya kumärabhütasya saq1tikäd dharmadeSanä srutä anlliomike~u dharme~u (k~ä)ntil~ pratilabdhä tae ca kannävaraJJaJ11 niravase~(am ... )

(~).~~~~mo~Mili~~~*~~~orn~~ß~~~m~.oW~~~~~ä~~~~fi.oM~

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(a) iiIIJ KN: Wr GMSY; (b)!1Q K: Ql! GMNSY.

gan gi tshe na byan ehub sems dpa' sems dpa' ehen pOl byams pa byan ehub2 ml'lon par rdzogs par 'tshaü rgya bar 'gyur ba de'i tshe yal'l3 sial' 'jam dpal gzon nur gyur pa mthoü bar 'gyur4 te 1 byaü ehub sems dpa' sems dpa' ehen pos mi g_y06 ba zes bya bar 'gyur ro 11 de na yal'l byams pa de bzin gsegs pas byaü ehub sems dpa' mi g-yo ba la? sogs8 pa la snon byun ba dan ldan pa'i ehos kyi gtam bljod par' gyur te 1 ehos kyi mam graüs ' di yal'lma lhag ma bri bar brjod9 par' gyur ro 11 yal'l byal'l ehub sems dpa' sems dpa' ehen po mi g-yo ba 'di 1

10 beom ldan 'das de bzin gsegs pa sä kya" thub pa'i gsun rab la l2 rgyal po ma skyes dgra zes bya ba gyur te 1

1) des pha'i srog bead l4 nas 115 des ehos

kyi mam graJ1s 'di 'jam dpal gzon nur gyur pa las thos te 116 'thunl? pa'i ehos la bzod pa thob bo 11'8

de'i las kyi sgrib pa yan ma lus par byan bar gyur tol9 zes de skad kyai120 bljod par 'gyur ro 11

(1) po AQ: po / T; (2) ehub QT: ehub tu A; (3) yaI'l QT: yaI'l/ A; (4) 'gyur AQ: gyur T; (5) po AQ: po / T; (6) g.yo QT: g.yo' A (hereafter not noted); (7) la QT: las A; (8) sogs Q: stsogs AT; (9) brjod AT: rjod Q; (10) / AT: om. Q; (11) sä kya QT: sag kya A; (12) la Q: las / AT; (13) / QT:" A; (14) bead AT: beod Q; (15) / AT: om. Q; (16) / AT: om. Q; (17) 'thun AT: mthun Q; (18)" AT: / Q; (19) to AT: te Q; (20) kyaI'l AQ: du T.

"When the bodhisattva and mahäsattva Maitreya awakens flllly to awakening, he [Ajätasatru] will again see Prinee ManjusrI, and beeome a bodhisattva and mahäsattva by (he name of Unshakable. Then too the Realized One Maitreya will deliver a sermon on the dharma ineorporating past events with referenee to the bodhisattva Unshakable, and will deli ver this dharma diseourse also without adding or subtraeting anything. Furthermore, he will also say, 'This bodhisattva and mahäsattva

112 Note the form IIp{/padyi~'Yali here, but IIpapalsyale in r2. 11l The name Äkhyätävin is to our knowledge otherwise lInattested. It matches neither the phonetie transeription in T. 426 (ajiaqllpi IlrIJ VJII (:Mlt - unfortunately no gloss is provided this time) nor the trunslations given in T. 427 (blldollg l' lIV)) or Tib. (Mi g.yo ba), both ofwhieh earry the meaning "Unshakable" or "Unshaken." 114 I-Iere and at v3 SkI. has dha/'ma where Tib. chos kyi rnam g/'(//is would lead us to expeet dha/'I/la-pm)'iiya. 115 Presumably SkI. has something like lella ca pilällapa/'ädhi, "anei by him his innoeent father [was deprived of life ]," but the Tib. lacks this qllalifteation, while the Chin. versions both have "on aCCOllnt 01' the words of an evil man/friend."


Unshakable was a king ealled Ajätasatru under the dispensation of the Lord and Realized One Säkyamuni, who, after taking the life of his father, heard this dharma discourse from Prinee Manjusrl, obtained aeeeptanee of the eonformable dharmas, and also had the obstruetions of his karma purified entirely, '"

No. 12d-13a; folio (544)v3-(545)r2 (~) 404b15-20; (iil'i) 425e29-426a7

A 74b9-75al; Q 273b7-274a3; T 312b7-313a4

(544v3 ", äkhyätävi)nal11 bodhisatvam ärabhya tathä tathä dharmarp de(sa)yati yathä~tänäl11

bodhisatvasahasrät;läm anulomikadharmak~äntipratiläbhol16 bhavet 1 eaturäsitänäl11 ca bodhisa(tva

sahasrät;läm '" v4 '" )yi~yati sa e~a säriputra räjä ajätasatrul~ tatalf paseäd a~tau asarllkhyeyakalpärps eari~yati satvaparipäkäya 1 buddhak~etraparisodhanatäyärp ( ", 545r1 '" ye sattväs tena pa)ripäcitä bhavi~yal11ti{lf} srävakayänena vä pratyekabuddhayänena vä mahäyäne<na> vä na te~äl11 satvänal11 karmävarat;lal11 bhavi~yati 1 na kldävarat;lal11 bhavi~yati 1 sarve t( e) satväs t(l)k~t;l( endriyä

bhavi~yanti ", r2 '" aka)thal11kathlyäl~ 

(lmU 5~1tYJ (~~~;JErr;!j)\ -=fffjlj}~i1#;lmPfrj:t1:$,z.?, 0 a~1~)\I\i1J(~tlH!] 0 IruJ VJn{:Mlt'~1'J:pff!lm:ffii!l&1~Aljj;'~t!}1*Ij± 0

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flJ!fIEEI\i1J Mill j:t 0 BR)\ s1li(F.~t·.1;1J (l~fff!l1'Jr,fl1~xr: 1:~1!}1 {~± 0 x ~flJ~llEEI\i1J llni1tpfr1~xr:1:,f.!I; JI;~t1l!~k%'< .~~1'J*~M~xr:1:~~~~.m~~m~~~.~~~o

