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ENCORE: THE PRATITYASAMUTPADAHṚDAYA--- KÄRIKĀ OF NAGARJUNA
By
V. V. GOKHALE
in collaboration with M. G. DHADPHALE
Introduction :
The Buddhist theory of causality envisages all creation (samutpada) as taking place by the Cause (hetu) approaching (pratitya) what is called the Result (phala). There is no doubt a certain link-up (pratisandhi) between the Cause and the Effect; and yet there is a lack of actual migration (asamkrama) from the Cause to the Effect. This, in brief, is said to be the essence of the first Enlightenment (bodhi), attained by the Buddha sitting under the Pipul tree at Bodhgaya about 2500 years ago. In his vision the Buddha saw the Wheel of Life (bhava-cakra) as consisting of the well-known twelve sectors (dvadaśānga), each one linked up with and conditioned by the other to form the Past (atita), the Present (pratyutpanna) and the Future (anāgata). They are: (1) Avidya (Ignorance), (2) Samskaras (Habit-formations), (3) Vijñana (Consciousness), (4) Nama-rupa (Name and Form), (5) Sadayatana (Six Senses) (6) Sparsa (Sensation, Contact), (7) Vedani (Feeling), (8) Trṣna (Desire), (9) Upādāna (Grasping), (10) Bhava (Course of life), (11) Jati (Birth), and, (12) Jara-marana (Maturity and Death).
This theory was variously interpreted by later philosophers, among whom the great Nagarjuna (who lived about 500 years after the Buddha) made it the basic principle of a relativistic philosophy, expounded by him in his Madhyamaka-sastra. Santarakṣita, another great writer, who followed him, another 500 years later and wrote the Tattvasamgraha, had still the same veneration for this theory of Causality, although he gave it a dynamic orientation by describing it as a 'moving Reality' (calam). Still others tried to bring out its epistemological or psychological import in the long
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Pratit yasamutpadahr daya-Karika
63
history of Buddhist philosophy. What concerns us here, how. ever, is the Nagarjunian interpretation of the Buddhist chain of Causation, which he epitomised within the framework of only five Sanskrit stanzas in the Arya-metre, which he called the “ Heart of the Causality-theory" (Pratityasamutpada-hrdaya).
In my doctoral dissertation, submitted in Bonn, two Chinese versions of a post-Năgărjunian Sanskrit text, called the Pratityasamutpăda-śastra, consisting of 30 stanzas and attributted to one Ullangha (whose name appears to be suspect under its Chinese garb) were translated into German and critically investigated on the basis of some Sanskrit, Pali and Sino-Tibetan sources. It was found therein, that all the five stanzas of the above-mentioned text of Nagarjuna were incorporated in it and commented upon, although the Sanskrit original of only one and a half-stanza (out of five ) was actually discovered to have been quoted in the existing Sanskrit works. The remaining three and half Stanzas were taken to have been, lost for good. . By a lucky coincidence, however, about twenty years later, the full Sanskrit text of these five stanzas together with a fragment of its commentary (attributed to an unknown Suddhamati in Chinese and to Nagarjuna himself in Tibetan ) on the first two stanzas only, was located in one of the Sanskrit mss. carefully preserved at the Kundeling monastery in Lhasa (Tibet), which I was kindly allowed to copy out by the Lama of the monastry: Hu-tuk-tu Taktsa-Rimpoche Lobsang Jigme Gyaltsen. The Sanskrit stanzas followed by the commentary-fragment was published by me in the Kirfel Jubilee volume in 19553.
(1) See : L. de la Vallée Poussin : Théorie des douze Cauşes (Gand, 1913 )—also includes the Tibetan version of the present Karika by Nagarjuna.
(2) “ Das Pratiyasamutpădaśastra des Ullangha, kritisch behandelt und aus dem chinesischen ins Deutsche übersetzt.” ( Bonn 1930). (3) Studia Indologica : Festschrift für Willibald Kirfel
n ald Kirfel Cherause von Otto Sche ( herausg. von Otto Spies, Selbstverlag des Orientalischen Seminars der Universität Bonn, 1955) Pp. 101-106.
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64
v. V. GOKHALE
Last month my friend and colleague : Dr. M. G. Dhadphale of the Fergusson College brought to my notice 19 photographs of Sanskrit-mss. written, not very elegantly, in the · Gilgit' script (of about 600 A. D.), which he had obtained from the National Archives of the Govt. of India, ( New Delhi), where, as reported by Dr. P. V. Bapat they were removed for safe custody from the Srinagara Museum of Kashmir in 1947. In these photographs he expected to find the Sanskrit text of the Prasenajit-gathā, of which Chinese and Tibetan versions are available, and which formed a part of his research studies; but on a close examination of them, based on the marginal numbering of the folios , it was found, that these 19 photographs contained not less than four different fragg ments of Sanskrit texts, among which the Prasenajit-găthăssought for, occupied barely one folio (i. e. 2 photos ), showin, the ending colophon of the text as : Prasenajit-gathāh samăptăh 11 On the other hand, on three of the remaining folios (i. e. 6 photos), we met quite unexpectedly with our Pratityasamutpada-hrdaya text, followed by a longer fragment of the same commentary as the above ( with a few unimportant variants ) which, however, still remains incomplete ! (An attempt has been made below to reconstruct the missing part. The photographs have been reproduced herewith, showing the lines (1 to 5) and folio numbers (la to 3b). For the decipherment of the script, the specimens provided by Dr. P. V. Bapat in his article on the subject were, among others, helpful.
