In the history of Indian Buddhism, there have been many attempts to reject the criticism that Mah... more In the history of Indian Buddhism, there have been many attempts to reject the criticism that Mahāyāna is not an authentic teaching of the Buddha and to prove that it is a true teaching of the Buddha. These discussions about Mahāyāna's authenticity have been the subject of studies. However, not much attention has been paid to the fact that these discussions continued until the final phase of the Indian Buddhism. In this paper, I focus on a discussion of Abhayākaragupta, who was active at the final phase, in chapter 4 of his Munimatālaṃkāra (composed in 1107–1109, fol. 148r1–150v2), and present its Sanskrit text and Japanese translation.
Following the previous article, this paper presents a Japanese translation from Sanskrit text, ch... more Following the previous article, this paper presents a Japanese translation from Sanskrit text, chapters 5 verses 1-20 of the Sarvabuddhasamāyoga-ḍākinījālasaṃvara. Chapter 5 consists of 100 verses and is named kathāmudrājñānakalpa. In this article, only verses 1-20 will be treated, the remaining verses 21-100 will be dealt with in the next articles.
At the end of this article are three appendices: (1) an errata to the Sanskrit text (CHITS version) of Samāyoga 5.1-20, (2) a list of the locations of the three commentaries of the Samāyoga, and (3) the Sanskrit text of the commentary of Abhayākaragupta (c. 12th century) to the corresponding verses of 5.17-20 and its translation.
Following on from the previous article (Kano and Li 2020, 2021), this article presents a critical... more Following on from the previous article (Kano and Li 2020, 2021), this article presents a critical edition of the Sanskrit text and Japanese translation of Nayatrayapradīpa, a work by Trivikrama that discusses the superiority and inferiority of the three methods (naya) of the Buddha's teachings, namely, śrāvakanaya, pāramitānaya, and mantranaya (i.e. the methods of Hīnayāna, non-tantric Mahāyāna, and tantric Mahāyāna). This text is one of the earliest of a group of texts on this genre. The text portion edited in this paper corresponds to fol. 8v6–11v4, and consists of the 10th through 15th verses, which discuss the supremacy of the Mahāyāna over non-Buddhists (and Hīnayāna). In the first half of the discussion (8v6-10v6) summarizes the excellence of the Mahāyāna in five points, while the second half (11r1-v4) deals with the excellence of the Mahāyāna to non-Buddhists.
So far, the Tattvārthā by Sthiramati had been known only in the form of fragments of Chinese tran... more So far, the Tattvārthā by Sthiramati had been known only in the form of fragments of Chinese translations, fragments of Uyghur translation from the lost Chinese translation, and Tibetan translation. In recent years, however, the original Sanskrit text of the Tattvārthā became available, and its research results have been published. As for the Karmanirdeśa (chapter 4), its Sanskrit text on verses 4.34–37 has already been published. In this paper, we continue the translation of the Tattvārthā focusing on verse 4.36ab. It discusses the scope and motivation of the acquisition of restraints (saṃvara). In addition, this paper will present the texts and translations of Vasubandhu's Abhidharmakośa/bhāṣya and Saṃghabhadra’s *Nyāyānusāriṇī ( 順正理論 ) in order to clarify how the path of interpretation developed from Vasubandhu via Saṅghabhadra to Sthiramati. We also identify the passages of Saṃghabhadra’s commentary that Sthiramati seems to have borrowed, and try to recover their original text.
