Notes On Bodhisattvabhumi

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

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NOTES ON THE BODHISATTVABHUMI by J. W. DE JONG, Canberra In 1904 Unrai Wogihara (1869-1937) prepared two transcripts of the manuscript of the Bodhisattvabhumi in the library of the University of Cambridge (C.). In the same year he published some lexical notes on the Bodhisattvabhumi (Wogihara, 1904). In his Strassburg dissertation Wogihara studied in great detail the vocabulary of the Bodhisattvabhumi (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 Vallee Poussin for their summary of the text in which the technical terms are all quoted in Sanskrit (Bendall and de La Vallee Poussin, 1905, 1906, 1911). De La Vallee Poussin did not complete this summary, which covers pp. 1-113 of Wogihara's edition. In his publications, de La Vallee Poussin often refers to the Bodhisattvabhumi, but it must be taken into account that he had at his disposal only an uncorrected copy (cf. de La Vallee Poussin, 1923-1931, 1928, 1928-1929 and 1929). The same copy was used by Johannes Rahder for his edition of the Viharapatala and the Bhumipatala 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 Bodhisattvabhumi Ch.: Hsuan-tsang's translation of the Bodhisattvabhumi - D.: Dutt's edition of the Bodhisattvabhumi K.: Kyoto manuscript of the Bodhisattvabhumi - R.: Rahula Sankrtyayana's manuscript of the Bodhisattvabhumi - T.: Tibetan translation of the Bodhisattvabhumi, Derge edition, Sems Tsam, vol. 7. Photomechanic reprint. Tokyo, The Sekai Seiten Kanko Kyokai Co. Ltd., 1980 W.: Wogihara's edition of the Bodhisattvabhumi.

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164 J.w. de JONG In his "Buddhist Hybrid Sanskrit Dictionary" (BHSD) Edgerton paid great attention to the vocabulary of the Bodhisattvabhumi (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 - sattvabhumi. In 1961, H. Ui (1882-1963) published an index of the Bodhisattvabhumi (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 Hsuan-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 Sankstyayana (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 Hsuan-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-apattih par'ahstam anena sambhavayatah yato nidanam asyotpadyeta vadho va bandho va dando va jyanir garhana va" (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 bodhisattvah sattva-kstyesv aghata-cittah pratigha-citto na sahayibhavam gacchati. yad uta krtya-samarthe va adhva-gaman'agamane va samyag

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Notes on the Bodhisattvabhumi 165 vyavahara-karmanta-prayoge va bhoga-raksane va bhinna-pratisamdhane va utsave va punya-kriyayam va" (175.19-23). Dutt has: "... gacchati yac ca tatkrtyasamarthe......samyakkarmantaprayoge" (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 "samyakkarmantaprayoge", it has to be pointed out that both the Tibetan translation and Hsuan-tsang's translation render "samyag-vyavaharakarmanta-prayoge", cf. Tibetan "yan-dag-pa'i tha-snad 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: "gunams ca tesam amukhikstya ghana-rasam prasadam cetasah samjanayya parittam va yasya va yacati saktir hetubalam ca" (153.9-11). Dutt maintains the impossible reading "yacati" (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 "yavati" (cf. also Ch. 514b24). Instead of "samjanayya", R. has "samjanayitva". There are quite a few gerunds in "tva" 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 "vipramoksayitva" (w. and D. "vimoksya"); 46.19 "avarjayitva" (W. "avarjya"; D. "avarjayitva"); 85.6 "pariklesayitva" (w. and D. "pariklisya"); 142.18 "paripurayitva" (w. and D. "paripurya"). 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.

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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 "samlaksayitva" (W. and D. "samlaksya"), 129.1 "paripurayitva" (W. "paripurya"; D. "paripurayitva"); 144.5 "vyavartayitva" (W. and D. "vyavartya"); 145.23 "paripurayitva" (W. and D. "paripurya"). Assuming that Wogihara 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 "tva", in others he replaced them by gerunds in "ya", even in the case of the same verb. For instance, in one place he read "paripurayitva" (129. 1), but in another "paripurya" (145. 23), although in both places the manuscript has "paripurayitva"! Two chapters of the Bodhisattvabhumi have been translated into Western languages. Demieville translated the chapter on "dhyana" (Demieville, 1957). His translation is accompanied by detailed notes. The introduction gives useful information on the three Chinese translations by Dharmaksema (A.D. 418), Gunavarman (431) and Hsuantsang (646-648) and the commentaries by K'uei-chi (632-682), Tun-lun and Fa-ch'eng. The chapter on "tattvartha" 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 Bodhisattvabhumi. Finally, one will find a bibliography of the Japanese publications relating to the Bodhisattvabhumi 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 Bodhisattvabhumi is shown by the fact that one of its other titles is Bodhisattvapitakamatrka (W. 180. 16, 274.21, 332.22, 409. 14). Another title is Mahayanasamgraha "Compendium of the Mahayana" (W. 409. 15). Although its vocabulary has been studied by Wogihara, Edgerton, Ui, and other scholars, it is perhaps not

