Shravak Bhoomi Part 02

Author(s): Karunesha Shukla
Publisher: Kashi Prasad Jayaswal Research Institute
Catalog link: https://jainqq.org/explore/002449/1

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DIBETAN SANSKRIT WORKS SERIES No. 28 SRAVAKABHUMI ACARYA ASANGA PART U EDITED BY KARUNESH SHUKLA K. P. JAYASWAL RESEARCH INSTITUTE

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Tibetan Sanskrit Works Series No. 28 SRAVAKABHUMI of ACARYA ASANGA . PART II (PUBLISHED UNDER THE PATRONAGE OF THE GOVERNMENT OF BIHAR) General Editor : PROFESSOR (DR.) J. C. JHA Director K. P. Jayaswal Research Institute, Patna KASHI PRASAD JAYASWAL RESEARCH INSTITUTE PATNA 1991

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Published by Professor (Dr.) J. C. Jha Director Kashi Prasad Jayaswal Research Institute, Patna C Government of Bihar Price Rs. 60/(Rupees Sixty only) Printed at Tara Printing Works Kamachha, Varanasi-221010

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TIBETAN SANSKRIT WORKS SERIES NO. 28 SRAVAKABHUMI of ACARYA ASANGA Part II Containing Introduction, Appendices and Indices Edited by Karunesh Shukla M. A., Ph. D. Professor and Head Department of Sanskrit and Prakrit Languages University of Gorakhpur and Founder General Secretary Nagarjuna Buddhist Foundation, Gorakhpur K, P. JAYASWAL RESEARCH INSTITUTE PATNA 1991

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prAcAryAsiGgaracitA zrAvakabhUmiH (dvitIyo bhAgaH) sevaM bhUmikA pArIziSTadibhiH samataGkRtya gorakhapuravizvavidyAlayIyasaMskRtaprAkRtabhASAvibhAgasyAcAryAdhyakSeNa nAgArjuna bauddhapratiSThAnasya saMsthApaka mahAmantriNA ca ema0 e0, pI0 eca0 DI0 ityupAdhidhAriNA DA0 karuNeza zuklena sampAditA kAzI prasAda jAyasavAla anuzIlana saMsthAnam, paTanA . saMvat 2047

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This Volume 18 humbly dedicated to the great acharyas and the galaxy of scholars and friends whose works in the field have been a source of inspiration to me. KARUNESH SHUKLA

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samarpaNam yogAcAramataJca yena vitataM zrIsaugate zAsane pUrva yena vineyadRSTi ratulA spRSTA mhiishaaskii| vijJAnAzritadhAtumArgagaNavidhau granthAH kRtA bhUrizaH AryAsaGga itiprabhAsvarayazA nirvANaboddhA sudhIH // 1 // racitamtena lokeSu zAstraM saptadazabhUmiH / tad yogAcArabhUmizca kathyate budhabheSajam // 2 // kAlakrameNa grantho'yamAryAvarte : viluptavAn / . bhUmistrayodazI tasyAM bhUmiH zrAvakasaMjJitA // 3 // mahApaNDitasUriNA rAhulAkhyena shrmnnaa| anyagranthaiH saha prAptaH - bhoTadeze sudurgame // 4 // saMskRte zrAvakabhUmi rasmAbhiH prtisNskRtaa| prastutA pUrvabhidAnI kAzyate pariziSTakaiH // 5 // pUrvAcAryabudhebhyazca . kalyANamitrasaMsade / iyaM zrAvakabhUmirhi sAdaramarpyate / mayA // 6 // yatkizcidatra skhalitaM tanmamA'vidyayA kRtam / anavadyaM ca yatsarvaM pUrveSAM taniSevaNAt // 7 //

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2005 FOREWARD BY THE GOVERNMENT OF THE STATE OF BIHAR 1. The Government of Bihar established the K. P. Jayaswal Research Institute in 1950 with the object, interalia to promote historical research, archaeological excavations and investigations and publication of works of permanent value to scholars. The Institute along with five others was planned by this Government as a token of their homage to the tradition of learning and scholarship for which ancient Bihar was noted. Apart from the Kashi Prasad Jayaswal Research Institute, five others have been established to give incentive to research and advancement of knowledge the Nalanda Institute of Post-Graduate Studies and Research in Pali and Buddhist learning at Nalanda, the Mithila Institute of Post-graduate Studies and Research in Sanskrit learning at Darbhanga, the Bihar Rashtrabhasha Parishad for advanced studies and research in Hindi at Patna, the Institute of Post-graduate Studies and Research in Jainism and Prakri Learning at Vaishali and the Institute of Postgraduate Studies and Research in Arabic and Persian learning at Patna. 2. As apart of this programme of rehabilitating and reorientating ancient learning and scholarship, the K. P. Jayaswal Research Institute bas undertaken the editing and publication of the Tibetan Sanskrit Text Series with the co-operation of scholars in Bihar and outside. Another series of Historical Research works for elucidating the history and culture of Bihar and India has also been started by the Institute. The Government of Bihar hope to continue to sponsor such projects and trust that this humble service to the world of scholarship and learning would bear fruit in the fullness of time.

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GENERAL EDITOR'S NOTE We feel pleasure in offering to the world of scholars the second part of the Sravakabhumi edited by Dr. Karunesh Shukla, Professor and Head, Department of Sanskrit and Prakrit Languages, University of Gorakhpur. The first part of the Sravakabhumi, edited by Dr Shukla was published by K. P. Jayaswal Research Institute as the fourteenth volume of the Tibetan Sanskrit Works Series in 1973 but some of its portions could not be included in it due to some unavoidable reasons. Now the remaining matter of the work sees the light of the day in a separate volume of the Tibetan Sanskrit Works Series as no 28. We have a programme to publish the entire Yogacarabhumi-Sastra of Acarya Asanga. Its fifteenth bhumi named Bodhisattva-bhumi has already been published as no. VII of the Tibetan Sanskrit Series of the Institute. The text of the remaining bhumis are complete and it is hoped that they will also be published in the near future by our Institute. In the present volume besides the remaining matter of introduction the editor has supplied the Sanskrit restoration of the missing portions of Sravakabhumi from its Tibetan translation, which is really worth appreciable. Besides, he has added four more appendices to this volume along with quotations, index of verses and index of important Sanskrit words of Sravakabhumi. I imagine that those who have a genuine interest in Buddhist studies will welcome this publication. Vasanta-pancami 20.1.1991 Professor (Dr.) J. C. Jha

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PREFACE sarvadRSTiprahANAya yaH saddharmamadezayat / anukampAmupAdAya taM namasyAmi gautamam / / The first Volume of the edited text of Sravakabhumi, the XIII Chapter of the Yogacara (-carya) bhumisastra of Asanga edited by the present author was published in 1973. This edition contained the edited text deciphered from the enlarged photo-prints of the microfilms brought from Tibet by the late Mahapandita Rahula Sankritayayana. The first Volume contained only the Sanskrit text (pp. 511) and 64 pages of the Introduction. Unfortunately, the remaining portions of the Introduction and appendices could not be brought out earlier due to circumstances beyond our control. Now, the remaining portions of the Introduction alongwith five appendices containing the reconstructed text of the lost portions of the Sravakabhumi (Appendix-I), Verses occurring in the Sravakabhumi (Appendix-II), Hetuvidya of Asanga from Cintamayi Bhumi (AppendixIII); Sanskrit text of Paramarthagatba-vyavasthana, Abhiprayikigathavyavasthana and Sarirarthagathavyavasthana (Appendix-IV) and Analytical Contents of the Sravakabhumi (Appendix-V) and three Indices of quotations, verses and important Sanskrit words are being presented here. The English Introduction contains a study of the Sravakabhumi in its various aspects along with a short survey of its contents. An introduction in Sanskrit containing a summary of the general study of the text along with a note on the Yoga-materials in the Sravakabhumi has also been given for the benefit of readers. The Introduction was written nearly twenty years back and is being presented here in its original form as an

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( 14 ) attempt of a novice in the field to study a Buddhist text of paramount textual and doctrinal significance. I wished to append a comparative table of the available Sanskrit text with its Tibetan version indicating the textual dirrerences of the two versions, but due to certain peculiar circumstances this could not become possible. It is proposed to include this appendix in the second edition. Similarly, some improvements on the readings of some portions and a study of the Yogacara pbilosophy expounded in the Sravakabhumi could not be given. These too are proposed to be given at a later date. In spite of these shortcomings, this much awaited second volume of Sravakabhumi is being brought out for the benefit of the distinguished scholars and researchers in the field. I crave the indulgence of the readers for the various mistakes that have crept in. Any suggestion for improvement will be gratefully acknowledged and incorporated in the second edition. I am thankful to the authorities of the K. P. Jayaswal Research Institute, Patna for initiating the publication of this volume, specially to its present director, Prof. J. C. Jha whose keenness and initiative have made the publication of this volume possible. Our thanks are also due to Messers Tara Printing Works, Varanasi for their fine and timely printing of the Volume. Namo buddhaya. Karunesh Shukla Vijayadasami 29 September 1990

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SRAVAKABHUMI OF ASANGA Part-II List of Contents INTRODUCTION: 12. Beginnings of Buddhist Logic in Asanga, CVii-CXii. 13. Importance and review of the MSAB, the YBS and other works of Asanga, CXIII-m CXV. 14. Sravakabhumi and the Yogacarabhumis CXVI-CXVIII, 1. 15. A Brief Account of the topics discussed in the Sravakabhumi (in the light of the previous Buddhist Thinking and the works of Asanga), CXIX (a) Gotra CXIX-CXXIII, (b) Avatara CXXIII-CXXVI (c) Naiskramya, CXXVI-CXXXI, (d) Ahara CXXXI-CXXXV, (e) Kalyanamitrata CXXXV-CXXXVII (f) Pratityasamuptada CXXXVII-CXLI (g) Anitya-anatma CXLI-CXLIV. 16. Some aspects of cultural account in Asanga's works CXLVCXLVIII. 17. Langauage and Style-CXLIX-CLII. 18. Quotations and references CLIII-CLV. 19. The present edition: Restorations and emendations CLVI-CLVII. 20. A Short Survey of the contents CLVIII-CLIX. 21. An Analytic,Survey of the SBH, CLX T. The First Yogasthana CXX-(a) The Gotrabhumi CLX-CLXVIII, (b) The Avatarabhumi CLXVIII-CLXX, (c) The Naiskramya-bhumi CLXXCLXXXVIII. II. The Second Yogasthana CLXXXIX-CLXIIX. III. The Third Yogasthana CC-CCXI. saMskRta bhUmikA AGglabhUmikAsaMkSepa: 1-9 zrAvakabhUmeryogasambhAraH 9-17

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APPENDICES APPENDIX I 00 Sanskrit Reconstruction of the Lost Portions of the Text (I. Yogasthana). 1 - gotrabhUmi : 3-6, gotrasthA: pudgalA 7 2 - avatArabhUmi : 8-10 APPENDIX II: VERSES OCCURRING IN THE SBH: 11-13. HETUVIDYA OF ASANGA (from Cintamayibhumi) APPENDIX III: ( 16 ) 14-25. APPENDIX V: APPENDIX IV: SANSKRIT TEXT OF PARAMARTHAGATHAVYAVASTHANA, ABHIPRAYIKIGATHAVYAVASTHANA AND SARIRARTHAGATHA VYAVASTHANA 26-31. ANALYTICAL CONTENTS OF THE SRAVAKABHUMI-32 First Yogasthana ( prathama yogasthAnam ) 32-38 Second Yogasthana ( dvitIyaM yogasthAnam ) 38-43 Third Yogasthana ( tRtIyaM yogasthAnam ) 44-45 Fourth Yogasthana ( caturtha yogasthAnam ) 46-47. INDICES INDEX I. QUOTATIONS 51-52 INDEX II. INDEX OF VERSES 53 INDEX III. INDEX OF IMPORTANT SANSKRIT WORDS 54-73.

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12. BEGINNINGS OF BUDDHIST LOGIC IN ASANGA Logical tendencies in Indian Buddhism are traced back to the time of the Buddha and we have an access to philosophical debates in the KV. also wherein divergent views of the various Buddhist sects have been recorded. Nagarjuna may be regarded the first exponent of logical principles who confuted the logical validity of the pramanass and introduced the method of dialectical criticism to, refute the doctrinal standpoints and metaphysical suppositions of other systems.4 Still he cannot be said to have claimed any relationship to the school of Buddhist logic which was later on formulated by Dignaga and elaborately elucidated by Dharmakirti and others. The Indian Buddhist tradition clearly states that this logical school came into existence and flourished within the fold of the Yogacara Vijnanavada which has a leaning towards the criticism of the material existence of the visible world. Maitreyanatha and Asanga are regarded by the tradition to head the lineage of teachers (acaryas) of this school of Indian Logic. .1. Cf. D. N. I. 1.1 (Brahma jalasutta). 2 Kv., I. 1.! (Puggalakatha); I. 1.2 (Okasasaccikattho), 1. 1.3 (Kalasaccikatha); XVII. 1 sq. (Arahat kathaj and elsewhere. Vigrahavyayarttani, (ed. P. L. Vaidya), Vs. 5 sq., 31 sq.; for elaboration, vide, S. Mookherjee, The Absolutists' Standpoint in Logic, NMRP, I, pp. 1-104, Ch. I-IV, Our unpublished work, "Nagar juna aura Samkara', Ch. IV. 4. Our work, ibid., loc. cit., portion on dialectics; T. R. V. Murti, CPB, Ch. V-VII, pp. 121-208; Mook herjee, Ibid., loc. cit., C. D. Sharma, Buddhism and Vedanta. 5. TagTag TUTET 4491971 SFTTT dAcAryo vasubandhurudhurama tistasyAjJayA''didyutat /

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- - - cviii Sravakabhumi A thorough glance over the chapters of the YBS. reveals that in the age when Asanga flourished, debates on philosophical issues were in vogue in public and differences persisted among philosophers. Philosophical discussions and debates had become the order of the day. Asanga clearly states that discussions on philosophical points such as satkayadrsti, visumahetudrsti, Sasvatadrsti, varsaganyadrsti, mithyadrsti and the like culminated in discussions or vivada. In the YBS. sixteen para-vadas have been mentioned which shows that different view-points gained popularity in philosophical speculation and were refuted by the exponents of other systems. Asanga was the first Buddhist teacher to enumerate the hetuvidyas as essential to be mastered by a sravaka and a bodhisattva." He enumerates vada, vadadhikarana, vadadhi dignAgo'thakumAranAthavihitAsAmAnyasAhAyakastasmin vArtikabhASyakArakRtinoradyAnavadyA sthiti: / / JMN, p. 506 (Sakarasangraha). lobhaddeSamohAbhibhUtAnAmadhyavasAnahetovinibandhahetoH ....... saMrAgahetoranyo'nyaM saMrabdhAnAM... vigahItAnAM vivAdamApannAnAM nAnA vAdA vivAdo vipratyanIkavAdaH dRSTi vA punarArabhya tadyathA satkAyadRSTi viSamahetudRSTi zAzvatadaSTi vArSagaNyadRSTi mithyAdRSTimiti / ... (Text of the Cintamayibhumi-(hetuvidya), as intruded in the SBh. MS., Folio 2 B leaf 6, line 8-2 A-leaf 7 line 1. YBS., Vol. I, p. 118 (Savitarkadibhumih sasthi) SoDaza ime paravAdAH / tdythaa| hetuphalasadvAdaH / abhivyktivaad.| atItAnAgatadravyasadvAdaH / AtmavAdaH / zAzvatavAdaH / pUrvakRtahetusadvAdaH / iishvraadikrtRvaadH| vihiMsAdharmavAdaH / antaanntikvaadH| amarAvikSa pavAdaH / ahetuvaadH| ucchedvaadH| agravAdaH / shuddhivaad:| kautukamaGgalavAdazca / for details and refutation, vide, pp. :18- 60. SBh. MS., Folio 2 B, leaf 6, line 4 sq. (Cintamayi Bhumi). tatra dvAdazAGgAd vacogatAdyadvaipulyaM tadbodhisattvapiTakam / avaziSTa zrAvakapiTakaM veditavyam / bAhyakAni punaH zAstrANi samAsatastrINi / hetuzAstra zabdazAstra cikitsAzAstraJca / tatra laukikAni zilpakarmasthAnAnyanekavidhAni bahanAnAprakArANi / suvarNakArAyaskAramaNikArakarmajJAnaprabhRtIni / tAnyetAni sarva vidyA

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Beginnings of Buddhist Logic in Asanga cix sthana, vadalankara, vadanigraha, vadanihsarana and vade bahukaradharmah under this head, He defines, illustrates each one of them and cites their classification in details where necessary. He further details the various kinds of vada5 (i. e. pratyayavavada, vivada, apavada, anuvada, and avavada) and vadadhikarana. But the main contribution of our author lies in formulation of the various relevant aspects of logical tendencies which were later on detailed by Vasubandhu, Dignaga, Dharmakirti, Jnanasrimitra, Ratnakirti and others. Under the heading vadadhisthana, he enumerates the twofold sadhyartha, the natural (svabhava) and the specific (visesa) along with the eightfold sadhana which forms the backbone of the sthAnaparigahItAni paJcavidyAsthAnAni bhavanti / adhyAtmavidyA hetavidyA zabdavidyA vyAdhicikitsAvidyA zilpakarmasthAna vidyA ca / itImAni paJcavidyAsthAnAni yAni bodhisattvaH paryeSate / evamanena sarvAvidyAsthAnAni paryeSitAni bhavanti, BSB, p. 68, cp. also pp. 68-69. 1. hetuvidyA katamA / parIkSAJca naya dvijJAnaM vastu / tatpunaH kata mat / tadyathA vAda: vAdAdhikaraNaM vAdAdhiSThAnaM vAdAlaGkAraH vAda nigrahaH vAdaniHsaraNaM vAde bhukraadhrmaaH| 5. Bh., MS., Folio 2B, leaf 6, lines 3-4. 2. 5. Bh. MS., 2B-6, line 3 Folio 2B-10. 3. vAdaH katamaH / sa SaDvidho draSTavyaH / vAdaH / pratyayAvavAdaH (pravAdaH) vivAdaH apavAdaH anuvAda: avavAdazca / S. Bh., MS., 2B, 6, lines 3-4; for elaboration vide, ibid., 2B 6, 2A7 where the author concludes eSAM SaNNAM vAdAnAM kativAdA bhUtAstattvA arthopasaMhitA: sevitavyAH / kativAdAH abhUtAH atattvA anarthopasaMhitA: parivarjayitavyAH / dvau pazcimI vAdau bhUtau arthopasaMhitau veditavyau / dvau madhye vAdau abhUtau bhatattvau anarthopasaMhitau varjayitavyau AdyaryoyorvAda yorbhedaH / 4. vAdAdhika raNaM katamattadapi SaDvidha draSTavyaM / tadyathA rAjakulaM yuktakulaM parSatsabhA dharmArthakuzalAH zramaNA brAhmaNA dharmArthakAmAzca santAH (santaH), ibid., 2B-7A lines 5.6.

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Sravakabhumi logical theories developed later on. The eightfold division of sadhana includes pratijna, hetu, udaharana, sarupya, vairupya, pratyaksa, anumana and aptagama. Detailed classifications of these sadhanas of the vadadhisthana are also worked out. We may incidentally point out here the views of Asanga regarding perception (pratyaksa). Inference (anumana) and ( scriptural) Authority (aptagama). CX Asanga defines Pratyaksa as pratyakSaM katamat / yadaviparokSamanabhyUhitamanabhyUhyamavibhrAntaJca' 4 i. e, the kind of knowledge that is neither invisible, unconceived, unconceivable nor mistaken and illusioned (i. e., based on direct sensory perception). All the three components of the definition have been analytically discussed and illustrated. While aviparoksa has been discussed under four kinds", the second component (i. e., anabhyuhitamabhyuhyan) has been explained as grahanamatraprasiddhyopalabdhyasraya visaya and visayapratisthitopalabdhyasraya visaya. 1. vAdAdhiSThAnaM katamat / taddazavidhaM draSTavyaM / sAdhyArthI dvividhaH / sAdhyasyArthasya sAdhanamaSTavidhaM / sAdhyArtho dvividhaH katamaH / svabhAvo vizeSazca / tatra svabhAvaH sAdhyaH sacca sataH asaccAsataH / vizeSa: sAdhyaH sottarazca sAMttarato'nuttaraM cAnutarataH / nityo nityataH / ityevamAdinA prabhedanayena / vizeSasya sAdhyatA draSTavyA / ibid., 2A- 7, line 6-2B. 7, line 1. 2. sAdhanamaSTavidhaM pratijJA hetuH udAharaNaM sArUpyaM vairUpya pratyakSamanumAnamAptA gamazca, ibid, loc. cit, lines 1-2; for elaboration, vide, F. 28.7, line 2 sq. Ibid., loc. cit., 2B 7, line 2-2A 8, line 1 sq. SBh., MS., 2 B7 line 6. 3. 4. 5. aviparokSaM katamat / taccatubhirAkArairveditavyam / aparibhinnendriye pratyupasthite manaskAre anurUpotpattitaH anAvaraNataH aviprakarSatazca, ibid., 2 B 7 line 6- 2-8 line 1. Ibid., loc. cit., line 5-8-2 B-8 line 1. 6.

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Beginnings of Buddhist Logic in Asanga cxi The avibhranta pratyaksa has been defined as the knowledge of the perceived objects which is devoid of the fivefold or sevenfold illusory cognitions (bhrantih)". It is also significant that the definition of praiyaksa as found in the Pramanasamuccaya of Dignaga and the PV of Dharmakirti is in the tone of the definition provided by Asanga. Asanga further states that this perception is fourfold according to the objects perceived, or the media of perception, i. e. the rupi-indriyas, the mental faculties (manas), the loka and pure and simple perception (suddha). S As regards anumana, it has been defined as the process of inference through a probans on the basis of a perceived sign (related by invariable concommittance). This anumana has been further explained as fivefold in the following way : . (i) Inference through a sign (lingatah), (ii) Inference through nature (svabhavatah), 1. vibhrAnto viSayaH pratyakSa katamat / tatpaJcavidhaM draSTavyaM sapta vidhmbaa| paJcavidhaM katamat / paJcavidhA bhrAntiH ... .... / paJcavidhAbhrAnti: katamA / saMjJAbhrAntiH / saMkhyAbhrAntiH / saMsthAnabhrAnti: / varNabhrAnti: karmabhrAntizca / saptavidhA bhrAnti: ktmaa| asyAmeva paJcavidhAyAM bhrAntI santati dvividhA~ bhrAntiH mizrayitvA saptavidhA bhrAntirbhavati / dvividhA bhrAntiH ktmaa| cittabhrAntidraSTi bhrAntizca / ibid., loc. cit.,2 B 8 lines 2-3. 2. Cp. Dignaga : pratyakSa kalpanApoDhamabhrAntaM pratyakSaM nirvikalpakam // (prmaannsmuccy)| Dharmakirti, PV., III. 123, 124 : pratyakSaGkalpanApoDhaM pratyakSanaiva sidhyati / pratyAtmavedayaH sarveSAmbikalpo nAma saMzrayaH / / saMhRtya sarvatazcintAM stimitenAntarAtmanA / sthito'pi cakSuSA rUpamIkSate sAkSajA matiH / / 3. tadetatpratyakSaM kasya pratyakSamvaktavyama / samAsatazcaturNA rupIndriya pratyakSa mano'nu bhavapratyakSa lokapratyakSaM zuddhapratyakSaJca / Bh. MS., 2 B8, lines 5-6.

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cxii Sravakabhumi (iii) Inference through action (karmatah), (iv) Inference through attributes (dharmatah) and (v) that based on the probans and the result (hetu phalatah)' As regards the aptagama, this too has been defined and explained as the sayings or instructions of an omniscient or that based on the following of the instructions of an omniscient (Buddha). Its threefold classification has also been offered.2 But all this does not establish that minor details and technicalities that are found in the later works of Buddhist logic were worked out in Asanga's works. Asanga had dealt with these problems in a simple and general way and presented them only in a rudimentary form which formed the basis of the logical theories detailed in the works of Vasubandhu, Kumaranatha, Dignaga, Dharmakirtis, Isvarasena, Jnanasrimitra, Ratnakirti and others. 1. anumAna katamat / yatkenacideva cihnanimittasambaddha na vartamAnena vA pUrvadRSTena vA viSayAbhyUhanama / tadyathA cakreNa rathamanuminoti / dhUmenAgni rAjJA rAjyaM Gear RETT 1157 (T)faqropeat trai Ibid., loc. cit., 2A, 9, lipes 1-2 sq. 2. Bara: *TA: 1 TOTTI at at spar Tat gaaria punastrividho draSTavyaM (vyaH) / pravacanA virodhataH / saMkle zapratipakSataH / lakSaNA fantaarTI S. Bh. MS., 2B 9, lines 2-3. 3. Vide, Supra, fo. 4.

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13. IMPORTANCE AND REVIEW OF THE MSAB, THE YBS AND OTHER WORKS OF ASANGA. Maitreyanath and Asanga are regarded to head the lineage of the Mahayana (Yogacara) teachers who codified and systematised the Yogacara Vijnanavada in the Buddhist tradition. Though Nagarjuna's Dasabhumivibhasa-sastra, the Mahaprajnaparamitasastra and the Vaidalya-prakarana may be regarded as the earliest philosophical expositions of the Mahayana philosophy, the Yogacara standpoint remains unexpressed in these treatises. The AA and the MSA are the first attempts in the field in which Arya Maitreyanathapada tried to give a succinct account of the Mahayana from the Vijnanavada standpoint. In Nagarjuna's works, the emphasis is on the Sunyata-doctrine where in the Madhyamika standpoint has been vividly explained. Maitreyanatha, accepting the Madhyamika concept of Sunyata1, gave a brilliant exposition to the Vijnanavada doctrines in the light of the Mahayanic carya in his Mahayanottartantrasastram. In this work the twofold buddha-kaya (dharmakaya and rupadeg2=sambhogadeg Mahayanottaratantra, I. 92, 155-56. !. 2. MV 1.2-23; cf. MSA, XI. 1; IX 23, XI. 41, XVIII. 99-101, 156. Uttaratantra, I. 43, 779-87; 150-52, ii. 21, 22, 28, 30, 44, 53, 61, 68 III. 3, 37-3, XXIV. 61. On this point Jhonston remarks: "The standard doctrine of the Madhyamikas knows two such bodies corresponding to the samvrtisatya and parama thasatya, and that of the Vijnanavadins postulates three corresponding with the three S abhavas. The Ratnagotravibhaga's position is not so clear cut. At iii. 3, it propounds the Madhyamika view, but at i. 150-152, II. 21-22 and IV 61 and other passages it has three regular bodies, but under two heads, dharmakaya and rupakaya, the latter covering the sambhogika and nairmanika bodies. Thus the connection with the older view is maintained, and it seems that in this matter also the present text stands mid. way between the two chief Mahayana schools." (Foreword to Uttaratantra, P. XIII-XIV).

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cxiv Sravakabhumi and nirmanao), the three svabhavas?, the nirvana', the gotradoctrines, the tatagatagarbhat and the alayavijnanas doctrines have been presented in the light of the Madhyamika exposition of sunyata and the Yogacara concept of asrayaparavstti? In the MSA, Maitreyanatha gives a thorough presentation of the Mahayana doctrines and the Yogacara idealism. Asanga in his commentary gives a comprehensive account of the gotra (III), paripaka (VIII), bodhi (IX), bodhipaksa (XVIII), vaisaradya, nairatmya (XVIII. 92 sq.), buddhakaya, upayakausalya (XV), asraya paravstti (IX. 45-46), the threefold reality (the parikalpita, paratantra and the parinispanna laksana (XI. 38-41) and the buddhakaya-doctrine (IX. 55-67). Asanga profusely quotes from the Mahayana Sutras and supports the views of his preceptor. He also gives a thorough analysis of the Buddhist canon, especially the Abhidharmas, as it is intimately connected with his exposition of Mahayana. Asanga regards the Abhidharma as the background of the Mahayanic stage. 1. Uttaratantra, I. 143. 2. I. 87. 3. 1. 24, 27-28, 41, 86, 144, 149 etc. 4. 1. 156 (buddhadhatu); see comm. of Saramati, p. 5, 77, 2, 10, 12, 15, 21, 46 etc. 5. The Alayavi jnana doctrine is intimately related to the Tatha gatagarbha-doctrine, See Jobopston, Foreword to Uttaratantra, p. xiii. 6. I. 92, 155-56. ?. V. 7, 8; 371279 artian actosafat caturvidhaM jinajJAnaviSaye'smin yathodite / / dhImAnastitvazaktatvaguNavattvAdhimuktitaH / tathAgatapadaprAptibhavyatAmAzu gacchati / / 8. MSA, XI. 3; armat Favotat aufzufaa gaalagaa 1 __ abhiravato'thAbhIkSNyAdabhibhavagatito'bhidharmazca / / see, verse 4 sq. 9. Cf. Asm., p. 83.

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Review of the MSAB the YBS and Other Works of Asanga This view-point of Asanga finds elucidation, though in a succinct form, in his commentary on the Vajracehedika PP which, later on, formed the background for Dignaga's famous work on the PP (Prajnaparamitapindartha). Apart from their dhyanayoga and the philosphical, doctrinal and analytic view-points, the Vijnanavadins independently developed their theory of dharmas1 and other aspects of the Abhidharma. The Asm. contains a comprehensive account of the Yogacara dharma-theory and other aspects of philosophy that are akin to those accepted by the Abhidharmika systems. CXV This work is also regarded as the summary-treatment of the main topics discussed in the SBh. and some other bhumis of the YBS, which is a mine of information for the student of Buddhist Yoga, Abhidharma and Mahayana practices. This treatise contains four parts which are called 'samgrahani' or vastu, of which the available text of the seventeen bhumis forms only one sangrahani or part. The other parts are not accessible to us and hence our knowledge remains incomplete with regard to the remaining portions of the text and its commentary by our author. 1. It is with this view-point that Vasubandhu wrote a treatise entitled 'Satadharmavidyamukham' enumerating the hundred dharmas accepted by the Yogacarins. 2. tridharmaH saMgrahaH samprayogo'nvayazca lakSaNe, Asm., I; see, Ch. I (tridharma-pariccheda). This fact is evidenced by a close comparision of the contents of the S. Bh. and the Asm. On this point, side our Sanskrit bhUmikA, the portion on bhAratIyayogaparamparAsu zrAvakabhUmeryogasambhAraH 3. 4.