The Munimatālaṃkāra of Abhayākaragupta (composed 1108 or 1109) is an encyclopedic overview of the... more The Munimatālaṃkāra of Abhayākaragupta (composed 1108 or 1109) is an encyclopedic overview of the entire system of non-tantric Buddhist doctrines and practices. Recently the existence of a Sanskrit manuscript was reported by Li Xuezhu (China Tibetology Center), and the textual study of the Munimatālaṃkāra is drastically evolving. The present paper is a part of results of our on-going project that deals with a critical edition of the Sanskrit text of the Munimatālaṃkāra. In the text portion edited in this paper, Abhayākaragupta discusses a practitioner's direct perception (yogipratyakṣa) which perceives essencelessness of all mundane phenomena by borrowing passages from Kamalaśīla’s Madhyamakāloka, which still lacks a Sanskrit original. We can recover parts of the Sanskrit original of the Madhyamakāloka on the basis of the Sanskrit text of the Munimatālaṃkāra. The following the table of contents of the text portion dealt with in the present paper, to which locations of each corresponding passages of the Madhyamakāloka (abbr. MĀ, D3887) are added:
[Yogipratyakṣa and sarvadharmanairātmya] (Ms 64r2–4, Tib 144r2–4 ≈ MĀ 168v6–7) (Absence of the contradiction to scriptures) (Ms 64r4–5, Tib 144r4–6 ≈ MĀ 225r1–2) (Does the direct perception have an intrinsic nature?) (Ms 64r5–v3, Tib 144r6–v4 ≈ MĀ 169r1–4) (A practitioner's direct perception) (Ms 64v3–65r1, Tib 144v4–145r1 ≈ MĀ 170r5–v2) [Two types of the direct perceptions—an ordinary person and a practitioner] (Ms 65r1–4, Tib 145r1–6 ≈ MĀ 179r6–v5) [Denial of ontological status of mundane phenomena] (Ms 65r4–v2, Tib 145r6–v5. MĀ 179v5–6; 150r7–v2; 222r6–7; 219v7–220r1) [Summary of sarvadharmanaiḥsvabhāvya in the form of two prayogas] (Ms 65v2–3, Tib 145v5–6) (Necessity of anumā and pratyakṣa in the niḥsvabhāva cognition) (Ms 65v3–66r1, Tib 145v6–146r3 ≈ MĀ 180r3–7) [Niḥsvabhāvatā of vijñāna on the ultimate level and its beneficial efficacy) (Ms 66r1–5, Tib 146r3–v2. MĀ 222v1–223r1) (An efficacy is more important than the ontological status) (Ms 66r5–v3, Tib 146v2–7. MĀ 223r2–5) [Yogijñāna as an illusion and as the cause for apratiṣṭhānanirvāṇa] (Ms 66v3–67r1, Tib 146v7–147r5 ≈ MĀ 223v1–7) [Dānapāramitā in non-cognitive manner] (Ms 67r1–v2, Tib 147r5–v7 ≈ MĀ 235r1–236r3)
The present paper aims to provide a Sanskrit excerpt from the Tathāgataguhyasūtra (or Tathāgatāci... more The present paper aims to provide a Sanskrit excerpt from the Tathāgataguhyasūtra (or Tathāgatācintyaguhyanirdeśa), which deals with an episode of Maudgalyāyana in quest of the Buddha’s svaramaṇḍala (the range of the Buddha's voice) in the vāgguhya (the secret of the Buddha's speech) chapter. The excerpt is found as a quotation in the Sūtrālaṃkāraparicaya most probably composed by a lay Kashmiri Buddhist, Mahājana (the 11th and 12th century). Although the Tathāgataguhyasūtra is preserved as in a Sanskrit manuscript (a codex unicus preserved at the Asiatic Society of Bengal), the manuscript has some lacunae. One of the lacunae is recovered by the Sanskrit excerpt provided in this paper. We offer a critical edition of the Sanskrit passages in the excerpt quoted in the Sūtrālaṃkāraparicaya together with its annotated Japanese translation and collate them with their corresponding parts of its Tibetan translation and two Chinese translations.
Following on from the previous article (Kano and Li 2020), this article presents a critical editi... more Following on from the previous article (Kano and Li 2020), this article presents a critical edition of the Sanskrit text and Japanese translation of Nayatrayapradīpa, a work by Trivikrama that discusses the superiority and inferiority of the three methods (naya) of the Buddha's teachings, namely, śrāvakanaya, pāramitānaya, and mantranaya (i.e. the methods of Hīnayāna, non-tantric Mahāyāna, and tantric Mahāyāna). This text is one of the earliest of a group of texts on this genre. The text portion edited in this paper corresponds to fol. 3v4–8v6, and consists of the fourth through seventh verses, which discuss the supremacy of the Mahāyāna over Hīnayāna. The portion can be divided into two parts in terms of content. In the first half, the main theme is non-dual wisdom (advayajñāna), and in the second half, the main theme is compassion (mahākaruṇā).
Volker Caumanns, Jörg Heimbel, Kazuo Kano, and Alexander Schiller (eds.), Gateways to Tibetan Studies: A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday. Indian and Tibetan Studies 12. Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg, 2021
The present paper is the first of a series of textual studies on Sthiramati's Tattvārthā on Abhid... more The present paper is the first of a series of textual studies on Sthiramati's Tattvārthā on Abhidharmakośa 4.35–44, which provides a Sanskrit text and an annotated Japanese translation of the Tattvārthā together with texts and translations of Vasubandhu's Abhidharmakośabhāṣya and Saṅghabhadra's *Nyāyānusāriṇī 順正理論. The *Nyāyānusāriṇī, the earliest available commentary on the Abhidharmakośabhāṣya, is one of the most important witnesses for understanding the Tattvārthā, since Sthiramati not only quotes it but also uses it as a source silently. Verses 4.35–44 deal with attainment and abandonment of three kinds of the unmanifest (avijñapti), i.e., restraint (saṃvara), non-restraint (asaṃvara), and neither-restraint-nor-nonrestraint (naiva-saṃvara-nāsaṃvara), and Abhidharmakośabhāṣya on 4.35 discusses the targets etc. of the three kinds of the restraint (i.e. prātimokṣasaṃvara, dhyānasaṃvara, and anāsravasaṃvara).
