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________________ ENCORE: THE PRATITYASAMUTPADAHRDAYA--- KARIKA 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 (dvadasanga), each one linked up with and conditioned by the other to form the Past (atita), the Present (pratyutpanna) and the Future (anagata). They are: (1) Avidya (Ignorance), (2) Samskaras (Habit-formations), (3) Vijnana (Consciousness), (4) Nama-rupa (Name and Form), (5) Sadayatana (Six Senses) (6) Sparsa (Sensation, Contact), (7) Vedani (Feeling), (8) Trsna (Desire), (9) Upadana (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. Santaraksita, 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-Nagarjunian Sanskrit text, called the Pratityasamutpada-sastra, 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 Vallee Poussin : Theorie des douze Causes (Gand, 1913 )--also includes the Tibetan version of the present Karika by Nagarjuna. (2) " Das Pratiyasamutpadasastra des Ullangha, kritisch behandelt und aus dem chinesischen ins Deutsche ubersetzt." ( Bonn 1930). (3) Studia Indologica : Festschrift fur Willibald Kirfel n ald Kirfel Cherause von Otto Sche ( herausg. von Otto Spies, Selbstverlag des Orientalischen Seminars der Universitat 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-gatha, 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-gathassought for, occupied barely one folio (i. e. 2 photos ), showin, the ending colophon of the text as : Prasenajit-gathah samaptah 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 dvAdaza ye (S) GagavizeSA muninoddiSTAH pratItyasaMbhUtAH / te klezakarma duHkheSu saMgRhItAstRSu yathAvat // ( 1 ) AdyASTamanavamA: syu ( : ) klezAH karma dvitIya ( dazamau ca ) / ( ze ), 2SA: sapta ca duHkhaM, tU saMgrahA dvAdaza tu dharmAH // ( 2 ), tRbhyo bhavati dvandvandvAndvAtprabhavanti sapta saptabhyaH / traya udbhavanti bhUyo bhramatu tadevaM tu bhavacakram / / ( 3 ) ( hetuH ) phalaM ca sa ( vaM jaga ) danyo nAsti kazcidiha satvaH / zUnyebhya eva zUnyA dharmAH prabhavanti dharmebhyaH / ( 4 ) svAdhyAyadIpa mudrAdarpaNaghoSArkakAntabIjA ( bdaiH ? (sic) for malaiH ) / skandhapratisandhi saMkrama ! ( zca ) 4 vidvadbhirupadhAya // ( 5 ); nApaneyamataSki' ci ( t ) prakSeptavyaM na ki cana / draSTavyaM bhUtato bhUtaM bhUtadarzI vimucyate // 0 / ( 6 ) iha ziSyaH " kazcicchravaNagrahaNadhAraNo ( hApo ) " hAvadhAraNazakti saMpannaH kaMcittathAgatazAsanopalabdhabhAvaprabhAvamAcAryaM vinayenopagamyedamuktavAn- " bhagavaM dvAdaza ye (S) Gagavi ( zeSA ) (fol. 1b); ' muninoddiSTAH pratItyasaMbhUtAH, kva teSAM saMgraho veditavyaH ityupadeSTu "micchAmi / tasyA ( s) cAryoM dharmatattvabubhutsAmave ( tyovAca ) -- " vatsa, te klezakarma duHkhe ( Su saMgRhI ) 2 tAstRSu yathAvat-tatra dvau ca daza ca dvAda (zAH ), aGagasyaiva vizeSA aGgavizeSAH, rathAGgabadaGagabhAvaM vizeSayanti maunAnmuninAdvA muni ( : ), tena mu ( nino ) -