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Notes on the Bodhisattvabhumi 167 superfluous to discuss a few terms which are to be found in this interesting text. "avaropita". W. 125. 13-15 : "tatra bodhisattvah buddhavaropitam va dharmavaropitam va samghavaropitam va danamayam punyakriyavastu kartukamas tesam evotssjati". s.v. "avaropayati" Edgerton quotes Divyavadana 359.26 "buddhavaropitanam akusalanam dharmanam." According to Edgerton, "buddhavaropita" 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 zugefugt" (Windisch, 1895, p. 169.2 In the corresponding passage of the A-yu-wang ching (Taisho no. 2043, p. 160 a 6-7) Mara is said "to have planted bad dharmas". The Tibetan translation of the Bodhisattvabhumi 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 "buddhavaropita" means literally "planted in the Buddha". Good or bad dharmas and meritorious deeds ("punyakriyavastu") are, as it were, planted in the Buddha, the Dharma and the Samgha, i.e. directed towards them. - "samjna pti". Edgerton distinguishes two meanings : (1) information, statement; (2) appeasement, mollification. For the second meaning Edgerton quotes two passages of the Bodhisattvabhumi: 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 punah sukhitasya yacanakasyeccham na saknoti paripurayitum sa...tam yacakam evam samjnapya presayati. asya maya duhkhitasya purva-nissstam purva-pratijnatam etad deya-vastu ...." (W. 124.7-11). In another passage it is said that the bodhisattva commits a grave sin ("parajayika-sthaniya dharma") when he does not accept somebody's apology for his transgression: "paresam amtikat vyatikrama-samjnaptim na pratigshnati" (w. 158. 15; D. 108. 20). He 2. Windisch remarks in a note : "Gewohnlicher Sprachgebrauch ware buddharopitanam."

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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: "apakarisu ca svayam eva samjnaptim anuprayacchati na ca khedayitva paresam amtikat samjnaptim pratigrhnati 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-eittanuvarti bodhisattvah parasya krodha-paryavasthanena paryavasthitasya sammukham avigate krodha-paryavasthane varnam api bhasate, prag eva-varnam. napi samjhaptim 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 Sagaramegha's commentary on the Bodhisattvabhumi, the expression "samjnapti" 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 "samjnapti" 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 Bodhisattvabhumi 2o5. 16 ("pragrahakale cittam pragrhpati") and translates "pragraha" by "exertion, energetic activity". In another passage "pragraha" occurs between "samatha" and "upeksa": "Samatha-nimittalambanam. pragrahanimittalambanam. upeksa-nimittalambanam" (W. 209. 12-13; D. 144. 20-21). Demieville has a long note on "pragraha" (Demieville, p. 123, n. 11). He points out that "pragraha" is almost a synonym of "vipasyana". He writes: "Le "pragraha"...., c'est la "reprise" en main de l'esprit apres l'operation purgative et calmante qu'est le "samatha". ...Dans l'Anguttara-nikaya, III, c, 11-12 (vol. I, pp. 256-257; pas de parallele chinois), il est prescrit au moine qui pratique les exercises mystiques ("adhicitta") de porter de temps en temps son attention sur trois parti - cularites ou "marques": I. le "samadhi-nimitta", faute de quoi il pourrait pencher a la paresse ("kossajja"), 2. le "paggaha-nimitta", faute de quoi il pourrait pencher a l'exaltation ("uddhacca"; point trop n'en faut); 3. 1'"uppekkha-nimitta", faute de quoi il ne detruirait pas correctement les "asava" par le "samadhi"." Demieville's rendering of "uddhacca" is not quite correct. Pali "uddhacca" has the meaning of "excitement, agitation, restlessness". The same passage of the Anguttara-nikaya is quoted by Buddhaghosa in his Visuddhimagga (ed.) Warren - Kosambi, H. O. S. 41, 1950, pp. 203-204). In his commentary