The present paper aims to clarify work-titles of writings of Sajjana and his son Mahājana, the 11... more The present paper aims to clarify work-titles of writings of Sajjana and his son Mahājana, the 11th and 12th century lay Buddhists of Kashmir; especially Sajjana is sometimes regarded as a crucial individual for Yogācāra exegesis tradition of Tibetan Buddhism. Although, until recently, their writings had not been known except for works available in Tibetan canon, further works that are not included in Tibetan canon have gradually been found in a Sanskrit manuscript, which we call here Sajjana-Mahājana codex. As for Sajjana, in addition to his Putralekha, that is, an epistile addressed to his son Mahājana (only in Tib.), two further works, i.e., Mahāyānottaratantraśāstropadeśa and Sūtrālaṃkārapiṇḍārtha, have been available (both only in Skt.). With regard to Mahājana, (1) Sūtrālaṃkārādhikārasaṅgati (only in Skt.) has become newly available found in the Sajjana-Mahājana codex, in addition to (2) his Prajñāpāramitāhṛdaya commentary (only in Tib.). In (2), Mahājana refers to two of his own writings, i.e., (3) ’Brel pa grub pa chung ngu’i yongs su shes pa and (4) rNam par nges pa’i yongs su shes pa. We can identify (3) as the Pratibandhasiddhiparicaya which is available only as a Sanskrit fragment in the Sajjana-Mahājana codex. On the baisis of this identification, we can assume the Sanskrit title of (4) as *Viniścayaparicaya (yet to be found). Accordingly, the Sanskrit title of (1) can be known as Prajñāpāramitāhṛdayaparicaya as attested in the Peking Tanjur (Derge's reading -arthaparijñāna does not seem to reflect the original). Furthermore, there are two other works with the word paricaya in their titles, i.e., Sūtrālaṃkāraparicaya and *Mahāyānottaratantraparicaya, included in the Sajjana-Mahājana codex. Although their colophons that refer to the author's name are yet to be found, these two are most prabably Mahājana's compositions as this particular title paricaya and this particular situation (being included in the same codex) suggests.
インド学チベット学研究 (Journal of Indian and Tibetan Studies) 24, 2020
The present paper aims to provide Sanskrit excerpts from the Ugradattaparipṛcchā, whose Sanskrit ... more The present paper aims to provide Sanskrit excerpts from the Ugradattaparipṛcchā, whose Sanskrit original is yet to be found. These excerpts are found as quotations in the Sūtrālaṃkāraparicaya most probably composed by a lay Kashmiri Buddhist, Mahājana (the 11th and 12th century). Some other Sanskrit passages of the same sūtra have been known as quotations in the Śikṣāsamuccaya, but the passages newly found in the Sūtrālaṃkāraparicaya do not overlap with them. We offer a cirtical edition of these Sanskrit passages quoted in the Sūtrālaṃkāraparicaya and its annotated Japanese translation, and collate them with their corresponding parts of its Tibetan translation and three Chinese translations.
Vibhūticandra, according to Tibetan historical accounts, fled from Jagaddala monastery in East‐Be... more Vibhūticandra, according to Tibetan historical accounts, fled from Jagaddala monastery in East‐Bengal to Central Tibet accompanying his master Śākyaśrībhadra and leading his junior colleagues in ca. 1204, but his sojourn in Tibet was not always peaceful. His verses in question were most probably composed during those unpleasant days in Tibet, as hinted by his laments expressed there. Irregular arrangements of akṣaras and a number of corrections on the manuscript suggest that this is his autograph‐draft. We can date the composition of the verses around his sojourn at Sakya in 1209, since the manuscript is written on Tibetan paper (instead of on a palm leaf) and since it was probably once preserved at Sakya monastery (before transported to Zhalu riphug). The verses were first edited by Rāhula Sāṅkṛtyāyana in 1937. Since then, however, they have not been sufficiently studied. In this paper, I shall re‐edit the verses on the basis of a relatively clear photo‐image of the manuscript (provided by Prof. Ye Shaoyong). It is notable that Vibhūticandra composed a verse modifying a seemingly well‐known verse of Dharmakīrti (also cited in Vidyākara's Subhāṣitaratnakośa) taking it as a basis and reflected his own feelings into his modified verse by making use of expressions of the original verse. The addressee of this verse must have been someone who was familiar with the verse of Dharmakīrti, and thus, was probably his master Śākyaśrībhadra, who is mentioned as kāśmīrapaiṇḍapātikasatpaṇḍita in this very draft.
