Notes On Bodhisattvabhumi

Author(s): J W De Jong
Publisher: J W De Jong
Catalog link: https://jainqq.org/explore/269659/1

Page #1

NOTES ON THE BODHISATTVABHŪMI
by
J. W. DE JONG, Canberra
In 1904 Unrai Wogihara (1869-1937) prepared two transcripts of the manuscript of the Bodhisattvabhūmi in the library of the University of Cambridge (C.). In the same year he published some lexical notes on the Bodhisattvabhūmi (Wogihara, 1904). In his Strassburg dissertation Wogihara studied in great detail the vocabulary of the Bodhisattvabhūmi (Wogihara, 1908 and 1930). Wogihara's edition of the text itself (W.) was published in 1930 and 1936 (Wogihara, 1930-1936). His second transcript was used by C. Bendall and L. de La Vallée Poussin for their summary of the text in which the technical terms are all quoted in Sanskrit (Bendall and de La Vallée Poussin, 1905, 1906, 1911). De La Vallée Poussin did not complete this summary, which covers pp. 1-113 of Wogihara's edition. In his publications, de La Vallée Poussin often refers to the Bodhisattvabhūmi, but it must be taken into account that he had at his disposal only an uncorrected copy (cf. de La Vallée Poussin, 1923-1931, 1928, 1928-1929 and 1929). The same copy was used by Johannes Rahder for his edition of the Viharapaṭala and the Bhumipaṭala of the Bodhisattvabhumi (Rahder, 1926, appendice, pp. 1-28). After the publication of the first volume of Wogihara's edition, Ernst Leumann made a new edition of the first part of chapter I, 8 (pp. 95-110 in Wogihara's edition) and published an analysis of the chapter on "sila" (Leumann, 1931, 1933-1936).
Abbreviations: C.: Cambridge manuscript of the Bodhisattvabhūmi Ch.: Hsüan-tsang's translation of the Bodhisattvabhūmi - D.: Dutt's edition of the Bodhisattvabhumi K.: Kyoto manuscript of the Bodhisattvabhūmi - R.: Rāhula Sänkṛtyāyana's manuscript of the Bodhisattvabhūmi - T.: Tibetan translation of the Bodhisattvabhūmi, Derge edition, Sems Tsam, vol. 7. Photomechanic reprint. Tokyo, The Sekai Seiten Kanko Kyokai Co. Ltd., 1980
W.: Wogihara's edition of the Bodhisattvabhūmi.

Page #2

164
J.w. de JONG
In his "Buddhist Hybrid Sanskrit Dictionary" (BHSD) Edgerton paid great attention to the vocabulary of the Bodhisattvabhūmi (Edgerton, 1953). It is difficult to know whether Edgerton had read the entire text or had mainly used Wogihara's detailed index to his edition. In any case, he made an important contribution to the lexicography of the Bodhi - sattvabhūmi. In 1961, H. Ui (1882-1963) published an index of the Bodhisattvabhūmi (Ui, 1961). His work consists of two parts, the first being a translation of selected passages (pp. 1-312) and the second an index of Sanskrit words accompanied by Hsüan-tsang's Chinese translation (Ch.) and Ui's Japanese translation (pp. 313-591). In many instances Ui discusses in some detail the meaning of difficult words. Ui relies very heavily on Hsuan-tsang's translation and does not take into account the Tibetan translation (T.). His work is useful, but only for those who are able to read Japanese.
In 1966 Nalinaksha Dutt (1893-1973) published a new edition (D.) based upon a manuscript photographed by Rahula Sānkstyāyana (R.) in 1938 in the Sha-lu monastery in Tibet. The readings of this manuscript are often superior to those found in the two manuscripts used by Wogihara (C. and K.), but Dutt's edition is established with much less care than Wogihara's edition. This has been shown convincingly by Gustav Roth who, on the basis of the same manuscript, published a new edition of the beginning (fol. lb-2a) of the text (Roth, 1977). Whereas Wogihara had carefully compared the Tibetan translation and Hsüan-tsang's translation, Dutt does not seem to have consulted either of them. His notes refer only to the manuscript and to Wogihara's edition. As a consequence there are cases in which Dutt adopts the reading of Wogihara's edition although the correct reading is to be found in his own manuscript. For instance, one finds the following passage in Wogihara's edition: "an-āpattiḥ par'ahstam anena sambhāvayatah yato nidānam asyotpadyeta vadho vā bandho vă dando vā jyānir garhaņā vā" (163.12 - 14). Dutt (III. 25-26) keeps the reading "anena" and relegates to a note the MS reading "anayena", although the Tibetan translation (88a2, "mirigs-par") confirms "anayena", which of course is the correct reading. In other places Dutt prefers the readings of his manuscript to those found in Wogihara's edition even though the latter are undoubtedly correct. For instance, Wogihara's edition has : "samvara-stho bodhisattvaḥ sattva-kstyeşv āghāta-cittaḥ pratigha-citto na sahāyibhāvam gacchati. yad uta krtya-samarthe vă adhva-gaman'āgamane vă samyag