(a) j[Q GMNSY: f)$ K,

sä ri'i bu de lta ste 1 byams pa de bzin gsegs pa ni 1I byan ehub sems dpa' sems dpa' ehen p02 mi

g-yo ba la3 sogs4 pa la5 ci nas kyan6 byan ehub sems dpa' brgyad ston gis mi skye ba'i ehos la bzod

pa thob par' gyur ba de lta de ltar ehos kyi mam grans' di ston par' gy ur ro 11 de nas? byan ehub

sems dpa' ni khri nis8 StOl'l gis 9 las kyi sgrib pa bskal pa lO grans ll med pa nas bstsags l2 pa yan rab tu

zi bar 'gyur 1'0 11 rgyal po ma skyes dgra 'di del3 phan ead l4 bskal pa grans med pa phrag brgyad l5

brgya'i bar du sems ean yo!'1s su smin par byed 116 sans rgyas kyi zin yons sn sbyon bar l7 byed ein

118 byan ehub sems dpa'i spyad pa spyod do 11 sä ri'i bu sems ean gan dag des nan thos kyi theg pas sam 1 ran sa!'1s rgyas kyi theg pas sam 1

19 theg pa ehen pos yons su smin par byas paro 'gyur ba'i

sems ean de dag ni las kyi sgrib pa 'am 1 non mons pa' i sgrib pa21 med par' gyur te 1 de dag thams ead dban p022 mo bar 'gyur 123 'gyod pa dan the tsom med par 'gyur ro 11

(I) I AT: Dm, Q; (2) pO AQ: po 1 T; (3) la QT: las A; (4) sogs QT: stsogs A; (5) la QT: la 1 A; (6) kyan AQ: kyan I T; (7) nas QT: na A; (8) nis QT: ni A; (9) gis AQ: gi T; (10) bskal pa AQ: skai pa T; (11) grans AQ: granse (?) T; (12) bstsags AT: bsags Q; (13) de AQ: Dm, T; (14) cad AQ: chad T; (15) brgyad AQ: rgyad T; (16) 1 AT: 11 Q; (17) sbyon bar AQ: smin par T; (\ 8) 1 AT: Dm, Q; (19) I AT: Dm, Q; (20) par AQ: pas T; (21) pa QT: pa' A; (22) dbal1 pO QT: dban pO dban pO A; (23) 1 AT: Dm, Q,

116 The Tib, and both Chin, versions indicate that the SkI. text should read alllltpattikadhar11lako!älltipratiläbho here, One suspects interference from the line direcHy abovc, where the words all 1110111 ike:j 11 dharme,w k.~ällti!l pratilabdhä appear.

AJÄ TASATRUKAUKB.TY A VINODANÄ 211

"So it is, Säriputra, that the Realized One Maitreya will teach this dharma discourse with reference to the bodhisattva Äldlyätävin in such a way that 8,000 bodhisattvas will attain acceptance of the fact that dharmas do not arise. Then 22,000" 7 bodhisattvas will have the obscurations of karma accumulated over incalculable kalpas laid to rest. King Ajätasatru he re will, from that point on, bring sentient beings to maturity, purity a Buddha-field and pursue the course of a bodhisattva for 800 incalculable kalpas. And whatever sentient beings, Säriputra, are brought to maturity by him, whether through the Srävakayäna, the Pratyekabuddhayäna or the Mahayana, they will all become free of the obscurations of kanna and the obscurations of the defilements, they will all have acute faculties, and they will become free ofremorse and doubt."

No. 13b; folio (545)r2-v2 (tJ&) 404b20-c3; (aiO 426a7-18

A 75al-7; Q 274a3-b2; T 313a4-b4

sa e~a säriputra raja ajätasatru~ a~tabhir asalllkhyeyakalpebhil) anuttaraql sal11myaksal11bodhim abhisaqlbotsyatel18 pryadarsane kalpe ( ... .. 3 ... ta)thägato 'rh<an> sal11myaksalllbuddho loke bhavi~yati 1 catvärirpsac cäsya kalpä äyu~pramälfarp bhavi~yati sapta ca satasahasräDi sravakäDärp mahäsarpnipäto (bhavi~yati .. , .. 4 ... )m a~tavimolqadhyäYlnäql 1 dvädasa ca bodhisatvakotyalf mahäsarpnipäto bhavi~yati sarve~ärp prajfiopäyaniryätänäql parinirvrtasya ca paripün:larp"9 var~ak( otirp) s( ad)dh( anna ... vI ... ke) cit satväl) kaukrtyaparyavasthitäl) kälal11 kari~yal11ti na ca tata~ cyutä durgati~üpapatsyanti suvisuddhavi~ayasya säriputra tathäga(tas)y(a ye) dh(a)rmadesanärp sro~yarpti sarve te visu { d} dhyi(~ya )q1ti sarvakle( sebhyal) '" v2 ... pra)vicinitavyal) k~iI)oti pudgala ätmänal11 pudgalal11 pravicinvan ahaql säriputra pudgalarp pravicunuyärp l20 yo vä syän mädrsäl) 

(iJi~) ytIftriJMii1j~ ~[JJ5Jfm!\rrr~{~tl~MJ;)jt:'~'jff1#~ ~B 0 jtNJ'~'16 11m El~JtWtJJj\jO~*1!lrliXg J!) 0 yt~IJ±16 ftriJ31mft' O~ *w ~~I) 0 ;fI~(r:j='M ~l'$C 0 tttB. i\ifliiJ!iIß'/jI;~~J~ ~"'plit1'flf8'lil~1j> Jj]\ <i#i * %trP~l{rfT{§ß) 0 ~NIliJ~ [g/NvJ'&'1'f-t; + •• ~~BW~mmm~~AmM~om~~1'f+=~~~-WmAM~~7~~~~o~M~illU~~ $ttn~~ •• BWn~ott~±-WA~~MW~%t.~B~l'~A~WoffiU1!l~omW~~~$~~ ~~l'W~o~m~~~oA®l'~@offiU~~o®w@mttDo~*o~~A®ffi~®~~~1!l°®ffi

!lTh ~ Wf9B ~ l'J 9;D Z 0

(a) ~ KN: ~ GMSY; (b) tri KMN: om. GSY; (c) ltWftritf::r'J1!( GKNS: in small characlers Y, om. M; (d) Emended from f.t\ GKMNSY in light ofTib.; (e)rJl!, GKNSY:.iIlfl M; (f) Jt KN: rti'i GMSY.