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14. SRAVAKABHUMI AND THE YOGACARABHUMIS It is a well-established fact that the Mahayana is the outcome of the development of the Hinayana beliefs and carya which had developed into the form of the Mahasamghika sect. It may be regarded as the preceding and the preliminary stage of the Mahayanic development in the domain of Indian Buddhism. The concept of bhumi as the stage of the spiritual career of a yogin has been in vogue since long. In the Pali works, different bhumis of the career of a Sravaka have been recognised where the meaning of plane, ground, stage, level and state of consciousness is obvious. The Dh. S. uses the word in the sense of planes and path. The Bodhi. seems to use this word in the sense of repeated practice of virtues in a particular plane or stage. Various planes or stages of the career of a Yogin or Bodhisattva find mention in the Mahayana Sutras. The SRS mentions Yoga-bhumi of the jinas which is also called buddha-bhumi and which is not attained by those not in the Yoga (ayukta-yogins).' This bhumi is not attained by 1. See, R. Kimura (Hipayana and Mabayana) in JDL, X, p. 69 sq.; Dutt, Aspects, Ch. I, II; EMB, Vol. II. 2. Cp. R. Kimura, ibid., pp. 111-113. 3. dhamme desiyamAne yathA didaTha yathAviditaM bhUmi paJcavekkhantassa anupAdAya Asavehi fad fagfez I, Mahavagga, pp. 209-10; cf. P. Sm. II. 205 (PTS), Vbh., p. 381 sq.; for more references vide PTSD, s. v. bbumi. 4. See PTSD, s. v. bhumi. 5. Dhs., p. 138, 279. 6. Bodhi., p. 105-6, 231 sq., 281 etc. SRS, XVII. 104-107 : jJAnapratiSThA tatha yogabhUmI yogIzvarI bodhayi prasthitAnAm / niSevaNA satpuruSANa nityaM iyaM jine IdRza AnuzAsanI //

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Sravakabhumi and the Yogacarabhumis cxvii the psthag-janas and the Sravakas. Similarly, arana bhumi and santa-bhumi are also mentioned along with 'cittabhumi'. At one place samadhi has been stated in these words : sarvatathagatazocaro'yam bhagavan yatra abhumih sarvasravakapratyekabuddhanam kah punarvado'nyatirthikanam ? (SRS, p. 54, Ch. X.). For the first time, the words yoga-bhumi, yogacarabhumi and the sravakabhumi are met with in the SRS and we have reasons to believe that the Yogacarabhumi represents the viewpoint of the Buddhists which was traditionally accepted through the Mahayana texts. The Yogacarabhumi is said to be identical with the "buddhabhumi'4 and intimately connected with the Buddhalogy of the Mahayana. * This conception of the 'buddhabhumi' is regarded as the climax of the Yogacara concept of 'bhumi' or stages in the spiritual growth and propitiation of a Yogin. This is essentially the path leading to the ultimate knowledge of Buddha (Buddhajnanain).5 The seven or ten bhumis in the spiritual attainment of a bodhisattva are severally met with in the Mahayana works6 (contd. from p. 10) ayuktayogIna sadA vivarjanA tathAgatairbhASita buddhabhUmi / anumoditA savihi paNDitehi iyaM jine IdRza AnuzAsanI / / bAla: pratikSipta ajJAtake hi abhUmiratra pRthazrAvakANAm / parigRhItAH sada bodhisattvaiH iyaM jane IdRza AnuzAsanI / / tathAgatehi anubaddhametaM devehi co satkRtu pUjitaM ca / anumodita brahmasahasrakoTibhiH kazcijjino bhASati ta samAdhim / / 1. SRS, XIII. J. 10; p. 78, 7. Ibid., p. 143. 1. 3. Ibid., p. 297, 300. 4. Cp. SRS, p. 300. Ibid., loc. cit. The Mahavastu mentions scven bhumis of a bodhisattava, the DBS (p. 1 sq.) and the Bodbi (P. 253 sq.) mention ten Bhuwis of a bodhisattva; we also come across the gravaka-o, Pratyekao and Bodbio (Bodhisattvao) in the ASPP, p. 18, 19 (avatarao (P. 28). the Ratnagunasancayagatha X. 4 etc., the DBS, P. 34, 36 37 and elsewhere.

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cxviii Sravakabhumi but we nowhere come across the enumeration of the seventeen Yogacarabhumis in any other Mahayanic text. We are informed that before Asanga, several other attempts were made to present, analyse and interpret the various Yogacarabhumis. Yogacarabhumi of Samgharaksa, Dharmatrata, Buddhasena and Buddhabhadra' are also preserved in the Chinese versions which gives clue to the existence of the Yogacarabhumi-tradition in Indian Buddhism from which Asanga might have drawn inspiration. We also come across a 'Yogacarabhumyasubhabhavanasutra which clearly indicates that the various Yogacara-stages were conceived, analysed and elucidated in the Buddhist tradition. It is also significant to note that the Bodhisattvabhumi, the sopadhika and the Nirupadhika bhumis being the last stages of the Yogacara-career, the Sravakabhumi and other stages were regarded as the preliminary stages in the acquisition of Bodhi and thereby of Nirvana by way of the practice of dhyana, cessation of akusala dharmas and contemplation of kusala dharmas. 1. See, E. Lamotte, Historie du Buddhisme Indien, p. 772.

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15. A BRIEF ACCOUNT OF THE TOPICS DISCUSSED IN THE S. BH. (IN THE LIGHT OF THE PREVIOUS BUDDHIST THINKING AND THE WORKS OF ASANGA) (a) Gotra In the early Vedic literature, the word 'gotra' connoted the meaning of gosthao1 Later on, in the Sutra-literature and the classical Sanskrit literature it was used in the sense of family-lineage. Patanjali uses this word in the sense of 'Kulavayava'. In the early Pali literature also, this sense was preserved but the word became prevalent in the Buddhist circles in the usual sense of common ancestry. It later on came to mean the common characteristic of a group of indi 2 1. RV., VI. 65.5, II-23.18, X. 48.2; III. 39.4, 43.7; I. 31.3; Ch. Up. LV.4.1, yadgotra, agotra; Mundaka. I 1.6; vide, P. V. Kane, JBBRAS, Vol. II, No. 1, 2, P. 1-17, 'Gotra and Pravara in Vedic Literature, (specially P. 10-11); D. D. Kosambi, JBBRAS, New Series, Vol. 26, Part 1, P. 21 sq. (Origin of the Brahmin Gotras). 2. Samkhayana Sr. Su., 1.4.16; cp. Manusmrti, III. 109. 3. Kulavayava hi loke gotramityucyate, Mahabhasya, II. 350; for more detailed study, see; V. S. Agrawala, Gotras in Panini, p. 1-14; cp. Panini. IV.1.162: Apatyam pautraprabhrti gotram; see also, IV. 1.105; Cp. Apatyo va gotram (Varttika, No. 5318, Mahabhasya, II. 400 (Govt. of India Publ., Delhi, 1967); also Mahabha. ad Varttika, Rajanyadau...manusyacca Jnapakam laukikam param...... yuva ca loke gotramityupacaryate......(II. 367, 403). 4. Vide, Sn., Vs. 1004, 1018, 423, Jataka II. 3, Dh. P. A., II. 218; in these texts this word occurs with jati, kula and lakkhana; cp. also, D. N., I. 80 sq. 86-87, II. 118; K. N., Ill. Pt. I, p. 287 (Jataka), Vs. 141-c-0; Vinaya (Mahavagga), I. 96; M. N., I. 350; for references, see PTSD, s. v. gotta; Hardayal Bodhisattva Doctrine, p. 51 sq.

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Sravakabhumi viduals as members of the Buddhist order who were converted to the Buddhist sangha and had the attainment of Nirvana their sole aim, the Summum Bonum of their life.1 CXX The latter sense was denoted by words such as gotrabhu. Buddhaghosa defines gotrabhu as a person inclined to quit the paritta-gotra and adopt the contemplation of the mahaggata-gotta. However, in the Nikayas, this word represents a person in the lower plane of contemplation and as a 'nominal' member of the spiritual clan. The P. Pannatti describes the gotrabhu as a pudgala ripe for conversion as a sotapanna." In the Abhidharma-texts, gotra has been defined and discussed as dhatu (base) of the human individuality, as the preceding cause of the 'sodasa akaras'. Various concepts of gotra are found in these texts. Some authors refer to gotra as denoting the Kusala-mula while others regard them as difference of senses in various pudgalas in the stage of prthag-jana. The Sautrantikas define gotra as. the mental faculty and its seed." 1. Cp. This word orginally meant "family", and was then used to denote the group of persons descended in the male line from a common ancestor... Early Buddhism used an old term in a new sense, and declared that all Buddhists belonged to the family or clan of Gautama Buddha, as they were his spiritual sons and heirs...", Bodhisattva Doctrine, p. 51, see also, pp. 52-53. K. N., V. (PSm.), p. 3, 73 sq.; M. N., III. 342; A. N., IV. 20, 117; Vide, PTSD, s. v. 'gotrabhu'; Vsm., IV. 74. 2. 3. 4. 5. 6. 7. Vsm., loc. cit.; XXII. 5, XXIII. 7. See, supra, fo. 2; Psm. p. 73 sq.; A. N., IV. 20, 117; BDBSL, pp. 51-52. Yesam dhammanam samanantara ariyadhammassa avakkanti hoti, tehi dhammehi samannagato. Ayam vuccati pudgalo "gotrabhu", Pug. P., P. 21. Rasyayadvaragotrarthah skandhayatanadhatavah, AK. I. 20-ab; vide, AKB, pp. 13-14; Adv. I. 5 ed. Ayadvaro hyayatanam gotram dhaturnirucyate, see p. 5-6. Adv, Vs., 400, p. 324.

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The Previous Buddhist Thinking and the Works of Asanga cxxi In these texts the last meaning of the word seems to predominate according to which several categories of pudgalas have also been mentioned. In the Mahayanic texts, gotra occurs in the original sense of the nature or lineage of a person. The Mvy. mentions (ff. L.) the gotrabhumi as the second of the seven sravaka-stages. Tibetan tradition also seems to follow the same procedure. The Mahayana Sutras use the word gotra in the sense of family, mine or root-cause of gems, origin and the kind, class or category of a person or thing. 8 These texts mention five kinds of abhisamaya-gotra according to the nature and capacity of ordained persons who are inclined towards the attainment of Bodhi and the acquisition of Nirvana. * Maitreyanatha, following the older Mahayanic texts, regards the gotra as the main factor which enables a pudgala to produce the Bodhi-citta.5 The dharma-dhatu is called gotra as it produces the various 'gunas' through which originates the Bodhicitta of which it is the base or 1. CP. AKB, pp. 13.19-20: cittacaittanam tarhi jativacako, yam dhatusabda ityapare)...... 2. See, AKB with AKV, VI, 19, 23, 57, 58, AKV, pp. 593-94. 3. Such as sravakagotra, pratyekabuddhagotra, buddha-gotra ete., vide, MSAB, III. 2. 4. See, Bauddha Sadhapa ka Vikasa, (Varanaseya Sanskrit University Souvenir,, Yoga Sammelana, February, 1971). See, BHSD, S. V. gorra for references. 6. These are : Sravakayapabhisamayagotra, Pratyekabuddhayana), Tatbagata", Aniyatagotrah, Agotrah, Mvy., LXI; cp., LS, pp. 27. 18-20 sq. (only gotras are mentioned, not pudgalas); v.de, MVBT, p. 141. Tatradau gotrasamarthyat kopabi japrabodhatah| Prayogasayasampattya bodhicittaparigrahah|| AAA, p. 283; cp. also, pp. 309-10. 7.

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Sravakabhumi pratistha. All beings are primarily of the nature of the Buddha. This is due to their being endowed with the Buddha-gotra. In this sense gotra is identical with tathata (suchness) and dharmakaya also. The existence of gotra is advocated on account of the varieties of the natures of various pudgalas, their determination (adhimukti), devotedness towards the path (pratipatti) and difference between the various sorts of results and attainments of their endeavours.4 For various reasons, this gotra is regarded as the foremost (agra). It is fourfold-the natural, acquired, of the nature of asraya and that of asrita. The purity, universal compassion, possession of the great powers of endurance, not committing any heinous guilt, being endowed with the attributes and characteristics of Perfect Enlightenment are some of the aspects or factors that lead to its acquisition as a preceding factor in the origination of bodhicitta by a bodhisattva." cxxii Asanga, following his precepter, defines gotra as a synonym of prakrti or nature of a pudgalas and as the pre 1. Dharmadhator asambhedad gotrabhedo na yujyatel Adheyadharmabhedattu tadbhedah parigiyate|| 2. 3. 4. 5. 6. 7. AA, I, 40 AAA, p. 107: Dharmadhaturgotram Tasmaddhi te guna rohanti prabhavantityarthah Uttaratantra, I. 27, 28, 86, 143 (gotra=svabhava). Ibid., loc. cit. MSA, III. 2: Dhatunamadhimuktesca pratipattesca bhedatah Phalabhedopalabdhesca gotrastittvam nirupyate|| Ibid., III. 3. Prakrtya paripustam ca asrayascasritam ca tat Sadasaccaiva vijneyam gunottarnatarthatah|| III. 4, Vide also, MSAB, III. 4. MSA with bhasya, III. 6-7 sq; cp. also, MVS, I. 19-20 with bhasya and tika, pp. 43-44 sq. 8. The beginning portion of the gotrabhumi as reconstructed by us from the Tibetan Version, 'Tatragotram katamat Gotrasthasya pudgalasya yo bijadharmah Yasmin sati bhavati asati na

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The Previous Buddhist Thinking and the works of Asanga sxxiii liminary stage of Bodhicitta. He names the first of the three sub-sections of the S. Bh. as gotra-bhumi and gives a brief description of the nature, arrangement, the various marks of the pugalas stationed in this bhumi as well as of the various pudgalas. This description of Asanga, which represents his Mahasasaka view-point, finds full elucidation in the Bodhi., and the MSAB, wherein he gives an elaborate exposition of the gotra-doctrine (i) i. e. regarding the gotra as forming the preliminary stage of Bodhicitta-utpada, (ii) its fourfold classification as pointed out by Maitreyanatha (iii) the fourfold defects (adinavas) of gotra, (iv) its fourfold anusamsa, alongwith (v) a brief description of the agotra-stha pudgalas. S * Thus, in the Buddhist tradition, gotra originally meant the lineage or family of ordained members of Buddhist church, but later on it conveyed the meaning of the mental faculty or the whole make-up of the individuality of a person intending to acquire bodhi or attain enlightenment. (6) Avatara In earlier Buddhist literature, the word avatara (Paliotara) has been used in the sense of (a) 'descent to, i. e., approach to, access, fig. chance, opportunity', (b) 'inclination to, being at home with, approach, familiarity', and (c) 'influenced by Ocarati and Ocinna) being after something, spying, finding out, i. e. fault or defect.'' bhavati Padgalanam pratyayapraptanan nirvanan praptun sprastu saknoti ca. Tatra gotrasya kati paryayanamanil Bijam dhatuh prakstiriti paryayanamani bhavanti|JGRI, XXIV. 133; Bodhi, 1-2 sq. ; Cp. MVBT, p. 141. Bodhi, p. 2 sq. Vide, JGRI, XXIV. 129, 133. See, MSAB, III; Bodhi, I. For details, and references, See PTTSD s. v. Otara; BHSD, s. v. avatara.

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cxxiv Sravakabhumi The Buddhist Sanskrit texts partially follow the Pali canon. These Mahayana works use the word in the primary sense of appearance or descent. But in the Mahayana Sutras, such as the LV" and the SRS, the sense of entrance into or attainment of a moral state or comapassion is obvious. Later on, in the same texts and some others also, the sense of intellectual penetration and comprehension of a particular doctrine, such as the origination of empirical existents by virtue of dependence on some given causes and conditions (Pratitya samutpada), or the equality of all existents becomes more familar.4 In expressions such as avatara-kusala and avatara-kausalya, the sense of entrance becomes more explicit. In some texts, the word has been used in the sense of approach, opportunity and defect also. In the Abhidharmic texts, the meaning of 'entrance' has been taken to be conveyed by this word. In the Abd. (vs, 11), it has been stated that it is through the eighty thousand dharma-skandhas that the converted and the trained, renounced disciples (vineya) are made to 'enter' the marga or penetrate therein." It is interesting to note that Asanga mentions the avatarabhumi as the second sub-section of the SBh. and defines it as the preliminary stage leading to the acquisition of Nirvana.8 It has further been elucidated as the preceding 1. Mtu, ed. E. Separt, II. 263.6. 2. LV, p. 25. 14-15, p. 132. the word 'avatara' has also been men tioned in the ASPP, p. 28. 3. SRS, p. 6.7. LV, p. 306, 30; 307.1, 7; Gandavyuba, p. 369.24. 5. LV, p. 7.11 Cp. p. 316.9; for detailed references Vide BHSD, p. 71. 6. LV, V. 37.d; SPS. p. 97.13; 265.28; Mtu., II 241.5, III. 286.10 and elsewhere. Dharmaskandhasahasranama siterpi sangrahah Jneyo' vataranasvava taih sanmargavataranat|| Abd No. II, p. 10. Maitreyanatha mentions avatara as a kind of avastha Hettavastha'vat arakhya prayogaphalasaninital... 'MV., vs., IV. 18;

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The Previous Buddhist Thinking and the works of Asanga CXXV activities (gamanam) till the acquisition of the last Kaya leading to the privileged families, and in special circumstances.1 This 'activity'not only includes the kusala-pravrttis, but also presupposes the good deeds responsible for the purification of the mental faculty, acquisition of the visista indriya through vipaka which also pre-supposes in its turn, the kusala dharmas, which depend on it." This nature of avatara has been elucidated in terms of gotra, avatara and culmination (paripaka or vipaka) of the (previous) good deeds and it has been stated that the pudgala having sraddha in the teachings of the purvabuddhas, practises the sila-samadana, sruti-grahana, tyagavardhana and darsanabhyasa-all this is called avatara.R In the Bodhi., this avatara has been defined as following and penetrating upon the instructions of the Venerable Master (Siksapadasamadanam) with regard to duscarita-viveka and kama-viveka.1 Thus, in Asanga's view-point avatara represents the Buddhist concept of the entrance in the path of meditation 1. Cp. MVB, 141...... Avataravastha utpaditabodhicittasya, ibid., p. 127: Avatarotra pratyekam satyasatyalaksanavabodhah]; Gotramevavat arsca tatha naiskramyameva cal Bhumayastisra eta hi bhumih sravakasam jnita|| sank sepena ima eva sravabhumih kathyate our reconstruction of the Gotrabhumi, JGJRI, XXIV. 132. Sanskrit reconstruction of the Avatarabhumi, para 5: ...... Danabalotpadanena utterottrena yasmin sthite parinirvanti, samyaktvena niskramyamanatvat caramasyantyasya kayasya praptiparyantam visistotpatti yad gamanam tadevavtara ityucyate. (See App. I) Ibid., paras 2-4. Ibid., para 6. 2. 3. 4. Tatravatarah katamah/ Sraddhapratilambhamadhipatimkrtva agarikasya duscarita vivekasik sapadasamadanam/ anagarikam va pravrajatah kamavivekasiksapadasamadanam, Bodhi., p. 57; See, also pp. 78-79.

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cxxvi Sravakabhimi and contemplation and penetration into the real nature of the dharmas, following the instructions of the Buddhas to suppress the desires and practise the apramada, and thus eradicate the duh-silata. (c) Naiskramya In the extant Tripitakas, naiskramya (Pali-nekkhamma) has been derived from the Sanskrit word 'niskramana', i. e. coming out of the worldly bondage of life and death and its affinity with nikkhanta (Sans. niskranta) has also been sought. Though it has been metaphorically associated with the Sanskrit naiskamya', the Pali canons use this word in the sense of 'Kamanih-sarana' where the sense of renouncing or suppressing desires, emancipation from the worldliness, freedom from lust and acquisition of Nirvana is obvious. . The Mahayana Sutras retain the meaning of renunciation as preserved in the Pali passages. In the Lankavatara, the word naiskramya has been used in the sense of renouncing the worldly desires and lust. In the $Bh; Arya Asanga uses the word in the literal sense of 'vairagva', renunciation and non-attachment. Out of the three sub-sections (bhumis) of the S. Bh., he names the last one as 'naiskramyabhumis and defines it as : Laukikancaiva vairagyar tatha lokottarena ca| Tayoscaiva hi sambharo bhumirnaiskramyasamjnital|6 1. Vide, PTSD, s. v. nekkhamma. 2. Itivuttaka, 61; Mahavagga, p. 21, 104; A. N , II. 484; cp. M. N. I. 154-55; D. N., I. 95, III. 186, 212, 224; M. N., III. 195 and elsewhere; for more references, vide PTSD s. v. ibid. 3. Mtu., I. 107.3, 173.13, 283.19; II. 321.12, 357,13, 422.10; LV., XI. 32.d; XIII. 14.d; 49.d, 142.d; XIV. 40-d; p. 316.13; DBS, pp. 12.19. 4. LS, X. 324. 5. Vide, JGIRI, XXIV. 132. 6. Vide , SBh., p. 169; also, p. 35.1-4.

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The Previous Buddhist Thinking and the works of Asanga cxxvii (The mundane and the supra-mundane vairagyas and their ingredients taken together, are, what we call, naiskramyabhumi). It may be compared to the sixth (stage) bhumi of the Sravakabhumi in the Tibetan tradition which has been named there as Vairagyabhumi'.1 The Mvy. (ff. L) also mentions vitaragabhumi' as the sixth of the seven sravakabhumis. The five dhyanas have been enumerated, under the subtitle 'laukikamargena vairagyagamanam, and the contemplation of the four Aryan truths and the path transcendent to hem, has been said to comprise the lokottaravairagya. The ingredients (sambhara) include specific moral disciplines comprising the atma saripat, parasaipat, kusaladharmacchandah, silasamvara, indriya-sarvara, bhojane-matranjnata and jagarikanuyoga in addition to kalyana-mitrata, saddharmasravanacintana, anantaraya, tyaga and sramanalamkara. Asanga defines, elucidates and elaborates the discussion of the various aspects of naiskramya and shows that after proper penetration of and contemplation upon the mundane and supra-mundane vairagyas as well as the practice of the varous aspects of their practical discipline, the worldly afilictions are removed and the pudgala is enabled to acquire higher discipline. He is endowed with the faculty of proceeding towards the state of Perfection and elightenment through various stages of samadhi after the cessation of satkayadrsti and contemplation upon the non-intrinsic character of the phenomenal existents* (dharma nairatmya). 1. Vide, ala araAT FT fare, (Sanskrit University Varanasi, Souvenir on the Bauddha-yoga-Seruinar, 1971). SBh., pp. 35-36. 3 Ibid., pp. 36-37 sq. 4. See, Asm., p. 69; Ada, p. 86 (X. 17), vide also. Asm., p. 65; S. Bh., p. 36 fn. 1, p. 37, fn. 2.

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Cvxviii Sravakabhumi (d) Anapanasmrti In the Tripitakas the mindfulness or alertness with regard to the impermanent and momentary nature of samskaras, the asubhata of the body, and anapanasmrti (Palianapanasati) have been regarded as the preceding factor-leading to the acquisition of samadhi or the trance state (Jhana).1 In all such expressions, the word 'anapana' has been used in the sense of prana vayu, or more exactly in the sense of asvasa and prasvasa (inhaling and exhaling). In the Mahayana Sutras also, the expression anapanasmrti or anusmrti occurs in the sense of mindfulness of breathing. In these texts the meaning of asvasa-prasvasa is obvious. The Abhidharmika texts refer to the anapanasmrti as the main factor leading to the entrance of the citta. of the vitarkacarita pudgala in the stage of bhavana. It has also been regarded as the outer apaksala or hindrance in the acquisition of the third dhyana-stage. Vasubandhu elucidates the nature of the anapanasmrti in its six fold analytic aspects of ganana, anugama, sthapana, upalaksana, vivarta and parisuddhi and further concludes that the anapanasmrti 1. S. N., IV, 116; P. 265 sq. (anapana samyutta); M. N., II. 305-6; (P. 236); D. N., Milinda P. (Ed. III. 142-147; A. N. I. 31; Itivuttaka, sutta 36 II. 217-18; PSm., PP. 107, 189, 191, 195, 205; Trenchner), P. 332 and elsewhere; for detailed references, vide, PTSD, s. v. anapana. 2. See, PTSD, P. 101, cp. G. W. Brown, JAOS, 39. 104 sq. (quoted by F. Edgerton, BHSD, p 96). 3. 4. SSPP, p. 60, 1443; cp. Mvy. liii, 1-23. Cp. Ada, VII. 7 dhyanam (nama) asucibhavana anapanadismrtih sarvasasrava kusalasamadhidharmah (P. 71); cp. XII. 9. P. 9597; vide AKB, P. 339. 18-21. 5. Adv., pp. 115-116.

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The Previous Buddhist Thinking and the works of Asaiga cxxix is of the nature of prajna which represents the purified, vimala, exalted state of the mind.1 Asanga, following the Buddhist tradition, regards the anapanasmoti as a sine qua non for the yogin which helps purify his conduct (carita) and thereby his citta. In the second Yogasthana of the present text, while discussing the four alambanas essential for the Yogin for the purification of his career, conduct and mental faculties, Asanga enumerates the anapanasmoti along with asubh(at)a, maitri, pratiyasamutpada, dhatu-prabheda and other factors the knowledge of which leads to the realisation of mental orientation in the various stages of concentration (samahitabhumikamanaskara), which finally leads to the acquisition of dhyana." . He elucidates the concept of anapanasmsti under the following heads:8 (a) ganana-paricaya, (bi Skandhavatara-paricaya, (c) pratityasamutpadavataraparicaya, (d) satyavataraparicaya and (e) Sodasakaraparicaya. In the ganayaricapa, the author gives a detailed analysis of the anapana, the asvasa-prasvasa, as being counted in one unit. from one to ten. Similarly, the dual of asvasa and prasvasa is also counted upto ten numbers. Anulomaganana and pratiloma-ganana have also been referred. This AKB, VI. 12, p. 340. Ganananugamah sthanan laksnarthavivartanas Parisuddhisca sodheyamanapanasmrtirmata|| 2. Cf. AK. VI. 12 : Anapanasmrtih praja pancabhurvayugocara Kamasraya na bahyanam sadvidya gananadibhih|| See AKB, pp. 339.40. 3. S. Bh. p. 219 sq.

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CXXX Sravakabhumi gananaparicaya helps the mind acquire the cessation of the viksepa-state. This ganana-paricaya helps the mtdvindriya pudgalas attain the state of full mental equilibrium (citta-sthiti or citta-virati). The pudgalas having a sharp sense, when develop this aspect of the anapana-smoti, experience the lightness and prasrabdhi of mind and the body." The Yogin, thus knows the asraya of inhaling and exhaling, i.e., kava (body), through which he enters the rupa-skandha and thereby realises the real nature of other skandhas as well as the nature of evanascent phenomenal samskaras. By the same procedure, he realises the real nature of the doctrine of pratitya-samutpada through which he comes to know the originating factors of inhaling and exhaling, i. e., the body (kaya) and the mind (citta). This leads to the realisation of the nature of phenomenal existents that they are non-eternal, of the nature of suffering, originated from craving and lust (trona) and gets rid of the dharmas that can be abandoned through darsana. Only the bhavanaprahatavya dharmas are left out to be abandoned later on.5 For abandoning the bhavanaprahatavya dharmas, he enters the path of contemplation (bhavana) which is realised through the sixteen-fold analysis of breathing. This Sodasakara paricaya of the anapana-smsti also finds place in the S. N., the AVS, VSM., and Mvy. which indicates that the Pali and the Mahayana traditions? had also incorporated this aspect of the anapana-smoti-doctrine. This also includes all the aspects of Buddhist Yoga which lead to the inculcation of the methods of citta-purification. 1. Ibid., p. 223-24. 2. Ibid., p. 225-26. 3. Ibid., p. 226. 4. S. Bh., p. 226-27. 5. Ibid., p. 228. 6. SBh. (II), p. 229 sq. 7. For references to Pali Tripitaka, See, Supra, fn. 1; AVS, Para 20 (MSS I. 323-24); VSm., VII. 1, VIII. 145, 147 etc.; Mvy, liii.

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The Previous Buddhist Thinking and the works of Asanga cxxxi It has also been held that this anapanasmrti-samprayoga is contemplated only upto the third dhyana-stage which lacks 'priti'.1 This anapana-smrti bhavana, along with the smrtyupasthana-bhavana replaces 'priti' by sukha and helps the citta inculcate the faculty of ending the attachment in wordly dharmas and realising their non-intrisic character which ultimately leads to the inculcation of samatha and vipasyana, the factors responsible for the rise of intuitive wisdom (prajna) and the attainment of Nirvana. (e) Ahara The Buddhist concept of ahara or nutrition represents, in its various aspects, the doctrine of pratitya-samutpada. Literally it means 'food', 'nutriment', 'support', and it has been used in the Buddhist texts in figurative sense also.1 Thus, 'on this simple word is hinged practically the entire teaching of the Buddha, particularly his specific doctrines of the process of becoming, rebirth without a soul, dependent origination, the Four Noble Truths-to mention just a few of the more important issues. It is also the key-word which unlocks the doors of the mysteries of life and death in their most universal application.5 Thus, in the early Pali literature, it has been regarded as the main subsistence of the living beings and the thing which every monk and laity should know in its entirety. In the PSm. nutrition has been identified with the four worldly planes (lokas). These texts refer to this fourfold 1. S. Bh., p. 233. 2. 3. 4. 5. 6. Ibid., p. 234-35; Bodhi, p. 273. Vide EB, Vol. I, Fas. II, p. 282; S. N. II. 289; M. N. II. 319 sq. and elsewhere in the Nikayas. Vide, E. B., loc. cit., p. 280 sq. Ibid.. I, II, p. 280. Psm., (K. N., V), pp. 135, 271; Cp, also P. 7, 26, 61, 63, 84-96, 88 and 202.