(4) See : P. V. Bapat: Gilgit manuscripts and numerical symbols (Journal of the Oriental Institute, Baroda, Vol. XI, no. 2 December 1961 ) Pp. 127-131.
(5) “Another valuable collection of Buddhist Sanskrit Manuscripts” (Annals of the B.O. R. I., Vol. XXX, Parts III-IV, Poona 1950) Pp. 241-253 ( with Plates ).
Poona, 30-1-78.
Do
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Text of Pratityasamutpadakarika by Nagarjuna and its Commentary :
1.
Round brackets : ( ) show our additions to the ms. (as seen in the photograph) or uncertain readings, partly based on the Lhasa-fragment (see note 3 to Introd.)
2. Modern orthography has been adopted for readings like : dharmma, karmma, for anusvaras and for interpunctuation in general.
(fol. 1a ) ' O द्वादश ये (S) ङगविशेषा मुनिनोद्दिष्टाः प्रतीत्यसंभूताः । ते क्लेशकर्म दुःखेषु संगृहीतास्तृषु यथावत् ॥ ( १ )
आद्याष्टमनवमा: स्यु ( : ) क्लेशाः कर्म द्वितीय ( दशमौ च ) । ( शे ), २षा: सप्त च दुःखं, तू संग्रहा द्वादश तु धर्माः ॥
( २ ),
तृभ्यो भवति द्वन्द्वन्द्वान्द्वात्प्रभवन्ति सप्त सप्तभ्यः । त्रय उद्भवन्ति भूयो भ्रमतु तदेवं तु भवचक्रम् ।। ( ३ ) ( हेतुः ) फलं च स ( वं जग ) दन्यो नास्ति कश्चिदिह सत्वः । शून्येभ्य एव शून्या धर्माः प्रभवन्ति धर्मेभ्यः । ( ४ )
स्वाध्यायदीप मुद्रादर्पणघोषार्ककान्तबीजा ( ब्दैः ? (sic) for मलैः ) । स्कन्धप्रतिसन्धि संक्रम ! ( श्च ) ४ विद्वद्भिरुपधाय ॥ ( ५ );
नापनेयमतष्कि' चि ( त् ) प्रक्षेप्तव्यं न कि चन । द्रष्टव्यं भूततो भूतं भूतदर्शी विमुच्यते ॥ ० । ( ६ )
इह
शिष्यः
"
कश्चिच्छ्रवणग्रहणधारणो ( हापो ) " हावधारणशक्ति संपन्नः कंचित्तथागतशासनोपलब्धभावप्रभावमाचार्यं विनयेनोपगम्येदमुक्तवान्- “ भगवं द्वादश ये (S) ङगवि ( शेषा ) (fol. 1b); ' मुनिनोद्दिष्टाः प्रतीत्यसंभूताः, क्व तेषां संग्रहो वेदितव्यः इत्युपदेष्टु "मिच्छामि । तस्या ( s) चार्यों धर्मतत्त्वबुभुत्सामवे ( त्योवाच ) — " वत्स, ते क्लेशकर्म दुःखे ( षु संगृही ) २ तास्तृषु यथावत्-तत्र द्वौ च दश च द्वाद (शाः ), अङगस्यैव विशेषा अङ्गविशेषाः, रथाङ्गबदङगभावं विशेषयन्ति मौनान्मुनिनाद्वा मुनि ( : ), तेन मु ( निनो ) -
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66
V. V. GOKHALE
द्दिष्टाष्कथिताः प्रकाशिता इति पर्याया । ते च न पुरुषप्रकृतीश्वरकालस्वभावाप्रसूताः, किं तर्हि प्रतीत्यसंभूताः, (ते) द्वाद ( शाङ्ग ) ४ विशेषाः क्लेशेषु कर्मसु दुष्खेषु चान्योन्यं प्रतीत्य तृ' दण्डन्यायेन यथावत् तृषु संग्रहं गच्छति । यथावदिति कात्स्न्येनेर्त्यर्थः । आह, ( के पुनः ) ५ ( ते क्लेशाः ), कानि कर्माणि, किं दुःखं येषु यथावदिमे विशेषाः प्रत्ययास्तृ ' षु संग्रहं गच्छति । उच्यते - आद्याष्टमनवमास्स्युः क्लेशा ' ( येषां द्वादशाना ) ( fol. 2a ), ' मङ्गविशेषाणामाद्या अविद्या, अष्टमी तृष्णा, नवममुपादानमिमे त्रयः क्लेशाः प्रत्यनुगन्तव्या: । किं च, कर्म द्वितीयदशमी च, संस्कारा द्वितीय ( : ), भवः द ( शम: ), इ ( मौ), २ विशेषौ कर्म संगृहीतौ वेदितव्यौ । शेषाः सप्त च दुःखं, एषां क्लेशकर्म संगृहीतानां ये शेषाः त्रिशेषाः सप्त