(.)~mAf~~~M~mM~~~zm~~~.oMß.~oillWßM~~o~~~W~*~.~~.o

.+[gMo~.~W-t;+~A®~*.o-m~m~A~r'o~~~~w+=~mmWg~M~@~~~o

.mzW~$~tt-~.oMW~iliWffi~.m~~.~MW~#~~z~l'.=~o~WM*~~M~M

mt~#i'J.~*ITi!ftJ§~I~~~'1J-WjffW1t;P 0 :l:EIJz~flj~l; 0 AAt[j~~ff:Frq[j 0 J5fTt~l'·)il;t§:SP:t§~AtJ.U'ifEJ! 0 1mJ1'f~[J

117 Skt. and ~Yl have 84,000 here, ~ lacks this part. 118 Read abhi.l'(I/!lbhotsyate. 119 Reael paript7r(liiJ!I? 120 Reaelpravicillllyä'll? Without similar forms of the raot ci or other verbal raots of the 5th class it is difficlIll 10 decide whether (pra?)-vicillitavya andpraviclIlIlIyälll are to be intelvreted as scribal errors for (pra?)-vicelavya and pravicillllyäm or as intentionally derived forms.


*~g3JLi'§A 0 1TPD(91l~bQ}3JLi'§A i:l1, 0

(a) t+ KN: +t GMSY; (b) ~ GKNSY: om, N,

sä ri'i bu rgya1 po ma skyes dgra 'di bska11 pa grans med pa phrai brgyad brgya na 13 b1a na med

pa yan dag par rdzogs pa'i byaIi. chub mnon par rdzogs par 'tshan rgya bar 'gyur te 14 bska1 pa

mthon na dga' ba zes bya ba las 'jig rten gyi khams 'dam gyi rfiog ma6 med par de bzin gsegs pa dgra bcom pa yan dag par rdzogs pa'i saIi.s rgyas yu1 sin tu mam par dag pa zes bya bar 'gyur te 1

de'i tshe'i tshad ni bska1 pa bar ma bzir 'gyur ro 11 de'i fian thos kyi tshogs ni bdun 'bum du 'gyur te 1 thams cad kyan ses rab kyis mos pa 1

7 mam par thar pa brgyad 1a bsam gtan byed pa sa stag go 11 de'i byan chub sems dpa' sems dpa' ehen po ni bye ba phrag bcu8 gfiis su 'gyur te 1

9 thams cad kyan thabs dan ses rab las byun ba sa stag go 11 de bZin gsegs pa yons su mya nan las' das nas 1

10

dam pa'i chos ni 10 bye bar gnas par 'gyur ro 11 'dam gyi dri ma med pa'i 'jig rten gyi khams de na 111 sems can gan yaI'l12 'gyod pa 1a gnas siI'l 'chi ba'i dus byed par mi 'gyur ro 11 de nas Sil3 'phos nas kyaIi. 'gro ba nan pa gsum du skye bar 'gyur ba gaI'l yaI'l med do 11 sä ri'i bu de bZin gsegs pa yu1 14

sin tu mam par dag pa de la sems can gaI'l dag chos fian l5 pa de l6 kun 17 non moI'ls pa thams cad mam par dag par 'gyur ro 11 de bas na sä ri'i bu gaI'l18 zag gis gaI'l zag 1a drod ma gzuI'l19 sig 11 gaI'l zag gis gmi. zag 1a drod gzuI'l20 na21 fiams par' gyur ro 11 de ci' i phyir ze na 1 de bzin gsegs pa ' am 1

gaI'l I'la dan22 , dra bas ni gmi. zag la drod zin to 23 11

(1) bskal AT: skaI Q; (2) phrag AQ: om, T; (3) 1 AT: om, Q; (4) 1 QT: 11 A; (5) la AQ: la 1 T; (6) mog ma AT: rnog pa Q; (7) 1 AT: om, Q; (8) bcu AT: cu Q; (9) 1 QT: 11 A; (10) 1 AT: om, Q; (lI) 1 AT: om, Q; (12) gan yan QT; yan A; (13) si QT: 'chi A; (14) yul AQ: sayul (with deletion dots over sa-) T; (15) nan QT: nand A; (16) de AQ: de dag T; (17) kun Q: kun 1 A, kun nas T; (18) gan AT: gan gan Q; (19) gzut'l AQ: gzuns T; (20) gzun Q: bzun AT; (21) na AQ: na 1 T; (22) dan AQ: om, T; (23) zin to Q: zind to A, zin no T,

"Säriputra, in 800 incalculable aeons, King Ajätasatru here will awaken fully to supreme and perfeet awakening, and become .the Realized, W orthy and Fully A wakened One Suvisuddhavi~aya in the aeon known as Priyadarsana and the world-system known as Free of the Mire of Mud, 121 His 1ifespan will be 4 intermediate aeons, His assemb1y of srävakas will be 700,000 strong, and they

will all be strongly convincedl22 by wisdom and be practitioners of meditation in the eight stages of liberation, His bodhisattvas and mahäsattvas will 11l1mber 12 millions, all of them adept in creative stratagems and wisdom, After the Realized One undergoes parinirväl).a, the true dharma will persist for a million years, In that world-system known as Free of the Stain of Mud,123 no sentient being will die in astate of remorse, nor will any of them be rebom in the three states of woe after passing away from there, Säriputra, whatever sentient beings hear the dharma from that Realized One Suvisuddhavi~aya will all be purified of all the defilements, Therefore, Säriputra, let no person judge another. If one person judges another then he will come to harm, Why is that7 Persons are (only to be) judged by the Rea1ized One and anyone who is lilee me,"124

121 The phonetic transcription in iim suggests Akardama, Note, however, the following gloss, which explains that this means Medicine-King in Chinese (!), followed by the words: All sick people are cured, This curious interpolation (wesented also as a gloss in one edition, omitted from another) is probably to be deleted from the text. 1 2 Tib, lilas pa indicates Skt. adhilllukta, but both Chin, versions point to vi/llllkta, "Iiberated (through wisdom)," which is more plausible, 123 Note that the Tib, translation ofthis name has changed, from 'Dam gyi mog ma med pa to 'Dam gyi dri ma med pa, 124 The Tib, expression here (drad 'dzin pa, "to take the measure"?) is obscure, The Skt. verb pravicinati me ans to investigate or examine, The relevant term in IDl~ is qing ~ (to treat lightly, to disrespect), in ~ pingxiang :SP:f~, which could be interpreted as "to assess," The English word "juclge" probably conveys the original intention, Note the relatecl passage in the Sarvadharmäpravrttinirde.\:a in Ihis volume (pp, 132-33), also quoted in the Sik~äsalllllccaya (Benclall 's