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Sravakabhumi nutriment as the basis of the human energy and sustenance at the physical, psychological, and sociological planes and as the basis of all human activity. These are the four nutriments in the form of material food (Kabalimkara ahara), both gross and fine, contact (phassa) representing the feelings of delight and displeasure, mental volition or will of mind (mano-sancetana) which feeds rebirth and is equated with karma, and lastly Vinnana or consciousness representing the pratisandhi-vinnana. Ahara has been regarded as one of the four origins of material phenomena, and as also having craving or trsna as its base.1 cxxxii On the one hand ahara represents the base-cause of phenomenality and on the other the main factor leading to the cessation of suffering and the hindrances. In the latter sense it may also be regarded as the main pratyaya leading to the acquisition of Nirvana through vidya-vimukti (Palivijja-vimutti), the sapta bodhyangas and other factors. The Buddhist texts give a detailed analysis of the various kinds of food, especially the kabalikara-ahara which includes not only the 'oja' (essence) but also the various categories of food, such as asita, pita, khadita and svadita'. Dharmapala, Buddhaghosa and Aniruddha give a detailed account of this aspect of food. These Pali texts further elucidate the concept of ahara and clearly state that nutrition should be taken neither for pleasure (davaya), indulgence (madaya), personal charm (mandanaya), nor for comliness (vibhusanaya) by a bhiksu*. 1. M. N. I. 320-21 sq.; D. N., III. 178, 213; 40, 44-50, 100 sq. 112, 115, 160, 176-78, Vide PTSD, s. v. ahara. M. N., 1. 319, S. N., II. 289, Cp. PSm. P. 61, 63. VSm. XI. 2, 4 Cp. XIV. 70; Abhas., VII, 21; KAP I, P. 197; Vide also AS, V. 136-139, P. 318-19; Petavatthu Atthakatha, 25; for references, vide, PTSD, loc. cit. 2. 3. 4. Dh. S., P. 271, 20-30, 137 etc.; for details, S. N. II. 84; M. N., I. 335; Dbh., p. 299; Dh. S, pp. 290-91, vide, VSm., I. 89-90; AS. I. 136, p. 318; cp., Ada, pp. 40-41.

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The Previous Buddhist Thinking and the works of Asanga cxxxiii These texts further point out that one should take food in measured quantity. The preceding description regarding the food has further been explained as the main factor leading to the cessation of the tendencies of envy (dvesa), sloth (moha) and attachment (raga) respectively. The other point refers to the good health and proper nutrition of a bhiksu which is essential for samadhi. The food should be taken only for the subsistence of the body, knowing its pathyapathya well, for favour of chasteness, for the cessation of the past, older vedanas, for the betterment of life and yatra devoid of the defects and defilements of worldiness. 9 Ahara has also been enumerated as one of the twentyfive pratyayas (Pali-paccayas)4. Ahara is the root cause of suffering, phenomenality and defilements and its cessation leads to the cessation of the same. The Abhidharmika texts, both Pali and Sanskrit, give a detailed analysis of the concept of ahara in the light of the above points and refer it as the base of the world. The Kabalikara ahara consisists of gandha, rasa and sprastavya dharmas and is taken only in the Kamavacaraplane of the worldly existence. The remaining three aharas, viz., the sparsa, cetana and vijnana (sasrava and anasrava) are found in the three planes of kama, rupa and arupa.? 1. The Vaibhasikas observe that all the four aharas are essential for the 'pusti' or nourishment of the living beings and are responsible for the next life of the worldly (ragi) 2. 3. 4. 5. 6. M. N., 1. 335; Dh. p. 18. VSm., 1. 89-90 and elsewhere. Vbh., p. 299; Dh. S., pp. 290-91. See, Abhas., VIII, 14 sq. Vide, supra, fn. 1, 4, 5. Cp. Ada., pp. 40-41 sq.; AK with Bhasya, III. 38-41; Cp. D. N., 11[. 169; 211, A. N., IV. 139. AKB, III. 38-41. 7.

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Sravakabhumi persons.1 But the Sautrantikas mainain that only the manahsamcetana-ahara is responsible for the future-life of a pudala attached to worldliness. CXXXIV The Mahayana texts follow the Pali texts in their essence and spirit. No detailed elucidation of the concept of ahara is found in these texts as it is intimately connceted with the Buddhist doctrine of pindapata" and the Mahayanic texts refer to the transcendental aspect (nitartha) of the teachings of the Buddha. Asanga elucidates the concept of ahara in the light of the Theravada and Abhidharmika concept of nutrition and gives a detaild analysis of this doctrine. Under the sub-title, 'bhojane matrajnata', he elucidates the nature and concept of ahara as the basic factor of worldly business and the base of the bodily subsistence.5 He metions the various aspects of this knowledge of 'aharamatra' by the Yogin or Sravaka which resembles to that found in the Pali texts and gives a detailed analysis of the fourfold aharas namely, kabadamkara, sparsa, manah-samcetana and vijnana, enumerates various items of food and gives a detailed account of their paripaka. He also gives a description of the ahara-concept under these heads: (a) one should take meal for favour of sustenance, (b) one takes it while knowing it (pratisamkhyaya), (c) one takes it for chasteness, (d) for the extinction of past, older vedanas. (e) for the betterment of life (yapanayai). The life (yatra) is described as krcchra and akrcchra. The yogin takes his meal as devoid of the two extremes of self-torture (atma 1. AKB, III. 39 sq., p. 153, Cp. p. 154, (AKB, III. 41). Cp., ibid., p. 154: tadetanna varnayanti sautrantikah...... Vsm., I. 89 sq. SBh., p, 73 sq; YBS, I. 46, Cp. p. 92. 5-(bhojanavrksa), p. 99 sq. 5. SBh., pp. 73-74; 84, 89-90 sq.; 93. 6. Ibid., p. 84 sq.; YBS, I. 99 sq. 7 SBh., pp. 85-97. 2. 3. 4.

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The Previous Buddhist Thinking and the Works of Asanga cxxxv klamatha) and attachment towards worldly desires (kamasukhallika). He further enumerates various kinds of defects in food (adinava). The following adinavas have been enumerated and analysed: (a) paribhoganvaya, (b) viparinamanvaya, (c) paryesananvaya. This has been discussed while elucidating the ahara under the sub-title 'pratisamkhyaya aharam abarati (pp. 74-75) with the remark that considering these adinavas in the a matravadahara, a yogin avoids to take defective food and takes meal according to his taste, nature and in balanced quantity so that his trancestate is not disturbed and the body remains prasanna and erect. Thus, Arya Asanga incorporates in his account of bhojne matrajnata', the account of nutrition as preserved in the extant Tripitakas as well as in the Abhidharmika texts which are no more extant. As already pointed out, Asanga incorporates the Sautrantika ideas also in his account of the Yogacara doctrines and their basic source-doctrines of the Hinayanic stage. In the same strain, Asanga remarks that in the traidhatuka, beings are nurtured by the fourfold ahara. The Kabadikara ahara is responsible for the kamavacara beings. For beings residing in the hell, the fine kabadikara ahara is the base. The birds, the pretas, and the human beings subsist by the Kabalikara ahara. 3 (f) Kalyanamitrata The Mahayana inculcates the idea of altruism in the Buddhist tradition. The Bodhisattva, after attaining enligh1. Ibid., pp. 89.90, 93-94. SBh., pp. 74-75 sq. Cf. YBS, I. 46 : Aharadharah sasthan; Cf. also, p. 100. On this point, vide, Dutta, Aspects, p. 80 sp., Shastri, santi Bhiksu, Mabayana, Intro., pp. 14-16; MSA and MSAB, 1. 10, XXI. 59-62; MVS, V. 1-31; Dvadasamukhasastra of Nagarjuna, I. (preliminary remarks); Kimura, R., Mahayana and Hinayana, JDL, XII, Ch. I.; Hardayal, BDBSL, p. 63. 2.

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cxxxvi Sravakabhumi tenment does not enter the bodhi, but he helps people to attain bodhi, Buddhahood and enter in the plane of nirvana (nirvana bhumi).1 The presence of a good friend (kalyanamitra) in the career of a bodhisattva is regarded as indispensable for the attainment of bodhi-citta by him." This idea is not an independent development in the Mahayana tradition, but its roots are found in the Pali Buddhism also where a Kalyanamitra has been regarded as the affectionate friend leading one to the path of the attainment of bodhi. He helps the yogin in attaining his ultimate goal. A virtuous friend is of immense help for the attainment of the path and perfection. The Mahayanic texts also refer to Kalyanamitra as a virtuous friend helpful in the attainment of bodhi-citta. The Avadana literature, which precedes the Mahayan Sutras, also contains references to this doctrine. ASPP, SRS, GV, and the Karandavyuha also refers to Kalyanamitra in the pursuit of a bodhisattva. In the GV, Kalyanamitra-parigraha has been stated as an essential factor for the success of a bodhisattva's career. A kalyanamitra protects one from durgati and impels him to proceed towards his goal of attaining enlightenment. Unlike a papamitra, he always helps the yogin or the bodhisattva in his career and helps him cherish the qualities of fearlessness, courage and 1. Cp. Ss, pp. 186-87; Sukhavativyuha, 52-55; para 7 (See 1-46) MSS, 1. 225-230; cp. Bodhi., pp. 9-10. 2. Bodhi., pp. 7, 10, 109. 3. A. N., III. 177-78, 409, IV. 208: VSm., III. 61-65; Dh. S., p. 287, Cp. S. N. I. 86. See, Hardayal, BDBSL, p. 63. 5. Divyavadana, Avs., p. 95. 6. ASPP, p. 197 sq.; 243-44; GV, p. 76, 99, 462-64, SRS, p. 159, Vs. 8; Karandavyuha. 7. Vide Ss, 24.3; cp. BCA, III. 5, IV. 4. 12 sq., V. 102 sq; SSPP, p. 1263,

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The Previous Buddhist Thinking and the works of Asanga cxxxvii exhort him to follow the precepts and ideals of the Mabayana. 1. Arya Maitreyanatha also referes to the doctrine of Kalyanamitrata in the MSA as a virtuous friend of the bodhisattva who helps him attain the bodhi. Asanga, while commenting on the above portion of the MSA* as well as in the SBh.4 and the Bodhi.', gives a detailed analysis of the doctrine of Kalayanamitrata. In the present text, he enumerates the eight characteristics of a Kalyanamitra and gives a detailed analysis of the same under various heads. A Kalyanamitra is endowed with these quanlities : (a) sila, (b) versatality, (c) learning, (d) kindness, (e) forgiveness, (f) giving precepts to his friends, * (g) reminding people of the kusala karmans and (h) impelling them towards Kusala. The same qualities have also been elucidated in the Bodhi, where the description of the SBh. has also been referred. (8) Pratityasamutpada The doctrine of Pratityasamutpada represents the Buddhists' viewpoint regarding causality. While the early Pali references? contain the idea of dependent origination as the basic sense of this doctrine at the physical and moral plane, in its earliest form, the doctrine of Pratityasamutpada was taken to represent an analysis of the human personality-its origin, maturity and end, in the three time passages. In this way, this doctrine was interpreted as the 1. Cp. Bodhi, p. 174, p. 10 and elsewhere. 2. MSA, XV. 2. MSAB, XV. 2. 4. SBh., p. 127-35 Bodbi., p. 7, 10, 109, 86, 163, 174 etc. 6. SBh., p. loc. cit. 7. S. N., II. 1, 5-10, 12-13, 24, 49-51, 61-62, 70-72, 386 sq; D. N. II. 44-51 and elsewhere. 8. Vide, Abbas. VIII. 6, 8.

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CXXXViii Sravakabhumi an doctrine explaining the invariable cause-effect relation, which shows that a cause is always a combination of conditions, which in later terminology is called assemblage of conditions (pratyayasamagri). In the interest of precision of expression and exactitude of thought, it deserves to be noted that the effect should also be regarded as the totality or a complex of several succeeding events. In the Buddhist analysis of the causal relation, this complex character of cause and effect has been stressed'.1 By this 'doctrine of causation in the moral field, Buddhism lays stress upon the continuity of the chain of events and avoids the twofold fallacy of personalism and vicarious of promiscuous distribution of responsibility. By laying emphasis upon the continum of cause and effect, it does not commit itself to a continuous abiding self. It is the stream of mental events that gives rise to the superstition of an abiding personality...". This doctrine further counteracts the doctrine of nothingness or cessation and eternalism.8 Though in the early Buddhist literature, Pratityasamutpada refers to the doctrine of the origin and cessation of the twelve links of avidya, samskaras, etc., it also referred to the relative character of the produced phenomenal objects whose dependence is regarded as unalterably fixed. The chain of factors through which this doctrine. was elucidated in the early phase of Buddhism, only 1. N. Tatia, Paticcasamuppada, NMRP, I. 188. 2. Ibid., p. 187. 3. This doctrine is taken to represent the middle path preached by the Buddha which avoids the two extremes of Eternalism and Annihilationsm. Cp. VSm. XVIII. 10. 4. See, Supra, fn. 1.

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The Previous Buddhist Thinking and the works of Asanga cxxxix represents the make-up of the human individuality in its various phases. 1. In the Abhidharmika texts these twelve links were analysed and elucidated in the light of the previous thinking and later developments and connected with the past, present and the future time passages. It was also conceived as ksanika, momentary. 1. 2. 3. 3 For an elucidation of the nature of these bhavangas, vide VSm. XVIII. 43-63; Abtdhammatthavibhavanitika ad Abhas. VIII. 4 sq.; p. 211, (Varanasi Ed.) Ada, p. 70-73; for an exposition of the twelve angas of Pratityasamutpada, see, Vasubandhu's AK. III. 18 sq. : nAtmAsti skandhamAtrantu klezakarmAbhisaMskRtam / antarAbhavasantatyA kukSimeti pradIpavat // 18 // yathAkSepa kramAdvRddhaH santAnaH klezakarmabhiH / paralokaM punaryAtItyanAdibhavacakrakam // 19 // sa pratItyasamutpAdo dvAdazAGgastrikANDakaH / pUrvAparAntayodve dve madhye'STau paripUriNaH // 20 // pUrvaklezadazA'vidyA saMskArAH pUrvakarmaNaH / sandhiskandhAstu vijJAnaM nAmarUpamataH param // 21 // prAkSaDAyatanotpAdAt tatpUrvaM trikasaMgamAt sparzaH prAk sukhaduHkhAdikAraNajJAnazaktitaH // 22 // vittiH prAGmaithunAt tRSNA bhogamaithunarAgiNaH / upAdAnaM tu bhogAnAM prAptaye paridhAvataH // 23 // sa bhaviSyat bhavaphalaM kurute karma tadbhavaH / pratisandhiH punarjAtirjarAmaraNamA vidaH // 24 AvasthikaH kileSTo'yaM prAdhAnyAttvaGgakIrtanam / pUrvAparAntamadhyeSu saMmohavinivRttaye // 25 // klezastrINi dvayaM karma saptavastu phalaM tathA / phalahetvabhisaGkSepo dvayormadhyAnumAnataH // 25 // klezAt klezaH kriyA caiva tato vastu tataH punaH / vastu klezAzca jAyante bhavAGgAnAmayaM nayaH // 27 // heturatra samutpAdaH samutpannaM phalaM matam // 28 | Uide also, AKB, pp. 129-142. Cp. AKB, III. 24, p. 133.

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cx1 Sravakabhumi The Mahayanic texts did not centre round this interpretation of the doctrine, but took it into a wider perspective and interpreted it as the universal law of relativity governing the entire range of produced dharmas and explained their nature as anitya, non-intrinsic and non-originated, as sunya and anitma.1 Asanga, following the traditional interpretations, elucidated the doctrine of Pratiyasamutpada (Ps.) as suffering, non-eternalism, and as representing the non-intrinsic and sunya character of the phenomenal dharmas.He defines this doctrine as anitya, momentary (ksanika) and leading to the realisation of the non-eternal character of the phenomenal objects under the sub-title 'viparinamanityata.8 The contemplation of the 'anityatva' of the phenomenal existents, leads to the realisation of the real nature of dharmata, and purification of citta. It also forms an aspect of the 'dharmanairatmya' doctrine.4 Vide, SSS and Madh. Sa. Su. (MSS, I. 100 sq.), LV, XIII. 77-98, p. 124 sa: p. 223-24; 1. 33,42, anavataptahradapasakramanasutra (quoted in BCAP, IX. 2; vide, BCAP, p. 188 198; SRS, p. 266, 300 MSS, 1. 353 sq.; 363-4, 373-78; Cp. Adhyardhasatika pra jnaparamita; sunyah sarvadharma ninsvabhavatayogena, MSS, I. 91; Cp. Nagarjuna's Yuktisastika,... ...... Hetutah sambhavo yasya sthitirna pratyayairvina/ vigamah pratyayabhavat so'stityavagatoh katham|| (BC AP, p. 234) Hetutah sambhavo yesam tadabhavanna santi tel Katham nama na te spastan pratibimbasama matah|| (Catuhstava); Cp. DBS, p. 32-33; LS.; Cp. Nagar juna's Dvadasamukha Sastram, I (Vishwabharati Annals, X). See, ASm., pp. 36-41, 61 sq., also, Cp. 26-27; YBS, I. 198-232; SBh. p. 248-49, 381-384; Cf. p. 474 sq.; 142-143. Cf. p. 228, 248.49, 3. 4.

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The Previous Buddhist Thinking and the works of Asanga cxli Asanga gives an exposition of this doctrine of Ps. as 'janma-pravstti' and explains it as the internal and external origination of objects and beings and as the anitya, paratantra, niriha and samklesa-vyavadana.1 He further explains the various aspects of the twelve links of Ps.? and summarises it in the light of the four pratyayass and the aspects of this doctrine as anitya, duhkha sunya and nairatmya. It also represents an elucidation of the dharmata-doctrine of the Buddha." - Anitya-Anatma. Duhkha, anitya and anatma--are the three main pivots on which the edifice of early Buddhism stands. The Buddha analysed the present state of the phenomenal existents and stated that all that we perceive and meet with in our experience is non-eternal, ephemeral and is in the state of flux. It is of the nature of suffering also. It has no intrinsic character of its own (anatta). Thus, he compared all phenomenal existents to the foams and bubbles, bannana-trees and mirage : Phenapindupamam rupam vedana bubbulupama | Maricikupama sanna sankbara Kadalinibha || Mayopamanca vinnapan desitadiccabandhuna // * The five skandhas referred in the above couplet represent the state of all phenomenal existents which are regarded by the Venerable Master as "anicca'. This view-point 1. YBS, I. 203, cf. also, SBh. p. 210, 228. 2. YBS, I, 198 sq. 3. SBh., p. 248 sq.; Bodhi, p. 70; Asm., pp. 28-29, vide also MK with Akutobbaya and Prasannapada, I. 4. 4. Asm., pp. 38-41, YBS, I. 5. Cp. Asm , pp. 80-81, Bodhi., pp. 24-27. 6. Cf. M. N., II. 195-97, 81; S. N. II. 295; 333, 338-341, 274-79, 295-96 etc. 7. M. N., I. 183-4, 236-37; D. N. II. 120-121, 53 sq.

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cxlii Sravakabhumi of the Buddha led him to maintain the momentary character of the worldly dharmas which culminated in the doctrine of instantaneous being in the state of flux. This again led to the Buddhistic conception of dharma-nairatmya or the doctrine of the non-intrinsic character of the dharmas. Various interpretations of the five skandhas of rupa vijnana, vedana, samjna and samskara have been suggested in the Abbidharmika texts and Asanga and Vasubandha follow the same methodology in presenting them. These skandhas are said to constitute the human individuality. *They are severally and collectively impermanent and nonsubstantial, as there is no atman in them.'4 The Buddha mentions the five shandhas as dukkha, anicca, and anatta, having no atman or intrinsic reality of theirs. He further declares that a wise person should say with regard to these evanascent skandhas; "This is not mine. I am not this. This is not (my) atman. Thus, the Buddha repudiated the conceived identity of the skandhas with atman. This doctrine was interpreted in early Buddhism as 'pudgala-nairatmya' negating the permanent entity of any being or atman." Naturally, 1. Vide, p. 304, Ada, p. 52, sq. Adv. p. 5-6 sq. 37, and elsewhere; AK with Bhasya and Vyakhya, I. 7 sq. I. 20 Narendra Deva, Acarya, AK. I. p. 11 sq. 2. Asm. p. 1 sq., YBS; I. 198 sq. 3. AKB, I. 7-20 f.. BDBSL, p. 72; cf. fra affea far: #77#5T agrua o FH17 fforura sfafetara s far arauaturun h ava', quoted in Abd. p. 254; cf. AK. III. 18. See, supra, fn. 2; S. N, II. 272; PTSd. s. v. anicca. 6. For references and elaboration see, our papers published in Azhar qar, Vol. XXIII. p. 112-113 sq. JGJRI, XXIII. 29 35 sq.; P. O. XXVII. 114-132. 7. cf. Fofag Fat safada ar D. N. cf. L. V., XIII. 106, 110, 117, XXI. 184; BC. AP. p. 422; cf. M. N., I. 369; S. N., III. 231 256, 181, 385; S. N., II. 398. etc, 4.

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The Previous Buddhist Thinking and the works of Asanga cxliii it was also taken to suggest the recognition of the nonexistence of a permanent'soul', 'self' or being. It has also been suggested that the Buddha and the Buddhists started a new tradition called 'the' Sanatama-tradition' as opposed to the 'atma-tradition of the Upanisads which attaches much importance and allegiance to the doctrine of a permanent, enduring soul (Atman, (which migrates and transmigrates).1 The Buddha and his followers negated the existence of this Atman and started a new tradition in the realm of Indian thinking which may be termed as sanatmatradition' or non-substance view-point." But it is also worth-considering that though the teachings of the Buddha, which are the base of the early Buddbist speculation, diverted into another direction and did not attach any importance to any permanent entity, its nairatmyavada was much centred round the repudiation of the 'identified self' or the notion of egoity. The Buddha and his followers repudiated or negated the identification of 'self? with the 'ego.consciousness' and satkayadesti.4 His sole aim was the negation of atma and atmiya in the form of namarupa and atma-dtssti or aham-dssti." The Mahayana Sutras give a detailed elucidation to this doctrine of nairatmyavada and clearly state that niratma or anatma means the negation of this atma-dusti, and not the total annihilation of the consciousness in our individuality. 1. Vide, Buddhist Logic, I. 4.7; V. Bhattacharya in C. H. I., III. 259; Basic Conception of Buddhism, p. 70. 95; Th. F. Stcherbatsky, 'The Soul Theory of Buddhists; T. R. V. Murti CPB, Ch. I-II. CPB., p. 16-20 sq. Vide, supra, fn. 6, Ananda K. Coomarswamy. Hinduism and Buddhism, Gautama the Buddha, Introduction. 4. cf. SS, p. 130 (extract from the Tathagataguhyaka). K. N. (S.) cf. KN. (Sn) I. 386 (dvayataoupassanasutta); M. K. XVIII. 1-5. 6. Vide, LV, XIII. 106, 110, 117.

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Sravakabhumi Asanga along with Maitreyanatha also subscribes to this view-point. The atman or pudgala is not regarded as 'existent', as it is not 'upalabdha' in our experience. In actuality, no atman is 'upalabdha' except in combination with the five skandhas, in the form of satkayadrsti. The pudgala-drsti is produced due to the five skandhas and regarding them as permanent which are not so. This 'viparyasa' has been regarded as the Satkaya-drsti or avidya and Asanga, following his preceptors clearly states that no permanent character of pudgala or atman should be taken into account as it arises out of the ego-is-tic-ness.1 Thus, the Buddhist concept of 'nairatmya' with regard to pudgala or dharmin, is basically the negation of the identification of the five skandhas with the atman. This nairatmya-doctrine has also been elucidated in relation to the non-eternal and ephemeral character and the impermanent nature of the phenomenal dharmas." They are produced out of their mutual dependence and hence they cannot be regerded as having any permanent or enduring character of their own. This also points towards the permanent character of atman otherwise characterised as 'dharmata' or tathata' which is devoid of any phenomenality or dogmatic view-point. Nagarjuna terms it as 'tattva' or 'dharmata', while Maitreyanatha and Asanga mention it as 'mahatma-drsti.5 cxliv Thus, in Asanga's view-point, only the conceived identity of atman is negated and in the realm of the phenomenal existents the non-intrinsic character of the dharmas relates to their impermanent and dependently originated character (pratitya samutpannatva) 1. YBS. I. 162; MSA and Bhasya, VI. 2-9; cf. XI. 49 sq. XVIII. 92103; MVs; 4. 2. Vide our paper 'Buddhist Atmavada and Asanga', JGJRI. XXIII. 29-49. 3. 4. Cp. LV, XIII. 95-117. MK, XVIII. 7, 9, 11. 5. saMskAramAtraM jagadetya buddhayA nirAtmakaM duHkha viruDhimAtram / vihAya yAnathaM mayAtmadRSTi mahAtmadRSTi zrayate mahArthAm // ( MSA, ch. XIX).

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16. SOME ASPECTS OF CULTURAL ACCOUNT IN ASANGA'S WORKS In the present text of the available portions of the YBS, several references to some items are also found, a study of which from the cultural viewpoint may be useful. They not only refer to the conditions in Asanga's time but they equally give a expression to Asanga's view-point with regard to these matters. A few of these references may be noticed here. Asanga refers to the sovereign power of the king who had a control over what was going on in the state. He could permit as well as forbid any action after proper review and consideration. Four classes (varnas) in the society were recognised in the social order. Mendicants formed a separate class in the society with several religious classes of theirs. A difference between the social code for the renounced (pravajita) and house-holders (gphasthas) has also been referred.4 It seems that in Asanga's time individual had had a private possession over agricultural fields, residential houses were regarded personal properties and private accumulation of money (Kosa-sarncaya or Kosa-samtddhi) was also allowed." 1. mesafeugaifa fra 7 aftagafa safrati tatastannaimittikaM adattAdAnamAkarSaNaparAkarSaNaM prajJAyate / qarafrafar GTA Ferrafa fadarth1 YBS., p. 42. Ibib., p. 48. 3. Such as, faeport, fey, STATT, THUET, 318, 39f
, 21, 212, #6a9r:, 37#62am:, etc., Vide, pp. 48-49. Ibid., p. 48. 5. sapta parigrahavastUni / katamAni / AtmA mAtApitaro putradAraM dAsI-dAsaM karmakarapauruSeyaM mitrAmAtyajJAtisAlo hitaM kSetravastu gRhavastu ApaNavastu puNyakriyAvastu karmAntaprayogavastu kozasannighizca saptamaM vastu / YBS, p. 47. 1-4.

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cxlvi Sravakabhumi The soceity at that time was in a state of prosperity1 and different sections of society had reached an understanding of mutual co-operation and friendship. On occasional functions people used to meet and help each other." Asanga mentions six kinds of professions (jivika) including agriculture, merchandise, rearing of animals, such as cows etc., serving the state, writing, and accountancy. Other kinds of silpas are also noticed. References to various kinds of gems are found which only points towards the prosperity of the age and society in which Asanga lived. Gems like pearls, sphatikas, mani, vaidurya and metals like gold, silver, copper and iron are frequently referred.4 At one place, Asanga refers to two kinds of sphatika-tejah-sphatika and udaka-sphatika." Perhaps these refer to the two different kinds of the gem according to its varying colour, dark and light or bright and bluish. Much importance had been given to the village and village-life. This is evident from various references to the village (grama and grama-sannivesa)." Six-fold defence of the state has also been mentioned which includes the four-fold traditional cores of army and the forces provided by the neighbour and the friendly states." 1. daza ca pariSkArAH katame / bhojanaM pAnaM yAnaM vastramalaGkAro hAsyagItanRtyavAditaM gandhamAlya vilepanaM bhANDopaskara Aloka: strIpuruSaparicaryA ca, YBS, P. 47. 5-6. Loc. cit., lines 10-12. P. 49. P. 39, 49, 90, 92 etc., p. 54. YBS., p. 43. Ibid., p. 42. 2. 3. 4. 5. 6. 7. Ibid., p. 50: SaDvidhA rakSA katamA / tadyathA hastikAyo'zvakAyo rathakAyaH pattikAya: sannidhibalaM mitraMbalaM ca /

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Some As pects of Cultural Account in Asanga's works cxlvii A peculiar reference to the yantravahi vayu (i.e. the air blown by the machine) is also found.' Many kinds of silpas have been referred and their various purposes defined. It has also been mentioned that people did not use the sculpture as a means to their livelihood (jivika) rather it aimed at their amusement and recreation." Art was also prevalent and the house-building and various sculptural techniques were recognised. At one place, the measurement of house, its manifold construction, ornamental art-gallery and the floor-painting have been mentioned.9 Similarly, various kinds of exercises (vyayama) of whirling stone (sila-khanda) and mace (gada), the fivefold angas of the turya', manifold odours (gandhas) and different kinds of ornaments have been referred. Sali has been profusely referred. It seems that Asanga belonged to or was living at the time of the composition of the YBS at a place where sali-dhanya grew in abundance. He 1. IT feraterafareteag ag acida 97797ET, p. 55. 2. fed famitsret #alfa sfa&tep 7 HATUT 7 sfatat........, YBS., p. 63. 3. aSTavidhamaSTasu loka citreSu tAni punarbhUmibhAgacitraM paryantacitramArAmavanasarasta Eiriffazi pafantafazi ifalafqFhlten fazi 7, pp. 65-66; 371TTITIUAgufra, p. 42. 4. P. 96; zilAcakravyAyAma and gadAcakravyAyAma; vide, mallapurANa (XI. 3,x. 9) which also refers to gadAbhyAsa and gadAzrama. 5. dazavidhaH ca cAGgatUryasaMgRhItaH / sa puna tyasahagato vAditrasahagataH strosahagataH 95TagTax 979: Tag 4CT914 371772796N YBS., p. 66. Ibid., pp. 66-67. 7. p. 92. 10-11. 8. P. 42-43 and elsewhere. 9. This might be some area of Uttar Pradesh or Bihar,

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cxlviii Sravakabhumi further refers to the exalted position of the Cakravartin among human beings and mentions his sevenfold jewels. This indicates that he flourished during the reign of some Cakravartin" (Emperor). Apart from these, several other references are also traced which reflect certain aspects of life and living in the time of Asanga. Peculiar kinds of blankets and conchshellst, kurca and male's vasasthana and some other interesting items also find mention in the YBS and the importance of their study from the cultural view-point should be emphasized without any reservation. 1. tatra manuSyeSu cakravartisukhamayaM zreSThaM praNItaM / cakravartI punarloka utpadyamAnaH saptaratnasamanvAgataH utpadyate / yasyemAnyevaMbhUtAni saptaratnAni bhavanti / tadyathA cakraranaM hastiratnamazvaratnaM maNiratnaM strIratnaM gRhapatira pariNAyakaratnameva ACTE | YBS., p. 91; vide also, p. 49. This Cakaravartin may be none else but the Gupta Emperor Candragupta II Vikramaditya. 3. YBS. I. 19. 4. Ibid, I. 66. 5. Ibid, I. 68. 6. Ibid, I. 67 sq.