Page #3

Notes on the Bodhisattvabhūmi
165
vyavahāra-karmanta-prayoge vā bhoga-rakşane vă bhinna-pratisamdhäne vā utsave vā punya-kriyāyām vā" (175.19-23). Dutt has: "... gacchati yac ca tatkrtyasamarthe......samyakkarmäntaprayoge" (120.21). "Yac ca tat" makes no sense and "yad uta" is confirmed by the Tibetan translation "'di-Ita-ste". If Dutt's manuscript indeed has "samyakkarmāntaprayoge", it has to be pointed out that both the Tibetan translation and Hsüan-tsang's translation render "samyag-vyavahārakarmānta-prayoge", cf. Tibetan "yan-dag-pa'i tha-sñad dan / las-kyi mtha' la sbyor-ba 'am" (945); Ch.: "Or in correct speech and the application of activity" (519c14-15). Both editions have "krtyasamarthe" which has to be corrected to "krtyasamarthane", cf. Tibetan "bya-ba gtan-la bebs-pa". The same translation is used to render "krtyasamarthane" in a previous passage (W. 144.27-145.1). Dutt also repeats obvious errors in Wogihara's edition. For instance, Wogihara's edition reads: "guņāmś ca teşām āmukhīkstya ghana-rasam prasādam cetasah samjanayya parīttam vā yasya vā yācati saktir hetubalam ca" (153.9-11). Dutt maintains the impossible reading "yācati" (105.16). The Tibetan translation has : "de-dag-gi yon-tan-rnams kyan mnon-sum-du byas-la bsam-pa thag-pa-nas dan-ba'i sems sam / yan-na des ci nus-pa dan / rgyu'i stobs ci yod-pas chun-nu yan bskyed-la" (82b6-7). The Tibetan translation thus shows that the correct reading is "yāvati" (cf. also Ch. 514b24). Instead of "samjanayya", R. has "samjanayitvā". There are quite a few gerunds in "tvā" from "aya" presents in R. but very few in the Cambridge manuscript used by Wogihara. According to Wogihara, c. was written in the eighth century or the beginning of the ninth.1 The second manuscript which Wogihara used (K.) he has not described, but it is probably a recent copy made in the nineteenth century (cf. Goshima and Noguchi, 1983, pp. iii and 2o). It is interesting to note that there are several gerunds from "aya" presents in K. The following are found in both R. and K. (references are to D.): 10. 21-22 "vicchandayitva" (W. "vicchandya"; D. "vicchandayitva"); 16.1 "vipramokşayitvā" (w. and D. "vimokşya"); 46.19 "āvarjayitvā" (W. "āvarjya"; D. "āvarjayitvā"); 85.6 "parikleśayitva" (w. and D. "pariklisya"); 142.18 "paripūrayitva" (w. and D. "paripūrya"). The following gerunds
1. On this manuscript see Cecil Bendall, "Catalogue of the Buddhist Sanskrit Manuscripts in the University Library, Cambridge" (Cambridge University Press, 1883), pp. xlii-li and 191-196.