AJÄ TASATRUKAUK~TYA VINODANÄ 213

No. 13e; folio (545)v2-v4 (fJ\O 404e3-10; (f,w) 426a18-24

A 75a7-11; Q 274b2-6; T 313b4-314al

atha khalv äyu~mäil ehäriputral! sarvävartl ca par~ä ( ... v3 ... )dägrel)a 125 vayarp bhagavan na karp eit satvarp nairayikarp vyäkari~yämaJ:! tat kasmäd dhetol.l aeintyä bhagavan satvänärp earyä

1

asmin khalu räjfio 'jätasatror vyäkaraI.1e bhä~yamäl)e dvätpps(at ... v4 ... cittä)ny utpäditäni 1 tatra ca buddhak~etre pral)idhirp lqtavaq1tal.l yadä tena bhagavatä visudclhavi~ayel)al26 tathägatena bodhil.1 präptä bhavet tadä vayaq1 tatra buddhak~etre upa(patsyämal.l ... )

OliU *;fIJ?gl;t}-t~ IWr* 0 ~!jHl&yj>'I~7'J~~la:ffJ: 0 fllJ§ 0 lrt0 B*1'i'iHWm 0 ~~~A~iHIllA 0 fIT tl.~·fnJ 0

~fJJAzpfT1T1'ilJl(~~& 0

~1J(1~MllpfT~~,Jli1JMt1±ffiff#fkmn1f~=T7(-T~n~Jli1Jfi\1:fH!I1 =rfll-=:."pH'} 0 ~:S-[r'JIfJl 0 'lit~W~'liH!>Jmb{f{# ~~~~~±o~~W~o~~~~ffif~tt~W~±o

(a) Read f.lfl?; (b) '1It'iBIIE'liU:Nl\l MY: 'ljt'iB~ei!Jl!~rl'!B'/it1'YITI\ GKNS; (e) V~ MY: lt: GKNS.