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Notes on the Bodhisattvabhumi 169 on the Anguttara-nikaya, Buddhaghosa says that "paggaha" is a name for "energy" ("viriya") (Manoratha-purani, ed. Walleser - Kopp, vol.2, p. 364). In the Mahaniddesa it is said that "paggaha" is necessary when the mind is sluggish: "line cittamhi paggaho uddhatasmim viniggaho" (ed. La Vallee Poussin - Thomas, vol. II, p. 508). In another passage of the Bodhisattvabhumi one finds in the same sentence "samathapragrahopeksa" and "samathavipasyanopeksa: samatha-pragrahopeksa-nimittesu samyag-upalaksana - purvika samathavipasyanopeksa'bhyasa-ratih" (w. 83.7-9). It seems therefore that in the Bodhisattvabhumi "pragraha" and "vipasyana" are almost synonymous. However, it is interesting to note that in another part of the Yogacarabhumi, the Sravakabhumi, 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 kalam samatha -nimittam vipasyana - nimittam pragraha -nimittam upeksa-nimittam bhavayati" (Wayman, p. 116; Shukla, p. 391). In the Sravakabhumi (Shukla, pp. 392-3) "pragraha" is defined as follows: "tatra pragrahah katamah / yanyatamanyatamena prasadaniyenalambanenodgrhitena cittasamharsana samdarsana samadapana", "What is "pragraha" ? Gladdening the mind, instructing it, inciting it by taking hold of some pleasant object." One must read "cittasamharsanasamdarsanasamadapana". According to the Tibetan translation the original Sanskrit text was as follows: "cittasamuttejanasamharsanasamdarsanasamadapana", "Inflaming the mind, etc." ("sems yan-dag-par gzens-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", "samadapayati", "samuttejayati" and "sampraharsayati" are often found together (see Edgerton, s.v. "samadapayati"). Just as in the Mahaniddesa, the Sravakabhumi 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 pragrahakalah linam cittam linatvabhisamkini pragrahasya kalo bhavanayai" (Shukla, p. 393.4-5). Read "tatra pragrahakalah katamah. / line citte linatvabhisamkini va pragrahasya kalo bhavanayai"? The sluggish mind is also mentioned in Sthiramati's Madhantavibhagatika (Yamaguchi, p. 172. 1): "linam cittam pragshnati

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170 J.W. de JONG samvedaniyapramodaniyadharmamanaskaraih / uddhatam cittam tasminn evalambane samyakpradadhati samvedaniyapramodaniyadharmamanaskaraih"; (Yamaguchi, p. 185.7): "line citte layabhisankini vabhinandaniyavastumanaskarah pragrahanimittam". According to these explanations the mind risks becoming sluggish after tranquillization ("samatha") and must be roused in order to become capable of inspection ("vipasyana"). "vicestate". The bodhisattva commits a sin if, with anger in his mind, he is indifferent towards violent and ill-behaved people: "bodhi - sattvah raudresu duh-silesu sattvesv aghata-cittah pratigha-citta upeksate" (w. 164.6-7). The text continues with "vicestate" which is rendered into Tibetan by "khyad-du gsod" "to despise". According to Sagaramegha'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 brnas-pa'i sems-kyis khyad-du gsod", op. cit., f. 165b6). Hsuan-tsang translates "vicestate" by "not to bring benefit" (p. 516c26). Ui rightly puts a question mark after this rendering. Sagaramegha's commentary confirms the interpretation of "vicestate" 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 sattvan samadapayati, te tejo-grastas tatra-tatrasu pratipadyante na vivadante na vicestante a-kriyayai" (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". "Vicestante" is rendered into T. by "log -par byed" "to act wrongly", but according to Sagaramegha'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". Jaschke 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

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Notes on the Bodhisattvabhumi 171 par" "wrongly". It seems, therefore, that in these two passages of the Bodhisattvabhumi "vicestate" has the meaning "to despise, insult". References Bendall, Cecil and La Vallee Poussin, Louis de: 1905, 1906, 1911, 'Bodhisattvabhumi. An English Summary', "Le Museon", N.S. 6 (1905), 38-52; 7 (1906), 213-230; 12 (1911), 154-191 (the last part of the summary is written in French.) Demieville, Paul: 1957, 'Le chapitre de la "Bodhisattvabhumi" sur la Perfection du Dhyana', "Rocznik Orientalistyczny" 21, 109-128 (Reprinted in P. Demieville, "Choix d'etudes bouddhiques (1929-1970)". (Leiden, E.J. Brill, 1973), 300-319.) Dutt, Nalinaskha (ed.): 1966, "Bodhisattvabhumi". 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 Vallee Poussin, Louis de : 1923-1931, "L'Abhidharmakosa de Vasu bandhu". Traduit et annote. Six tomes. Paris : Paul Geuthner; Louvain: J.B. Istas. - ': 'Notes on (1) Sunyata and (2) the Middle Path', "IHQ" IV (1928), 161-168 (cf. w. 45.20-50.7). : 1928-1929, "Vijnaptimatratasiddhi". La Siddhi de Hiuan-tsang traduite et annotee. Deux tomes. Paris : Librairie Orientaliste Paul Geuthner. : 1929, 'Notes bouddhiques VII: Le Vinaya et la purete d'intention', "Academie royale de Belgique. Bulletins de la Classe des Lettres et des Sciences morales et politiques", 5e serie, t. XV, no. 6, 201217 (cf. W. 164.19-167-21).

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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.)