Page #4

166
J. W. de JONG
in "tva" are found only in R.: 76. 1o "vivarjayitva" (W. "vivarjya"; D. "vivarjayitva"); 85. 13 "vilobhayitva" (W. and D. "vilobhya"); 85.13 "visrambhayitva" (D. "visrambhayitva"; not in W.); 85.15 "vibhedayitva" (W. and D. "vibhedya"); 113.7 "samlakṣayitva" (W. and D. "samlaksya"), 129.1 "paripürayitva" (W. "paripürya"; D. "paripurayitva"); 144.5 "vyavartayitva" (W. and D. "vyavartya"); 145.23 "paripūrayitva" (W. and D. "paripūrya").
Assuming that Wogihará and Dutt have correctly reproduced the readings of their manuscripts, it appears that there are very few compound gerunds in "tva" from "aya" presents in C., several in K., and even more in R. Wogihara consistently adopted the readings of C. but Dutt acted rather arbitrarily. In some cases he kept the gerunds in "tvā", in others he replaced them by gerunds in "ya", even in the case of the same verb. For instance, in one place he read "paripurayitvā" (129. 1), but in another "paripürya" (145. 23), although in both places the manuscript has "paripürayitva"!
Two chapters of the Bodhisattvabhūmi have been translated into Western languages. Demiéville translated the chapter on "dhyāna" (Demiéville, 1957). His translation is accompanied by detailed notes. The introduction gives useful information on the three Chinese translations by Dharmakşema (A.D. 418), Guņavarman (431) and Hsuantsang (646-648) and the commentaries by K'uei-chi (632-682), Tun-lun and Fa-ch'eng. The chapter on "tattvärtha" has been translated by Janice Dean Willis (Willis, 1979), but the translation abounds in elementary errors (see "OLZ" 80, 1985, Sp. 195-198). The most important sections of this same chapter were translated more than twenty years earlier by Frauwallner (Frauwallner, 1956). Willis did not make any use of this excellent rendering of the philosophically most important parts of the whole Bodhisattvabhūmi. Finally, one will find a bibliography of the Japanese publications relating to the Bodhisattvabhūmi in volume 7 of the Japanese photomechanic reprint of the Derge edition of the "sems tsam" section of the Tanjur (cf. T.).
The importance of the Bodhisattvabhūmi is shown by the fact that one of its other titles is Bodhisattvapiṭakamātṛkā (W. 180. 16, 274.21, 332.22, 409. 14). Another title is Mahāyānasamgraha "Compendium of the Mahāyāna" (W. 409. 15). Although its vocabulary has been studied by Wogihara, Edgerton, Ui, and other scholars, it is perhaps not