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________________ 66 V. V. GOKHALE ddiSTASkathitAH prakAzitA iti paryAyA / te ca na puruSaprakRtIzvarakAlasvabhAvAprasUtAH, kiM tarhi pratItyasaMbhUtAH, (te) dvAda ( zAGga ) 4 vizeSAH klezeSu karmasu duSkheSu cAnyonyaM pratItya tR' daNDanyAyena yathAvat tRSu saMgrahaM gacchati / yathAvaditi kAtsnyenertyarthaH / Aha, ( ke punaH ) 5 ( te klezAH ), kAni karmANi, kiM duHkhaM yeSu yathAvadime vizeSAH pratyayAstR ' Su saMgrahaM gacchati / ucyate - AdyASTamanavamAssyuH klezA ' ( yeSAM dvAdazAnA ) ( fol. 2a ), ' maGgavizeSANAmAdyA avidyA, aSTamI tRSNA, navamamupAdAnamime trayaH klezAH pratyanugantavyA: / kiM ca, karma dvitIyadazamI ca, saMskArA dvitIya ( : ), bhavaH da ( zama: ), i ( mau), 2 vizeSau karma saMgRhItau veditavyau / zeSAH sapta ca duHkhaM, eSAM klezakarma saMgRhItAnAM ye zeSAH trizeSAH sapta duHkhasaMgRhItAH pratyetavyAH, tadyathA-3 vijJAnaM, nAmarUpaM, SaDAyatanaM, sparzo vedanA, jAti, rjarAmaraNamiti / ca zabdassamuccaye draSTavya ( : ) / pR' yaviprayogA' (S) pRzyasaMprayogecchAvighAtAdIni duH (khA ) 4 ( ni sa ) muccinoti / evamete klezakarma duH (( kheSu ) vijJeyAH tR saMgrahA dvAdaza tu dharmAH / ( nADa), dhikabhAjJApakastu-zabda:, etAva (nta); ime sUtranirdiSTA, nAtaH para ' ( masti / Aha - ), pariMga ( ta ) metadidaM (tucyatA ) meSAM klezakarma duHkhAkhyAnAM kutaH kiM saMkramatIti / ucyatetRbhyo bhavati dvandva ( m ); klezAkhyebhyastRbhyaH kamakhyaM dvandvamudbhava ( ti / (fol. 2b' ) ndvAtprabhavanti sapta ta eva duHkhAkhyAH pUrvanirdiSTAH, saptabhyastraya udabhavaMti bhUya: klezAkhyA:, tebhya: karmAkhyAviti / bhUyo bhramRtu tadevaM tu bhavacakraM, tatra bhavA : '(kA) marU pArUpyAkhyA (ste cAnava), 2 sthAnAzcakrabhUtAste SvayaM pRthagjanaloka: paribhramati, tu-zabdo ( 1 ) niyamajJApanArtha :, yathA cakramAnpUrvyA bhramati na tathA bhaveSu bhramyet kiM tarhi niyamo nA ( stIti), 3 jJAparyaMta tu-zadva: / (Aha- ka ), idAnIM sarvadehezvaraH, satva ': katamaH, kiM vA' (S), sya kAritramiti, ucyate- hetu : kalaM ca sarvaM jagadanyo nAsti kazcidiha satvaH avyakto (vyakto*vA, tattvaM). cedaM parIkSyate, nopacAramA kama to ( 5 ) sya dravyasatraM na yujyata iti / Aha- idAnImasmAllokAMtparaM lokaM gacchatIti, ucyate--ne'(taH) paralokamaNu (mAtros), "pi dha (rmoM), gacchatyapi tu zUnyebhya eva zUnyA dharmAH prabhavanti dharmebhyaH AtmAtmIyazUnyebhyaH klezakarmasaMjJakebhyaH paMcabhyo dharmebhyaH AtmAtmIyazUnyA" eva phalasaMjJaka (T: zUnyA dha (fol. 3a ) ' ma: prabha ) vanti prAdurbhavantItyarthaM / etaduktaM bhavati - naivehAtmA, nAtmIyaM nApyedevAtmeti / te ( pu ). naH svabhAvAtmarahitebhyo dharmebhya : svabhAvAtmarahitA eva dharmAH prabhavaMti, (paryAyagrahaNAt / Aha- svabhAvAtmarahitebhyo dharmebhya: svabhAvAtmarahitA eva dharmAH pra (bha) vantIti nidarzanamupadeSTumicchAmi / ucyate-- svAdhyAya - dIpa - mu! (drA) - darpaNa - ghoSA (Ga)