In the history of Indian Buddhism, there have been many attempts to reject the criticism that Mah... more In the history of Indian Buddhism, there have been many attempts to reject the criticism that Mahāyāna is not an authentic teaching of the Buddha and to prove that it is a true teaching of the Buddha. These discussions about Mahāyāna's authenticity have been the subject of studies. However, not much attention has been paid to the fact that these discussions continued until the final phase of the Indian Buddhism. In this paper, I focus on a discussion of Abhayākaragupta, who was active at the final phase, in chapter 4 of his Munimatālaṃkāra (composed in 1107–1109, fol. 148r1–150v2), and present its Sanskrit text and Japanese translation.
Following the previous article, this paper presents a Japanese translation from Sanskrit text, ch... more Following the previous article, this paper presents a Japanese translation from Sanskrit text, chapters 5 verses 1-20 of the Sarvabuddhasamāyoga-ḍākinījālasaṃvara. Chapter 5 consists of 100 verses and is named kathāmudrājñānakalpa. In this article, only verses 1-20 will be treated, the remaining verses 21-100 will be dealt with in the next articles.
At the end of this article are three appendices: (1) an errata to the Sanskrit text (CHITS version) of Samāyoga 5.1-20, (2) a list of the locations of the three commentaries of the Samāyoga, and (3) the Sanskrit text of the commentary of Abhayākaragupta (c. 12th century) to the corresponding verses of 5.17-20 and its translation.
Following on from the previous article (Kano and Li 2020, 2021), this article presents a critical... more Following on from the previous article (Kano and Li 2020, 2021), this article presents a critical edition of the Sanskrit text and Japanese translation of Nayatrayapradīpa, a work by Trivikrama that discusses the superiority and inferiority of the three methods (naya) of the Buddha's teachings, namely, śrāvakanaya, pāramitānaya, and mantranaya (i.e. the methods of Hīnayāna, non-tantric Mahāyāna, and tantric Mahāyāna). This text is one of the earliest of a group of texts on this genre. The text portion edited in this paper corresponds to fol. 8v6–11v4, and consists of the 10th through 15th verses, which discuss the supremacy of the Mahāyāna over non-Buddhists (and Hīnayāna). In the first half of the discussion (8v6-10v6) summarizes the excellence of the Mahāyāna in five points, while the second half (11r1-v4) deals with the excellence of the Mahāyāna to non-Buddhists.
So far, the Tattvārthā by Sthiramati had been known only in the form of fragments of Chinese tran... more So far, the Tattvārthā by Sthiramati had been known only in the form of fragments of Chinese translations, fragments of Uyghur translation from the lost Chinese translation, and Tibetan translation. In recent years, however, the original Sanskrit text of the Tattvārthā became available, and its research results have been published. As for the Karmanirdeśa (chapter 4), its Sanskrit text on verses 4.34–37 has already been published. In this paper, we continue the translation of the Tattvārthā focusing on verse 4.36ab. It discusses the scope and motivation of the acquisition of restraints (saṃvara). In addition, this paper will present the texts and translations of Vasubandhu's Abhidharmakośa/bhāṣya and Saṃghabhadra’s *Nyāyānusāriṇī ( 順正理論 ) in order to clarify how the path of interpretation developed from Vasubandhu via Saṅghabhadra to Sthiramati. We also identify the passages of Saṃghabhadra’s commentary that Sthiramati seems to have borrowed, and try to recover their original text.