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17. LANGUAGE AND STYLE The language of the present text is Classical Sanskrit, conforming to the morphological rules and the syntactic structure as illustrated by the traditional works on Sanskrit grammar. Though some linguistic aberrations and particularly morphological irregularities are noticeable in the body of the text, yet these taken together, cannot make one think that the language of the SBh. is not materially different from what we know as the Classical Sanskrit.1 The main contention of some scholars has been that the language of the SBh. and other bhumis of the B. S. is a form of the BHS in which the "non-Sanskritic forms are not common, the vocabulary is the clearest evidence that they belong to the BHS tradition." But a close exmination of the text of the YBS (I-V. bhumis), the Bodhi, the $Bh. and portions of the Srutamayi,t he Cintamayi and the Prayekabuddha bhumis as well as the three vyavasthanas incorporated in the SBh. reveals that the language used by Asanga is purely Classical Sanskrit conforming to Paninian rules of grammar. But at places some deviations from reular grammatical forms are also noticed. These deviations are very likely due to the influence and Sanskritisation of the Buddhist Sankrit texts, extracts from which have actually been taken and incorporated in the body of the text of the various bhumis of the YBS. Many texts have been quoted in verbatim with minor 1. 2. Vide ASM, ch. III, p. 47 sq., by Prof. Alex Wayman, who propounds that a particular type of BHS language has been used in the SBh. BHS Grammar, 1970, P. XXV; cp. also John Brought. The Language of the Buddhist Sanskrit Texts, Bulletin of the School of Oriental and African Studies, XVI. 2, p. 369.

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Sravakabhini adjustments and modifications, while the purport of several other texts has been incorporated in the text in the usual analytic and descriptive style of the work. Thus, the forms which seem to be corresponding to the middle-Indic grammatical formation and the BHS vocabulary may have crept into the text of the S. Bh. and YBS in the process of incorporating the subject matter of Pali and BHS works. It is also not improbable that the scribe of the MS. who was fully conversant with the language, the vocabulary, the phonology, the morphological constructions and the syntactical forms of the BHS works, could not avoid the insertion of allied forms in the present text and thus the non-Sanskritic forms may be credited to the indiscriminate use, on bis part, of Sanskrit and Hybrid or Pali (Sanskritized) forms of the words. Keeping aside these irregularities, Asanga is purely a Sanskrit writer and as in other works, here also he deals with topics relating to the various Yogacarabhumis and the S. Bh. in Classical Sanskrit in the light of the Pali passages, the Mahayana Sutras and the canonical works of the different sects (specially the Mahasasaka sect. This, in addition to the scribe's mistakes, is responsible for the non-Sanskritic forms found in the Ms. It is also not implausible that the scribe who copied out the Ms from some other Ms. usually committed the same mistakes in addition to other ones, which were already present in the basic Ms available to him. This fact is evidenced from the numerous side-notes and foot-notes which are incorporated therein in the process of revision and correction of the Ms. Had Asanga followed the pattern of the BHS language, all his works would have naturally been written in the same language. Moreover, it is anything but trustworthy in the case of a writer of Asanga's status and calibre that he might have chosen Sanskrit for some of his works and BHS for

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Language and Style cli the others. A few illustrations will suffice to prove his adherence to the Classical Sanskrit morphology and syntax. Thus, on P. 100, Asanga giving an account of how the mind of a yogin is purified, states: ebhyaH kathaM caMkramaNacittaM parizodhayati / katibhyazca parizodhayati / styAnamiddhAtstyAnamiddhAhArakAccAvaraNAt parizodhayati / Alokanimittamanena sAdhu ca suSThu ca, sugRhItaM bhavati / sumanasi kRtaM, sujuSTaM, supratividdhaM / sa Alokasahagatena, suprabhAsa sahagatena cittena channai vA, abhyavakAze vA caMkrame caMkramamANaH anyatamAnyatamena prasadanIyenAlambanena cittaM saMdarzayati / samuttejayati / saMpraharSayati / yaduta buddhAnusmRtyA vA, dharmasaMghazIlatyAgadevatAnusmRtyA vA / kAye vA punaranena styAnamiddhAdInavapratisaMyuktA dharmAH zrutA bhavantyudgRhItA dhRtAH / In this passage, it is evident that though the author conforms to the morphology and syntactical construction of Classical Sanskrit, the influence of the Buddhist Sanskrit style of elucidation and description of the topic under discussion is obvious. Asanga, following the Buddhist canonical style of describing topics and elucidating them, does not avoid repetition of words, clauses and even the whole sentences. Naturally, he resorts to the analytic descriptive style of the Buddhist canons and gives various synonyms for the sake of clarity. For example, in elucidation of the nature of 'gotra', he enumerates bija, dhatu and prakrti as synonyms which more clearly illustrate the concept. The style in the present work is lucid, analytic and at the same time descriptive, rather than obstruse and synthetic. Economy of words does not seem to characterize the style of Asanga. He rather chooses to indulge in detailed description through which he almost presents something like a graphic picture of the topic or the concept under discussion. Curiously enough, this style of our author is not noticed in other works where he either comments on the original utterances or gives an entirely new shape to the ideas or subjects. For example, in the treatment of the subject found in the Asm. and the MSAB, the style of the

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clii Sravakabhumi author is not similar to that found in the YBS and the SBh. It would not be improper to call the style of the author as synthetic in these works. Cogency, clarity and synthetic approach being the main characteristics of the descriptions in these texts, the view-point of our author seems to have been the elucidation of the topic in limited words. Asanga usually adopts Anustubh and. Arya metres in the various uddanas in the YBS, the Bodhi., the $Bh. as well as in the commentary on the VCPP. It is also significant to note that in some of the verses, which seem to be the redacted form of the Pali gathas or BHS verses, certain irregularities in metres are also found. Leaving aside these exceptions, the metres are othewise not defective.

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18. QUOTATIONS AND REFERENCES The YBS contains abundant material on Buddhist Yoga1 and other aspects of the carya of the Buddhist order. The author's mode of the presentation of the theme and the doctrines is rather descriptive than analytic or synthetic. Naturally, numerous quotations from and references to various Buddhist works are noticed in the body of the YBS and the SBh.2 While in the YBS passages from several Sutras have been quoted in verbatim, as also contents of some Sutras have been incorporated without actually mentioning their name, the SBh. also shows knowledge of many Buddhist agamas, sutras and vinaya texts. It has rightly been contended that while writing the SBh. our author made use of the Ekottaragama, the Madhyamagama, the Samyuktagama and the Dirghagama, the canon of the Mahisasaka and other sects of the Buddhist order, the Mahayana sutras and the MSA." Verses and passages have actually been quoted in the body of the present text, in various related contexts and their significance has been explained, but without mentioning their actual source. We can only surmise that these passages or verses have been taken from the above canonical works. A long dialogue in the name of Revata and the Buddha has also been quoted, but this extract is not traced AF9IT:. 1. See, Sanskrit Bhumika, 2. Vide, Index. 3. See, the Section on Sources. 4. 5. Except those occurring in the SBh., many passages have been quoted and explained in the Cintamayi bhumi of the YBs. which also forms part of the SBh. S. Bh., p. 197 sq.

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cliv Sravakabhumi in any of the extant Buddhist canons. phrases, clauses and sentences have been in the description of Sila and its eulogy.1 these passages are also not known to us. In the body of the text, the Pratityasamutpadavibhanganirdesa-sutra and the Saptasuryopama Sutras have been referred by name and passages from them have actually been quoted. Similarly, various quoted or referred The sources of In the SBh. no other work of Arya Asanga has been quoted or referred. But in the Pancavijnanasamprayukta bhumi of the YBS, the SBh. has been referred as a part of that work. Sravakasambharprayogam ca sravakabhumau vistarena vaksyami'.4 Likewise, the present text finds mention in the Bodhi. at three places : 1. In the context of the Bodhisattvas knowing and. practising the thirtyseven bodhipaksya dharmas: iha bodhisattvah....upayaparigrhitena jnanena saptatrimsad bodhipaksyan dharman yathabhutam prajanati. na caitan saksatkaroti. Dvividhenapi yananayena tan yathabhutam prajanati sravakayananayena ca mahayananayena ca. Tatra sravakayananayena yathabhutam prajanati. Tadyatha sravakabhumau sarvam yathanirdistam veditavyam.5 2. In the Pratistha patala of the Bodhi., while describing the various functions of the dasabalas of Tathagata, it has been stated: Nanadhatujnanabalena tathagato hinadhatukatansca vibhajya yathabhutam prajanati. Yathendriyan yathasayan yathanusayansca sattvanstesu tesvav 1. Ibid., p. 37-763. 2. Ibid., p. 382. 3. P. 473. 4. 5. YBS., I. 175. Bodhi, pp. 176-77.

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Quotations and References clv ataramukhesvavavadam prayacchanti tatha Sravakabhumau sarvena sarvan nirantamakhyatamuttanam vivrtam prajnaptam prakasitam.11 3. In the summary-treatment of the discussion of Kalyanamitrata also, the elaboration of the topic in the SBh. has been referred. Tatra. pancabhirakaraira yam kalyanamitrabhuto bodhisattvah paresam vineyanam kalyanamitrakaryam karoti. Codako bhavati. Smarako bhavati. Avavadako bhavati. Anusasako bhavati. Dharmadesako bhavati. Esanca padanam vistarena vibhago veditavyah. Tadyatha Sravakabhumavavavadanusasananca bhuyastata uttari veditavyam tauyatha balagotrapatale.12 1. 2. Ibid., p. 272. Ibid., p. 164.

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19. THE PRESENT EDITION : RESTORATIONS AND EMENDATIONS As pointed out, the present edition of the text is based on the enlarged photographs of its single Ms. discovered in Tibet. In these pages an attempt has been made to present a tolerably correct text of the SBh. for the first time in the light of the texts referred to in the body of the Ms. or the doctrines elucidated which resemble to those detailed in the Pali canons or other Buddhist works. The Ms. is complete in itself and contains a few intruded folios also which contain the text of some other bhumis of the YBS comprising the portions of the a) Srutamayi bhumi (b) the Cintamayi bhumi (c) the bhavanamayi bhumi, and (d) the pratyekabuddha bhumi also. Of these some portions of the text of the Cintamayi bhumi have been presented in the appendix no. IV. The text of the manuscript which is in a form of the Nagari group of North Indian scripts has been deciphered by us and edited with the help of the YBS, the Bodhi. and the portions of the SBh edited by Prof. Alex Wayman. At places we had to differ from the deciphered text as presented by Prof. Wayman and such deviations and differences have been pointed out in the footnotes. At several places the decipherement of the learned author was found to be incorrect and not fitting in the context and at such places improvements have been suggested. The usual punctuation marks have been provided. The comas have been given usually, and the full-stops have been given in square brackets. While the grammatically incorrect forms of words have been corrected in round brackets, longer sentences and passages have been emended in the footnotes.

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The Present Edition : Restorations aad Emendations clvii Numerous syllables, many words and several clauses, sentences and even passages could not be properly deciphered due to the erazed, broken or overlapped condition of the MS-leaf or at places where the MS-photo was illegible, indistinct or blurred with ink. All such portions have been reconstructed or construed on the basis of the preceding description and the text has been improvised in the light of the same. These improvements and reconstructions have been noted within square brackets. The massing text of the Gotra, Avatara and the Naiskramyabhumis along with the discussion on the Kalyanamitrata has been reconstructed on the basis of the Tibetan version of the text edited by Prof. D. T. Suzuki in the Tibetan Tripitaka Vol. 110 (Tokyo, Kyoto, 1957). This reconstructed text has been appended to the body of the edited text (Appendix I). The avagraha(s) sign is seldom met with in the MS. and at relevant places, this sign has also been inserted in square brackets.

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20. A SHORT SURVEY OF THE CONTENTS The SBh. is a part of the YBS of Arya Asanga. In this bhumi the author deals with the carya of a Sravakayogacara, i. e., a yogin in the stage of a Sravaka, who intends to proceed towards the higher stage of a pratyekabuddha and Bodhisattva leading to the attainment of Nirvana and in this context he delineates the various aspects of a yogin's career in the Sopadhika and the Nirupadhika bhumis also. The present bhumi is divided into three sub-sections, also called bhumis or sub-stages, namely, the gotra-bhumi, the avatara-bhumi and the naiskamya-bhumi. Broadly speaking, the SBh. deals with the Abhidharm (of the Sravaka-carya) in the career of a Yogacara. This carya has been graphically described in detail in gradual stages of the career of a Sravak-pudgala in the four sub-chapters called Yoga-sthanas (Ys). The gotrabhumi deals with the nature of pudgala, while the avatarabhumi elucidates the way how a yogin enters the path of nirvana (nirvanabhumi) and the naiskramyabhumi presents a detailed analysis of how a pudgala crosses over the empirical state of behaviour and proceeds to enter the Nirvana through the purification of mind, its states and various kinds of mental orientation. Incidentally, the yoga-bhavana, the bodhipaksika dharmabhavana, the Sunya-anatma-duhkha-bhavana, the aryasatyabhavana and the vajropama-samadhi are also mentioned. While the first Ys. contained a detailed account of the nature of gotra, avatara and naiskramya along with a comprehensive analysis of Sila, ahara, kalyanamitrata and the dhutagunas, the second Ys. contains detailed note regarding the enumeration and classification of various

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A Short Survey of the Contents Pudgalas (24 in number), and the principles underlying this classification. It also contains in addition to the topics enumerated above, a discussion on the various kinds of yatis, brahmacarins, the brahmanas, the bhiksus, etc., the four alarnbanas, and the anapanasmrtibhavana. The third Ys. contains a vivid account of the various aspects of adikarmikacarya and the manaskara bhavana, the samatha and vipasyana and various other kusala dharmas whose contemplation is essential for and conducive to the yoga-(samadhi)-bhavana. The fourth Ys. deals with the several aspects of mindpurification (citt-visuddhi), the dhyanas, the samadhis and the arya-satya-bhavana along with the sunya-anatma-bhavana and the vajropama samadhi. Thus, the S.Bh. contains a comprehensive account of the different aspects of the yoga-carya beginning with sila and ending with yoga samadhi bhavana. Besides having aboundant materials on the carya of of a Pudgala, it equally contains the Buddhist account of nutrition and its various minor details worked out in several aspects, the concepts of decease etc., and the various conducive factors leading to the purification of mind (cittasodhana) and samadhi sarnisraya. The abundant yoga. materials have been discussed in the Sanskrit introduction comprising portion on 'yoga-sambhara.' Thus, the present text, illustrating as it does, the carya of a yogacara in its abhidharmika stage, delineates the various aspects of the carya of a pudgala in the career of a yogacara in entirety and represents one of the links in the history of Indian Buddhistic discipline that have survived today and its importance from this point of view deserves to be emphasised.

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21. AN ANALYTIC SUMMARY OF THE SBH. The SBh. forms the XIII section (bhumi) of the YBS. It comprises four books called Yogasthanas and three subsections called bhumis, viz. the gorra-bhumi the avatarabhumi and the naiskramyabhumi.1 I. The First Yogasthana At the beginning of the text, the SBh. has been stated to comprise gotra, pudgalas, mundane and supra-mundane paths leading to the Final Deliverance (nirvana) from the cycle of birth and death (samsara).2 Hereafter the first yogasthana containing the gotrabhumi, the avatarabhumi and some portions of the Naiskramyabhumi begins with a statement that the gotra, the avatara and the naiskrmya bhumis taken together are called the SBh. (a) The Gotrabhumi Gotrabhumi has been defined as comprising the gotra, the gotra-vyavasthana, the presons stationed in gotra (gotrasth-pudgalas) and their signs (lingan). The Gottabhumi Thus, in the gotra-bhumi, discussions on the following points are found :. (a) Prefactory remarks: Statement that the SBh. contains the above three bhumis (as above). * 1. 2. Gotram pudgalastatha laukiko lokottarasca prayogah sravakabhumih prokta sarvvam ca samasatah|| Gotramevavatarasca tatha naiskramyameva cal Bhumayastisra eta hi bhumih sravakasam jnita|| Sanksepena ima eva sravakabhumih kathyatell Vide JGJRI, XXIV, p. 132.

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An Analytic Summary of the Sbh. chi (b) A brief description of the gotra-bhumi : The gotrabhumi has been defined as comprising the gotra, the gotravyavasthana, the signs of the gotra-stha pudgalas in addition to the enumeration of different pudgalas stationed in the gotra. Gotra : A gotra has been defined as the seed of a pudgala stationed in it. Existence and survival of a gotra--stha pudgala solely depends upon it. If gotra exists, a gotra-stha pudgala operates, otherwise not. Gotra is traditionally inherited from antiquity, is specific, acquired through sense organs in the form of dharmas and is essential for the attainment of Nirvana.' (d) Gotra-vyavasthana : A gotra has been described, if it does not generate fruits, as suksma and if fruits are produced from it, taking the seed and the fruit together, it is termed as sthula. It is acquired through one series (santana) i. e., the six sense-bases (sadayatana), as deprived from these six bases, it has no separate existence of its own. (i) The pudgalas stationed in gotra have been described as having the nature of parinicvana (parinirvanadharmaka) and the pudgalas not stationed therein have been described as deprived of this specific nature. There are cases when the parinirvana-dharmakapudgalas do not attain parinirvana. Four causes have been enumerated that lead to the non-acquisition of 1. Tarra gotram katamat. Gotrasthasya pudgalasya yo bijadhar. mah. Yasmin sati bhavati, asati na bhavati. Pudgalanam nirvvanam praptumsprastum saknoti, prabhavati ca. Tasya gotrasya kati paryayaramani. Bi jam dhatuh prakrtiriti parya. yanama i bhavanti. Tutrasya gotras ya syabhavah. tat kayadvi. sistam sadayatanena upatiam dharma'aya praptam. Anadikalat pramparya samudagatam. Yasaitani gotrain bi jam dhatuh prakrtiritimani paryayanamani bhavanti tad gotramityucyate.; Cp. also, Bobhi., Pp. 1-2 sq.

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clxii Sravakabhumi Nirvana by pudgalas having the nature of parinirvana. These are(i) aksanopapannatvam i. e., being born in unfa vourable circumstances, i. e., in the four families of persons not born in the madhya-janapadas, the wild people residing in the forests (kantarama nusyesu), thieves (cauresu) and the mlecchas; (ii) pramattadosatvan, i. e., being possessed with the evil of inattention. A person being born in a family other than the four enumerated above, is endowed with worldly pleasures, but is tempted, hankers after them and does not consider the evil underlying these pleasures; (iii) mithyopapanna tvarn, i. e., being born in elu-, sive circumstances. A person is produced in the madhya-janapada etc., but is endowed with the tirthika-darsana (Un-Buddhistic notions) that there is no gift (dana), no life hereafter. This too is found only when the Buddha is not born and the virtuous friends showing the right virtu ous path are not available; (iv) avstadosatvam-i. e., the evil being unmanifested. Despite the Buddhas being produced and virtuous friends available, the foolish does not understand the exact import of the dharmas and practises restricted actions, such as anantaryakarma; (ii) The parinirvana-dharmaka pudgalas attain the deliver ance and the a-parinirvanadharmaka pudgalas do not attain it. But there are instances when parinirvanadharmaka pudgalas too do not attain parinirvana. When deprived (vikala) of these four factors, they do not attain parinirvana.

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An Analytic Summary of the-Sbh. chwil These are(i) buddhanam utpadah, i.e., origination of the Buddhas, (ii) saddharmasravanain, i. e., listening to the right moral instructions, (iii) anulomika upadesah, i. e., the instructions favour able for the acquisition of Nirvana and (iv) anusasanapraptih, i. e., proper acquisition of instructions. And when this deprivity ends, the parinirvana-dharmaka pudgalas attain Nirvana. (iii) Two factors, namely the main (pradhana) and the subsidiary (hina), leading to the acquisition of Nirvana bave also been enumerated. (a) The Pradhana pratyaya or the main factor contains :(i) Saddharmadhipateyah parato ghosah, i. e., sound from outside in accordance with the right moral instructions; and (ii) Yoniso manaskarah or right mental orientation. (b) The hina pratyaya or the subsidiary factor com prises many aspects such as : (i) The atma-sampat or self-acquired excellence; (ii) parasampat or the excellence of others, (i) Atmasampat (the self- acquired excellence) comprises : (i) manusyatvar: a person is produced in a family, and is endowed with the faculties of a human being (purusasca purusendriyena samanvagato bhavati); (ii) aryayatane pratyajatih i. e., being produced in the Aryan abode. A person is produced in the madhyajanapada etc. where noble persons take resort;

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cixiv Sravakabhumi (iii) indriyairavikalata, i. e., being not deprived of sense-organs. A person is endowed with such senses so as to achieve and retain the kusala paksa ; (iv) ayatanagatah prasadah, i. e, a person is endowed with sraddha in the instructions of the Venerable Master. Here the abode (ayatana) is the dharmavinaya preached by the Buddha and by prasada is meant one's sraddha therein ; (v) aparivsttakarmantata, i. e. going not astray from kusala karmans, one does not take resort to the five anantaryakarmans (vide AKB., IV. 31) i, e., slaying the mother, the father, the arbat, samghabheda and producing defective mind in the teaching of the Buddha. (ii) Parasamp at (excellence of others) : It contains discussions on the following points : , (i) buddhanam utpadah, i. e., origination of the Buddhas, the Buddhas are born for the good of the worldly beings in all the three time-passages (adhvans) and preach the saddharma which leads people to Nirvana ; (ii) desitanam dharmanam avasthanam, i. e. stability of the dharmas preached by the Buddha; (iii) avasthitanai dharmanam anupravarttanam-prac tice of the dharmas preached by Buddha by a person having received the instructions; (iv) paratah pratyanukampa : compassion from others; the donors and gift-giving people being compassionate arrange for the various things essential for the human life (Jivitopadharana);

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An Analyitc Summary of the Sbh. clxv (iii) Kusalo dharmacchandah, i. e. the pious desire to listen to the instructions of the Buddha, having sraddba therein and being renunciated thereby, a persons acquires training in the instructions of the Buddha (iv) Pravrajya (renunciation : one renounces from the worldly objects by practising in accordance with the teachings of the Buddha. (v) silasamvarahor restraint in normal conduct; (vi) indriya-sarvara or sense-restraint; (vii) bhojane matrajnata or knowledge of the quantity of food; (viii) purvaratrapararatran jagarikanuyogah, i. e., being awake in the purvaratra and the apararatra; (ix) samprajanadviharita i. e., walking while knowing it well; (x) pravivekyas or loneliness; (xi) nivaranavisuddhih or purification (extinction) of the (five) hindrances; and lastly, (xii) samadhisamnisrayah or taking resort to concentration and meditation. After having acquired the faculty of meditation on the four dhyanas and contemplative innight thereof, a person acquires mental orientation (manaskara) in yoga through its different factors (nimitta) and thereby attains the right view, through which he acquires the realization of the four Aryan Truths which again leads him to the attainment of the perfection of deliverance (vimuktiparipuri) and thereby to the nirvana which is without impressions (nirupadhisesa nirvana) and this acquisition of nirupadhisesa parinirvana

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civi Sravakabhumi has been termed as attainment of gotra (gotrasamuda. gamah). Here the author states that the Perfection of Deliverance through right vision and the Nirupadhisesa nirvana taken together are termed as the attainment of gotra (gotrasamudagama). This is followed by a classification of the above factors of nirvana. (e) After this, marks of the pudgalas stationed in the gotra (gotra-stha) have discussed. The author specifically mentions that the marks of the gotra-stha pudgalas are diametrically opposed to those of the pudgalas not having the nature of parinirvana.2 This is followed by a short description of the marks of the aparinirvana-dharmaka pudgalas. The a-parinirvanadharmaka pudgala has been described to have the marks of -- (i) intense avidity (trsna) in the worldly pleasures; (ii) carelessness to attain Nirvana; (iii) being possessed with suffering and shame; (iv) not heeding towards the instructions of Buddha regarding the Four Aryan Truths in the three time-passages; (v) being not renounced; (vi) the kusala karmans performed, pertaining mainly to the worldly bhogas etc. and not aiming to attain Nirvana. 1. Tatra ya samyagdarsanamupadaya vimuktiparipurih ni upadhi sesaparinirvanam cayum gotrasamudagamo veditavyah. SBn. p. 15-16. 2. Gotrasthasya pudgalasya katamani lingani yanyaparinir vana dharmakasya lingani tadviparyayena gotrasthusya pudgulasya lingani veditavyani., SBh., p. 16.

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An Analytic Summary of the Sbh. clxvii (f) This is followed by a brief description of the follo wing pudgalas stationed in gotra(i) a pudgala stationed in the gotra only (gotra eva sthitah); (ii) descended and not departed (avatirno, na nis kraniah); (iii) descended as well as departed (avatirno nis krantah); (iv) a pudgala being equipped with mild senses (mrdvindriyah); (v) a pudgala having an indifferent sense (madhy endriyah); (vi) a pudgala equipped with a sharp sense (tiks nendriyah); (vii) a pudgala having the conduct of attachment (ragacaritah); (viii) a pudgala having the conduct of envy (dvesa caritah); (ix) a pudgala having the conduct of sloth (moha caritah); (x) a pudgala born in unfavourable circumstances (aksanopapannah); (xi) a pudgala having undertaken elusive way (mithyaparatipannah); (vii) a pudgala having not undertaken elusive way (a-mithyapratipannah); (xiii) a pudgala encompassed in the circumstances not leading to Nirvana) (avstah); (xiv) a pudgala not encompassed (in the circum stances not leading to nirvana) (an-avytah);

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clxviii Sravakabhumi (xv) a pudgala stationed far (from nirvana) (dure pudgalah); (xvi) a pudgala stationed near (nirvana) (asanne pudgalah); (xvii) a pudgala mature (for attaining parinirvana) (paripakvah pudgalah); (xviii) a pudgala immature (for the attainment of parinirvana) (a-paripakvah pudgalah); (xix) a pudgala with a purified conduct (visuddhah pudgalah); and (xx) a pudgala with an unpurified conduct (a-visuddhah pudgalah). (b) The Avatarabhumi. 4. In the Avatarabbumi the following topics have been detailed, elucidated and discussed : (i) Prefatory remarks : Statement that the avatarabhumi comprises the discussions regarding the nature (svabhava) and arrangement (vyavasthana) of avatara and the pudgalas stationed (avatirnah) in this bhumi. along with their distinguishing marks (lingani)." (ii) Avatarasvabhava : the nature of avatara, i. e. the preceding activities (gamanam) till the acquisition of the last kaya leading to the birth in special families and circumtances. (iii) Avatara-V yavasthana : this comprises discussions on : (a) gotra i. e. svabhava or nature of a pudgala, 1. avatArabhUmiH katamA Aha / yo'vatArasvabhAvaH, avatArasya yavyavasthAnam, avatIrNAnAM pudgalAnAM yAni liGgAni, ye cAvatIrNAH pudgalAstatsarvamekatyamamisaGkSipyAvatArabhUmirityucyate / -Avatarabhumi, restored text, para. I 2. Restored Text, para 2-4 Sce App, I,

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An Analytic Summary of the Sbh. clxix (b) avatara, i. e. the preliminary stage leading to the birth in special circumstance ann in privilged families, etc. (see under ii). (c) paripaka, i. e. culmination of the preceding acts of carya. Sixfold combinations of gotra, paripaka (or vipaka) and avatara have been explained under this head. (iv) (a) Six pudgalas stationed in this bhumi: (1) capable of carya leading to the acquisition of the preliminary stage of naiskramya (i. e. vairagya) and thereby of nirvana (bhavyah), (2) endowed with the mild roots of merit (mrdu kusala-mula-samanvagatah), (3) endowed with the indifferent roots of merit (madhyakusalamulasamnvagatah), (4) endowed with the sharp roots of merit (adhimatrakusalamulasamanvagatah), (5) applying his faculties to the attainment of perfection and certitude (nisthaprayogikah), and . (6) having attained perfection and certitude in the stage of carya (nisthagatah). (b) Discussion on the point whether all the avatirna pudgalas are stationed in this bhumi for an equal span of time or not. (v) (a) Eight marks of the avatirna pudgalas. (b) Further elucidation and detailed analysis of the various distinguishing marks of the different pudgalas stationed ip this bhumi,

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clxx Sravakabhumi (vi) A further enumeration of the avatirna pudgals : (1) avatirnah pudgalah. (2) avatirno na paripacyamanah. (3) na paripakvo na niskrantah. (4) paripakvo na niskrantah. (5) niskranto na paripakvah. (vii) The statement that the various pudgala's enumerated in the gotabhumi should also be considered as avatinah. (viii) Concluding Remarks that the avatara-svabhava, avatara-vyavasthana, the pudgalas and their distinguishing traits taken tagether comprise the Avatarabhumi.1 (ix) the Uddana Karika.2 (c) The Naiskramyabhumi At the beginning of this bhumi it has been stated that the mundane and the transmundane vairagyas and their ingredients (sambhara) taken together are termed as Naiskramyabhumi. Contemplation of the four dhyanas comprises the laukika marga and that of the four Aryan Truths along with the Saiksajnana comprises the lokottaramarga through which vairagya is attained. 1. 2. tatra yazcAyamavatArasya svabhAva:, yacca vyavasthAnaM, yAni cemAnyavatIrNAnAM liGgAni ye ceme pud galAH tatsarvamabhisaMkSipyAvatArabhUmirityucyate / Bh. 1, P. 32. uddAnam / svabhAvastad vyavasthAnanaM liGgaM pudgala eva ca / avatArabhUmivijJeyA sarvametat samAsataH // ibid. p. 32.