Page #5

Notes on the Bodhisattvabhūmi
167
superfluous to discuss a few terms which are to be found in this interesting text.
"avaropita". W. 125. 13-15 : "tatra bodhisattvaḥ buddhāvaropitam vā dharmāvaropitam vá samghāvaropitam vā dānamayam punyakriyāvastu kartukāmas teşām evotsșjati". s.v. "avaropayati" Edgerton quotes Divyāvadāna 359.26 "buddhāvaropitānam akusalāņām dharmāņām." According to Edgerton, "buddhāvaropita" means "that are (= are to be, can be) cut off (= obliterated) by the Buddha". In his translation of this section Ernst Windisch has "Unrecht dem Buddha zugefügt" (Windisch, 1895, p. 169.2 In the corresponding passage of the A-yü-wang ching (Taisho no. 2043, p. 160 a 6-7) Māra is said "to have planted bad dharmas". The Tibetan translation of the Bodhisattvabhūmi renders "avaropita" with "brten" "depending on": "sans-rgyas la brten-pa 'am/ chos dan dge-'dun la brten-te/" (67b 6). It is obvious that "buddhāvaropita" means literally "planted in the Buddha". Good or bad dharmas and meritorious deeds ("punyakriyāvastu") are, as it were, planted in the Buddha, the Dharma and the Samgha, i.e. directed towards them.
- "samjña pti". Edgerton distinguishes two meanings : (1) information, statement; (2) appeasement, mollification. For the second meaning Edgerton quotes two passages of the Bodhisattvabhūmi: 8.1 and 170.23. In 170.23 the Tibetan translation has "sad-kyis byan-bar mi-byed-de". According to Chos-kyi grags-pa's dictionary ("Brda'-dag min-tshig gsal-ba", Peking, 1957), "sad-kyis 'chags" or "sad-kyis sbyans" is "to confess" ("smras-te mthol-lo 'chags-so zes-pa Ita-bu"). The same expression is rendered into Chinese as "to apologize, to speak out openly, to acknowledge errors, to repent, etc.". The meaning "to apologize" fits very well a passage in which the bodhisattva is unable to make a gift to a beggar because he had already promised it to somebody else :: "sacet punaḥ sukhitasya yăcanakasyecchām na saknoti paripūrayitum sa...tam yācakam evam samjñāpya preşayati. asya mayā duḥkhitasya pūrva-nissştam pūrva-pratijñātam etad deya-vastu ...." (W. 124.7-11). In another passage it is said that the bodhisattva commits a grave sin ("pārājayika-sthānīya dharma") when he does not accept somebody's apology for his transgression: "pareşām amtikāt vyatikrama-samjñaptim na pratigshṇāti" (w. 158. 15; D. 108. 20). He
2. Windisch remarks in a note : "Gewöhnlicher Sprachgebrauch wäre buddhāropitānām."

Page #6

168
J. W. de JONG
shows his patience by himself offering apologies to wrongdoers and by not accepting apologies from others in order not to cause them distress: "apakarişu ca svayam eva samjñaptim anuprayacchati na ca khedayitva pareṣām amtikat samjñaptim pratigṛhņāti khedito bhavatv iti" (W. 198. 16-19). In the following passage the context does not help much in clarifying the meaning of "samjhapti": "na ca para-eittänuvarti bodhisattvaḥ parasya krodha-paryavasthänena paryavasthitasya sammukham avigate krodha-paryavasthāne varņam api bhāṣate, prag eva-varņam. napi samjħaptim anuprayacchati" (W. 149. 16-19; D. 103. 15-17). In the presence of somebody possessed by anger, the bodhisattva does not praise or blame. Neither does he offer a "samjhapti". According to Sāgaramegha's commentary on the Bodhisattvabhūmi, the expression "samjñapti" here means "to ask for forbearance": "sad-kyis sbyon-ba ni bzod-pa gsol-pa'o" (Sems tsam, vol. 11, f. 159 a 3). Hsuan-tsang translated "samjñapti" here by "rebuke, remonstrance" (Ch. 513 c 13), but Sagaramegha's explanation must be preferred because the meaning "rebuke" does not fit the other passages.
"pragraha". Edgerton quotes Bodhisattvabhūmi 2o5. 16 ("pragrahakāle cittam pragrhpati") and translates "pragraha" by "exertion, energetic activity". In another passage "pragraha" occurs between "samatha" and "upeksa": "Samatha-nimittälambanam. pragrahanimittālambanam. upekṣā-nimittālambanam" (W. 209. 12-13; D. 144. 20-21). Demiéville has a long note on "pragraha" (Demiéville, p. 123, n. 11). He points out that "pragraha" is almost a synonym of "vipasyanā". He writes: "Le "pragraha"...., c'est la "reprise" en main de l'esprit après l'opération purgative et calmante qu'est le "samatha". ...Dans l'Anguttara-nikaya, III, c, 11-12 (vol. I, pp. 256-257; pas de parallèle chinois), il est prescrit au moine qui pratique les exercises mystiques ("adhicitta") de porter de temps en temps son attention sur trois parti - cularités ou "marques": I. le "samadhi-nimitta", faute de quoi il pourrait pencher à la paresse ("kossajja"), 2. le "paggaha-nimitta", faute de quoi il pourrait pencher à l'exaltation ("uddhacca"; point trop n'en faut); 3. 1'"uppekkha-nimitta", faute de quoi il ne détruirait pas correctement les "asava" par le "samadhi"." Demiéville's rendering of "uddhacca" is not quite correct. Pali "uddhacca" has the meaning of "excitement, agitation, restlessness". The same passage of the Añguttara-nikaya is quoted by Buddhaghosa in his Visuddhimagga (ed.) Warren - Kosambi, H. O. S. 41, 1950, pp. 203-204). In his commentary