The Munimatālaṃkāra of Abhayākaragupta (composed 1108 or 1109) is an encyclopedic overview of the... more The Munimatālaṃkāra of Abhayākaragupta (composed 1108 or 1109) is an encyclopedic overview of the entire system of non-tantric Buddhist doctrines and practices. Recently the existence of a Sanskrit manuscript was reported by Li Xuezhu (China Tibetology Center), and the textual study of the Munimatālaṃkāra is drastically evolving. The present paper is a part of results of our on-going project that deals with a critical edition of the Sanskrit text of the Munimatālaṃkāra. In the text portion edited in this paper, Abhayākaragupta discusses a practitioner's direct perception (yogipratyakṣa) which perceives essencelessness of all mundane phenomena by borrowing passages from Kamalaśīla’s Madhyamakāloka, which still lacks a Sanskrit original. We can recover parts of the Sanskrit original of the Madhyamakāloka on the basis of the Sanskrit text of the Munimatālaṃkāra. The following the table of contents of the text portion dealt with in the present paper, to which locations of each corresponding passages of the Madhyamakāloka (abbr. MĀ, D3887) are added:
[Yogipratyakṣa and sarvadharmanairātmya] (Ms 64r2–4, Tib 144r2–4 ≈ MĀ 168v6–7) (Absence of the contradiction to scriptures) (Ms 64r4–5, Tib 144r4–6 ≈ MĀ 225r1–2) (Does the direct perception have an intrinsic nature?) (Ms 64r5–v3, Tib 144r6–v4 ≈ MĀ 169r1–4) (A practitioner's direct perception) (Ms 64v3–65r1, Tib 144v4–145r1 ≈ MĀ 170r5–v2) [Two types of the direct perceptions—an ordinary person and a practitioner] (Ms 65r1–4, Tib 145r1–6 ≈ MĀ 179r6–v5) [Denial of ontological status of mundane phenomena] (Ms 65r4–v2, Tib 145r6–v5. MĀ 179v5–6; 150r7–v2; 222r6–7; 219v7–220r1) [Summary of sarvadharmanaiḥsvabhāvya in the form of two prayogas] (Ms 65v2–3, Tib 145v5–6) (Necessity of anumā and pratyakṣa in the niḥsvabhāva cognition) (Ms 65v3–66r1, Tib 145v6–146r3 ≈ MĀ 180r3–7) [Niḥsvabhāvatā of vijñāna on the ultimate level and its beneficial efficacy) (Ms 66r1–5, Tib 146r3–v2. MĀ 222v1–223r1) (An efficacy is more important than the ontological status) (Ms 66r5–v3, Tib 146v2–7. MĀ 223r2–5) [Yogijñāna as an illusion and as the cause for apratiṣṭhānanirvāṇa] (Ms 66v3–67r1, Tib 146v7–147r5 ≈ MĀ 223v1–7) [Dānapāramitā in non-cognitive manner] (Ms 67r1–v2, Tib 147r5–v7 ≈ MĀ 235r1–236r3)
The present paper aims to provide a Sanskrit excerpt from the Tathāgataguhyasūtra (or Tathāgatāci... more The present paper aims to provide a Sanskrit excerpt from the Tathāgataguhyasūtra (or Tathāgatācintyaguhyanirdeśa), which deals with an episode of Maudgalyāyana in quest of the Buddha’s svaramaṇḍala (the range of the Buddha's voice) in the vāgguhya (the secret of the Buddha's speech) chapter. The excerpt is found as a quotation in the Sūtrālaṃkāraparicaya most probably composed by a lay Kashmiri Buddhist, Mahājana (the 11th and 12th century). Although the Tathāgataguhyasūtra is preserved as in a Sanskrit manuscript (a codex unicus preserved at the Asiatic Society of Bengal), the manuscript has some lacunae. One of the lacunae is recovered by the Sanskrit excerpt provided in this paper. We offer a critical edition of the Sanskrit passages in the excerpt quoted in the Sūtrālaṃkāraparicaya together with its annotated Japanese translation and collate them with their corresponding parts of its Tibetan translation and two Chinese translations.
Following on from the previous article (Kano and Li 2020), this article presents a critical editi... more Following on from the previous article (Kano and Li 2020), this article presents a critical edition of the Sanskrit text and Japanese translation of Nayatrayapradīpa, a work by Trivikrama that discusses the superiority and inferiority of the three methods (naya) of the Buddha's teachings, namely, śrāvakanaya, pāramitānaya, and mantranaya (i.e. the methods of Hīnayāna, non-tantric Mahāyāna, and tantric Mahāyāna). This text is one of the earliest of a group of texts on this genre. The text portion edited in this paper corresponds to fol. 3v4–8v6, and consists of the fourth through seventh verses, which discuss the supremacy of the Mahāyāna over Hīnayāna. The portion can be divided into two parts in terms of content. In the first half, the main theme is non-dual wisdom (advayajñāna), and in the second half, the main theme is compassion (mahākaruṇā).