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________________ Sanskrit Text 67 3 kaMkAnta-bIjA (S),mle : nidarzanaM " haNa: (sic Nam ) / svabhAvAtmA no ca na vidyate, vyavahAra- paralokaM ca sidhyata iti / yathA ca na guroradhyayanaM zi (Sye), saMkrAmati, no tanatA vA guroradhyayanasya na ziSyasyAnyata eva bhava ( tya ) hetukadoSa prasaMgAt / evaM mAraNAntikaM cittaM na paralokaM gacchati, zAzvatadoSaprasaMgAt / (na) paraloke (S) nyata eva bhavatyahetukadoSaprasaMgAt / yathA na guroradhyayananaimittikaM ziSyasyAdhyayanaM bhavati, na tadeva tat nAnyadeva taditi zakyamabhidhAtuM, evaM mA (fol. 3b ) ' raNAntikaM cittaM pratItyopapattyaMzikaM cittaM bhavati, na tadeva tannAnyadeva taditi zakyamabhi ( dhA) tuM, yathA dIpAddIpa (m), mudrAyA: (:) prati-mudrA, (sva) bibAda (rzAt) pratibiMbakaM za ( dvAt ) 2 pratizadvakaH, AdityamaNigomaya (sUtyA) vaha ni, bAda kuraH, yathA mA (dhva) phalabhakSaNanaimi ttiko ( 5 ) nyasya mukhadrAvo bhavati, na sa eva sa, nAnya eva sa iti sukaraH prajJaptuM / evaM skandhapratisaMdhirasaMkramazca vidvadbhirupadhArthI, (paJca ) skandhA rUpavedanAsaMjJAsaMskAravijJAnasaMjJakAH, teSAM pratisaMdhi, rime ca nirudhyanta tadhdetu kAzcAmutra bhavanti, 'na cAsmAllokAtparaM lokaM aNumAtro ( 5 ) pi bhAvaH saMkrAmati, eSa tAva (tsaMsAra) - ca - zabdo nivR ( ttiga ) to vi ( pa ) yeNAnuganta ( vyo ), yasmAdani ` ( syazUnya ) duHkhA ( s) nAtmato bhAvAnpratyavekSyamANasya vastusaMmoho na bhavati, asaM mohA (na) rajyate-- 13 / / ( arAgAnna dveSTi, adveSAt karma karoti, akarmaNaH vastu nopAdatte, anupAdAnAt bhavaM nAbhisaMskaroti, bhavA'bhAvAt na jAyate, ajAteH kAyacittaduHkhaM na saMbhUyate / itthaM tasya hetupaMcakasya atra anupacayAt paraM phalaM notpadyate - ayameva ca mokSaH / tadA hi zAzvatocchedAntAdi--kudRSTaya nirAkriyante / atra gAthAdvayaM bhavati -- kramaH, bhAvasyApyatisUkSmasya yenocchedo vikalpitaH / tenA'vipazcitA'dRSTA pratyayotpattirataH // ( 6 ) nApaneyamataH kiJcit nikSeptavyaM na kiMcana / draSTavyaM bhUtato bhUtaM bhUtadarzI vimucyate / (7) iti pratItyasamutpAdahRdaya - vyAkhyAnam / AcArya (Arya ) 15 nAgArjunasya kRtiH samAptA // ) Notes on Sanskrit Text 1. Ms. tudeg for ftradeg or deg (as in fol. 2 b, 1.4. below ) 2. Ms. Sa for visarga (:) frequently.
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________________ v. V. GOKHALB 3. Ms. saptam for sapta. 4. Ms. bhagavaM for bhagavan. 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...