Page #7

Notes on the Bodhisattvabhūmi
169
on the Anguttara-nikāya, Buddhaghosa says that "paggaha" is a name for "energy" ("viriya") (Manoratha-pūraṇī, ed. Walleser - Kopp, vol.2, p. 364). In the Mahāniddesa it is said that "paggāha" is necessary when the mind is sluggish: "līne cittamhi paggāho uddhatasmim viniggaho" (ed. La Vallée Poussin - Thomas, vol. II, p. 508).
In another passage of the Bodhisattvabhūmi one finds in the same sentence "samathapragrahopekṣā" and "samathavipasyanopekşā: samatha-pragrahopekşā-nimitteşu samyag-upalaksaņā - pūrvikā samathavipaśyanopekşā'bhyāsa-ratiḥ" (w. 83.7-9). It seems therefore that in the Bodhisattvabhūmi "pragraha" and "vipasyanā" are almost synonymous. However, it is interesting to note that in another part of the Yogācārabhūmi, the Srāvakabhūmi, the two are clearly distinguished in that this text mentions four items and not three as in the passage quoted above (W. 209. 12-13): "kalena kālam samatha -nimittam vipasyanā - nimittam pragraha -nimittam upekşă-nimittam bhāvayati" (Wayman, p. 116; Shukla, p. 391). In the Srāvakabhūmi (Shukla, pp. 392-3) "pragraha" is defined as follows: "tatra pragrahaḥ katamaḥ / yānyatamãnyatamena prasadanīyenālambanenodgrhitena cittasamharşaņā samdarsanā samādāpanā", "What is "pragraha" ? Gladdening the mind, instructing it, inciting it by taking hold of some pleasant object." One must read "cittasamharşaņāsamdarsanāsamādāpanā". According to the Tibetan translation the original Sanskrit text was as follows: "cittasamuttejanāsamharşaņāsamdarsanāsamādāpanā", "Inflaming the mind, etc." ("sems yan-dag-par gzeńs-stod - par byed-pa dan / yan-dag-par dga'-bar by ed-pa dan / yan-dag-par ston-par byed-pa dan / yan-dagpar 'dzin-du 'jug-par gan yin-pa'o", Derge, f. 144 a 6). The verbal forms "samdarsayati", "samādāpayati", "samuttejayati" and "sampraharşayati" are often found together (see Edgerton, s.v. "samādāpayati"). Just as in the Mahāniddesa, the Srāvakabhūmi states that "pragraha" is necessary when the mind is sluggish or is suspected to be sluggish, cf. Tib. : "de-la rab-tu 'dzin-pa'i dus gan ze-na / sems byin-bar 'gyur-ba'i tshe'am / byin-du dogs-pa'i tshe ste / bsgom-pa'i phyir rab-tu 'dzin-pa'i dus yin-no" (f. 144b7 - 145a1). The Sanskrit text is not clear: "tatra pragrahakālaḥ līnam cittam līnatvābhisamkini pragrahasya kālo bhāvanāyai" (Shukla, p. 393.4-5). Read "tatra pragrahakālah katamah. / line citte linatvābhisamkini vă pragrahasya kālo bhāvanāyai"? The sluggish mind is also mentioned in Sthiramati's Madhāntavibhāgaţikā (Yamaguchi, p. 172. 1): "līnam cittam pragshṇāti