Volker Caumanns, Jörg Heimbel, Kazuo Kano, and Alexander Schiller (eds.), Gateways to Tibetan Studies: A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday. Indian and Tibetan Studies 12. Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg, 2021
The present paper is the first of a series of textual studies on Sthiramati's Tattvārthā on Abhid... more The present paper is the first of a series of textual studies on Sthiramati's Tattvārthā on Abhidharmakośa 4.35–44, which provides a Sanskrit text and an annotated Japanese translation of the Tattvārthā together with texts and translations of Vasubandhu's Abhidharmakośabhāṣya and Saṅghabhadra's *Nyāyānusāriṇī 順正理論. The *Nyāyānusāriṇī, the earliest available commentary on the Abhidharmakośabhāṣya, is one of the most important witnesses for understanding the Tattvārthā, since Sthiramati not only quotes it but also uses it as a source silently. Verses 4.35–44 deal with attainment and abandonment of three kinds of the unmanifest (avijñapti), i.e., restraint (saṃvara), non-restraint (asaṃvara), and neither-restraint-nor-nonrestraint (naiva-saṃvara-nāsaṃvara), and Abhidharmakośabhāṣya on 4.35 discusses the targets etc. of the three kinds of the restraint (i.e. prātimokṣasaṃvara, dhyānasaṃvara, and anāsravasaṃvara).
The present paper aims to clarify work-titles of writings of Sajjana and his son Mahājana, the 11... more The present paper aims to clarify work-titles of writings of Sajjana and his son Mahājana, the 11th and 12th century lay Buddhists of Kashmir; especially Sajjana is sometimes regarded as a crucial individual for Yogācāra exegesis tradition of Tibetan Buddhism. Although, until recently, their writings had not been known except for works available in Tibetan canon, further works that are not included in Tibetan canon have gradually been found in a Sanskrit manuscript, which we call here Sajjana-Mahājana codex. As for Sajjana, in addition to his Putralekha, that is, an epistile addressed to his son Mahājana (only in Tib.), two further works, i.e., Mahāyānottaratantraśāstropadeśa and Sūtrālaṃkārapiṇḍārtha, have been available (both only in Skt.). With regard to Mahājana, (1) Sūtrālaṃkārādhikārasaṅgati (only in Skt.) has become newly available found in the Sajjana-Mahājana codex, in addition to (2) his Prajñāpāramitāhṛdaya commentary (only in Tib.). In (2), Mahājana refers to two of his own writings, i.e., (3) ’Brel pa grub pa chung ngu’i yongs su shes pa and (4) rNam par nges pa’i yongs su shes pa. We can identify (3) as the Pratibandhasiddhiparicaya which is available only as a Sanskrit fragment in the Sajjana-Mahājana codex. On the baisis of this identification, we can assume the Sanskrit title of (4) as *Viniścayaparicaya (yet to be found). Accordingly, the Sanskrit title of (1) can be known as Prajñāpāramitāhṛdayaparicaya as attested in the Peking Tanjur (Derge's reading -arthaparijñāna does not seem to reflect the original). Furthermore, there are two other works with the word paricaya in their titles, i.e., Sūtrālaṃkāraparicaya and *Mahāyānottaratantraparicaya, included in the Sajjana-Mahājana codex. Although their colophons that refer to the author's name are yet to be found, these two are most prabably Mahājana's compositions as this particular title paricaya and this particular situation (being included in the same codex) suggests.
インド学チベット学研究 (Journal of Indian and Tibetan Studies) 24, 2020
The present paper aims to provide Sanskrit excerpts from the Ugradattaparipṛcchā, whose Sanskrit ... more The present paper aims to provide Sanskrit excerpts from the Ugradattaparipṛcchā, whose Sanskrit original is yet to be found. These excerpts are found as quotations in the Sūtrālaṃkāraparicaya most probably composed by a lay Kashmiri Buddhist, Mahājana (the 11th and 12th century). Some other Sanskrit passages of the same sūtra have been known as quotations in the Śikṣāsamuccaya, but the passages newly found in the Sūtrālaṃkāraparicaya do not overlap with them. We offer a cirtical edition of these Sanskrit passages quoted in the Sūtrālaṃkāraparicaya and its annotated Japanese translation, and collate them with their corresponding parts of its Tibetan translation and three Chinese translations.
Vibhūticandra, according to Tibetan historical accounts, fled from Jagaddala monastery in East‐Be... more Vibhūticandra, according to Tibetan historical accounts, fled from Jagaddala monastery in East‐Bengal to Central Tibet accompanying his master Śākyaśrībhadra and leading his junior colleagues in ca. 1204, but his sojourn in Tibet was not always peaceful. His verses in question were most probably composed during those unpleasant days in Tibet, as hinted by his laments expressed there. Irregular arrangements of akṣaras and a number of corrections on the manuscript suggest that this is his autograph‐draft. We can date the composition of the verses around his sojourn at Sakya in 1209, since the manuscript is written on Tibetan paper (instead of on a palm leaf) and since it was probably once preserved at Sakya monastery (before transported to Zhalu riphug). The verses were first edited by Rāhula Sāṅkṛtyāyana in 1937. Since then, however, they have not been sufficiently studied. In this paper, I shall re‐edit the verses on the basis of a relatively clear photo‐image of the manuscript (provided by Prof. Ye Shaoyong). It is notable that Vibhūticandra composed a verse modifying a seemingly well‐known verse of Dharmakīrti (also cited in Vidyākara's Subhāṣitaratnakośa) taking it as a basis and reflected his own feelings into his modified verse by making use of expressions of the original verse. The addressee of this verse must have been someone who was familiar with the verse of Dharmakīrti, and thus, was probably his master Śākyaśrībhadra, who is mentioned as kāśmīrapaiṇḍapātikasatpaṇḍita in this very draft.