दुःखसंगृहीताः प्रत्येतव्याः, तद्यथा-३ विज्ञानं, नामरूपं, षडायतनं, स्पर्शो वेदना, जाति, र्जरामरणमिति । च शब्दस्समुच्चये द्रष्टव्य ( : ) । पृ' यविप्रयोगा' (S) पृश्यसंप्रयोगेच्छाविघातादीनि दुः (खा ) ४ ( नि स ) मुच्चिनोति । एवमेते क्लेशकर्म दुः (( खेषु ) विज्ञेयाः तृ संग्रहा द्वादश तु धर्माः । ( नाड), धिकभाज्ञापकस्तु-शब्द:, एताव (न्त); इमे सूत्रनिर्दिष्टा, नातः पर ' ( मस्ति । आह - ), परिंग ( त ) मेतदिदं (तुच्यता ) मेषां क्लेशकर्म दुःखाख्यानां कुतः किं संक्रमतीति । उच्यतेतृभ्यो भवति द्वन्द्व ( म् ); क्लेशाख्येभ्यस्तृभ्यः कमख्यं द्वन्द्वमुद्भव ( ति । (fol. 2b' ) न्द्वात्प्रभवन्ति सप्त त एव दुःखाख्याः पूर्वनिर्दिष्टाः, सप्तभ्यस्त्रय उदभवंति भूय: क्लेशाख्या:, तेभ्य: कर्माख्याविति । भूयो भ्रमृतु तदेवं तु भवचक्रं, तत्र भवा : '(का) मरू पारूप्याख्या (स्ते चानव), २ स्थानाश्चक्रभूतास्ते ष्वयं पृथग्जनलोक: परिभ्रमति, तु-शब्दो ( 1 ) नियमज्ञापनार्थ :, यथा चक्रमान्पूर्व्या भ्रमति न तथा भवेषु भ्रम्येत् किं तर्हि नियमो ना ( स्तीति), ३ ज्ञापर्यंत तु-शद्व: । (आह- क ), इदानीं सर्वदेहेश्वरः, सत्व ': कतमः, किं वा' (S), स्य कारित्रमिति, उच्यते- हेतु : कलं च सर्वं जगदन्यो नास्ति कश्चिदिह सत्वः अव्यक्तो (व्यक्तो*वा, तत्त्वं). चेदं परीक्ष्यते, नोपचारमा कम तो ( 5 ) स्य द्रव्यसत्रं न युज्यत इति । आह- इदानीमस्माल्लोकांत्परं लोकं गच्छतीति, उच्यते--ने'(तः) परलोकमणु (मात्रोs), "पि ध (र्मों), गच्छत्यपि तु शून्येभ्य एव शून्या धर्माः प्रभवन्ति धर्मेभ्यः आत्मात्मीयशून्येभ्यः क्लेशकर्मसंज्ञकेभ्यः पंचभ्यो धर्मेभ्यः आत्मात्मीयशून्या" एव फलसंज्ञक (T: शून्या ध (fol. 3a ) ' म: प्रभ ) वन्ति प्रादुर्भवन्तीत्यर्थं । एतदुक्तं भवति - नैवेहात्मा, नात्मीयं नाप्येदेवात्मेति । ते ( पु ). नः स्वभावात्मरहितेभ्यो धर्मेभ्य : स्वभावात्मरहिता एव धर्माः प्रभवंति, (पर्यायग्रहणात् । आह- स्वभावात्मरहितेभ्यो धर्मेभ्य: स्वभावात्मरहिता एव धर्माः प्र (भ) वन्तीति निदर्शनमुपदेष्टुमिच्छामि । उच्यते-- स्वाध्याय - दीप - मु! (द्रा) - दर्पण - घोषा (ङ)
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Sanskrit Text
67
३
कंकान्त-बीजा (S),म्ले : निदर्शनं " हण: (sic णम् ) । स्वभावात्मा नो च न विद्यते, व्यवहार- परलोकं च सिध्यत इति । यथा च न गुरोरध्ययनं शि (ष्ये), संक्रामति, नो तनता वा गुरोरध्ययनस्य न शिष्यस्यान्यत एव भव ( त्य ) हेतुकदोष प्रसंगात् । एवं मारणान्तिकं चित्तं न परलोकं गच्छति, शाश्वतदोषप्रसंगात् । (न) परलोके (S) न्यत एव भवत्यहेतुकदोषप्रसंगात् । यथा न गुरोरध्ययननैमित्तिकं शिष्यस्याध्ययनं भवति, न तदेव तत् नान्यदेव तदिति शक्यमभिधातुं, एवं मा (fol. 3b ) ' रणान्तिकं चित्तं प्रतीत्योपपत्त्यंशिकं चित्तं भवति, न तदेव तन्नान्यदेव तदिति शक्यमभि ( धा) तुं, यथा दीपाद्दीप (म्), मुद्राया: (:) प्रति-मुद्रा, (स्व) बिबाद (र्शात्) प्रतिबिंबकं श ( द्वात् ) २ प्रतिशद्वकः, आदित्यमणिगोमय (सूत्या) वह नि, बाद कुरः, यथा मा (ध्व) फलभक्षणनैमि त्तिको ( 5 ) न्यस्य मुखद्रावो भवति, न स एव स, नान्य एव स इति सुकरः प्रज्ञप्तुं । एवं स्कन्धप्रतिसंधिरसंक्रमश्च विद्वद्भिरुपधार्थी, (पञ्च ) स्कन्धा रूपवेदनासंज्ञासंस्कारविज्ञानसंज्ञकाः, तेषां प्रतिसंधि, रिमे च निरुध्यन्त तध्देतु काश्चामुत्र भवन्ति, 'न चास्माल्लोकात्परं लोकं अणुमात्रो ( 5 ) पि भावः संक्रामति, एष ताव (त्संसार) - च - शब्दो निवृ ( त्तिग ) तो वि ( प ) येणानुगन्त ( व्यो ), यस्मादनि ` ( स्यशून्य ) दुःखा ( s) नात्मतो भावान्प्रत्यवेक्ष्यमाणस्य वस्तुसंमोहो न भवति, असं मोहा (न) रज्यते-- 13 / / ( अरागान्न द्वेष्टि, अद्वेषात् कर्म करोति, अकर्मणः वस्तु नोपादत्ते, अनुपादानात् भवं नाभिसंस्करोति, भवाऽभावात् न जायते, अजातेः कायचित्तदुःखं न संभूयते । इत्थं तस्य हेतुपंचकस्य अत्र अनुपचयात् परं फलं नोत्पद्यते - अयमेव च मोक्षः । तदा हि शाश्वतोच्छेदान्तादि--कुदृष्टय निराक्रियन्ते । अत्र गाथाद्वयं भवति --
क्रमः,
भावस्याप्यतिसूक्ष्मस्य येनोच्छेदो विकल्पितः । तेनाऽविपश्चिताऽदृष्टा प्रत्ययोत्पत्तिरतः ॥ ( ६ ) नापनेयमतः किञ्चित् निक्षेप्तव्यं न किंचन । द्रष्टव्यं भूततो भूतं भूतदर्शी विमुच्यते । (७)
इति प्रतीत्यसमुत्पादहृदय - व्याख्यानम् । आचार्य (आर्य ) 15 नागार्जुनस्य कृतिः समाप्ता ॥ )
Notes on Sanskrit Text
1. Ms. तु° for fत्र° or ° (as in fol. 2 b, 1.4. below ) 2. Ms. ष for visarga (:) frequently.
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________________ v. V. GOKHALB 3. Ms. सप्तम् for सप्त. 4. Ms. भगवं for भगवन्. 2. 5. Ms. Fa. 6. Ms. Aca. 7. : Ms. qdeg for fg. . . 8. Ms. Ha. 9. The Lhasa-fragment of this commentary breaks off here. The following part is based purely on our present photographs of the text, which remains' still income plete ( see note 13 below). 10. Ms. To 11. Ms. tato for go. 12. Ms. d. ...:13. The last nearly seven letters are illegible. Including these, the remaining portion of the Commentary is tentatively restored on the basis mainly of its Tibetan versions, which attribute it to Nagarjuna "himself instead of Suddhamati of the Chinese version. This portion is shown with a wavy line and in round brackets. 14." This verse appears as no. 6 in the karika-text, with which the present ms. begins. The reading : gacaai however, appears as : bshag-par-bya-ba, in Tib., which seems to stand for : faecaau. It is both preferable and found in the ms. of 7qfazsia according to LVP's work cited above in note 1 of the Introduction.. 15. The addition of this word: (3714=phags-pa) is found only in the Tanjur version (Berlin), catalogued by . H. Beckh (1914). 16. 39@otosic, 39foto ?-also below in fol. 3a, 1. 2...