Page #8

170
J.W. de JONG
samvedanīyapramodanīyadharmamanaskāraiḥ / uddhatam cittam tasminn evālambane samyakpradadhāti samvedanīyapramodanīyadharmamanaskāraih"; (Yamaguchi, p. 185.7): "līne citte layābhisankini vābhinandanīyavastumanaskāraḥ pragrahanimittam".
According to these explanations the mind risks becoming sluggish after tranquillization ("samatha") and must be roused in order to become capable of inspection ("vipaśyanā").
"viceştate". The bodhisattva commits a sin if, with anger in his mind, he is indifferent towards violent and ill-behaved people: "bodhi - sattvaḥ raudreşu duḥ-sileşu sattveşv āghāta-cittaḥ pratigha-citta upekşate" (w. 164.6-7). The text continues with "viceştate" which is rendered into Tibetan by "khyad-du gsod" "to despise". According to Sāgaramegha's commentary "he is indifferent due to mental agitation and he despises due to a despising mind" ("sems 'khrul - pas yal-bar 'dor-ba dan brñas-pa'i sems-kyis khyad-du gsod", op. cit., f. 165b6). Hsüan-tsang translates "viceştate" by "not to bring benefit" (p. 516c26). Ui rightly puts a question mark after this rendering. Sāgaramegha's commentary confirms the interpretation of "viceştate" as meaning "to despise" ("khyad - du gsod-pa"). In another place it is said that when the bodhisattva is born in a prominent family, whatever he asks people to do, they carry it out quickly without disputing his orders: "yatra yatra vastuni sattvān samādāpayati, te tejo-grastās tatra-tatrāsu pratipadyante na vivadante na viceştante a-kriyāyai" (w. 31.9-11; D. 21.9-11). W. has "vivahanti" for "vivadante" which is found in D. Edgerton . renders "vi-vahati" by "strays away, is distracted", but the reading . "vivadante" seems preferable although neither T. nor Ch. correspond exactly to it. Ch. has "to disobey, to oppose" (p. 485a8) and T. "zlog - par by ed", which usually renders "nivartate", "nivartayati". "Viceştante" is rendered into T. by "log -par byed" "to act wrongly", but according to Sāgaramegha's commentary "log-par by ed-pa" here has the meaning "'dren-par by ed-pa" ("log par mi byed-pa ni 'dren-par mi byed-pa ste", op. cit., p. 48a7). Probably "'dren-pa" is equivalent to "rkan 'dren-pa" or "zabs 'dren-pa" which means literally "to drag by the feet". Jäschke gives the meanings "to insult, scoff, deride" for "rkan 'dren-pa". Das lists the following meanings for "zabs 'dren-pa" : "To disgrace, bring shame, insult". Ch. has "to act contrary to" (loc. cit.), but this translation is probably only an attempt to render the preverb "vi-", just as in T. "log-par by ed-pa vi-" is rendered by "log