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An Analytic Summary of the Sbh. clxxi The ingredients (sambhara) of the above two paths comprise the same atma-sampat, para-sampat, kusaladharmacchanda, sila-sainvara, bhojane marajnata, purvaratra-pararatram jagarikanuyuktata sarnprajanadviharita as enumerated in the gotrabhumi under the head 'subsidiary factors of gotra' (nihina gotrasamudagama-pratyaya) adding there to the kalyanamitrata, vaddharmasravanacintana, unanlaraya, tyaga and sramanalankara. Sila samvara : After this follows a detailed description and analysis of the silasamvara or restraint in moral conduct As usual, in the beginning, the author refers to the Sanskrit version of an oft-referred Pali passage and then elucidates and explains all the four components of this description in the way detailed hereunder. acara-sampat : A person conducts himself according to the Vinaya rules prescribed by the Venerable Master including the saptanaiyanika sila and becomes equipped with the three kinds of acara, viz. the iryapathadhisthana acara, the itikaraniya acara and the kusala paksa prayoga. iryapathadhis-thana acara : A pudgala wanders in the right places according to the Vinayarules that are followed in the Buddhist Order. This includes sitting and sleeping also. itikaraniya acara : This includes the virtuous conduct of a pudgala regarding civara, udakadantakastha, entering a village begging alms etc. and serving the upadhyaya. Kusalapak sa prayoga : This comprises the virtuous conduct of a pudgala regarding the samavarttana of an upadhyaya, paripfccha or

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clxxii Sr. vakbhumi questions regarding the saddbarma, learning it from the Upadhyaya and preaching the same out of compassion to other worldly beings for their deliverance. gocara-sampat : After this a description of gocara-sampat has been presented. Five places have been forbidden in the Vinaya texts where a pudgala should not walk. These are--ghosa, residence of a prostitute, brandy-house (panagara), the royal family (rajakula) and the family of an untouchable (candala). anumatresu avadyesu bhayadarsi bhavati : A pudgala does not violate even the smallest part of a Vinaya rule, and if unknowingly violated, he requits and recompenses it according to the sacred dharma (yathadharmam pratikaroti). samadaya siksate siksapadesu Having ordained, he listens to the preachings of the learned teachers regarding the instructions (Siksapadani) of the order and follows them, if these are violated even a little, he tries to recompense accordingly (yathadharmam pratikaroti). This is called the detailed description of silasarvara. Sila-samvara Samasariha: In the succinct account of the Sila-samvai a, silaskandha or more moral conduct has been described in the following three ways : (i) Avipranasalaksanah : undecaying conduct compri sing the first component viz. silavan viharati. (ii) Svabhavalaksanah: the natural conduct comprising the pratimoksasarnvara,

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An Analytic Summary of the Sbh. clxxiii (iii) Svabhavagunalaksana": the characteristic natural conduct comprising the acara sampat and gocarsarpat. In this summary-treatment, it has also been remarked that the third component of the description of sila-samvara viz. anumatresvavadyesu bhayadarsi samadaya siksate forms the adhyatma adhipateyagunanusarsa while the acaragocarasainput is modelled as pradhipateyagunanusariisa of sila-samvara, Sila-classification Another threefold classification of sila has also been offerred (p. 25). (i) Samadattasilata : comprising the statement silavan viharati. (ii) Nairyanikasilata comprising pratimoksa-saivara and thereby the threefold siksa, i. e., the adhicitta, adhiprajna and adhisila siksa. (iii) silabhavana (contemplation on sila) comprising the acara-gocarasampat and the third and the last component of the preceding description of the restraint in moral conduct (sila-samvara) referred to above (anumatresvavadyesu bhayadarsi samadaya siksate siksapadesu). Hereafter, the ten factors leading to the contamination of virtuous moral conduct have been stated and ten causes leading to the attainment of sila-sampat have also been referred. 1. Sa caisa Silasamvaro dasabhirakarairvipanno veditavyah. Viparyayaddasabhiscaiva karanaih sampannah, SBh., p. 44-45.

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clxxiv Sravakbhimi Sila-vipatti The ten causes of Sila-vipatti are :(i) Adita eva durglhito bhavati-He is badly overpo wered from the very beginning. A renounced pudgala is influenced in his actions by a king, is afraid from a thief, is loan-troubled, is afraid on account of 'ajiva' and his actions are not aimed at attaining Nirvana. (ii) Atilino bhavati : He becomes unashamed, practises less bad deeds and turns careless to the teachings of the Buddha. (iii) Atissto bhavati : He is exceeded by others. (iv) Pramadakausidya parigrhito bhavati : He is gripp ed by indolence (sloth), is a victim to an apatri in the past, present or in future but does not recompense it, and conducts in a way as affected by inattention (pramada), (v) Mithyapranihito bhavati : Through his conduct a pudgala aspires for elusive things such as worldly gains and benefits. (vi) Acara-vipattya parigrhito bhavati : He resorts to immoral acts (anacara). (vii) Ajivavipattya parigrhito-bhavati : A pudgala resorts to forbidden 'ajiva' and thus is clutched by ajivavipatti (viii) Antadvayapatito bhavati : He entangles himself between the two extremes of 'is' and 'is not, of kamasukhallikanuyoga' and 'atmaklamathanuyoga. (ix) Anairayaniko bhavari : He resorts to peculiar notions, the dogmatic views (disti) and Silavratapramarsa.

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An Analytic Summary of the Sbh: CIxxv (x) Samadanaparibhrasto bhavati : A pudgala has no shame in his behaviour and resorts to bad conduct forbidden for a renounced person in the Vinaya texts. Sila-sampatti Eulogy of Sila After this follows a reference to the sila-sampatti (as opposed to sila-vipatti, causes of which have been enumerated above) and detailed description of sila in relation to the different epithets appellated to it, viz. silalankara, silagardha, sitanulepana, sucarita. mula, samvara and the like. (pp. 51-55) to which again, a detailed description of the threefold purification of the karmans related to body, speech and mind along with the ten anusarnsas of sila-sarvara has been appended (58-63) with the following concluding remark summarising the entire discussion on moral conduct (sila): Uddanam/l vibhangastrivdho jneyah sampad dasavidha bhavet/ paryayasca sadakaro visuddhistrividha mata|| anusanso dasavidhah eso'-sau sila-samvarah (P. 63). Indriyasainvara : This is followed by a detailed exposition of the indriyasarnvara (sense-restraint). * As usual the author first cites the Sanskrit version of an oft-quoted Pali passage and then elucidates and analyses the various components of this description. a) Indriyairguptadvaro viharati : The senses of a pudgala both inner and outer are protected by them. (b) Arak sitasmstirbhavati : He listens to the instructi ons received, contemplates upon them out of which mindfulness arises which is practised by him.

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clxxvi Sravakbhimi (c) Nipakasmrtir bhavati : His mindfulness in these dharmas becomes ripe and perfect after a prolon ged practice. (d) Smrtia raksitamanaso bhavati : From the five senses and their respective objects, Vijnanas are produced wherefrom the vikalpaka manovijnana arises from which emanate the afflictions. From these afflictions one protects the mindfulness. (e) Samavasthavacarako bhavati : Having protected the mindfulness, from the vikalpa giving rise to afflictions, the pudgala concentrates his mind in the kusala and avyaksta upeksa by twofold raksa (protection). na nimittagrahi bhavati nanuyanjanagrahi : He does not resort to the various objects of the sixfold vijnanas and the vikalpaka manovijnana. After this follows a list of the akusala dharmas and the mode in which they affect (anusravanti) the mind of a pudgala. A renounced pudgala avoids these akusala dharmas and eradicates them and thus purifies his mind. This is the detailed description of Indriyasamvara. Samasartha of Indriyasarvara After this a summary-treatment of the topic occurs wherein the following points have been elucidated : (i) Kena samvrnoti : He restrains through the prote cted mindfulness (araksita smsti). (ii) Kutah sarvrnoti : he restrains from outer objects such as priya and apriya forms etc. Katham samvrnoti : He does not resort to the nimitta (objects--gocara) and anuvyanjana wherefrom emanate the akusala dharmas which he restrains through the sense-restraint.

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An Analytic Summary of the Shh. clxxvii (iv) Ka punah samvrtih: the protection of the mindful ness of a pudgala who is resorted to the samavas tha, i. e., upeksa is called sainvrti or restraint. Another summary-treatment of sense-restraint : its twofold division Another summary-treatment of sense-restraint (indriya samvara) comprising the means of restraint (samvaropaya), object of restraint and restraint (sarvsti) has also been provided. The author again proceeds to present a twofold division of the indriyasainvara, viz. (i) the pratisarkhyanabalasamgrhitah: i. e. the insight (pratisarkhyana) through which a renounced pudgala percieves the defects in the mundane objects, but does not eliminate them, and (ii) bhavanabalasainglhitah : i. e., having known the defects (adinava) in the objects, he tries to elimi nate them. The pratisarkhyanabalasamgrhita indriyasarvara is enumerated and classified under the sambharamarga, while the other one is enumerated under the head "stage of detachment (vairagyabhumi)". Bhojane matrajnata This is followed by a detailed description of the knowledge of the quantity in nutrition (bhojane matrajnata). Here also, as usual, the author gives a description resembling to those found in the extant Pali Tripitakas and then 1. Punaraparah samasarthah. Yascasmvaropayah. Yacasamvaraniyamvastu, ya ca samvstih tadekatyamabhisamksipyendriyasa. mvara ityucyate, see, p. 72-73.

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clxxviii Sravakbhumi expands and elucidates the various component parts of this description.1 Threefold defects in food: The following points have been discussed under this head: (a) pratisamkhyaya aharam aharati: the renounced pudgala takes his meal with an insight, after considering the various defects (adinavas) in the gross food (kabudankara ahara). These adinavas are categorised as under: (i) paribhoganvayah or relating to enjoyment: the insight into the impurity (asucita) of the food at the time of and after taking it. (ii) viparinamanvayah or relating to transforination (i) the meal taken before is digested in the night in the form of various impure (asuci) things, such as blood, flesh and the like, (ii) it also leads at some times, due to indigestion, to several diseases in the body. (iii) parye sanavayh (sixfold): Relating to proper investigation by reasoning (paryesananvayah). This is sixfold: (a) caused by pronouncement (samudananakrtah): one to take too much trouble for the sake of food; 1. Yatha kascit pratisamkhyayaharamaharati. Na darpartham (dravartham), na madartham, na mandanartham yavadevasya kayasya sthitaye, yapanayai, brahmacaryanugrhaya iti. Pauranam vedanam prahasyami navanca notpadayisyami, yatra ca me bhavisyati. balam ca sukham canavadyata ca, sparsaviharata cetyucyate bhojane matrajnata., SBh., pp. 10, 73 sq.; Vide also, Dh. S., pp. 290-91; S. N., III. 36; M. N., I. 335, II. 22 etc.; Vbh., p. 299; A. N., I. 104-5.

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An Analytic Summary of the Sbh. clxxix (b) caused by protection (araksakstah): one has to protect food in too many ways to be devised; (c) Degraded and fallen due to love and affection (snehaparibhraisakrtah) : father and son, brother and sister, son and mother, all become inconsi derate to each other on account of food; (d) Caused by dissatisfaction (atrptikrtah) : on dissatis faction even struggles are possible, only for food or gross satisfaction of the body; (e) Caused by the lack of freedom (of will) and independence (asvatantr yakstah) : people become dependent on account of food and experience too many difficulties and face even death for it; (f) Caused by wickedness (duscaritakstah): on account of food, people are engaged in doing many bad deeds through which demerits are accumulated. Taking into consideration all this, one takes meal only for survival, maintenance and nourishment, for the existence of the body through which he neither feels troubled nor his brahmacarya- vow is affected. The food taken by a renounced pudgala is, thus, sacred and simple (anavadya). (b) Four kinds of ahara : Four kinds of Ahara (nutri ment) have been enumerated in detail: (a) gross material nutriment (Kabadankara aharah) (b) contact (sparsa; (c) fine nourishment in the form of the will of mind (manah sarcetana); (d) consciousness (vijnana). (e) The detailed description of ahara (nutrition) which comprises the following discussions : It is taken

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clxxx Sravakbhumi (a) neither for pleasure, nor for indulgence, per sonal charm or comliness (na dravarthain na mandanarthain na vibhusanartham), (b) for maintenance (yapanayai), (c) for satisfying hunger (jighatsopurataye), (d) for favour of chasteness (brahmacaryanugra. haya), (e) for the extinction of past, older vedanas, (f) for the betterment of life, for gaining strength, happiness and pleasure (yatra me bhavisyati, varnam, sukham canavadyata ca sparsaviharata cetyaharati). After this a summary treatment (samasartha) of the topic under discussion occurs. This is followed by a description of the following topics in the first yogasthana : Jagarikanuyogah Being awake in the first half and later half of the night (purvaratrapararatram jagarikanuyuktata). This comprises discussions on the following points : (i) an elucidation of the terms used, (ii) a renounced pudgala purifies and refines his mental faculties from the hindering dharmas by means of walking and sitting (cankramanisad yabhya avaraniyebhyo dharmebhyas cittain parisodhyati), (iii) he stretches his bed on the right side (daksinena parevena sayjam kalpayati), (iv) he arranges it while knowing it well (samprajanan sayyain kalpayati),

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An Analytic Summary oj the Sbh. clxxxi (v) he arranges it while having the understanding of rising in his mind (ut thanasarnjnam eva manasi kurwan sayyain kalpayati), (vi) being awake in the later half of the night he purifies his mind from the hindering dharmas (sa ratryah pascime yame laghu laghu eva prativibudhja avaraniyebhyo dharmebhyas cittan parisodhyati). (vii) a summary-treatment of the subject under discu ssion (samasartha, pp. 101-111). Samprajanadviharita Walking while knowing it well. This comprises detailed elucidation of discussions on the following points : A. A Right and perfect understanding of: (i) abhikrama or approaching or going to a village, family, convent or monastery, (ii) pratikrama or returning from one or another village, family or monastery, B. (i) alokita or non-voluntary (natural) observation (of scenes, things, persons, palaces etc.) while going to and returning from a place of visit, (ii) vyavalokita or voluntary observation (of scenes, things, persons etc.) while going to and returning from a place of visit; C. (i) sarnminjita or contraction of hands, feet etc., while going to and coming from the place of visit, (ii) prasarita or stretching out of hands, feet, etc., while going to and coming from the place of visit;

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clxxxii Sravakbhumi D. Putting on : (i) samghati or the garment generally put on by the mendicants comprising several khandas and sewn by single or double thread, (ii) civara i.e., putting on the civara-garments, viz. the adhisthanika, and the atireka civaras, (iii) patra: holding a begging vessel made of iron or clay; E. (i) asita or eating, it is two-fold: (a) khadita or eating the preparations of grains which are essential for vitality, (b) svadita or taking the tasteful preparations for enjoyment; these include items, such as, milk, curd, butter, ghee, oil, honey; cane-juice and molasses, meat, fishes, dried flesh, salt, new seasonal fruits and the like, (ii) pita or drinking, it comprises all sorts of liquids that are taken as a drink by human beings, such as sugarcane-juice, kancika and the like; F. (i) gata Going or walking with the companion of mendicants, (ii) sthita: staying or standing with them or before the teacher and others, (iii) nisanna sitting on a seat or dais (manca), stretched gross in a peculiar Buddhist posture with averse mindfulness (in wordly objects); G. (i) sayita or sleeping on simha-sayya or couch or bed spread over in the right side on a dais or stretched gross. (ii) jagrta or waking i.e., purifying the mental faculties from hindering dharmas by walking and sitting

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An Anolytic Summary of the Sbh. clxxxiii in the day, so also in the first and last parts of the night; H. (i) bhasita or speaking or preaching the saddharma, which is not fully manifest and making it intelligible to the householders (grhasthas) along with the companion--vowed bachelors (brahmacarins), (ii) tussimbhava : to be silent, i.e., to meditate on the known dharmas in loneliness and concentrate ones' mind; * I. nidraklamavinodana or removing sleepiness due to excessive tiredness or exhaustion. After this, the order (anupurvi) and the meditation of the commendation and eulogy (stutibhavana) of samprajandviharita regarding the above topics have been vividly discussed (pp. 121 sq.). III. Kalyanamitrata : Virtuous friendship out of compa ssion : . Under this head the following eight characteristics of an accomplished virtuous friend (kalyanamitra) have been enumerated and vividly elucidated (pp. 127-35). An accomplished kalyanimitra is........ (i) stationed in morality (silavan bhavati). (ii) versatile in learning (bahusruto bhavati), (iii) possessed of high acquisition" (adhiganta bhavati) 1. Out of the eight characteristics of a Kalyanamitra, description of the first and a major portion of the elucidation of the second characteristic are missiug in the Sanskrit text. For a Sanskrit reconstruction of the text, Vide Appendix I. Wayman, translates this as 'of superior compression' which, I think, is not appropriate keeping in view the sense of acquisition that the word 'adhiganta', ( a + (T4+17+) connotes,

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Sravakbhumi (iv) possessed of compassionate feelings (anukampako bhavati), clxxxiv (v) not possessing dejected mind (aparikhinnamanaso bhavati), (vi) possessed of patient and forbearing nature (ksamavan bhavati), (vii) confident, wise and proficient (visarado bhavati), and (viii) endowed with accomplishment and performance of speech (vakkaranenopeto bhavati). To this discussion is appended a summarytreatment of the subject under discussion (samasartha) (pp. 134-35). IV. Saddharma-sravana-cintana or listening to the instructions of the Buddha regarding Saddharma and its contemplation. This discussion comprises: (a) listening (sravana) to the saddharma, and (b) its contemplation (cintana) While the former (a) contains detailed exposition of the twelvefold Buddha-vacana classified as the twelvefold Saddharma, (i) sutra, (ii) geya, (iii) vyakarana, (iv) gatha, (v) udana, (vi) avadana, (vii) itivrttaka, (viii) nidana, (ix) vaipulya (x jataka, (xi) upadesa and (xii) adbhuta dharmas, which have again been summarily classified and discussed as: (i) Sutra (ii) Vinaya and (iii) Abhidharma; the latter (b) (Cintana) has been discussed in two fold ways: (i) the enumerative (gananakara) and (ii) the comparative (tulanakara),

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An Analytic Summary of the Sbh. clxxxv cintana The comparative cintana is said to comprise the four yuktis : yuktis (i) the apeksa yukti or considered reasoning for required objects of contemplation, (ii) the karyakarana yukti or causal reasoning, (iii) the Upapattisadhana yukti" or reasoning for the consistency of expedients, and (iv) the dharmata yukti or reasoning on account of the . exact nature of the existence of dharmata. V. Anantaraya The non-hindrance has been explained as opposed to the two-fold hindrances based on (i) inner feelings (adhyatmain upadaya) and (ii) outer objects (bahirdha upadaya). The three fold antaraya In the summary-treatment, another set of three an tarayas has also been discussed; (i) prayogantaraya or hindrance to the practice and procedure of concentration, (ii) pravivekyantaraya or hindrance to loneliness, and (iii) pratisainlayanantaraya or hindrance to non-adher ence to the empirical objects which has also been explained in twofold ways : (a) Samathantaraya or hindrance to the acquisition of mind containing inattention (pramada) and residing in a place not suitable for concentration (adesavasa), and (b) vipasyanantaraya or hindrance to the acquisition of the right knowledge of the mutable and non

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clxxxvi Sravakbhimi intrinsic character of the phenomenal objects containing (i) the notion of the self and proudiness (atma sampragraha) and (ii) unsteadiness capalya) VI. Tyaga Tyaga has been explained as pure gift (danam anavadyam) aimed for adorning the citta and its purification along with the acquisition of the ingredients of yoga and attainment of the inal Deliverance (nirvana). The following topics have been discussed in this context : (a) the agent of the act of giving (ko dadati); the donor who is the master of the gift has been mentioned as the agent of the act of giving ; (b) the receipient of the (kutsa dadati) the following categories of receipients have been enumerated : (i) a suffering (duhkita) person, (ii) a favourite (ista) person, (iii) a helping (upakarin) person, (iv) a distinguished (visista) person ; (c) the object (vastu) of gift (kim dadati): this has been stated to be : (i) sattva sarnkhyata or enumerated (known) as a person, and (ii) asattva samkhyata or enumerated (known as other than a person, comprising-- (a) money (dhana-vastu), (b) grains (dhanya-vastu), (c) space of landed property (desa-vastu); (d) the data donates the gift, being inspired by cetana accompanied with non-averice (alobha-sahagata);

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An Analytic Summary of the $bh. clxxxvii (e) he gives with full reverence and sedateness (sraddha); (f) being compassionate towards the worldly beings, he gives to the needy, helping and the distinguished persons. VII. Sramanalamkara nanalamkara or adornments of an ascetic. The following characteristics have been enumerated and explained under this head. An ascetic is (ai endowed with a sense of reverence and sedateness (sraddhah), (b) not a wicked person (asashah), (c) less afflicted (alpabadhali), (d) zealous (arabdhaviryajatiyah), (e) wise (prajnah), (f) of little longings (alpecchah), (g) endowed with a feeling of satisfaction (santustah), (h) carefully reared up (supo sah), (i) well-supported (subharah), (j) endowed with the dhuta" gunas (dhutaguna samnvagatal), (k) propitious and kind (prasadikah), (1) a knower of the quantity (in food, etc) (matrajnah), (m) endowed with the characteristics of a virtuous and wise person (pandita-lingasamanvagatah), (n) patient and forgiving (ksamah), (o) delighted and gratified (suratah) and (p) good and mild (pesalah).

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Sravakabhumi While explaining the (j), the following dhutagunas have also been enumerated (i) pindapatikatvam or being resorted to begging clxxxviii alms, (ii) aikasanikatvam or taking one seat of posture, (iii) khalu pascadbhaktikatvam or eating after having taken the full quantity of the served meal, (iv) traicivarikatvam or putting on three civaras, (v) namatikatvam or putting on woolen civaras, (vi) pansukulikatavam or putting on the abandoned civaras after darning, sewing or repairing them, (vii) aranyakatvam or residing in a forest, (viii) vrksamulikatvam or resorting to the root of a tree, (ix) abhyavakasikatvam or residing in the open, (x) smasanikatvam or residing in the cremationground, (xi) naisadyikatvam or being accustommed to sitting, and (xii) yathasamstarikatvam or resorting to the stretched bed or seat. This account of the sramanalamkara is followed by the concluding remarks (uddana-karikas) enumerating the topics dealt in this YS1 1. syAdAtmaparampatticchandaH zIlendriyastathA / bhojanaJcaiva jAgaryA samprajAnahihAritA // anantarAyastyAgazca alaGkAreNa pazcimaH / zrAddho'zaThopAbAdhavIryaH prajJA alpecchatA santuSTiH supoSatA / subharatA ghutaprANAdikamAtratA kSAntiH sauramyapezalA || Sh p. 166,

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II. THE SECOND YOGASTHANA After a usual definition of the naiskramyabhumi and enumeration of the topics dealt therein, the following topics have been discussed : I. The twentyeight pudgalas : this is in accordance with the pudgalas enumerated in the Asm. and the Pu. P. II. The classification and arrangement of the pudgalas (pudgalavyavasthana) according to the various kinds of (i) sense-bases (indriyaprabhedena), (ii) the classes of beings (nikayao), (iii) conduct (cairta), (iv) attention of mind (praaidhana'), (v, the way to realisation (pratipato), (vi) the way and the realisation (marga-phalao), (vii) practice (prayoga), (viii) mindconcentration (samapatti), (ix) accomplishment and ascertainment (upapatti), (x) decline and deficiency (parihani) and (xi) covering and obstruction (avarana). It is noteworthy also that in the Asm. only seven kinds of pudgala vyavastbana have been enumerated. Under each kind of the pudgala-vyavasthana certain pudgalas have been enumerated along with their corresponding marks (lingani) III. A classified and detailed discussion on the fourfold alaibanas : (i) Vyapyalambana : This comprises discussions on the following topics : (a) savikalpa pratibimba, (b) nirvikalpa pratibimba, (c) vastuparittata and (d) karyaparinispatti,

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clx! Sravakabhimi (ii) Caritavisodhana alambana : This comprises discussions on the (i) sixfold asubhata', (ii) friendship (maitri), (iii) the doctrine of dependent and relative origi nation (idainpratyayata pratityasamutpada), (iv) the sixfold dhatus or the elements of earth, water, fire, wind, ether and vijnana; here it has been stated that through concentration on the six dhatus, the manacarita pudgala takes the body as lump (pinda), as asubha and thereby he lessens the mana and through his conduct he purifies his mental faculties, (v) mindfulness regarding inhaling and exhaling (anapanasmsti); this has been explained under the following heads : (i) gananaparicaya, (ii) skandhavataraparicaya, (iii) pratityasamutpadavataraparicaya, (iv) sutyavataraparicaya and (v) sodasakaraparicaya. This is in accor dance with the description found in the Pali canons and the Buddhist Sanskrit works. It has further been explained to elucidate the evanescent nature of the empirical existents, (vi) The threefold classification of dhatus into 1. These are- war, garai, aruar, 3119fe7it ahar, III Hat and saigtiguar,

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The Second Yogasthana (i) the clxli extinction (prahanadhatu); extinction (viragadhatu) and (iii) the extinction of other sopadana dharmas (nirodha dharmas) (Cp. AKB., VI. 78, p. 389). (ii) the of afflictions of attachment III. Kausalyalambana: It comprises the discussion on the following topics: (a) Skandhakausalya or proficiency in the knowledge of the skandhas which constitute the human individuality The nature of the five skandhas (groups of phenomenal existents) of rupa (matter), vijnana (objective consciousness), vedana feeling, samjna (sensation) and samskara (volitions, etc.) along with a comprehensive account of their knowledge and its application in the carya of a sravaka have been elucidated, (b) Dhatukausilya or proficiency in the knowledge of the eighteen dhatus which have been regarded as the bases of the human body1. These are the five senses, the mind, their objects and the vijnana produced out of their contact, (c) Ayatanakausalya or proficiency in the knowledge of the twelve ayatanas (the senses, the mind and their objects). (d) Pratiyasamutpadakausalya or proficiency in the true knowledge of the doctrine of dependent origination, the twelve links of pratityasamutpada and thereby of the anitya, anatma, sunya-character of the phenomenal existents, 1. cp. zarIradhAraNAd dhAtava ucyante /

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clxlii Sravakabhumi (e) Sthanasthanakausalya or proficiency in the knowledge of and contemplation upon the true nature of pratityasamutpada which helps one to determine the vipaka of kusala and akusala karmans (vide also Bodhi. Ch. VI). By this five-fold kausalya, the pudgala gains further proficiency in the knowledge of the unique and discrete character of the phenomenal dharmas (svalaksana kausalyam)'. This is acquired by skandha-kausalya. The other four kinds of kausalya lead to proficiency in the knowledge of the samanyalaksana. IV. Klesavisodhanam alambanam: Under this head the following topics have been discussed: (a) purification of afflictions through mundane path (1) laukika-margena-adhobuminam audarikata. This audarikata has been stated to be two-fold: (i) svabhavaudarikata (natural grossness) and (ii) samkhyaudarikata. (b) purification of the klesas through transmundane path (lokottara-margena). This contains elucidation of the four aryan truths with the following details : (i) the nature of the four aryasatyas, (ii) their arrangement (vyavasthana) through the process of causality (hetu-phala-vyavastha), (iii) true import of the word arya satya, and lastly, (iv) detailed elucidation of the nature of the three fold duhkhata, craving (trsna), its cessation (nirodha) and the way leading to the cessation of suffering and craving (marga). 1. This is through the anityatva-bhavana of the objects in the state of flux.

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The Second Yogasthana clxliii V. avavada-The following four kinds of avavadas have been enumerated and a detailed-description of their nature has been provided : (a) aviparitavavada, (b) anupurvavavada, (c) agamavavada, and (d) adhigamavavada. Further an avavada comprehending all these aspects (sarvakaraparipurna) has also been noticed and described as elucidating the teachings of the Buddha through the following three pratiharyas. (i) rdahi pratiharya (concentration), (ii) adesana-(teachings), and (iii) anusasti-(instructions). VI. siksa-A detailed description of the nature and importance of the three fold siksas, t (i) the adhisila, (ii) the adhicitta and (iii) the adhiprajna siksa essential for the acquisition of samadhi and thereby of parinirvana has also been given. VII. The three pudgalas: The three pudgalas who realise the satyas-have been described as attaining the stages of (i) sroia apanna, (ii) sakrdagamin and (iii) anagamin. These are i) avitaraga, (ii) bhuyo-vitaraga and (iii) vitaraga.

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cixliv Sravakabhumi VIII. The three indriyas have been enumerated. These are : (i) anajnatam ajnasyami, (ii) ajnendriyain and (iii) ajnatavata indriyam. This is entirely in accordance with the description found in the Pali canon and the Abhidharma literature. IX. The three vimoksamukhas: gates of the removal of suffering and thereby of the acquisition of nirvana, namely, the sunyata, the apranihita and the animitta also have been discussed. X. The ten siksanulomika dharmas denoting the true nature of the ephemeral samskaras and evanascent empirical existents have also been enumerated in this context. These are : (i) asubha samjna, (ii) (iii) anitye duhkha samjna, (iv) duhkhe anatma', (v) ahare pratikula", (vi) sarvaloke anabhirati, (vii) aloka, (viii) viraga, (ix) nirodha and (x) marana samjna. XI. The following yoga-bhrainsus or decline or descent from the acquired yoga-stage have also

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The Second Yogasthina clxlv been discussed, which a yogacara is expected to avoid in order to attain samadhi ; (i) atyantika or the absolute decline, (ii) tayatkalika or tentative, (iii) praptiparihanika or leading to the termina. tion of the aquired result of the sravaka's career, and (iv) mithyapratipattikrta or caused by the inade quate misapprehension of the objects of samadhi. XII. yoga : This contains discussion on the nature and character of (a) the two-fold sraddha (abhisampratkayakara and prasadakara). (b) the fourfold chanda (desire for vimukti and the like), (c) the fourfold virya or inclination, perseve* rence and firmness for sravana, cintana and bhavana of the instructions of the Buddha and the purification of ovarana, and (d) the fourfold upaya or expediency for favour of producing a mindfulness regarding silasarnvara and indriya-samvara, preservation of the likemindedness through apramada, practice of kusala dharmas and the samatha of the mind through apramada. These yogas help the yogin acquire inclination and firmness for favour of the acquisition of the unacquired things including samadhi and nirvana. XIII. The fourfold manaskara or mental orientation helps the yogin contemplate upon the various

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clxlvi Sravakabhumi alambanas (objects of contemplation) and thus acquire the stage of samadhi. Two sets of these manaskaras have been enumerated and discussed: I. balavahana, sacchidravahana, nischidravahana and anabhogavahana, II. anulomika, pratipaksika, prasadaniya and pratyaveksaniya. XIV. The four motives (nimittas) namely, the alambana (basic, supporting, nidana) (essential or causal), parivarjaniya (ought to be abandoned), and the nisevaniya (practicable) nimittas help the sadhaka concentrate his mind on the anukula alambana and thus acquire the samadhistage. XV. The nine fold adhimoksa (determination) helps the yogin concentrate his mind and determine a particular object through which the stage of samadhi is acquired. These are prabhasvara, jada, patu, paritta, mahadgata, apramana, parisuddha and aparisuddha. XVI. Yogakaraniyani: This discussion comprises enumeration and discussion of the fourfold acts (kriya) of the yogin which he performs through yoga and in the end leads to the realisation of tathata and acquisition of nirvana. For this, the cessation of afflicted asrayas change into a pure invert asraya (asraya parivarta), the knowledge of the alambana and devotion (abhirati) to the same have been enumerated as the four 'yoga karaniyani' which lead to the attainment of moksa1. 1. Vide, MSA, XIX, 54, XXI,47 MSAB, p. 185-86.