Table of Contents, Preface, Interview with the Honoree, and Publications of David P. Jackson of t... more Table of Contents, Preface, Interview with the Honoree, and Publications of David P. Jackson of the following publication:
Caumanns, Volker, Jörg Heimbel, Kazuo Kano and Alexander Schiller (eds.). 2021. Gateways to Tibetan Studies: A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday. 2 vols. Indian and Tibetan Studies 12.1–2. Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg.
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At the end of this article are three appendices: (1) an errata to the Sanskrit text (CHITS version) of Samāyoga 5.1-20, (2) a list of the locations of the three commentaries of the Samāyoga, and (3) the Sanskrit text of the commentary of Abhayākaragupta (c. 12th century) to the corresponding verses of 5.17-20 and its translation.
[Yogipratyakṣa and sarvadharmanairātmya] (Ms 64r2–4, Tib 144r2–4 ≈ MĀ 168v6–7)
(Absence of the contradiction to scriptures) (Ms 64r4–5, Tib 144r4–6 ≈ MĀ 225r1–2)
(Does the direct perception have an intrinsic nature?) (Ms 64r5–v3, Tib 144r6–v4 ≈ MĀ 169r1–4)
(A practitioner's direct perception) (Ms 64v3–65r1, Tib 144v4–145r1 ≈ MĀ 170r5–v2)
[Two types of the direct perceptions—an ordinary person and a practitioner] (Ms 65r1–4, Tib 145r1–6 ≈ MĀ 179r6–v5)
[Denial of ontological status of mundane phenomena] (Ms 65r4–v2, Tib 145r6–v5. MĀ 179v5–6; 150r7–v2; 222r6–7; 219v7–220r1)
[Summary of sarvadharmanaiḥsvabhāvya in the form of two prayogas] (Ms 65v2–3, Tib 145v5–6)
(Necessity of anumā and pratyakṣa in the niḥsvabhāva cognition) (Ms 65v3–66r1, Tib 145v6–146r3 ≈ MĀ 180r3–7)
[Niḥsvabhāvatā of vijñāna on the ultimate level and its beneficial efficacy) (Ms 66r1–5, Tib 146r3–v2. MĀ 222v1–223r1)
(An efficacy is more important than the ontological status) (Ms 66r5–v3, Tib 146v2–7. MĀ 223r2–5)
[Yogijñāna as an illusion and as the cause for apratiṣṭhānanirvāṇa] (Ms 66v3–67r1, Tib 146v7–147r5 ≈ MĀ 223v1–7)
[Dānapāramitā in non-cognitive manner] (Ms 67r1–v2, Tib 147r5–v7 ≈ MĀ 235r1–236r3)
As for Sajjana, in addition to his Putralekha, that is, an epistile addressed to his son Mahājana (only in Tib.), two further works, i.e., Mahāyānottaratantraśāstropadeśa and Sūtrālaṃkārapiṇḍārtha, have been available (both only in Skt.).
With regard to Mahājana, (1) Sūtrālaṃkārādhikārasaṅgati (only in Skt.) has become newly available found in the Sajjana-Mahājana codex, in addition to (2) his Prajñāpāramitāhṛdaya commentary (only in Tib.). In (2), Mahājana refers to two of his own writings, i.e., (3) ’Brel pa grub pa chung ngu’i yongs su shes pa and (4) rNam par nges pa’i yongs su shes pa. We can identify (3) as the Pratibandhasiddhiparicaya which is available only as a Sanskrit fragment in the Sajjana-Mahājana codex. On the baisis of this identification, we can assume the Sanskrit title of (4) as *Viniścayaparicaya (yet to be found). Accordingly, the Sanskrit title of (1) can be known as Prajñāpāramitāhṛdayaparicaya as attested in the Peking Tanjur (Derge's reading -arthaparijñāna does not seem to reflect the original). Furthermore, there are two other works with the word paricaya in their titles, i.e., Sūtrālaṃkāraparicaya and *Mahāyānottaratantraparicaya, included in the Sajjana-Mahājana codex. Although their colophons that refer to the author's name are yet to be found, these two are most prabably Mahājana's compositions as this particular title paricaya and this particular situation (being included in the same codex) suggests.