(m) .~*~~&*~ •• WmMffif~M~o~08~~n~.1'U~A1'~mA~m~m~~.OCoM .e)~inJ 0 n'(:~ZiT1'ilJ,~,~ 0

~~~~~Jli1JOOill~~.=T~-T~~~IT.m.o~W.8o~Will*~IT.~~~~~~~~±

l'mHi~t!tW 0 iiJllR[J~cZ'&1=.I&:± 0

de nas tshe elml Ielan pa sä ri' i bu dall 1 thams ead yod pa' i ' Ichor de ilO mtshar thob nasl ehed du brjod pa ehed du brjod2 eiI1 1

3 beom 1dan ' das bdag eag ni deI1 phan ehad4 sems can5 gaI1 la yml sems ean dmyal bar mehi bar mthus IUI1 mi ston to 11 de ci' i slad du ze na 16 beom Idan ' das sems ean gyi spyod pa ni bsam gyis mi khyab bo zes cle skad kyaI1 sl11l'a' 0 11

rgyal po ma slcyes clgra la7 1lll1 ston pa'i8 bstan pa 'di bstan pa'i tshe 19lha'i bu sum khri fiis stol'l gis bla na med pa yaI1 dag par rdzogs pa'i byarl ehub tu sems bskyed lO par gyur to 11" gaI1 gi tshe na l2 beom Idan 'das cle bzin gsegs pa dgra beom pa ym1 dag par rdzogs pa'i saI1S rgyas yul sin tu rnam par clag pas byaIi. ehub thob par 'gyur baD de'i tshe 1 belag eag kyal'l 'jig rten gyi Id1ams , clam gyi clri ma mecl pa' i sal'ls rgyas kyi ziI1 eier skyel4 bar sog sig ces 115 sal'ls rgyas kyi iil'l der skye bar smon 1am yan btab bo 11

16 de clag thams eael sallS rgyas kyi iü'l eier skye bar17 beom Idan 'das kyis kyaI1 18 luIi. bstan to 11 19

(1) nas AQ: nas 1 T; (2) brjod AT: rjod Q; (3) 1 AT: om. Q; (4) ehad AQ: ead T; (5) sems ean AQ: om. T; (6) 1

AQ: om, T; (7) la AT: om, Q; (8) ston pa'i AQ: ston pa'i pa'i T; (9) 1 T: 11 A, om. Q; (10) bskyed AT: skyed Q; (11) 11 AT: 1 Q; (12) na QT: na 1 A; (13) 'gYlIr ba A: gYlIr pa QT; (14) skye A: skyo T, skyed (or skyer?) Q; (15) 1

AT: om. Q; (16) 11 AT: 1 Q; (17) bar Q: bar yall A, bar yan 1 T; (18) kyan AQ: om, T; (19) 11 AT: om. Q.

edition, pp, 99-100): I/a plidga/el/a plIdga/a~1 pr(/l/Iiil(/\'ya~1 / ahal!1 vii plldga/(//!I pral/li~llIyiil!1 yo vii syiin miidrsa(l, The use of the past tense in the Tib. is eurious; the optative in Skt. indieates that only Buddhas and people of equivalent wisdom should set themselves up as authorities (pml/liiWI) on ot her people, 125 Possibly adyädiigre~U/ here, although the BHS form eited by Edgerton is adyiidagrena, q,v, 126 Here the Su- is left off (he beginning of (he name SUVisllddhavi~aya. One notes that Visuddhavi~aya is the fom1 suggested by the phonetic transcription in IDit


Thereupon the Venerable Säriputra and the entire assembly gave voice to their astonishment, solemnly saying, "Lord, from this day on we will not make firm predictions in respect of any sentient beings to the effect that they are bound for hell. Why is that? Lord, the courses of sentient beings are inconceivable."

When this exposition of the prediction of King Ajätasatru was delivered, 32,000 divinities conceived the aspiration to supreme and perfect awakening, and saying, "When the Lord, the Realized, Worthy and Fully Awakened üne Suvisuddhavi~aya attains awakening, let us too be reborn in that Buddha-field Free of the Stahl of Mud!" they made the vow to be reborn in that Buddha-field. And the Lord predicted that they would all indeed be reborn in that Buddha-field.

No. 14; folio (549)rl-v4 (~) 405a29-b20; (f,~) 427al-25

A 77al-9 (note that the first part of this sec ti on is lost on missing folio 76); Q 277a3-b7; T 316b4-317b2

(1'1 ... ma)häPrthivyäql äpal:tskandham u(pari ... 1'2 ... ) yac ca grhapate tasmä(t ... 1'3 ... )ste kulaputra ( ... 1'4 ... tena kälena te na sama )y( e )na bhadradevo näma (grhapati\:l ... vI ... bhik~avo vä) bhik~ulfYO vä upäsakä (vä upäsikä vä ... v2 ... sar)v(a)satvänäql caityabhü(t)o ( ... v3 ... trisä)hasramahäsähasrärp

lok(adhäturp ... v4 ... ajäta)satruparivartarp dharmapa(ryäyam '" )

(M) m~~~D~~a~ffi~m$~~~$~~~~*Tftm~~~*~~-~~~~±m.D~~~

~m.D~~~affi~~m$~~~~$~.~~.~~~+=*m~w~D~~~*~~mw~~D~~ *D~~~*~~~~~~.~~~D~~~*~~~~~~.~~~~~W~~~*M~a~~D

(i)jJ~;g~.*l' 0 7Jf,Qflif~~~~WtfJ~/f 0 Ml*~/f& 0 i5»tlll§" 0 9~Wt~~~~T;ß8f'P~-mslitl 0 ~

n!!\ flif'tElalliiJ ~li) ~ W rj(* 0 ~'~ 1'1= Ig» ~!~ cf: ~1'i wt ßfi O~f"i ~ ;ß 8 '19(5,1,") 0

~m~D~ttfrttfr~~~*~~~~e~~~.~.~-~A~M~$~~~$Mg~Tm~~~

~~+~*~~~~~-.®m.~DM~~WD~a~~$~~~~D~§D~~T~A~~ •• ~~* ~~~±B~&m~~W@W~~~ffiW~W~~M~M~m~~~M~~.~.~litlm~~~~~.~.

~ffi~-t}]m~f(J-lr.I=t~ ~c:Jt,CA2r rPJ1!\~~ .;lJit@ W !!UrJT{'PM!IW~1!R\~ 0

(a) ,V.J GMY: B KNS; (b) "Jt GMSY: J~ KN; (e) t~ KN: "Jt GMSY; (d) t)n~ emended from: ikJil. GKMNSY; (e) ~ GKNS: ~~ MY.

(.) ~~~*~W~8D*~~~D~a*±m/f~~~~~~~~$~T.~~-m~~~~±aw~ ~~~m.~7JW~~~+~*.~~.~~~~~~tt~~*~m~/fffi&D*~~mfi~.~D.~~

~ffi~~*D~~9~*~~~2D~~.~~~~mD~~~~~~~fi~*m*D ~~~T~~~wDm~**l';ß.*#~.A~D~~MBDM~~WD~~Wt~~.~Tß8~fi

cD9~~~D~~*moom~m~@~~*~~~~.~ft~~~~mOOMm~±m$~*A~~~~~D

~) i2~ ~1~~1 T Ij~!(!E~ ttrrJtfr~ rf'J Iä ± rf'J 1B~ ~ä ~ {ttL~t\ll! g~t~.~ffi~.~i1i!A ~5HIU~ :f!~~T.J1ll ~-mMl.~~~~Y~±~~~~~DM~~wDm~~~~~~.~m~~D~_%~M~.~D~~ !(!ET~!(!E~~m~~*~mw~~t.~~W*~~~fr.§W~~OO/f~~~~n~~~-M~~~M/f

tzD~~t~ Jj~:f. ~ r&l@!#; Ml ~ß ~. ;~nrq J* 1'P iTI'll~ ~ 7t5JU -t)] ~ r;t1jL~ 0 ~1!=~~~ t~.~ffi ß%l ~ ffi ~ 1!=%H'r If, lJ! *~~~M~~~~fr$®m~tt~~~m~~~~/fm~~D

(a) Z GKMSY: IR' N; (b) )'flj GKMSY: }]IJ N; (e) "Jtl'T GKMNSY: ernend to Jt1=r?; (d) ~«&~ GMSY: {iJ#"I& KN; (e) fil\ KN: I~Hil GMSY.

AJÄ T ASATRUKA UI~TY A VINODANÄ 215

de skad ces gsol pa dan I de bzin gsegs pa dgra beom pa yan dag par rdzogs pa'i sans rgyas mal' me mdzad kyis khyim bdag Iha bzat'lla 1