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The Second Yogasthana XVII. The three yogacaras : clxlvii (i) the beginner (adikarmika), (ii) krtaparicaya (having a preliminary knowledge of the ingredients of yoga) and (iii) atikrantamanaskara (a yogin entered into the result of bhavana after the mental orientation of yoga-bhavana. XVIII. Yogabhavana: This contains detailed discussion on the (A) samjna bhavana and the (B) bodhipaksya bhavana. A. The former consists of (i) The prahana samjna, (ii) the viraga samjna and (iii) the nirodha samjna through which the yogacara contemplates upon samatha and vipasyana. B. The latter elucidates the bhavana of thirty seven dharmas conducive to the attainment of bodhi (and thereby of nirvana). The practice of the thirtyseven bodhipaksika dharmas enable the yogin develop the idea of anityatva regarding the body etc., a thorough knowledge of the five skandhas, the citta, vedana, samyak-prahana, (pradhana), etc., the seven-fold bodhyangas, the sila, samadhi and prajna skandhas, the eightfold Aryan Path, the samatha and the vipasyana lead to the purification of the mind and acquisition of the dhyana-stage which ultimately leads to the attainment of bodhi and Buddhahood (buddhatva). XIX. Bhavana phalam: This twofold bhavana results into the attainment of the four sramanya-phalas, i. e. those of srotapatti-phala, sakrdagami,

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clxlviii Sravakbahimi anagamio' and arhattvadeg which arise as a result of the cessation of raga, dvesa, moha and other varied kinds of sa niyojanas. XX. Different traits of pudgalas : Different traits of the ragacarita, devesa', moha', miana', vitarka', samabhaga', and manda-rajaska' pudgalas have also been enumerated in this context. XXI. The three avaranas : The three avaranis of karma, (the five anantarya karmans), klesa and their resultant vipakas have also been enumerated which a yogin should try to relinquish. The fourfold sambharas have also been enume rated which are punyasainbhara, jnanasambhara, purvaka and drstadharmika. XXII. The six synonyms of pudgalas : 'under this head, (i) the four sramanas margajina, margadesika, margajivi and margadusi, (ii) the three brahmanas : jati brahmana, sainjnac and prajaparti', : (iii the three brahmacarins viratisamadayi, tadantaraprahayi and tadatyantaprahayi, (iv) the five explanations of bhiksubbhava bhiksatiti, pratijnabhiksu, sainjnadeg, bhinnaklesatvado, and jnapticaturthena karmana upasampadito bhiksuh, (v) the three yatis dau hsilyasanyanad, visayao and klesco, and lastly, (vi) the twofold pravrajitas, namely the svakhyala dharmavinayao and the durakhyaladharmavinaya' have been elucidated with proper illustrations.

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The Second Yogasthana clxlix XXIII. Mara and mara-karmans: The four-fold marasskandha-mara, klesa-mara, marana-mara and devaputra-mara should be thoroughly known by a yogin as the hindering forces in the acquisition of the dhyana-stages and their various acts and functions should also be known by him so that he may avoid them and proceed forward in his career to purify his mind and attain samadhi. XXIV. The circumstances in which the efforts of the pudgala following the right course are not fruitful (kaiham. samyak prayuktasyarambho viphalo bhavati). Four causes hindering the acquisition of the result of an ordained yogin and three causes leading to his success in the efforts to attain samadhi or yoga have also been enumerated. XXV. This is followed by an usual uddana-karika.

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III. THE THIRD YOGASTHANA The first two Yogasthanas give a detailed account of the inoral training of a pudgala,-specially a beginner (adikarmika), in order to be equipped with and for cultivating the moral faculties which enable one to acquire proficiency in the acquisition of samadhi or Joga-bhavana: This background of moral discipline comprehends not only the daily routines a yogin-pudgala, but also a thorough knowledge of the various mental states, conduct (sila or acara) and its good and bad aspects (sampad and vipad), good and bad deeds and their respective fruits, ahara and its various defects etc., categories of pudgalas and the moral qualities to be cherished, such as the skandha, dhatu, ayatana, the pratityasamutpada, anapanasmrti and the bodhipaksika dharmas. The third YS. begins with a description of how a beginner yogin should approach an acarya who envokes him towards mental orientation in yoga through the cultivation of apramada and an earnest desire to the extinction of worldly afflictions (klesas) and thus to the acquisition of nirvana. In this connection the following aspects of the adikarmikacarya have been elucidated in the third YS. of the SBh. : (i) The four causes of the 'paryesana'-- (a) pranidhana (the path of contemplation such as, Mahayana, Sravakayana, etc.), (b) gotra (nature, such as sravakagotra, pratyek -abuddhagotra, mahayanage tra, etc.), (c) indriya (senses), such as mild (mrdu), indifferent (madhya) and sharp (adhimatra), etc., (d) carita (conduct) : under this head, the saman vesana of gotra and indriya has been stated to

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The Third rogasthana cci be acquired through the knowledge of the .. minds of beings (cetahparyaya jnana) (ii) By 'the cetahparyaya jnana, the adikarmika gets instruction (vinila) regarding (i) pravivekya (loneliness). This comprises(a) sthanasampat-(the places which a yogin should visit or reside in, e. g. the cave of a mountain, etc.), (b) iryapathasampat (walking, sitting, sleeping, waking and their various aspects (vide Ys. I, Samprajanadviharita), the discussion of this aspect contains : (i) an enumeration of the five causes leading to the lightness and pleasure (prasrabdhi) of the body, (ii) kayasarjnata (the contemplative habit of body) (iii) pratimukha smrti (the mindfulness) regarding the opposite aspect of samadhi nimittas for favour of discarding them, (iv) the twofold vyapakarsa-kayayyupakarsa or non-association with monks and the laity and citta-vyapakarsa or discarding off the afflicted and indifferent mental orientation and cultivation of that which is conducive to and com prises the ingredients of samadhi. (ii) Ekagrata (concentration) or the sabhagalambana state of contemplation (samadhi). The ninefold state of ekagrata has been stated as "sabhagalamthana. These descriptions resemble to those

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ccii Sravakabhumi usually enumerated in other Pali and Mahayana Buddhist texts; under the head navakara chittasthiti comprising the discussion regarding-yogi adhyatmam eva cittam : (i) sthapayati, (ii) samsthapayati, (iii) avasthapayati (iv) upasthapayati, (v) damayati, (vi) samayati, (vii) vyupasamayati, (viii) ekotikaroti, and (ix) samadhatte, has been vividly elucidated. : The six balas (strength) have been stated as the factors leading to the acquisition of 'navakara cittasthiti'. These are: (i) sruta-learning or listening to the right moral instructions of the Venerable Master, (ii) cinta-proper thought, (iii) smrti or mindfulness of kusala, samadhisthaniya dharmas, (iv) samprajanya or a comprehensive knowledge of the same, (v) virya or perseverence and resolution, and (vi) paricaya or familiarity with the kusala citta dharmas, the contemplation of which leads to the acquisition of samadhi. In this connection, the four manaskaras have also been enumerated-balavahana, sacchidravahana, nischidravahana and anabhogavahana,

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cciii The Third Yogasthana (iii) vipasyana or a vision of kusala dharmas. The description of vipasyana comprises the discussion on the following topics : (a) the fourfold vipasyana, (b) the threefold vipasyana, and (c) the vipasyana depending on the following six factors, artha, vastu, laksana, paksa, kala, and yukti. Elaboration of the various kinds of these factors has also been given of which (a) the ninefold 'prayogata'the anurupa, abhyasta, aviparita, asithila, kala, upalaksana, asantusta, avidhura and samyak-prayogata, (b) the four yuktis of apeksa, karyakarana, upapatti-sadhana and dharmata, (c) the twofold vipasyananimiita-alambana and nidana, (d) vipasyanakala, (e) pragraha, (f) upeksa, and (g) ekagrata deserve mention. (iv) Avarunavisuddhi - purification of the obstructions of the samadhinimittas (or dharmas). This comprises discussions on the following topics(i) four causes of the purification of mind from the obstruction of samadhi nimittas : (a) knowledge of the nature of avarana (svabhava parijnani). (b) causes of obstruction (nidana), (c) knowledge of the defects thereof (adinavapari jnana) and (d) the contemplation of dharmas opposite to paritamana (pratipaksabhavana). (ii) under (iv) (i), (a) four avaranas have been enumerated ;

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cciv V. paritamana nivarana vitarka Sravakabhumi or bhavana of dharmas opposite to samadhi and ekagrata, such as ahammamabhavana, hindrance, atmavipatti, paravipatti, the sthula object of mental orientation, and atma sangraha ego-consciousness. manaskarabhavana or repeated contemplation of mental orientation. This comprises elucidation on the following points : (a) by a contemplation of these four manaskaras leads to the prahanabhirati and cittaikagrata. These are: (a) cittasamtapana, (b) cittabhisyandana, (c) prasrabdhijanaka, and (d) jnanadarsanavisodhana, (b) Four samvejaniya sthanas : atma sampatti and para sampatti; (c) the method of a beginner resorting to manaskarabhavana, hereafter (i) the ten nimittas, such as rupa etc, (ii) the eight vitarkas, such as kamavitarka, etc., (iii) five upaklesas, such as kamacchanda, etc., have been stated as factors hindering the citta of the sadhaka from concentrating upon the kusala-alambana leading to the acquistion of

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The Third rogasthana . ssu dhyana-stage which is attained through the extinction of these dharmas and utsaha (vyayama) with an earnest desire to contem plate on the suksma alaibanas ; (d) a description of how the citta gets concentrated without any nimitta with the illustration of janapadakalyani; this has been described as a part of the adikarmika-carya through samatha and vipasyana, asubha-bhavana, the four apramanas and the acquisi tion of punya-skandha (e) contemplation on the nature of the ephemeral samskaras as the evenascent (anitya), non-egoistic and non-intrinsic (anatma) and of the nature of suffering (duhkha) with the concluding remark, tadadhyatmabahirdha kaye yavad dharmesu dharma nudarsi viharati ; . (f) dhatuprabhedaprayogata-contemplation on the vinaryaste nature of dhatus leading to the bhavana of samatha and vipasyuna and knowledge of viksepa, smoti and a samprajanya and rising forth of cittakayakarmanyata and cittakayaprasrabdbi; (g) arising avirbhava of orientation of the mind in the stage of samadhi by the above process; (vi) enumeration of the different traits of a beginner with the above mental orientation; and (vii) pindoddana.

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IV. THE FOURTH YOGASTHANA After delineating the various aspects of the adikarmika carya, Asanga proceeds to elucidate a detailed account of the two gatis-laukika (mundane) and lokottara (transmundane) of the pudgalas and various aspects of the path leading to the acquisition of samadhi and yoga-bhavana. I Having acquired proper mental orientation in kusalapaksaprayogata. the pudgala proceeds to tread over the path of empirical and trans-mundane paths. A-Out of these, the mundane or empirical path has been said to be two-fold (i) of the prthagjanas with fetters (sakalabandhana) and, (ii) of the Saiksas without fetters (vikalabandhanas). In this process of spiritual discipline, the yogin acquires detachment from the desired objects (kamas) through the sevenfod mental orientation (i) laksanapratisamvedi (pertaining to the knowledge of the laksana of empirical existents), (ii) adhimoksika (pertaining to determination), (iii) pravivekya (pertaining to loneliness), (iv) ratisamgrahaka, (acquiring attractedness), (v) mimamsa (pertaining to analysis of kusala and akusala dharmas), (vi) proyoganistha (related to the domain of prayoga), and (vii) prayoganisthaphala (pertaining to the result of prayoga).

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ccvii The Fourth Yogasthana . After this, the following topics have been elucidated in this context(i) the resultant of the sevenfold mental orienta tion-and the method (vidhi) of yoga manaskara-bhavana, (ii) nature of the audarika (gross objects), (iii) the two-fold desired objects (kamah), (iv) the two-fold kama vitarka (a) samprayogaviveka, and (b) alumbana viveka, (v) the upaklesas, (vi) nature of the four stages of trance acquired after the extinction of the akusala dharmas, (vii) defects in the pritinimittas (the twofold apaksalas), (viii) the varnasainjna in the determination of the nature of akasa--the various anatyayatanas, (ix) the twofold samapatti without mental concentration (a) asamjni samapatti, and (b) nirodha samapatti, (x) entrance in the stage of samapatti, (xi) the five ahbijnas, the bhavana of twelve-fold sainjnas, (xii) a description of the person who is born in : the species of the devas (having contem plated in the four dhyanas), and (xiii) the traits of a detached person.

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ccviii Sravakabhumi B-The description of the treading over the trans-mundane path (lokottara-marga-gamanam) contains(i) a detailed elucidation of the contemplation on the nature of the four Aryan truths as the main factor leading to the duhkha-vimukti and thereby sevenfold mental orientation already enumerated (supra A ii); (ii) analysis and arrangement of the elucidation of the four noble truths in the following fourfold way: (a) the Duhkha Arya Satya analysed in terms of anityatva (mutability), suffering (duhkha), non-egoisty, (anatmakarena) and sunyakara (non-intrinsicness of empirical existents, etc.); (b) the Samudaya Arya Satya analysed in the fourfold way of: (i) hetu (cause), (ii) samudaya (origin), (iii) prabhava (birth), and (iv) pratyaya (factor; knowledge); (c) the Nirodha Arya Satya analysed in three ways: (i) nirodha (cessation), (ii) santa (quintescent), (iii) pranita (exalted) and (iv) nihsarana (extinction, elimination); and (d) the Marga Arya Satya analysed in the following way : (i) marga (the way to the cessation of suffering),

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The Fourth Yogasthana ssikh (ii) nyaya (leading to the way of cessation of suffering), (iii) pratipatti (knowledge of the way, etc.), and (iv) niryana (extinguishing the suffering, etc.); 11. the analysis and elucidation (pariksana) of the first Arya Satya in the following ten ways : through upapattisadhanayukti : (i) viparinama, (ii) vinasa, (iii) viyoga, (iv) sainnihita, (v) dharmata, myojana-bandhana, (vii) anista, (viii) ayogaksema, (ix) anupalambha, and (x) asvatantrya; further analysis and elucidation of the evanscent character of the empirical dharmas through enumeration of the twofold vastu' (by analysing the dependent (idarpratyayata) character of these existents)-the external (bahya) and the internal (adhyatmam), while the former has been said to be sixteenfold, the fifteen-fold viparinama of the latter has also been enumerated along with the eight causes of this 'viparinama', namely-kala. parivasa (ugedness), paropukrama (mutual attack), upabhoga enjoyment), rtuviparinama (transformation caused by weathers), agnidaha (transfor IV.

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ccx Sravakabhumi mation caused by fire-burning), udakak leda (wetting by water), vayusosa (dryness through airy factors) and miscellaneous factors of viparinama (pratyayantara samudgamah). Besides these, various kinds, fifteen in number, of viparina manityata have also been enumerated. In the same strain, Asanga proceeds to elucidate and analyse the dependent origination of the worldly existents (partityasamutpannatva) by illustrating the following details : (i) pratyaksadhipateya manaskara (the orientation of the mind based on perceptive experiences), (ii) anumanika manaskara (the orientation of mind based on inference, etc.), and (iii) isvara nirmananumananirasa (refutation of the inference positing the creation of the visible world by isvara (from the Buddhist view-point). II. The following miscellaneous topics have also been appended to this discussion of treading over the twofold paths (mundane and trans-mundane) : (a) the thorough knowledge of anityata in five ways (akaras) and the saksatkara of duhkha satya, (b) knowledge of the four arya satyas in ten ways, (c) laukika agra dharmas, (d) traits of an anagami-pudgala, (e) the five anantarya karmans, (f) the determinative orientation of mind (adhimo ksika manaskara) and the mental orientation regarding loneliness (pravivekya manaskara),

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ccxi The Fourth Yogasthana (g) traits of a srota apanna pudgala, (b) the nature of contemplation (bhavana) along with its eightfold functions (karma) and elevenfold types, the samatha-bhavana, the vipasyana bhavana, the lauki kamarga-bhavana, the lokottaramarga-bhavana and the mrdu-adhimatra bhavana, (i) the prayoga marga- comprehending the dis cussion on the nature of anantarya-vimu ktivise samarga and the vajropama samadhi, (j) the Uddanakarika and the colophon indicating the end of the SBh.

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saMskRta bhUmikA

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II. saMskRta bhUmikA 22. AGglabhUmikAsakSepaH ___1. atheyaM samupahriyate bauddhatattvarasikebhyo tattvadarzanarucibhyo yogAcAradArzanikaziromaNerAcAryAsaGgasya yogAcArasAdhanavidhI AdhAragranthasya yogAcArabhUmizAstrasya trayodazI bhUmiH zrAvakabhUmirnAma yA khalvanupalabdhacarA, mAtRkArUpeNopalabdhA, citracchAyAnukRtitayA ca prstutaa| imAmeva vistAritAM citracchAyAnukRtimadhiSThAyAsmAbhirgranthasyAsya mAtRkAyA lipirAdarzIkRtA, samupalabdhavividhapakSasAmagrIbhizca sampAdya, yathAkathaJcid viduSAM dRSTipathamAnIyamAnA ceyaM kRtiryogAcAraparamparAyAM yogasAdhanavidheH prazastaM mAgaM vaipulyena paridIpayati / / ___ 2. triMzaccitrapaTTeSu vyavasthiteyaM mAtRkAnukRtiryogAcArabhUmizAstrasya mAtRkAtaH, tadaGgabhUtabodhisattvabhamezca mAtRkAtaH pRthaksvarUpatayA samupanibaddhati vidvanmaNDalISvasyAH zrAvakabhUmeH vaipulyena samAdaro mAhAtmyaM ca khyApitamityapi viditaprAyameva / asyA mAtRkAyA AdimeSu viMzaparNeSu citrAnukRtau paurvAparyakramo viprystH| tatta bhoTadezasthavihAreSu mAtRkAsurakSAvyavasthAdoSeNaiveti manyAmahe / prAcInatvAdasyA mAtRkAyAH katipaye aMzAH parivartitA, vizIrNA vigalitAstruTitAzceti mAtRkAyAM pAThanyUnatAdoSo'pi smudbhaavitH| prArambhikANi katicitparNAnyasyA mAtRkAyA nopalabhyante AdhAramAtRkAyAmityapyanayA citrAnukRtyA'numIyate / mAtRkAyAM pAThazodhanamapi pArzvaTippaNISu ca darIdRzyate / anena mAtRkAlekhakasya doSAH pUrvamapyudbhAvitA iti jJAyate / * asyAM khalu mUlamAtRkAyAM yogAcArabhUmeH zrutamayI-cintAmayI pratyekabuddhabhUmInAmapi katipaye pramukhA aMzA vizakalitarUpeNa samAkalitAH / eSu paramArthagAthA abhiprAyikArthagAthA-zarIrArthagAthAvyavasthAnAni, hetuvidyA ca vizeSamAkarSayanti adhyetAram / 3. AryAsaGgapAdo bhAratIyabauddhaparamparAsu yogAcAradarzanasyAdimAcAryarUpeNa prathitacaraH, kintu yAvatA prAtaHsmaraNIyairmahAmahopAdhyAyaiH paM0 haraprasAdazAstrimahAbhAgaH, tuSitAcAryairuditAcAryaizca1 maitreyanAthAcAryapAdAnAM jIvitakRtitve aitihyena prAmANyena vyavasthApite, asya yogAcAraprasthAnasyAdyAcAryoM maitreyanAthastaduditasiddhAntAnAM pravartako vaktA cA''ryAsaGga iti vyavasthitam / acirameva prakAziteSu 1. Prof. G. Tucci and Prof. H. Ui. 2. tu0 madhyAntavibhAgabhASyaTIkA, pR0 3 /

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Sravakabhumi grantheSvapyeSA paramparA anupdmupbRNhitaa| yadavocadAcAryo jJAnazrImitra: AryAsaGgamanaGgajinnayavaho yadbhapatIzo'nvazAdAcAryo vasubandhurudhuramatistasyAjJayA''diyutat / dignAgo'tha kumAranAthavihitAsAmAnyasAhAyakastasmin vArtikabhASyakArakRtinoradyAnavadyA sthitiH / tathA sUtrAlaGkAramAIya bhASyayuktaM ca cintaya / yatra rUpAdirAkhyAtaH paratantraparisphuTaH // evameva abhisamayAlaGkArAlokazAstra AcAryaharibhadrasUriNApimAyArUpasamAnabhAvaviduSAM mukti parAM yoginAM saMsArodaravartidoSanicaye saMmUrchitAn dehinaH / maitreyeNa dayAvatA bhagavatA netuM svayaM sarvathA prajJApAramitAnaye sphuTatarA TIkA kRtA kArikA // bhASyaM tattvavinizcaye racitavAn prajJAvatAmagraNIH AryAsaGga iti prabhAsvarayazAstakartasAmarthyataH / bhAvAbhAvavibhAgapakSanipuNajJAnAbhimAnonnataH AcAryo vasubandhurarthakathane prAptAspadaH paddhatau // iti samudIritam / 4. AryamaitreyakRtayo'saGgapAdena vyaakhyaataaH| tathA hi tasya abhisamayAlaDhArakArikAzAstra-uttaratantra- mahAyAnasUtrAlaGkArazAstra - madhyAntavibhAgazAstradharmadharmatAvibhaGgaprakaraNAni tena vyAkhyAtAni / kintu naiteSu sarveSu zAstreSu tasya TIkAH samupalabhyante / kevalaM mahAyAnasUtrAlaGkArabhASyazAstramasaGgakRtitvenopalabhyate / abhisamayAlaGkArAlokazAstre ca tatpraNItAyA abhisamayAlaGkAraTIkAyA vacanoddhAreNa anumIyate'sya granthasyopari AryAsaGgena TIkA vihiteti / kintu granthAntareSu tatpraNItA TIkA nAdyAvadhi samupalabdhA prakAzitA vaa| mahAyAnottaratantrazAstrasya samupalabdhA TIkA tu vastutaH sAramatilekhanIsamudbhUteti viduSAmAgrahastathyAnukUla eva / vajracchedikAprajJApAramitopari AryAsaGgaracitA kArikAsaptatimayI TIkA prAcAryeNa tuSitavareNa sampAdya prkaashmaaniitaa| yogAcArabhUmizAstramasyAcAryasya vipulatamA kRviryasyAM khalu maitreyodbhAvitaparamparAyAH sAdhanavidheH darzanabhittazca prapaJcavinyAsaH / atra varNanazailIvidhAnena, sUkSmatattvaprasphuraNena mAhAyAnikA'bhidharmamUlavijJAnavAdavicAradhArA prazastarUpeNa prasphuTiteti asya grantharatnasya mAhAtmyaM mahAyAna-yogAcAravicAradhArAyAM svayameva pridiipyte| atraiva samAkalitA bodhisattvabhUmirbodhisattvAnAmAcAraparipATI samyagupanibadhnAti / bhoTaparamparAyAM cInadezIyaparamparAsu cApyasya

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saMskRta bhUmikA B grantharatnasya mAhAtmyaM sarvathA urarIkRtam / atra prastutA zrAvakabhUmirasyaiva grantharatnasya trayodazI bhUmiH / AcArya prahlAdapradhAnasampAdite abhidharmasamuccaye, AcAryAsaGgo mahAyAnakamabhidharmaM samAsarItyA vyAcaSTe / ata idamapi manyate yadasmin granthe bhUmivarNatA viSayAH samAsena samAkalitAH / asaGgakRtitvenAnyadezIya paramparAsu prathitAH mahAyAnasamparigrahazAstra-tattvavinizcayabhASya-prakaraNArthavAcA mahAyAnAbhidharmasaGgItizAstra - sandhinirmocanabhASyagranthAH gIrvANavANyAmupalabdhAH prakAzamAyAtA vA / nAdyAvadhi 5. yadyapyAryAsaGgasyAvirbhAvakAlaviSaye vidvAMso vivAdamApannAstathApi tasya gupta zAsakAnAM zAsanasamaye prAdurbhAva ityatra na kAcana vimatiH / vasubandhoragrajo'yamAryAsaGgazcandragupta vikramAditye bhuvi prazAsati (320-400 I0 ) IzavIyavarSeSu 340 taH 415 I0 paryantasamayasamIpakAle prAdurbabhUveti pradarzitamasmAbhirAGglabhUmikAyAm / vistarabhiyA nAtra sandarbhAdayaH saGkalayya pradarzyante / 6. mahAyAne dokSAgrahaNAdarvAgAryAsaGgapAdo hInayAne sarvAstivAdaprasthAnAntargata mahIzAsaka nikAyena svamataM dRDhIcakAra / asminnikAye sa vaidehakena piNDolAcAryeNa dIkSitaH san naikAn granthAn nibabandha | kintvanena mahAyAne dIkSAgrahaNAdanantaraM tatpracArArthaM prasArArthaM ca naike granthA nibaddhA yaiH khalu mahAyAnadarzana - vizadIkaraNapurassaraM yogAcAranayarAddhAntAH prAkAzyamAnItAH / svagurormaitreyanAthasya kRtISTIkayA vibhUSyAnena yogAcArabhUmizAstraM niramAyi yat khaluyogAcAradarzanasya sAdhanabhUmiprakAzaH / granthe'smin yogAcArasAdhakasya caramalakSyaprAptiparyantaM saptadazabhUmayaH manomayItyAdikA nirupadhiketyantAH samAkalayya vyavasthApitA yAsAmanyatraikatra kutracidapi upalabdha saugatagrantheSu samullekho nopalabhyate / vizakalitarUpeNa itastato dvitrAH, paJcaSA, daza vA bhUmaya upanibadhya samAkalitA mahAyAnAdigrantheSu yeSu cAsAmatra yogAcArabhUmAvupanibaddhAnAM saptadazabhUmInAM mAhAyAnika yogAcAraparamparAyAM parigrahasya saGketa upalabhyate / cInadezIyaparamparAbhizcaivaM jJAyate yadAryAsaGgAdapi prAgAsId bauddhaparamparAsu yogA - cArabhUmiparamparA / tatra eva buddhasiMha - buddhabhadrAdInAmAcAryANAM yogAcArabhUmigranthA Asannityapi jJAyate / etenaitadAyAti yadAcAryAsaGgapAdaH bauddhayogAcArabhUmigranthaparamparayA prabhAvitaH san svakRti grathayAzcakAra / 7. AryAsaGgapAdena na kevalaM nikhila bauddhAzAstrANi sampUrNatvenAdhItAnyapi tu sakalazrotaparamparAgranthA api tena gRhotArthA iti nAtra kAcana vimatirucitA / santi tatra tAvadetAdRzA saGketA yogAcArabhUmizAstre yairidaM pramANIbhavati yadAryAsaGgapAdaibaddhazAstravat brAhmaNaparamparAzAstrANyapi suSTvadhItAni / zatapatha brAhmaNa

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Sravakabhumi jaiminIyopaniSadbrAhmaNa-tANDyamahAbrAhmaNa-kauSItakibrAhmaNaprabhRtiSvArSagrantheSu pratipAditAnAM keSAMcid viSayANAM zrAvakabhUmivaNitaviSayaiH sAmyamupalabhyate / bRhadAraNyakopaniSatstha-madhuvidyAyAH prabhAvo'pi zrAvaka bhUmeH katipayAMzeSu dRzyata iti yathAvasaraM pradarzitamasmAbhiH / AcAryeNa mAhAyAnikadarzanagranthAstu sAGgatvena tattvato vicAratazca parigRhItA yeSu laGkAvatAra-lalitavistara-samAdhirAja-dazabhUmaka-pitRputrasamAgamapratItyasamutpAdAdivibhaGganirdezasUtra-zAlistambaprabhRtayo mahAyAnasUtragranthAH prmukhaaH| sarvAstivAdAdyanyanikAyagranthArthA api tathaiva tena tAttvikatvena parigRhItAH / vastutastu AryAsaGgena na kevalaM bauddhAdizAstrANi arthataH parigRhItAni, kintu tasmin samaye pracalitAnAM sakalazAstrANAM parijJAnamasaGgena prAptamiti tatkRtInAmavalokanena pratibhAti / AyurvedAdizAstraparamparAjJAnamapi tadgranthAnuzIlanAja jnyaayte| yogAcArabhUmau prastutA hetuvidyA caraka-suzrutasaMhitayorupalabdha-tantrayuktivivaraNena tulanAmArohati / tathaivArthazAstraprastutA tarkavidyApi atra prastuta hetuvidyAyA mUlatvenAGgIkattuM shkyte| sAGkhya-nyAya-vaizeSika-jyotiSa-rAjavijJAna-AnvIkSikIprabhRtIni zAstrANi tena suSThu adhItAnIti yogaacaarbhuumishaastraadvgmyte| kintu AryAsaGgapAdasya bauddhatAntrikaparamparayA etAdRzaH kazcana sambandho nAsId yenAsau guhyasamAjatantrasya praNeteti svIkriyeta / yadyapi tadgrantheSu AzrayaparivRtterullekho' vartate kintu tatprapaJcavigamasUcakameveti nAtra kazcitsandehAvakAzo'pi / mantrayAnavajrayAnayomUle tAntrikavicAre bodhicitta-yuganaddha-vajrarUpazUnyatA. mahAsukharUpanirvANa-sahajasiddhi-mantradhAraNIprayogAdInAM tattvAnAM tantrAbhipretArtheSu prayogo'saGgakRtiSu nopalabhyate / yadyapi bodhisattvabhUmau ekatra bodhisattvacittotpAdaprakaraNe bodhicittamullikhitam, tathApi tatra tantrAbhiprete tAtparya evaM prayukta eSa zabda iti nAvadhArayituM zakyate / yadyapi zrAvakabhUmau vajropamasamAdhirapi vaNitastathApi maitreyAsaGgakRtiSu zUnyatAparyAyarUpeNa vajrapadaprayogo nopalabhyate, na vA tatra mahAsukhA1. mahAyAnasUtrAlaGkArabhASyam 9/45-46 ; tu0 abhidharmasamuccayaH, abhisandhi vinizcayaH, pR0 106, 19.20 ; . zamathavipazyanayoryuganaddhasyollekho'pi zrAvakabhUmau samupalabhyate,, pR0 404-5 / / 2. bodhisattvabhUmiH, pR0 8; tu0, mahAyAnottaratantrazAstram, 1/162, 5/1 / 3. pR0 506-510 / 4. yathA advayavajrasaGgrahe, pR0 23 dRDhaM sAramasauzIryamacchedyAbhedyalakSaNam / adAhi avinAzi ca zUnyatA vajramucyate ||-uktm tu0, jJAnasiddhiH, 1/471