Page #9

Notes on the Bodhisattvabhūmi
171
par" "wrongly". It seems, therefore, that in these two passages of the Bodhisattvabhūmi "viceştate" has the meaning "to despise, insult".
References
Bendall, Cecil and La Vallée Poussin, Louis de: 1905, 1906, 1911,
'Bodhisattvabhūmi. An English Summary', "Le Muséon", N.S. 6 (1905), 38-52; 7 (1906), 213-230; 12 (1911), 154-191 (the last part of
the summary is written in French.) Demiéville, Paul: 1957, 'Le chapitre de la "Bodhisattvabhūmi" sur la
Perfection du Dhyâna', "Rocznik Orientalistyczny" 21, 109-128 (Reprinted in P. Demiéville, "Choix d'études bouddhiques (1929-1970)".
(Leiden, E.J. Brill, 1973), 300-319.) Dutt, Nalinaskha (ed.): 1966, "Bodhisattvabhūmi". Patna : K. P.
Jayaswal Research Institute. (Tibetan Sanskrit Works Series Vol. VII.) Edgerton, Franklin : 1953, "Buddhist Hybrid Sanskrit Grammar and
Dictionary", Volume I: Grammar; Volume II: Dictionary. New
Haven: Yale University Press. Frauwallner, Erich: 1956, "Die Philosophie des Buddhismus" (Berlin:
Akademie-Verlag), pp. 270-279. (Translation of w., pp. 37.1-40;
43. 24-48.6.) Goshima, Kiyotaka and Noguchi, Keiya: 1983, "A Succinct Catalogue of
the Sanskrit Manuscripts in the Possession of the Faculty of Letters.
Kyoto University". Kyoto, 1983. La Vallée Poussin, Louis de : 1923-1931, "L'Abhidharmakosa de Vasu
bandhu". Traduit et annoté. Six tomes. Paris : Paul Geuthner;
Louvain: J.B. Istas. - ': 'Notes on (1) Sūnyatā and (2) the Middle Path', "IHQ" IV (1928),
161-168 (cf. w. 45.20-50.7). : 1928-1929, "Vijñaptimātratāsiddhi". La Siddhi de Hiuan-tsang traduite et annotée. Deux tomes. Paris : Librairie Orientaliste Paul Geuthner. : 1929, 'Notes bouddhiques VII: Le Vinaya et la pureté d'intention', "Académie royale de Belgique. Bulletins de la Classe des Lettres et des Sciences morales et politiques", 5e série, t. XV, no. 6, 201217 (cf. W. 164.19-167-21).

Page #10
172 J.w. de JONG Leumann, Ernst: 1933-1936, 'Wehr und Warnung fur den Bodhisattva nach Bodhisattvabhumi I lo', "Das nordarische (sakische) Lehrgedicht des Buddhismus" (Abhandlungen fur die Kunde des Morgen landes, Band 20), 368-384. - : 1931, 'Asanga's Bodhisattvabhumi I 8, 1-4 nach Wogihara's Aus gabe des Werkes', "Studia Indo-Iranica. Ehrengabe fur Wilhelm Geiger" (Leipzig: Otto Harrassowitz), 21-38 Rahder, Johannes (ed.): 1926, "Dasabhumikasutra". Leuven: J.-B. Istas. Roth, Gustav : 1977, 'Observations on the first chapter of Asanga's Bodhisattvabhumi', "Indologica Taurinensia" III-IV, 1975-76, 403-412. Shukla, Karunesha (ed.): 1973, "Sravakabhumi of Acarya Asanga". Patna: K. P. Jayaswal Research Institute. Ui, Hakuju : 1961, "Bon-kan taisho Bosatsuji-sakuin". Tokyo: Suzuki gakujutsu zaidan. Wayman, Alex: 1961, "Analysis of the Sravakabhumi Manuscript". Berkeley and Los Angeles: University of California Press. . Willis, Janice Dean: 1979, "On Knowing Reality". The "Tattvartha" Chapter of Asanga's "Bodhisattvabhumi". Translated with introduction, Commentary, and Notes. New York, Columbia University Press. Windisch, Ernst: 1895, "Mara und Buddha". Leipzig, S. Hirzel. Wogihara, Unrai: 1904, 'Bemerkungen uber die nordbuddhistische Terminologie im Hinblick auf die Bodhisattvabhumi', "ZDMG" 58, 451-454. - : 1908, "Asanga's Bodhisattvabhumi". Ein dogmatischer Text der Nordbuddhisten nach dem Unikum von Cambridge im Allgemeinen und Lexikalisch untersucht. Leipzig: G. Kreysing. (Reprinted in Wogihara, 1930-1936.) - : 1930-1936, "Bodhisattvabhumi". A Statement of Whole Course of the Bodhisattva (being the fifteenth section of Yogacarabhumi). Tokyo, (Reprinted Tokyo: Sankibo Buddhist Book Store, 1971.) . Yamaguchi, Susumu (ed.): 1934, "Sthiramati, Madhyantavibhagatika". Nagoya : Librairie Hajinkaku (Reprinted Tokyo: Suzuki Research Foundation, 1966.)