1 sa'i phyogs gan du byan ehub sems dpas2 bzod pa thob pa'i sa phyogs de na 1

3 sü'l rta'i 'khor 10 tsam gyis ji sfied pa 14 'og tu ehu'i phun po la thug gi bar du sa

ehen po de sems ean thams ead kyi mehod rten du gyur pa yin5 te 16 khyim bdag gan gis ehu'i phun

po nas? 'khor ba' i rtse mo' i bar du8 rin po ehe9 sna bdun gyis bkan ste 110 de bZin gsegs pa la phul

ba bas I gan khyod" kyis mehod rten 12 byas pa 'di 13 de bas bsod nams sin tu manmod kyi I khyim bdag dge ba'i rtsa ba 'elis ni 1

14 ji ltar khye'u 'eli nas ela ltatJ5 lun bstan pa ele bzin du 16 'eli byan ehub thob nas khyoella lun ston par 'gyur ro zes ele skael ees l ? bka' stsal to 11

rigs kyi bu elag j il8 sfiam elu sems I de' i tshe ele' i elus na 119 Idlyim belag Iha bzan zes bya20 ba

de gzall l du gyur pa sfiam du de !tal' ma Ita sig2211 de ei'i phyir ze na I khyim belag gi23 bu dga' ba

spyod pa zes bya ba 'di fiid de'i tshe de'i dus na 124 khyim bdag Iha bzan zes bya bar gyur te I 'di

yan nas bla na meel pa yal'! elag par rdzogs pa' i byan ehub tu Im'! bstan25 pa ste Ima 'ons pa' f6 dus na2? de bzin gsegs pa dgra beom pa yan dag par rdzogs pa'i Sat'!s rgyas blta na bzan zes bya bar 'gyur ro 11

de bas na rigs kyi bu dag dge slon nam I elge si on ma 'am I elge bsfien nam28 I dge bsfien ma 'elug kyan nu'll 'gren yan run ste29 I ehos kyi rnam gral'ls 'di 'dri 'am30

I klog gam 131 kha ton byed

dam32 I kha ton zu 'am 133 'ehad na 'og gi ehu'i phun po nas 34 sa'i phyogs de'i bar gyi rdul de35

thams eacl36 sems ean thams ead kyi mehod rten elu gyur par blta' 0 11 de ci 'i phyir ze na I ehos 'di elag fiiel3? byat'1 ehub sems elpa' sems elpa' ehen po rnams kyi bzod pa thob par' gyur ba' 0 38

11 rigs kyi bu dag khyed la bsgo' 0 11 khyeel kyi khOJ'l du ehud par bya' 0 11 rigs kyi bu ' am39 rigs kyi bu mo gan gis 'di ston gsum gyi ston ehen po'i 'jig rten gyi Idlams rin po ehe sna40 bdun gyis bkan41 ste I ele bZin gsegs pa elgra beom pa yan dag par rdzogs pa' i sat1S rgyas fian thos Icyi dge 'dun elan beas pa rnams la42 rgyun ma ehad ein43 las gzan mi byeel par fiin lan gsum 1

44 mtshan lan gsum 'bul ba bas r5 gan gis 46 rgyal po ma skyes dgra'i le'u the tsom thams ead geod par byeel pa I 'gyoel pa thams eael sei bar"? byeel pa 1

48 las kyi sgrib pa thams ead rnam par sbyoI1 bar byeel pa I ehos thams eaelmfiam pa fiiel du ston pa' i ehos kyi rnam grans' di49

, elzin tam lien tam 150 klog garn I kun ehub

par byeel dam I 'ehael dam I fian tam 151 mos par byeel elam I ehuI1 I1U na 52 dam pa'i chos yun rin elu gnas par bya ba' i phyir53 glegs bam elu bris te54 'ehat'1 nass, di ni de bas sin tu bsoel nams man du 'phello 11

(I) 1 T: om. Q; (2) dpas Q: dpa' T; (3) 1 T: om. Q; (4) 1 T: om. Q; (5) A 77a begins here; (6) te 1 QT: no 11 A; (7) nas QT: nas 1 A; (8) du AQ: du I T; (9) ehe AT: ehe'i Q; (10) I AT: om. Q; (11) khyod AT: khyed Q; (12) mehod lien AQ: mehod rten du T; (13) 'di QT: 'di 1 A; (14) 1 AT: om. Q; (15) da !tal' AT: de !tar Q; (16) du AQ: du 1 T; (17) skad ces Q: skad AT; (18)ji QT: ci A; (19) 1 AT: om. Q; (20) bya AQ: om. T; (21) gzan AT: biin Q; (22) sig AT: iig Q; (23) gi AT: om. Q; (24) 1 AT: om. Q; (25) bstan AT: ston Q; (26) pa'i AT: om. Q; (27) na AQ: na 1 T; (28) nam QT: tam A; (29) ste QT: om. A; (30) 'dri 'am AQ: 'dri 'im (7) T; (31) 1 AQ: 0111. T; (32) dam AT: tam Q; (33) 1 AQ: om. T; (34) nas QT: nas 1 A; (35) de T: gyi A, de'i Q; (36) ead QT: ead 1 A; (37) nid AQ: nid 1

T; (38) ba'o QT: ro A; (39) 'am AQ: 'am 1 T; (40) sna QT: 0111. A; (41) bkan AT: bgan Q; (42) la AQ: la 1 T; (43) ein QT: ein 1 A; (44) 1 AT: 0111. Q; (45) 1 AT: 0111. Q; (46) gis AT: gis 1 Q; (47) sei bar QT: seid par A; (48) 1

AQ: om. T; (49) 'di QT: om. A; (50) 1 AQ: om. T; (51) 1 AQ: om. T; (52) na QT: na 1 A; (53) phyir QT: phyir 1

A; (54) te AQ: le I T; (55) na QT: na I A.

[The Buddha is relating how the householder Bhadraeleva, having ereeted a stüpa over the spot wh'ere he (the Buddha) reeeived his preelietion from Dipal11kara, asked Dipal11kara what merit this aet had proelueed.] "W11en he saiel that, the Realizeel, Worthy and Perfeetly Awakened üne Dipal11kara saiel to the householeler Bhaelraeleva, 'If you take the piece of ground where the boelhisattva attained patient aeeeptanee, as mueh o[ it as a eartwheel will cover, and go down as far as the mass of water, the earth there has beeome a shrine for all sentient beings. Even if someone, householder,


were to fill with the seven precious substances (that space) from the mass of water up to the summit of the world of transmigration and offer it to the Realized Ones, the merit you have from producing this shrine is far greater than that. Indeed, householder, it is by means of this root of virtue that, just as this youth has now received a prediction from me, in the same way when he has attained awakening he will make a prediction for you. ",

"Sir, if you should think that at that time and on that occasion the householder Bhadradeva was anyone else, you should not take that view. Why is that? This same householder's son Joy-practicel27 was at that time and on that occasion the householder Bhadradeva, and his supreme and perfect awakening has been predicted by me, so that at a future time he will become the Realized, Worthy and Perfectly Awakened One Good-to-behold128

."