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saMskRta bhUmikA dvayAkAreNa nirvANasya varNanA prApyate / evameva sahajasiddhi dhAraNyAdiviSayAnullekho'pi AryAsaGgapAdasya tantra- paramparAsambandhavaidhuryameva pratipAdayatIti tasya guhya samAjatantrasya taTTIkAyA vA kartRtvaM sarvathA'pAstam / 8. AryAsaGgapAdaiH pratipAdite yogAcAravijJAnavAde sAdhanabhUmi- vicAra - saraNyoH samanvayo vartate / tasya dArzanikarAddhAntapratipattI ekatastu sautrAntikAnAM sAkAravAdanayasya bAhyArthAstitAsiddhAntasya nirasanapUrvakamAlocanasya sAkArANAM viSayANAmastitvakhyApanasya ca, aparatastu mAdhyamikAnAM sarvazUnyatArAddhAntasya prabhAvo lakSyate / sautrAntikAnAM bAhyArthasya buddhyAkArAnumitasyA'stitAsvIkArasya ca yogAcAra bAhyArtha pratiSedhasiddhAntopari prabhAvaH saMlakSyate mAdhyamikAnAM zUnyatAnayasya, niHsvabhAva - nairAtmyasiddhAntasya ca tatpratipattisaraNezca yogAcAravijJAnavAdasiddhAntapratipattipraNAlyupari prabhAvo dRzyata ityanumIyate yadAryAsaGgena tadguruNA maitreyanAthAcAryapAdena ca yogAcAra siddhazAntapuSTye sautrAntika- nayA'GgIkRta- buddhadhA kArAnumita-bAhyArthAstitvasAkAravAdaM mAdhyamikAnAJca zUnyatAnayaM samanvIya yogAcAravijJAnavAdaH siddhAntato vyavasthApitaH / 9. asaGgakRtiSu bauddhazAstrAGgabhUtasya nyAyazAstrasya hetuvidyAparaparyAyasya parigraho'pi dRzyate / yadyapi boddhanyAyasyAdimasvarUpaM maitreyanAthasya kRtiSu saMbhAvitatayopalakSyate kintu tena hetuvidyA pratipAdanaparaH kazcidevaMvidho grantho niramAthi iti na jAnImahe, na vAdyayAvadhi evaMvidhaH kazcana granthaH samupalabdho yena tasya bauddhahetuvidyApravartakatvaM prAmANyena vyavasthApyeta / kintu paravartiSu bauddhanyAyagrantheSu maitreyanAthaasaGga-vasubandhu-dignAga kumAranAthaprabhRtInAmAcAryANAM bauddhanyAyaparamparAvasthApakatvena samullekho maitreyanAthAcAryapAdAnAmapi hetuvidyA parasya kasyacid granthasya kartRtvaM dyotayati / anena siddhAntapratipattipraNAlIvyavasthApanamAtre tasya prAmANyamityapi svIkriyeta, kintu grantharacanA tu tasya naivaM svokartuM zakyate, pramANAbhAvAt / yogAcArabhUmizAstrasya mUlaM yadi maitreyAcAryopadezAstatpratipAdita siddhAntA vA svIkriyeran tarhi 1. tu0 advavajrasaGgrahaH, pR0 50 - 2. 3. vajrasattvaM namaskRtya prajJopAyasvarUpakam / mahAsukhAdvayaM vakSye vastutattvaM samAsataH // ; jJAna siddhi:, 7/3 : sarvatAthAgataM jJAnaM svasaMvedyasvabhAvakam / sarvasaGkhyAgrabhUtatvAt mahAsukhamiti smRtam / / dra0 sahaja siddhi:, iNDo irainiyana jarnala, 10. 135-141 / yA pratyapAdi vinayatoSa bhaTTAcArya mahodayaH, aina iNTroDakzana Tu buddhisT IsoTerijm, pR0 54, 126 ityAdI /

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Sravakabhumi AryamaitreyanAthasya bauddhanyAyasya AdimAcAryatvamapyaGgIkartuM shkyte| vastutastu asaGgagurorabhinivezo na tarke tantrayuktau vA''sIt saMvRtivikalpAspadIbhUtatvAdasya vAgvizuddhedividyAyA vA, apitu tasyAbhiprAyo vyaktameva paramArthasAdhanaparatayA'bhivyaktastadyathA mahAyAnasUtrAlaGkArabhASye (1-16) dharmasya prAptiH, pratyAtma vimuktijJAna' mityAdinA AryAsaGgena vispaSTa samudIritam / bauddhaparamparAyAmAryAsaGgapAdena yogAcArabhUmizAstre'bhidharmasamuccaye ca tantrayuktyaparaparyAyA hetuvidyA parIkSAJca nayad vijJAnaM vastu / tadyathA vAdo vAdAdhikaraNaM vAdAdhiSThAnaM vAdAlaGkAro vAdanigraho vAdanissaraNaM vAde bahukarA dharmA, iti prathamabAraM cintAmayIbhUmau prstutaa| tathA bodhisattvabhUmau adhyAtmavidyA hetuvidyA zabdavidyA vyAdhicikitsAvidyA zilpakarmasthAnavidyeti ( pR068) paJcavidyAsthAnAni parigaNya, SaDvidhavirodhe (pR0 69) vAgvirodho yuktivirodhshcopnystH| evameva cintAmayIbhUmau hetuvidyAprakaraNe sAdhanavizadIkaraNe pazcAtkAlInai yAyikaiH anumAnAGgatayA svIkRtAni pratijJAhetUdAharaNAnyapi sArUpyavairUpyAbhyAM sahaiva prastutAni, tathA pratyakSAnumAnA''ptAgamAnAM svarUpamapi vaizayena, vizliSya prastutam / tadeva diGnAga-dharmakIrtiprabhRtibauddhanyAyAcAryANAM pratyakSAdipramANalakSaNasvarUpanirdhArakamabhUt / ata idamapi jJAyate yanpratyakSAnumAnAptAgamapramANAnAM lakSaNaM bauddhanyAyaparamparAyAM prathamata AryAsaGgenaiva nirdhAritaM tadeva AcAryavasubandhunA diGvAgadharmakIrtipramukhaizca paravartibhirAcAryairaGgIkRtam / ___10. asaGgapraNItaM yogAcArabhUmizAstramativipulamAsIt / upalabdhayogAcArabhUmizAstragranthastu tasyaikadezamAtrameva / AsIttatra saGgrahaNIcatuSTayam- -vastusaGgrahaNI, paryAyasaGgrahaNI, vivaraNasaGgrahaNI, vinizcayasaGgrahaNI ca / etAbhissaha yogAcArabhUmizAstrasya saptadazabhUmayo (mAhAyAnikayogAcAra (bhUmi) paramparAyA) abhidharmatayA yogAcArabhUmivinizcayasaGgrahaNyA bhoTAnuvAde bhAryAsaGgoktitayA vyaakhyaataaH| evaM sampUrNo'yaM yogAcArabhUmiMzAstragrantho mUlagranthasya saMgrahaNIcatuSTayAtmakasyaikAMzamAtrameveti nizcinumaH / 11. atra prathamavAraM sampUrNatvena prastUyamAnAyAH yogAcArabhUmeraGgabhUtAyAH zrAvakabhUmeruttarabhAratIya nAgarIvargIyAyAM lipyAM prAptA mAtRkA zAstrasyAsyAnyabhUmaya 1. dra0 Alex Wayman, Analysis of the Sravakabhumi Manuscript, Introduction, yatra moTAnuvAdena saha prastutamAmlabhASAntaramitthaM pratipAdayati-pp. 32-33, Among them comprisal of "alphabet" (matrka) (i. e., "Abhidharma") means the seventeen bhumis and the four 'comprisals' (i. e. vastu, paryaya, vivarana, and viniscaya samgrahani), see also, p. 42-43.

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saMskRta bhUmikA iva saMskRtabhASAyAM likhitA yA khalu sutarAmanyabhUmInAmapi bhASA / yadyapyasyAM bhUmau prayuktaH pATho naikadhA saMzodhito'syAM bhASAyAM lipilekhikasya pramAdavazAdaneke bhASAdoSAH samApatitA ye khalu lekhasya pAli-mAhAyAnika saMskRta-mAgadhIbhASAprayogasaMskAravazAdevApatitA bhaveyuriti granthasyAsya bhASAsvarUpaparizIlanAdavagamyate / asya vyAkaraNaM pUrNataH pANiniproktavyAkaraNanayAnusArIti nAtra prAkRtaprabhAvaH kazcidevaMvidhaH parilakSyate yenAsyA bhUmerbhASA bauddha saMkara (?) saMskRtatvena parigRhyeta / yadyapi katipaye dhAtuprayogA nAmaprayogA vA lekhakapramAdavazAccyutA dRzyante kintu naitAvanmAtreNa granthasya bhASA'pareti vaktuM zakyate / prAyazassarvaM evete bhASAdoSA vyAkaraNaskhalitAni vA yathAvasaraM zodhitAnyasmAbhiH / 12. mAtRkAyAmanupalabdhAnAmasya bhUmermukhyAMzAnAM luptAnAM bhoTabhASAntarAsaMskRte punA racanA'smAbhiH kRtA / asyAH pAThaH prathamapariziSTe pradattamityAzAsmahe na kazcidaza evaMvidhastruTito bhraSTo vA vartate yenAsyA bhUmerviSayAvabodho arthasambhArasya vA tAtparyAvabodho duSkaro bhUyAditi / vizvasimo vidvavanmUrdhanyAnAmadhItibodhapracAraNaparamparayA'sya grantharatnasya bhUyAnarthAvagamo vistarazca bhUyazo'nekazazca bhaviSyatIti / * dhAvaka bhUmeryogasambhAraH 1. AryAvarttIyadarzanAnAM nikhileSu prasthAneSu cittazodhanakrameNa paramArthasAkSAkA mokSo nirvANaM veti saGkhyAM gacchati / tatra cittazodhanopAyaH yogapadenAbhidhIyate / ayaM yogaH kvacittu jIvAtmaparamAtmanoryoga iti kvacicca cittasamAdhAnamiti, kvacit Asravanirodha' iti kvacinnirjara' iti cAkhyAtaH / zrI aravindamate " , 2 1. yathA prA0 eleksa vemain mahodayena pratipAditam, tatraiva tRtIyo'dhyAyaH, q. 47-57 | 2. pAzupata sUtrabhASyam, pR.6, 110 / 3. yo0 sU0 1/2 4. zrAvakabhUmiH, pR0 9, 37 - / 5. jainamate khalveSaM manyate, dra0 sa0 da0 saM0, 3, pR0 80; dra0 sukhAbodhA tattvArthavRttiH, pR0 7-8; 176 / 6. The Synthesis of Yoga, (Sri Aurobindo Birth Centenary Library Publication, Vol. 20, p. 3). "All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing out of normal functions, powers and results which were always latent but which are ordinary movements, do not easily or do not often manifest."

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10 Sravakabhumi yogo'yaM jIvanasya mUlatattvatvena vyAkhyAto yaH khalu cittasamAdhAnasvarUpatayA sAmAnyaprakriyAsambaddho'pi avyaktazaktiprakAzaka-prakRti-vikAzaparacaittavyApAratattvatvenopabRMhitasvarUpo yatra vizvAtmajovAtmanorekyamabhedo vA parisphurati / / nigameSvayaM yogaH sarvathA cittacAJcalyanirodhakatayA vyAkhyAtaH / tatsvarUpaJca vivRtaM tatra citt-krnnvyupshmprvRttiruupenn| indriyANAM laulyasya nivRttiH paramArthAdhigamazca tatra prAdhAnyena yogapravRttiphalam / pAtaJjaladarzane'yaM yogaH apratisaGkramasvarUpAyA apariNAminyAzcitizakte: svarUpasthitibodhakatayA, cittasya vyutthAnAdisakalAvasthAsu vartamAnAnAM vRttInAM nirodhaparakatayA ca vyaakhyaatH| pAzupatamate'yaM yogaH AtmezvarasaMyogaparatvena vyaakRtH| taduktaM paJcArthabhASye 'atra AtmezvarasaMyogo yogaH / sa punaH puruSasyAdhyayanAdinaimittikatvAdanyatarakarmaNaH sthANuzyenavat / codanAdhyayanAdivacanAn messvdubhykrmnnH| yasmAt sati vibhutve anadhikArakRtatvAd viyogasya / viyuktasyaiva ca saMyoga upadizyate / viSayaraktaviraktavat kriyAyoge / iha tu samAdhilakSaNe yoge saMniyama iti / ' tatra yogapadena caryAparaH kriyAyogo vyaakhyaatH| ___Ahetadarzane kAyavAGmanaskarmANi yogapadena vyAkhyAtAni | ta evAsravapadAbhihitAni vartante yeSAM saMvaranirjarAbhyAM hAniH sampAdyate / yaduktam Asravo bhavahetuH syAnnirjaro mokSakAraNam / itIyahitI muSTiranyadasyAH prapaJcanam // 2 AhetavicAravat saugatazAsane'pi yogapadamavidyA''srava-saMyojanaughapadavAcyaM cittakAluSyaparyAyatayA parigRhItam / etasyaiva tattvakadambakasya sAmAnya nAma kleza iti / asyaiva klezajAlasya upazamAya sarvA saugata''cAraparamparA cittshodhtsrnnishcaanggiikRtaa| zIlameva tatra vishuddhimaargaanggtvenaanggiikRtm| eta eva bhAvA nicitAstatra tatra nikAyagrantheSu / tadabhihitaM saMyuttanikAyazAsane buddhabhagavatpAdairapi sabbadA sIlasampanno paJjAvA susmaahito| Araddhaviriyo pahitatto oghaM tarati duttaranti // (saM0 ni0, pA0 Te0 so0 1/53) tathA dhammapade'pi samudAnItam sabbe saGghArA aniccA'ti yadA paJcAya passati / atha nibindati dukkhe esa maggo visuddhiyA / / (215) 1. kauNDinyAcAryaracitaM paJcArthabhAdhyam, pR0 6 / 2. abhidharmadIpaH, pR0 219-220 / 3. sarvadarzanasaGgrahaH, pR0 80 / 4. dra0 visuddhimaggo, solaniddeso /

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saMskRta bhUmikA ayaM cittopakleza nivRttiparo vizuddhi mArgaH dhyAnaprajJAsaMvalitaH cittadoSThulyavidhuritaH nirvANagAmIti sarvatra sogatasiddhAnteSu svIkRtA saraNiH / mAnavAnAM zIlasamudAcAreNa karmavidyAdharmairjIvanasya cetasazca zodhanaM bhavati / yaduktaM madhyamanikAye ii kammaM vijjA ca dhammo ca solaM jIvitamuttamam / etena maccA sujjhanti na gottena dhanena vA'ti // (3/262) 2. sthaviradarzane zIlapratiSThitamAnavasya cittaprajJAbhAvanayA nirvANasamadhigamaH svIkRtaH / tatra sopadhizeSanirvANaM nirupadhizeSanirvANaJceti dvitayaM samarthitam / asyAM yogatattvanirUpaNazRGkhalAyAM sthavirasampradAye prAmukhyenaite viSayAH samupabRMhitAH teSAM nirUpaNaJca kRtaM tatra tatra grantheSu - cittam, cittopaklezaH, caitasikA dharmAH, vittopazamaH (cittAsravanirodho vA ), samApattiH, dhyAnacatuSTayam, taddvAreNa nirvANadhigamazca / 1 etasyAH saugatayogaparamparAyA mUlaM yadyapi tripiTakeSu vizakalitarUpeNa yatra tatra samupalabhyate kintu tripiTakeSu paravartisAhityasthAnIyAnAM granthAnAM varNanAsu ca sambaddharUpeNa yogatattvAni saMbahulAni varNitAni saGketitAni vA vidyante / yadyapi nikAyeSu tatra tatra samAdhisthAnIyAnAM dharmANAM cittakSepalakSaNAnAM caitasikAnAM ca parigraho vartate, kintu dharmasaGgaNyAmeva prathamaM yogatattvAnAM caittikazuddhinimittAnAM vidhivat parigaNanaM samupalabhyate / samAsato dharmasaGgaNyAM citta-cittavikSepakaradharmacittopakleza nivRttiparadharma-bhAvanAprahAtavyadharma - laukika-lokottarasamAdhyaGga-bodhyaGgAnAM vistareNa vivRtiranekazaH samupalabhyate / dhAtukathApudgalaprajJaptau ca caitasikadharmaparigrahapUrvakaM pudgalabhedAH parikIrtitAsteSAM vizeSAzca varNanaviSayatAmApuH / etacca bauddhayogatattva kadambakaM paravartiSu abhidharmakRtiSvabhidharmAvatArAdiSu - vizadarUpeNa samupanyastasvarUpaM sat kAlAntare luptaprAyamAsIt / asyAH paramparAyA vizadaH samupanyAsaH buddhaghoSAcAryANAM vizuddhi mArgAbhidhAne granthe, svamUlasvarUpe luptaprAye upatiSyAcArya racite vimuktimArge ca samupalabhyate / sthaviracintanasaraNimanusRtyetayorgranthayoH zolavizuddhi-dhutAGga - karmmasthAna- pRthivIkRtsna- zeSakRtsnaazubhakarmasthAna SaDanusmRti brahmavihAra * ArUpya samAdhi Rddhividhi- abhijJA-skandha-dhA1. etadartha draSTavyam - anirUddhAcAryaracito'bhidhammatthasaGgaho / 2 asmAbhiH 'vimuttimaggo' - pranthasya prathamaH paricchedaH zIlavarNanAtmaka pAlibhASAyAM punA racitaH /

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12 Sravakabhumi vindriyasatya-dRSTivizuddhi-pratipajjJAna-mArgAmArga-darzanavizuddhi-prajJAbhAvanAkAreNa piTakAnugatayogacaryAvidhInAmupanyAsaH savizeSatayA'midharmadRSTyA kRtH| nikAyArthakathAsvanyAsu piTakAGgArthakathAsu cApyAcAryaireSAmaGgAnAM bhRzamupanyAsaH kRtaH / atra mUlatvena zIlavizuddhi-nairAtmya-prajJA-samAdhibhAvanA-cittazodhanapratItyasamutpAdabhAvanAditattvAni samupabRMhitAni / taduparyeva yogaprAsAdaH samutthApitaH / ___ anantaraM ca vibhASAmUlamaGgIkRtya vasabandhurAcAryo'bhidharmakozazAstraM prathitavAn saGghabhadrazca nyAyAnusArazAstraM nyabadhnAt / anyAni abhidharmadIpa-samayapradopA'bhidharmAmRtA'bhidharmahRdayAdizAstrANyapi nibaddhAni / sarvatraivAtra sthavirAbhidharma prabhAvaH saMlakSyate kvacicca svatantrA vicArA api prkaashitaaH| eteSAM yogacaryAsu pravRttA bhedapraNAlI nAtra vicaarnnaavissyaa| kintu sarvatra laukikalokottarasamAdhizikSAtraya-nairAtmyabhAvanA-pratItyasamutpAdA'zubha-prajJA-duHkhAnityabhAvanAmUlakameva cittotpAdanaM tatpariSkAracaryAvidhizca prAmukhyena samupabRMhitaH / 3. yogAcAraparamparAsu cAyaM yogacaryAvidhiH cittazodhanavyApArapraNAlyA samupabRMhitaH tatra zatadharmAzcaitasikA vivRtA' yeSAM parizodhanena samavAptyA vA cittazuddhiH smupjaayte| yogAcArANAmiyaM yogapraNAlI mahAyAnasUtrAnusAriNI dazabhUmipAramitAdinayAnugateti nAtra kAcana vaimatyadRSTiH / anAsrava-dharmakAyAvApti. vimalacittasvarUpAdhigamapUrvakaM nirvANasamadhigamastathatAsAkSAtkArazca tatra yogacaryAyAH caramaM phalam / yogAcArANAM caryAsu mUlabhittitvenA'bhidhArmikANAM cryaapddhtirnggiikRtaa| tasmAteSAM sampradAye'pi abhidharmasaGgraho vartate, tatra svIkRtA caryA prAyazaH spaviravabhASikacaryAyA bhinnA, yadyapi tatra tatra kecana siddhAntabhedAssamanugatA dRzyanta eva / yogAcArabhUmiparamparA asaGgAcAryAtprAgapi vidyamAnA''sIditi cInadezIyabauddhaparamparAbhyo jnyaayte| tatra saGgharakSa-buddhasenaprabhRtInAmanyeSAM bauddhAcAryANAM 1. dra0 zatadharmavidyAmukham, sarvAstivAdapaJcavastukazAstram, pariziSTam, pR0 49-50 / 2. tu0 madhyAntavibhAgaH 4/19-22; ma0 vi0 bhA0, pR. 50-51 3. tu* abhidharmasamuccayaH, prahlAdapradhAnasampAditaH, bhUmikA, pR. 22; Th. Stcherbatsky, Conception of Buddhist Nirvana, Introduction. 4. a0 sa0 bhUmikA, pR0 22 / 5. E. Lamotte, Historie du Buddhisme Indien, p. 772 ; Alex Wayman, ASM, Introduction.

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saMskRta bhUmikA yogAcArabhUmigranthAnAM samullekhaH prApyate / yogAcArabhUmipadenAtra yogAcArANAM prakriyA nirvANasamadhigamAya nekAsu bhUmiSu sAdhanacaryAparipUreH samavAptavyatayA caryAyAH pariniSThA tanmukhena vimuktilAbho bhavatIti jJeyam / tatrAsaGgasya prastute yogAcArabhUmigranthe saptadazabhUmiSu caryAparipUri vidhAya nirvANasamadhigamAya mArgo dezito yena vimala cittapUrvakamanAsravavijJAnadhAtoH samadhigamaH karaNIyaH / atra sarvatra mahAyAna mArgAnusAreNa caryA'GgIkRtA, tatparipUraye ca sAdhanamArgaH samanudezitaH / maitreyAcAryapAdAnAM paTTaziSyabhUta AryAsaGgaH: mahAyAne dIkSAgrahaNAt prAk sarvAstivAdAntargatamahIzA sakanikAyamaGgIcakAreti cInadezIyaboddhaparamparAsu aGgIkRtam / tadanusAreNaiva na tena yogAcArabhUmInAM bodhisattvabhUmeritarabhUmInAM parivarNanaM cAkAri / kintu netAsu bhUmivarNanAsu kazcid bhedo vizeSo vA saMlakSyate yenaitAsu mahAyAnavirodhitA hInayAnAnugAmitA vA paridRzyeta / paJcavijJAnasamprayukta bhUmeH zrAvaka bhUmiparyantazcAsaGgadarzanasya yogAcArIyasyAbhidharmamUlakatA sarvathA parilakSitA bhavati / etaddhi bodhisattvabhUmI AcAryeNa nAsakRd vyavasthApitam yat zrAvakayAnanayena mUcaryA parigRhya bodhisattvaH mahAyAnAbhimukho bhUtvA caryAsAdhanaM kRtvA vimucyate / 13 tasmAcchrAvakabhUmau parigRhItAni yogatattvAni caryAGgAni ca na zrAvakayAnanayenaiva sarvathA'GgIkRtAnyapi tu mahAyAnAnusAriNI hi eSA zrAvaka bhUmicaryApaddhatiH yA khalu bhirmikamUlatayA aGgIkRtA / zrAvabhUmI yogasAdhanatvena parivaNatAsu vahnISu caryAsu naike dharmAH parigaNitAH cittazuddhinimittakAH yeSu pravrajyA zIlendriyasaMvaradvayaM ca mukhyatayA parigRhItAni / parasampadi parigRhIteSu tattveSu prAvivekyam, samprajAnadvihAritA, nivaraNavizuddhiH, 1. Nalinaksa Dutta, Intro to Bodhisattvabhumi, pp. 3-7; asmAkam, Introduction pR0 1. 2. jJAnazrI mitranibandhAvalI, pR0 532 : AryAsaGgamanaGgajinnayava ho yadbhUSIzo'ndhuzAd AcAryo vasubandhuruddhuramatistasyA''jJayA''didyuyutat / dignAgo'tha kumAranAtha vihitA sAmAnyasAhAyakastasmin vArttikabhASyakArakRtinoradyAnanadyA sthitiH // Intro. to Sravakadhumi P. 22 kintu, dra0 demeville, BEFEO, 4, 41, p. 386. 3. Alex Wayman's Analysis of Sravakabhumi Manuscript, p. 25-28 sq., K. Shukla, Intro. to Sravakabhumi, pp. 1xviii-1xix. 4. zrAvaka bhUmiH, pR0 37-73 /

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14 Sravakabhumi samAdhisannizrayazcaite dharmAzcittazodhanAthaM svIkRtAH / tatra caramaH samAdhisannizrayAkhyo dharmaH vittaikAgratAparaparyAyaH yogsaadhntvenaanggiikRtH|| zrAvakabhUmau cittaparikarmanimittatvena katipaye dharmAH parigRhItAH yairyogAcAro yoganimittasya bhAvanAyai yogamanaskAramudgRhNAti / dhyAnacatuSTayasAdhanena bhAvanayA ca lokottaradharmANAM yogI cittazodhane dattAvadhAnaH samAhitacetasA upaklezAn sarvAna kSiNoti ilathayati ca krmbndhnaani| AnupUryeNa sa yogI catvAri dhyAnAni sampAdya naikazo dharmAn 'uttarottarAnviziSTAn viziSTatarAn viziSTatamAna pratyagrAnAtmasampatpUrvAn samAdhisannidhayaparyavasAnAn samudAnayati / evaM parizuddha citte paryavadAte anaGgaNe vigatApakleze RjubhUte karmaNye sthite AniJyaprApte sa ceccatvAryAryasatyAnyArabhya teSAM parijJAyai prahANAya sAkSAkriyAyai bhAvanAye parato ghoSamavavAdAnuzAsanIM prtilbhte| evamasau bhavyo bhavati pratibalazca yoganimittasya manaskArasyotpAdanAya / tatpUrvikAyAzca samyagdRSTayaMyA ctvaaryaarystyaanybhismaagcchti| vimuktiJca paripUrayati / nirupadhizeSe nirvANadhAto parinirvAti / ' iti tatra bhUyo bhUzcAcAryeNa laukikalokottaravairAgya tadubhayasambhArazca yogAGgatvena parigRhItaH yena yogI dustaraM klezajAlaM chittvA dhyAnaM samudgRhNAti / tatra laukikena mArgeNa catvAri dhyAnAni bhAvayitvA, lokottareNa mArgeNa cartuNAmAryasatyAnAM bhAvanAmukhena yogI 'dhAtukebhyo darzanabhAvanAprahAtavyebhyo dharmebhya AtmAnaM visaMyojayati vimocayatyevaM cAsau traidhAtukasamatikAnto bhavati / satkAyadRSTiM prahAya yogI parasampadaGgabhUtAni kuzaladharmacchanda-zIlasaMvara-bhojane mAtrajJatA-jAgarikAnuyogasamprajAnadvihAritA-kalyANamitratA-saddharmazravaNacintanA-'nantarAya-tyAga-zramaNAlaGkAratattvAni caryAGgatayA abhyasyati / " atra caryAyAM prathamaM zIlasamvarasaMvRto yogI bhAvayati tattvAni yestasya cittaM suvizuddhaM vimalaM ca sampadyate / bhikSoragocarAn parivayaM gocareSu viharan yogI 1. tatraiva, pR0 14-15 / 2. tatraiva, pR0 14-16 gotravyavasthAnAMzo draSTavyaH / 3. tatraiva, pR. 15, 1971 pR0 306, 404-06, 439, 445-49, tu0 prathama pariziSTe 6 pRsstthe| 4. dra0 ma0 ma0 paM0 umezamizrANAmabhinandanagranthe'smAbhiH punarviracitagotrabhUmeraMzaH pR0 133-1351 5. zrAvakabhUmiH, pR0 35-386 / 6. tatraiva, pR. 36 / 7. dra0 umeza mizra a0 0 pR0 131-33, zrAvakabhUmiH prathamaM yogasthAna(m) zrAvakabhUmiH, pR0 7-16, 37-166 /