Keywords: Ugradattaparipṛcchā, Sanskrit fragments, Sūtrālaṃkāraparicaya
At the end of this article are three appendices: (1) an errata to the Sanskrit text (CHITS version) of Samāyoga 5.1-20, (2) a list of the locations of the three commentaries of the Samāyoga, and (3) the Sanskrit text of the commentary of Abhayākaragupta (c. 12th century) to the corresponding verses of 5.17-20 and its translation.
[Yogipratyakṣa and sarvadharmanairātmya] (Ms 64r2–4, Tib 144r2–4 ≈ MĀ 168v6–7)
(Absence of the contradiction to scriptures) (Ms 64r4–5, Tib 144r4–6 ≈ MĀ 225r1–2)
(Does the direct perception have an intrinsic nature?) (Ms 64r5–v3, Tib 144r6–v4 ≈ MĀ 169r1–4)
(A practitioner's direct perception) (Ms 64v3–65r1, Tib 144v4–145r1 ≈ MĀ 170r5–v2)
[Two types of the direct perceptions—an ordinary person and a practitioner] (Ms 65r1–4, Tib 145r1–6 ≈ MĀ 179r6–v5)
[Denial of ontological status of mundane phenomena] (Ms 65r4–v2, Tib 145r6–v5. MĀ 179v5–6; 150r7–v2; 222r6–7; 219v7–220r1)
[Summary of sarvadharmanaiḥsvabhāvya in the form of two prayogas] (Ms 65v2–3, Tib 145v5–6)
(Necessity of anumā and pratyakṣa in the niḥsvabhāva cognition) (Ms 65v3–66r1, Tib 145v6–146r3 ≈ MĀ 180r3–7)
[Niḥsvabhāvatā of vijñāna on the ultimate level and its beneficial efficacy) (Ms 66r1–5, Tib 146r3–v2. MĀ 222v1–223r1)
(An efficacy is more important than the ontological status) (Ms 66r5–v3, Tib 146v2–7. MĀ 223r2–5)
[Yogijñāna as an illusion and as the cause for apratiṣṭhānanirvāṇa] (Ms 66v3–67r1, Tib 146v7–147r5 ≈ MĀ 223v1–7)
[Dānapāramitā in non-cognitive manner] (Ms 67r1–v2, Tib 147r5–v7 ≈ MĀ 235r1–236r3)
As for Sajjana, in addition to his Putralekha, that is, an epistile addressed to his son Mahājana (only in Tib.), two further works, i.e., Mahāyānottaratantraśāstropadeśa and Sūtrālaṃkārapiṇḍārtha, have been available (both only in Skt.).
With regard to Mahājana, (1) Sūtrālaṃkārādhikārasaṅgati (only in Skt.) has become newly available found in the Sajjana-Mahājana codex, in addition to (2) his Prajñāpāramitāhṛdaya commentary (only in Tib.). In (2), Mahājana refers to two of his own writings, i.e., (3) ’Brel pa grub pa chung ngu’i yongs su shes pa and (4) rNam par nges pa’i yongs su shes pa. We can identify (3) as the Pratibandhasiddhiparicaya which is available only as a Sanskrit fragment in the Sajjana-Mahājana codex. On the baisis of this identification, we can assume the Sanskrit title of (4) as *Viniścayaparicaya (yet to be found). Accordingly, the Sanskrit title of (1) can be known as Prajñāpāramitāhṛdayaparicaya as attested in the Peking Tanjur (Derge's reading -arthaparijñāna does not seem to reflect the original). Furthermore, there are two other works with the word paricaya in their titles, i.e., Sūtrālaṃkāraparicaya and *Mahāyānottaratantraparicaya, included in the Sajjana-Mahājana codex. Although their colophons that refer to the author's name are yet to be found, these two are most prabably Mahājana's compositions as this particular title paricaya and this particular situation (being included in the same codex) suggests.
Keywords: Ugradattaparipṛcchā, Sanskrit fragments, Sūtrālaṃkāraparicaya
Caumanns, Volker, Jörg Heimbel, Kazuo Kano and Alexander Schiller (eds.). 2021. Gateways to Tibetan Studies: A Collection of Essays in Honour of David P. Jackson on the Occasion of his 70th Birthday. 2 vols. Indian and Tibetan Studies 12.1–2. Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg.
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