"Therefore, sir, if a monk 01' a nun or a lay brother 01' a lay si ster, be they sitting 01'

standing, should write, read, recite, study or teach this dharma-discourse, then all the soil from the mass of water below up to that piece of ground [i.e., on which they sit or stand] is to be regarded as a shrine for all sentient beings. Why is that? These very dharmas constitute the attainment of patient acceptance on the part of bodhisattvas and mahäsattvas. I tell you, sirs, I inform you, that should any gentleman or lady fill the thousand-cubed great thousand world-system with the seven preciolls sllbstances and offer it to the Realized, Worthy and Perfect1y Awakened Ones together with their communities of monks for three days and three nights without interruption and without doing anything else, and if someone else were to accept this dharma-discourse of the Chapter of King Ajätasatru, the Destruction of All Doubt, the Dispelling of All Remorse, the Elimination of All Karmic Obscurations, the Teaching of the Identity of All Dharmas, if they were to take it up, read it, master it, teach it, hear it, believe it, or at the very least copy it in book-form and keep it so as to perpetuate the true dharma, then the merit of the latter would increase far more than that of the former."

[For two more fragments from the AjKV, identified too late to be included in this section, see the Addendum at the end ofthe volume.]

127 Possibly to be reconstructed on the basis ofthe phonetic transcription in ~ as Raticära or similar. 128 The phonetic transcription in tlm supports Sudarsana.

Unidentified fragments

Kazunobu Matsuda, Jens-Uwe Hartmann and Jens Braarvig

The following three rather small fragments were assignec! to the Mahäyäna sütra manuscript, but so far it has been been impossible to place them in any of the icIentified texts edited above. Therefore, these fragments are given only in transliteration.

2378/1/17f A 2 III + + + .. [n]. [p]r(a)ty. 3 111+ .. [n]äya I anya 4111 .. bhik~ul) süpasaI11pa

B I 11I .y. c. k~amäpayatha I 2 I11 bhi[k~us]. .. svake[bh]i}:l 3 1II + + + ... e .i k. vo

2378/1/27b A 11/1 .. [n](a) c(a) bh(a)[g](a)v(a)t. bh(i)[k]~u .. + .y . .. 111 21/11 comirpsu I saq1domiq1su I vrk~äp. 111 3111 [Dal) bhaga]vä[q1] eva sre~\ho I1II

B 1 I1I + + + .. + + ..... t. sya pra[v] ... III 2 III vasya bhik~ave .. hasyämrtaku[l]. III 3 III mä ba[huq1] pi pravärat)äya ni~l(d)[i] III

Note: B3 points to the P/,(/VGN/(IGsiitra

2378/1/35 A I III + + r.änä111 sthll!äma 0 + III 2 III sahasräDi sa111l1ipatitä 0 [n](i) III 3 III + sarpsthitä I tatra sarva 0 + III 4 III thä tathä cIharmo .q1.i 0 + III

218 K. MATSUDA, 1.-U. HARTMANN & 1. BRAARVIG,

B 1 III [k]irn adhigacchatä .. + + 0 + III 2 III + .[v]. .. räl). yatra ca nänto nänta 0 + III 3 I II .. kulaputra sarvadharrnäl). 0 [a] I I I 4 III + + .. äryarnärgal; 0 + III

ADDENDUM

Two additional fragments of the Ajätasatrukaulq·tyavinodanäsütra

Paul Harrison and Jens-Uwe Hartmann

In the final stages of the preparation of this volume, just before going to press, we suddenly realised that among the hitherto unidentified fragments of the SC Mahäyänasütra MS there were two more pieces from the AjKV which had somehow evaded a11 previous efforts at detection. It goes without saying that this unexpected discovery evoked a combination of delight and embarrassment, mixed in equal parts, since at this point it was no longer possible to include fu11 transliterations and reconstructions of the fragments in our paper. We therefore present them here as an addendum, in a rather minimal fashion, i.e., in transliteration accompanied by the corresponding Tibetan textJ and by page references to the two oldest Chinese translations. It fo11ows, then, that the figures given in our paper for the ntlmber of fragments from the AjKV, i.e., 17, and for the nllmber offolios they belong to, i.e., 14, have now to be raised by two, to 19 and 16 respectively. The two fragments belong to folios 537 and 548, which have been unattested so far.

2378/1/39a; fol. (537) recto 1 III [yadänä] .... thänu sa (bha)ga(vän) . III 2 //1 (pr)[~th](a)tal~ pr~thatal) samanubaeldha .. III 3 III + (pä)[dau] sirasä vanelit[vä] bha[gavarpta](m) . III

verso I III + + + [t]v(aq1) bhol~ puru~a svacittadharmatäq1 III 2 111++ (na) elesasthal~ [na] pra[d]esasthal~ III 3 III (praijtPanna)sya cittasya sthitir [n](ä)[sti] .. III

T 307b4-308a2; cf. Q 269b2-6; A 72a4-8 (~) 403a8-16; (BlQ) 424b7-15 (recto only) Jbdag gis ni ma 'ba' sig gi srog bead elu zael kyi 1 skyes bu 'dis2 ni pha ma gfii ga'j3 srog

bcad pas 1 skyes bu 'dis selig pa'i las eher byas kyis 'eli gar 'gro ba4 bdag kyan der 'gro bar 'gyur ro 11 sfiam pa dal'! 1 sprul pa' i skyes bu de I'lll iin 1 kye skyes bu bdag ni 1 bcom Idan 'das säkya thub pa'i drun du mchi'o 11 de ci'i phyir ie na 1 bcom Idan 'das de ni sems can mgon med pa rnams kyi mgon 1 sems can 'jigs pa rnams la mi 'jigs pa sbyin pars mdzad pa yin gyis6

1 bcom Idan 'das de ci gsun ba 7 biin du nan tan bya' 0 ies de skad sImas (e I de nas sprul pa' i skyes bu de son ba dan I skyes bu yal1 dag pa de yan skyes bu ' M gar ' gro ba9 bdag kyan der ' gro bar ' gyur gyis I belag kyat'1 der 'gro'o ies ele'i phyi biin elu 'brans so 11 de nas sprul pa'i skyes bu des 1 bcom Idan 'das ga la ba der SOl'! ste phyin pa dan 1 bcom Idan ' elas kyi iabs la mgo bos phyag , tshal nas JO

1 bcom Idan

I Edited on the basis of A, Q and T, as abovc, except that variants in punctuation are ignored here, that of T being followed.


'das la 'di skad ces gsol to 11

bcom Idan 'das bdag gisll pha ma'i srog bcad na l2 1 bcom Idan 'das bdag la skyabs mdzad

par gsolll bdag gis da') ji Itar l4 bgyi 1

[The Chinese and Tibetan texts con-esponding to the verso side of this folio can be found above, pp. 194-195.]

(I) This follows direetly on from the Tibetan text and English translation given above on pp. 193-194: "Hearing this, the real man thought to himself..."; (2) 'dis QT: 'di A; (3) goi ga'i AQ: gois ga'i T; (4) ba AQ: bar T; (5) par AQ: pa T; (6) gyis AQ: gyi T; (7) gsun ba AT: gsuns pa Q; (8) skyes bu 'di AQ: skyes bu T; (9) ba AT: bar Q; (10) nas AQ: te T; (11) gis AQ: gi T; (12) na QT: nas A; (13) da A: de Q, om. T; (14)ji Itar QT: ci A.

2378/1I38b; fol. (548) recto 3 III k~änt(irp) ca pra III 4 III rttalf i III

verso 1 III [e]~a prthi(vipradesalf) III 2 111 .. bhagava[n]. III

T 316a3-b4; cf. Q 276b3-277a3/ (~) 405a16-28; (if~) 426c16-427al de bZin no 11 rigs kyi bu ji skad smras pa de bZin te 1 gan na chos kyi rnam grans 'di spyod

par 'gyur ba'i sa phyogs de nJ' 1 de bzin gsegs pas spyad pa yin no 11 de2 ci'i phyir ze na 1 rigs kyi bu dag s1'lOn 'das pa' idus na 1 de bzin gsegs pa mal' me mdzad kyis 1 na I un bstan par gyur nas 1 sa' i phyogs gan du nas ral pa btin zinl nas bzod pa thob par gyur pa de na 1 de bzin gsegs pa dgra bcom pa yan dag par rdzogs pa'i sans rgyas mal' me mdzad kyis na bzod pa thob par mkhyen nas 1 khye'u 'di bskal pa) grans med pa na 1 säkya thub pa zes bya ba'i de bzin gsegs pa dgra bcom pa yan dag par rdzogs pa' i sans rgyas su 'gyur 1'0 zes 1 bla na med pa4 yan dag par rdzogs pa' i byan chub tu lun bstan to 11 de nass de bzin gsegs pa mal' me mdzad des 1 dge slon gi dge 'dun la 1 dge slon dag khyed6 sus kyan sa'i phyogs 'di rkan pas ma bcag sig 1 de ci'i phyir ze na 1 gat'l du khye'u 'dis ral pa btin7 ziI'l. bzod pa thob pa de ni lha dan mi'i 8 'jig rten du beas pa'i mehod rten yin no 11 yan sa'i phyogs 'dir mchod rten byed par su spro zes de skad bka' stsal pa dan 1 rigs kyi bu dag de na lha bye ba phrag brgyad cus9

1 beom Idan 'das sa phyogs 'dir mehod rten bgyi bar bdag cag spro'o zes mgrin gcig tu tshig smras so 11 de na khyim bdag Iha bzanslO zes bya ba zig 'ld10r der' dus par gyur pa des kyanl bcom Idan 'das bdag gis sa phyogs 'dir mehod rten bgyi bar spro'o zes smras te 1 rigs kyi bu dag sa phyogs der khyim bdag Iha bzansll zes bya ba des 1 mchod rten rgyan thams cad kyis brgyan pa zig byas so 11 byas nas l2 bcom Idan 'das ga la ba der son ste phyin pa dan 1 beom ldan 'das la 'di skad ces gsol to 11

beom ldan 'das bdag gis sa phyogs der Irin po ehe sna l) bdun las mchod rten bgyis na 1

beom ldan 'das bdag gis bsod nams ji tsam zig bgyis par gyur 114

(I) de ni T: de na ni Q; (2) de Q: om. T; (3) bskal pa Q: skaI pa T; (4) pa T: pa'i Q; (5) de nas T: de na Q; (6) khyed T: khyod Q; (7) btiil T: gtin Q; (8) mi'i Q: om. T; (9) eus T (nus has been eorreeted to eus or viee versa in T): beus Q; (10) Iha bzails T: Iha bzali Q; (11) Iha bzalis T: Iha bzail Q; (12) byas nas Q: byan ehu nas T; (13) sna Q: om. T; (14) The text is direetly followed by the Tibetan given on p. 215 above.

2 Not represented in A, since folio 76 is missing in the MS.

CONTENTS

ACKNOWLEDGEMENTS xi

GENERAL INTRODUCTION X111

CONVENTIONS xvii

ABBREVIATIONS XIX

TEXT EDITIONS 1. Fragments of an A~tasähasrikä manuscript from the Ktl~äl~a period, Lore Sander 2. The Carpgisütra of the Mahäsärpghika-Lokottaravädins, Torkel Brekke 53 3. The Mahäyäna Sütra manuscript 63

1. Introduction 63 2. Srimälädevisirphanädanirdesa, Kazunobu Matsuda 65 3. A Mahäyäna version of the Praväral!äsütra, Kazunobu Matsuda 77 4. Sarvadharmäpravrttinirdda, Jens Braarvig 81 5. Ajätasatrukaukrtyavinodanäsütra, Paul Harrison, Jens-Uwe Hartmann 167 6. Unidentified fragments, Kazunobu Matsuda, Jens-Uwe Hartmann, Jens Braarvig 217

4. Fragments from the Asoka legend, Klaus Wille 219 5. A fragment of the Prätimok~a-Vibhailga of the Mahäsäq1ghika-Lokottaravädins,

Seishi Karashima 233 6. Kharo~thI fragments of a Gändhäri version of the Mahäparinirväl!asütra,

Mark Allon, Richard Salomon 243 7. A Bactrian Buddhist manuscript, Nicholas Sims-Williams 275

BIBLIOGRAPHY 279

APPENDIX Abrief paleographical analysis of the Brähmi manuscripts in volume I, Lore Sander 285

ADDENDUM Two additional fragments of the Ajätasatrukaulqtyavinodanäsütra 301

FACSIMILES I-XII

MANUSCRIPTS IN THE SCH0YEN COLLECTION . I

BUDDHIST MANUSCRIPTS

Volume I

General Editor: Jens Braarvig

Editorial Committee: Jens Braarvig, Jens-Uwe Hartmann, Kazunobu Matsuda, Lore Sander

Contributors to vol. I: Mark Allon, Jens Braarvig, Torkel Brekke, Paul Harrison, Jens-Uwe Hartmann, Seishi Karashima,

Kazunobu Matsuda, Richard Salomon, Lore Sander, Nicholas SimscWilliams, Klaus Wille

HERMES PUBLISHING· OSLO

2000

Documents

YY*Y:flj:gril'tr=lBKt;ll1 - uni-muenchen.de · 2012. 8. 19. · the Indo-Seythian master. This is important, sinee it indieates that Mahayäna Buddhism had attained an advanced level