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saMskRta bhUmikA 15 AcArasampannaH aNumAtreSvavadyeSu bhayadarzI samAdAya zikSate zikSApadeSu / / zIlasaMvaravadindriyasaMvaro'pi cittaparikarmapaddhatAvaGgIkRtaH / idaM ca zIlaM mUlatvena cittopazamasya dhRtam / taduktam supratiSThitamUlaH syAccittasyopazameM rtH| saMyuktA ca visaMyuktA dRSTayAdRSTyAryapApayA // anena ca krameNa kAyikavAcika-mAnasakarmazodhanamapi bhavati / yaduktaM rAhulamArabhya bhagavatA kAyakarmAtha vAkkarma manaskarma ca rAhula / abhIkSNaM pratyavekSasva smaran buddhAnuzAsanam // etacchAmaNakaM karma atra zikSasva rAhula / atra te zikSamANasya zreya eva na pApakam / / zIlasaMvaravadeva rAg2AdInAM cittAnusravaNavigamAya, saGklezaprahANAya indriyasaMvaro'pi dezito yena nimittagrAhAnuvyaJjanagrAhayoH prahANaM bhavati / tadeva ca yogasya carama lakSyabhUtaM tattvaM yasya paryavasitaM klezAnAmapravRttI, virAge, nirodhe, nirvANe ca bhavati / ayamindriyasaMvarastatra dvidhA dRSTaH-pratisaMkhyAnabalasaMgRhIto bhAvanAbalasaMgRhItazca / / anena bhAvitena nivaraNAnAM vizuddhirbhavati AvaraNIyebhyo dharmebhyazca cittasya parizodhanA sajAyate / asyA AvaraNIyadharmebhyazcittaparizodhanAyA anekAnyaGgAni tadyathA dakSiNapAveM siMhazayyAkalpanam, pUrvarAtrApararAtrI jAgarikAnuyuktatA, vividhAcAreSu samprajAnadvihAritA, kalyANamitratAsamadhigamaH, tyAgAdi zramaNAlaGkArANAmabhyAso yebhyaH cittaM vigatopaklezaM vimalaM prabhAsvaraM anaGgaNaM ca snyjaayte|' vizuddhaM vimalaM cittaM anekaparyAyaiH nimittmudgRhnnaati| tAni nimittAni vivicya, gRhItvA, parivartya, vinIya vA vyApyAlambanapUrvakaM caritavizodhanamAlambanaM kauzalyAlambanaM klezavizodhanAlambanaM ca bhAvayitavyam / asmin viSaye azubhA 1. tatraiva, pR. 40-43 / 2. zrAvakabhUmiH, pR0 52 / 3. tatraiva, pR. 571 4. tatraiva, 10 63.72 / 5. tatraiva, pR0 73-31 6. tatraiva, pR. 13, 399 / 7. draSTavyam-zrAvakabhUmeH prathamaM yogasthAnam / 8. dhAvakabhUmiH, pR0 191-258 /

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16 Sravakabhami maitrI-pratItyasamutpAda-dhAtuskandhaprabheda-AnApAnasmRtibhAvanAmukhena yogAcAraH sarvadharmeSu nairAtmyabhAvanAM samadhigamya, teSAM niHsvabhAvatvaM sApekSatvamanityatvamazubhatvaM zUnyatvaM ca pratipadyate / ' SoDazAkArA'nApAnasmRticaryayA yogI catvAri dhyAnAni samApanno bhavati / iyamAnApAnasasmRtirAzvAsaprazvAsanibandhaneti pAtaJjalayogasUtreSu 'pracchardana vidhAraNAbhyAM vA prANasyeti proktasya AzvAsaprazvAsaprazvAsAtmakatAM yogacaryAyAH samaGgIkRtya yogAcAradarzanasthasAdhanapaddhatibhUmirAviSkRteti vyavasthApitam / etadanantaraM zrAvakabhUmau catvAri yogasya yogakaraNIyAni samAkhyAtAni / tadyathA AzrayanirodhaH, AzrayaparivartaH, AlambanaparijJAnam bAlambanAbhiratizceti / etaiH 'AzrayavizuddhimadhipatiM kRtvA suvizuddhamAlambanazAnaM kAryapariniSpattikAle pravartate abhiratizca / yogabhAvanAyAH pakSadvayamaGgIkRtya AryAsaGgena saMjJA-bodhipakSyabhAvanAtmakamaGgadayaM vivRtya sAMvRtabhAvAnAmAdInavasaMjJAM prahANavirAganirodhasaMjJAbhAvanAdvAreNa dharmANAmanityatvaM zUnyatvaJca samupapAdya zamathavipazyanAkAreNa yogabhAvanA vyaakRtaa| etadanantaraM ca saptatriMzatAM bodhipakSyANAM dharmANAmabhyAsaH prpshcitH| tadyathA-catuNNAM smRtyupasthAnAnA, caturNAM samyakpradhAnAnAmRddhipAdAnAM paJcAnAmindriyANAM balAnAM saptAnAM bodhyaGganAmAryASTAGgasya ca mArgasya / / etaiH cittazuddhipUrvakamupaklezAnAM parikSayo bhavati cittaM ca pragRhItaM vartate / zrutaprajJAbhAvanAmayobhiranupazyanAbhiH sarvadRzyaM yogI samyagevAnityatayA'nAtmatayA duHkhatayA zUnyatayA ca nizcinoti / ' etasmin prasaGge cittaprabhedAH taddharmAzca vividhA AkhyAtA yeSAM vyAkaraNaM bhAvanA ca cittauddhatya-dauSThulyayonivArakamiti krameNa sarvANyaGgAni bodhipakSyAni bhAvitAni vartante yena zamathavipazyanAdvAreNa saptavidhaM cittacAzcalyavyupazamanimitta sAdhanaM cittapragraharUpaM samupalabhyate / evameva ca cchandavIrya-citta-mImAMsA-samAdhibhya RddhipAdAbhyAsena cittaklezavinayaH bodhisamadhigamazca bhavati / 1. tatraiva, pR0 202-11 2. yogasUtram, 1/34 / 3. zrAvakabhUmiH, pR0 283-84 / 4. pR0 287-88 taH agre / 5. pR0 289-3341 6. pR0 draSTavyam tatraiva / 7. . 292 / 8. pR. 294-1 / 1. dra0 314-11

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17 saMskRta bhUmikA prasaGgena cAtra yogAcArANAM vividhAH prabhedAH yogabhraMzasya ca svarUpamapyAkhyAtam / kintu naitat tAdRg yogasAdhanavidhI upakArakaM yAdag dhyAnacatuSTayamukhena sAdhanacaryA''dikarmikasya vA pudgalasya caryA upakArikA bhavati / AdikarmikayogAcArasya caryA ca zUnyA'nAtma-duHkharUpatAyAzca sAMvRtadharmANAmupakArakatayA vizadarUpeNa vyaakRtaa|' asmin yogaviSaye zrutaprajJAbhAvanAmukhena dhyAnAbhyAsapATavavazAt sAtatyasatkRtyakAritayA tIvracchandatAsamutpAdanena abhIkSNapratyavekSaNAd dvidhA yogabalAdhAnatA labdhA bhavati prakRtyaiva ca tIkSNendriyatayA, dIrghakAlAbhyAsaparicayena ca / asmin yogAbhyAsapATave yogino vairAgyabhAvaH jagadviSaye'nityatAduHkhAzubhatAzUnyatAbhAvAzca satatamupakArakAH santaH tasya klezopazamAya bodhisamadhigamAya ca samarthA iti nAsti kazcit sandehAvakAzo'pi / evaM zrAvakabhUmau nirdiSTasya yogasaMbhArasya-yogasAdhanamArgasya ca na kevalaM saugatayogasAdhanaparamparAyAM viziSTaM sthAnaM vartate, kintu prasthAnAntarAGgIkRtayogapaddhatibhyo'pyasya vizeSo vartate / pAtaJjalayogasAdhane dhyAnaM yogAGgatvena parigRhItam, yogasyASTAvanAni tatra parivaNitAni, sabIjanirbIjasamAdhidvitayaJca tatra samarthitam, klezakarmavipAkAzayeraparAmRSTasyezvarasyApi carcA tatra kRtA, kintu nAtra kazcidIzvaratattvavizeSaH, puruSo vA'tmA vA citizaktirUpatayA cintitaH / atra tu tathAgatadezitA laukika-lokottara-mArga-praNAlI sAMvRtadharmANAM duHkhAnAtmazUnyAzubhatAbodhena pratItyasamutpAdAdibhAvanAmukhena ca pravartitA niHsaraNAtmakena vidhinA samAlocya parigRhItA yayA niSedhamukhena klezopazamanimittaH boSitatvAvatAraH sambhavati / evameva pAzupatadarzane yaH AtmezvarasaMyogo yogapadenAbhihito so'pyatra nAvazyakatayA pravartata iti yogAGgAnAM samAvezo'nyaprakAreNaiva sambhavati / nAtra jenaparamparAsvIkRta-nirjara. mArgo'pi madhyamApratipadaGgatayaiva parigRhIta ityasya yogamArgasya mUlyaM mahatvaJcaitAbhidRSTibhiH parimeyam / 1. pR. 284-851 2. pR. 273.751 3. draSTavyam-tRtIyaM yogasthAnam / 4. zrAvakabhUmiH, pR. 271-72 /

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pariziSTAni APPENDICES

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prathamaM pariziSTam APPENDIX-1 saMskRte'nupalabdhAzAnA bhoTabhASAntarataH SANSKRIT RECONSTRUCTION OF THE LIST PORTIONS OF THE TEXT (I. YS.) 1. gotrabhUmiH . // yogAcArabhUmau shraavkbhuumiH|| ratnatrayAya namaH // zrAvakasya sarvabhUmisaGgrahasya piNDoddAnam // prayogo laukiko lokottaro gotraJca pudgalAH / [zrAvaka]bhUmiruddiSTA sarvametat samAsataH / / / uddAnam / / naiSkramyamavatArazca gotrabhUmisamanvitaH / bhUmayastisra etA hi bhUmiH zrAvakasaMjJitA // saGkSapeNa imA eva zrAvakabhUmiH kathyate / tatra gotrabhUmiH ktmaa| Aha / yad gotram, gotrasya yad vyavasthAnam, gotrasthAnAM pudgalAnAM yalliGgam, gotrastho yaH pudgalaH tatsarvamekatyamabhisaGkSipya gotrbhuumirityucyte| tatra gotraM katamat / gotrasthasya pudgalasya yo biijdhrmH| yasmin sati bhavati asati na bhavati / pudgalAnAM pratyayaprApto nirvANaM prAptuM, spraSTuM zaknoti, 1. Tib. nanthe/sal. 2. It seems to be a later addition by the Translator. Such expressions are not found at the beginning of other bhum is. 3. Tib. sdom b/sa/= uddanakarika. 4. Wayman (W), pudgalAzca 5. Tib. omits mArga 6. Tib. om its uktA and sarve 7. w. omits yata in all the four cases. 8. 'ca' may be added here : W.-sarve ca te gotrasthAH pudgalAH. 9. May also be-sarvametadekatyamabhisaGkSipya, 10. W. pudgalAnAm /

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Sravakabhumi prabhavati ca / ' tasya gotrasya kati pryaaynaamaani| bIjaM dhAtuH prakRtiriti paryAyanAmAni bhavanti / tatra tasya gotrasya svabhAvaH ktmH| tat kAyAdviziSTaM, SaDAyatanena upAttaM, dharmatayA prAptam / anAdikAlAt paramparayA samudAgatam / evaM bhavati / yasyaitAni gotraM bIjaM dhAtuH svabhAvazca itImAni paryAyanAmAni bhavanti tad gotramityucyate / [tatra katamad gotravyavasthAnam ? tad gotraM sthUla sUkSma vA kathyate / Aha / sUkSmamiti kthyte| tat kasya hetoH| [yAvat] tasmAdbIjAt' phalaM na utpAditaM, phalaM na siddhaM, tasmAt tat sUkSmamiti kathyate / / yadA [ca] phalamutpAditaM siddhazca babhUva tadA yadvIjaM yacca phalaM tadekatyamabhisaGkSipyate tasmAt tad gotraM sthUlamityucyate / atra tadgotramekasantatyAptI vA'nekasantatyAptaM vA kathyate / [iti]" ced, Aha / ekasantatyApta mucyate / tat kasya hetoH| ye dharmA lakSaNabhinnatvena vastubhinna1. w.yatkiJcicca tAni santi yAvatkAlaJca vartante, yadi tAni gotrasthAnAM pudgalAnAmAnulomikAn pratyayAn prApnuvanti zaktAni tAni bhaviSyanti, zakSyanti / ca spraSTuM praveSTuJca (pari) nirvANam / 2. W. omits nAma, may also be paryAyAH 3. Tib. chos/nid. 4. Tib. yasmin 5. W. adds vat (as). 6. W. vyAkhyAtam (-yate) 7. Tib. sa-bon. 8. Tib. b-ska/yed/pa. 9. Tib. dgrub. 10. May also be--37 11. W. : yAvacca tadbIjaM phalaM na janayati, paripAcayati (sAdhayati) vA tatphalam, idaM [tAvat] sUkSmamityucyate / 12. Should be bhavati ? 13. Tib. cik-tu-dus-fie. 14. W. yadA ca tata phalaM janayati paripAcayati ca tat phalam tadA yatkicid bIjaM, yatkicicca phalama, ubhe te sambadhyete tasmAta sthalamityucyete / instead pratIyate ucyate ( = to/g/pa/ra/gyu/ro). 15. Tib. tok-pa, w :-sambaddham, may also be santAnAptam, aikasantAnikam / 16. Tib. and W. omit this. 17. W. omits this. 18, May also be-aikasantAnikam /

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Appendix--I 5 tvena vA pravarttante teSAM pratyAtmaM santAnanAnAtvena nAnAtvamavatAranAnA [tvena nAnA ] 29 tvaM ca dezyate / tasya bIjasya tebhyaH SaDAyatanebhyaH pRthaktvena nAnAtvalakSaNaM nAsti / anAdikAlAt paramparayA samudAgatAnAM dharmatayA samupAttAnAM SaDAyatanAnAmIdRgbhUtAyAstasyA avasthAyA gotraM dhAtuH svabhAvazca iti saMjJA prajJapti [rvyavahAraH ] 129 tasmAttadeva ekamantAnApta" mityucyate / 30 yadi gotrasthAH pudgalAH parinirvANadharmmakA bhavanti 181 agotrasthAzca dRzyante / karamAt parinirvANadharmmakAH pUrvAntAccireNa saMsaranto na parinirvRtA [iti ] 27 ced Aha / catubhryo hetubhyo na parinirvRtAH / katamebhyazcaturbhyaH akSaNopapannatvAt pramattadoSatvAn, mithyopapannatvAdAvRtadoSatvAcceti / taMtra katamadakSaNopapannatvam / yatra catuSkuleSu sajjanaiH samyaggataiH satpuruSairna gantavyam / kAntAramanuSyeSu, caureSu, mleccheSu / [ tatro ] papannA [ ye ] 29 te akSaNo papannAH / .34 pramattaH katamaH / Aha / yatra caturSu kuleSu gantavye madhyadeze acauramanuSyeStramleccheSu upapanno'pi upapanno'pi kAmeSvadhisajjate paribhuGkte [ca kAmAn] parijAnAti sa pramatta iti kathyate / mithyopapannatvaM katamat / Aha / IdRzo madhyeSu manuSyeSUpapannaparyanto vikasito'pi tIrthika darzanayukto bhUtvA dAnaM na bhavatIti pravRttyA, ito bhavAntaraM na jJAyata iti na bhavatIti paryantena vistareNa pazyati kathayati ca / 41 tattIrthikadarzanamapi buddhAnAmanutpAde saddharmadraSTRkalyANamitrANAmabhAve prApyate / tanmithyopapannatvamiti kathyate / sajjanaiH samyaggataiH satpuruSaiH sambhogasampanneSu uccakuleSu [kAmeSu cA] dInavaM na 29. Tib. omits this. 30. Hereafter W adds yAvactra tadvIjaM SaDAyatanAdbahiH sthitaM bhavati na tAvad bhedalakSaNAni dhArayati ..... | Tib. in-la. 31. 32. Tib-ta na. 33. Tib. omits 34. W. suggests pramattadoSatvam / 35. Tib. catvAri kulAni / 36. May also be gantavyasya madhyadezasya / 37. Tib. upapannA api / 38. Tib. om its this. 39. Tib. parijJAyate / 40. Tib. vikasite'pi / 41, Tib. pazyanti kathayanti ca /

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Sravakabhnmi - AvRtatvaM katamat / Aha / itthaM madhyeSu manuSyeSUpapannaparyantaH pUrvavad bhavati / loke buddhAnAmutpAdo bhavati / saddharmadraSTakalyANamitrANi copalabhyante / sa mUrkhaH, vidyA tanmohitatvaM, hastena saGketayati, subhASitadurbhASitAnAJca dharmANAmarthaM na zaknoti jJAtum / Anantaryakarma karoti ca cirakliSTam / tadAvRtatvamiti kthyte| ___8[tatraM] yebhyo hetubhyo [vikalatvAt]44 parinirvANadharmakANAM pudgalAnAM parinirvANamiNAmaparinirvANadharmakANAJca pudgalAnAM parinirvANaM na bhavati, te ktme| Aha / parinirvANadharmakANAM pudgalAnAM parinirvANa na bhavati [tatra]yebhyo / hetubhyaH [vikalatvAt]44 parinirvANadharmakAH pudgalAH na parinirvRtAH te catvArastadyathA45 yadA buddhAnAmutpAdaH, saddharmazravaNam, Anulomika upadezaH anuzAsanaprAptiH / teSAM48 [vikalAnAM] hetUnAmabhAve ca kuzalamUlAni paripakvAni bhavanti kramazaH parinirvAnti ca / aparinirvANadharmakAH pudgalAstu niyatasamUhe sthitAstasmAt nimittaprApti:48 syAdvA na vA syAt sarvathA na [te] parinirvANabhAjo bhavanti / tatra parinirvANadharmakANAM pudgalAnAM yA vikalatA bhavati, abhAvazca bhavati asannidhizca bhavati, tadasadbhAve parinirvAnti / tasya kati prtyyaaH| Aha / dvau pratyayau pradhAno hInazca / pradhAna: pratyayaH katamaH / Aha / tadyathA saddharmAdhipateyaH parato ghoSaH, yonizazca manaskAraH / 0 hInaH pratyayaH ktmH| Aha / hInapratyayA bhvH| Atmasampat / parasampat / kuzalo dhrmcchndH| prvrjyaa| shiilsNvrH| indriyasamvaraH / bhojane maatrjnytaa| pUrvarAtrApararAtraM jAgarikAnuyogaH / samprajAna dvihaaritaa| prAvivekyam / nivaraNavizuddhiH / samAdhisannizrayazca / ___ tatra Atma sampat katamA / Aha / manuSyatvam / AryAyatane pratyAjAtiH / . 42. Should be AvRtadoSatvAt 43?". Tib. Zchos-chan. 44. Tib. omits this ; added by us. 45. Tib. tepi 46. This refers to the four hetus of aparinirvana mentioned above. 47. Tib. omits 'tu'. 48. Tib. tshogs tu, 49. W. adds [Anulomiko] 50. This is according to w; Tib. has : adhyAtmayonizakArazca - nan/gi/tshul/bshin/yid/byad/pa/ 51. Tib. : rab/tu/byun/. 52. Tib. : zas/kyi/tshod/rig/pa/. 53. Tib. suggests also FETOFTH auf, shes/psin/du s byod/pa/nid/. 54. Tib. sgrib/pa. 55. Tib. m istakes para for Atma. 56. Tib, suggests :-madhyadeze utpattiH /

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Appendix-I gotrasthAH pudgalAH (b) Asanne (antike, Vide, P. 22) pudgala : __ Asanne pudgalaH / ktmH| [Aha]58 / asti pudgalaH kAlasyAsannatayA nirvaannsyaantike| prayogasyAsannatayA cApyasti nirvaannsyaantike| tatra katamaH kAlasyAsannatayA nirvANasyAntike 159 kAye'ntimasthAnabhAve sthitaH tena kAyena parinirvAti / tasmin kSaNe AnantaryaklezaprahANaM sAkSAtkaroti / [evaM] kAlasyAsannatayA parinirvANamapyAsannam / yogasyAsannatayA parinirvANasyAntike0 katamaH / 1 yo gotrastho gotre ca prtipnnH| etat sarvamekatyamabhisaGkSipyocyata Asanne pudgala iti / aparipakvaH pudgalaH katamaH / Aha / yasya pudgalasya sthitvA parinirvANam, samyaktvena' niSkrAntazcaramakAyo'prAptaH so'paripakvaH pudglH|| paripakvaH pudgalaH ktmH| Aha yasya pudgalasya2 sthitvA, parinirvANam, samyaktvena niSkrAntazcaramakAyaH samudAgataH sa paripakvaH pudglH| - avizuddhaH pudgalaH ktmH| Aha / yena pudgalena AryamArga utpAditastatphalaJca [yat] tanna sAkSAtkRtam / so'vizuddhaH pudglH| vizuddhaH pudgalaH katamaH / Aha / sa etadviparItatvena veditavyaH / sarva ime gotrasthAH pudgalA iti veditavyam / tadyathA ye aniSkrAntAsteSAM praviSTIkaraNam / pravezaH, ye paripakvAsteSAM paripAkaH, ye vizuddhAsteSAM sarveSAM vizuddhiH / eSAmarthAya buddhA bhagavanto loka utpadyante dharmacakrANi ca pravarttayanti, zikSAvastUni ca pradadati / svabhAvastad vyavasthAnaM liGgaM pudgala eva ca / gotrabhUmirihajJeyA sarvametat samAsataH / / 10 ||shraavkbhuumo gotrabhUmiH samAptA / / 57. This portion is also not available in the MS., the text hereafter is lost in the original, but preserved in the Tibetan (and Chinese) translations, on which this reconstruction is based. 58. Tib. Adds here yaH 59. Tib. antikatvam 60. Tib. omits evam 61. [pudgalaH ] may be added before katamaH 62. Tib. yasmin pudgale. 63. May also be samyaktayA. 64. May also be praviSTaH , Tib : nespala' jug/pa. 65. Tib. omits this. 66. This reconstruction is based on the Tibetan Version of the text preserved in the Tibetan Tripitaka, Vol. 110, P. 35 sq. ed. by Prof. D. T. Suzuki, Tokyo-Kyoto, 1957,

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Sravakabhumi 2. avatArabhUmiH raar: katamA / Aha / yo'vatArasvabhAvaH, avatArasya yadvyavasthAnam', avatIrNAnAM pudgalAnAM yAni liGgAni ye cAvatIrNAH pudgalAstatsavrvvamekatyamabhisaMkSipyAvatArabhUmirityucyate // 8 tatra avatArasvabhAvaH katamaH / [Ahe ] atra gotrasthA: pudgalAH ye parinirvANadharmakAH " te yadA buddhAnAmutpAdo bhavati, [ tatra ]s ye madhyadezIyA manuSyA acaurA amlecchAH iti pUrvvavadvistareNa utpanne sati prathamata eva buddhAnAM buddhazrAvakANAzca darzanam samIpagamanam, upAsanaM prApnuvanti, tebhyo dharmaM zrutvA, prathamataH zraddhAprAptAH zIlaM samyagupapAdayantaH zrutagrahaNaM kurvvANAH tyAgaM vardhayantaH darzanAbhyAsaM kurvanti / tadanantaraM[taiH]saddharmaparigrahAya hetupratyayamukhena kAyacyuto vyatIte'pyAyuSi vipAkaSaDAyatanopAttaviziSTamindriyaM samupalabhyate / tasya tatsavvaM samyak zraddhA, sUkSmaM samyak zIlasamAdAnam, zrutagrahaNam, tyAgavardhanaM darzanAbhyAsaH [ ca ye bhavantIme] pradhAnacaramabhUtAnAmapyAzrayA bhaviSyanti / zraddhAdInAM dharmA uttamapradhAnacarama 'bhUtA ye te'pi anyasamyagvipAkAnAmAzrayA bhaviSyanti / te'pi vipAkA lokottara dharmANAmAnulomikA anyeSAM kuzaladharmANAmAzrayabhUtAH / evameva ekasya hetvAyo ekIbhUtau dAnabalotpAdanena uttarottareNa yasmiMn sthite parinirvAnti samyaktvena niSkramyamANatvAt caramasyAntyasya kAyasya prApti - paryantaM viziSTotpatti yad gamanaM tadevAvatAra ityucyate // 1. Suggested by the context; Tib. reads, avatAravyavasthAnam / 2. Tib. parinirvANabIjadharmayuktAH 3. Added by us. 3a. Tib. hthob/ha/. 4. Tib. Thapr/gyurp/ =paramabhUta. 5. Azraya is meant here for nirvRtiviziSTa indriyasyAsmrayaH indriya is kind of a vipAka. 6. Tib. jigtan/shthsphi/chos / 7. Tib. omits 'dharmah'. 6. katamat precedes avatAra in Tib 7. At paripakvIkaraNam 8. A t vipAkaH, Tib. yons / sumya / lsa' das ba/.

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Appendix--I [tatra] avatAravyavasthAnaM katamat / gotraM bhavati / avatAro bhavati, vipakvIkaraNaM bhavati, paripAko bhavati / avatAra eva bhavati / paripakva eva na bhavati / pari[vi]pAkIkaraNaM na bhavati, paripAko [vos]pi na bhavati / avatAro'pi bhavati pari [vi] pakvIkaraNamityevamapi bhavati / aparipakvo'pi bhavati / avatAro bhavati, paripakvo'pi bhavati aparipAkI [vipakvI] karaNamapi bhavati / avatAro'pi na bhavati / vi [para] pakvIkaraNamapi na bhavati / pari [vi] pakvo [pAko']pi na bhavati / 9 1 tatra gotraM ktmt| Aha / pUrvavat / tatra avatAraH katamaH / gotrasthapudgalena pUrvvatathAgata pravedite dharmavinaye zraddhA prAptena prathamatvena zraddhA prabhavati / yatsamAdAnazIlam yacchrutigrahaNam, yat tyAgavarddhanam, yo darzanAbhyAsazca so'vatAra ityucyate / vipAkI [pakvI] karaNaM katamat [ vipAkaH katamaH ] / itthaM sa eva pratipanna: 11 pudgalaH yasmin sthite parinirvAti samyaktvena niSkramyamANasya caramasyAntyasya kAyasya prApti vihAya avatIrNasya uttarottareNa yadutpannamatyantottamendriyaM pradhAnamuttamamatyantaviziSTaM zIlasamAdAnaM yad bhavati tat pari [vi] pAka evocyate ||2a tatrAvatAra (avatIrNa) eva bhavati paripakvIkaraNameva ca na bhavati vipAko'pi na bhavatIti katamat / [ aha ] tathAgatapravedite dharmavinaye prathamataH zraddadhAti, darzanAbhyAsaM ca karoti paryantaprApto'pi bhavati, tadUdhvaM ekamantrasya janmano'pi utpAdo'bhiniharaNaM yasya na bhavati so'vatAraH ( avatIrNaH ) saevaM bhavati vipakvIkaraNamapi na bhavati vipAko'pi na bhavati / tatra avatAro'pi bhavati vipakvIkaraNamapi bhavati vipAko na bhavatIti katamat / [ aha ] tathAgata vedite dharmavinaye prathamataH zraddadhAti, darzanAbhyAsaM ca karoti paryantaprApto'pi bhavati / tadUrdhvamekasmin bhave dvayorvA prabhUteSu vA [ kuzalamUlAnAm ] 4 abhinirharaNaM bhavati / parantu yasmin sthite parinirvAsyamAnasya samyaktvena parinirvAsyamAnasya caramasyAntyasya kAyasya yenAprAptiH so'vatAro'pi bhavati paripakvIkaraNamapi bhavati paripAko na bhavatIti // 9. A t vipakva. 10. Tib. karaNamevApi 11. At avatIrNaH, 12. At pratipannasya. 13. It seems that the Tib, omits the description of paripakva pudgala,

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10 Sravakabhumi tatrAvatAro'pi bhavati paripAko'pi bhavati aparipakvIkaraNaM na bhavatIti katamat / tadyathA / / itthaM pratipannena tena pudgalena yatra sthite parinirvAsyate samyaktvena pariniSkAmyate / caramo'ntyaH kAyo yaH prApto bhavati so'vatAro'pi bhavati paripAko bhavati avipakvIkaraNaM na bhavati // tatrAvatAro'pi na bhavati pari(vi )pakvIkaraNamapi na bhavati pari (vi) pAko'pi na bhavatIti katamat (:) / tadyathA parinirvAsyamAnaH dharmI pudgalo yo gotra eva sthito apratipanno bhavati sa pudgalaH pratipanno na bhavati vipakvIkaraNapi [tasya ] na bhavati ( a )15 pari ( vi ) pAko'pi na bhvtiiti| tahi so'vatArasya paripAkasya bhAgI bhavati / pudgalasya avatAraH paripacyamAnasya [ sa ] bhAgo' na bhavatItyapi bhavati / tadyathA / parinirvAsyamAnasya dharmiNaH pudgalasya yadgotraM nAsti tadevAvatArasya pari (vi ) pacyamAnasya atyantA [ sa ] bhAgaM bhavati / parinirvAsyamAnasya bhAgo'stItyapi bhavati // 1 tatrAvatIrNAH pudgalAH katame / tdythaa| ........... 13. Tib. omits tata 14. Tib. omits 'a' 15. This should be omitte: 16. Tib. paripacyamAnasya / 17. Tib. Skal/ba/ 18. Tib. omits iti / 19. The followiug a-t, may also be suggested : avatIrNaH=pratipannaH vipakvIkaraNaM = niSkramaNaM, niSkrAntiH paart: may be replaced by aastoof: or sfaqua: (at some places)

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dvitIyaM pariziSTam APPENDIX II zrAvakabhUmisthAH kArikA VERSES OCCURRING IN THE Bh. P. 29 avatINNaM ca pudgalaM sandhAyoktaM bhagavatA-- 1. samyagdRSTiradhimAtrA laukikI yasya vidyate / api jAtisahasrANi nAso gacchati durgatim // P. 32 // uddAnam // 2. svabhAvastadvyavasthAnaM liGga pudgala eva ca / avatArabhUmivijJeyA sarvametat samAsataH // P. 52. kvacitpunarbhagavatA zIlaM mUlArthanoktam / tathoktam. 3. supratiSThitamUlaH syAccittasyopazame rataH / saMyuktA ca visaMyuktA dRSTyAdRSTyAryapApayA / P. 57 yathoktaM bhagavatA AyuSmantaM rAhulamArabhya / 4. kAyakarmAtha vAkkarma manaskarma ca rAhula / ___ abhIkSNaM pratyavekSasva smaran buddhAnuzAsanam / / 5. etacchAmaNakaM karma atra zikSasva rAhula / - atra te zikSamANasya zreya eva na pApakam / / P. 63 // uddAnam // 6. vibhaGgastrividho jJeyaH sampad dazavidhA bhavet / paryAyazca SaDAkAro vizuddhistrividhA matA // anuzaMso dazavidhaH eSo'sau zIlasamvaraH / / P. 166 / / uddAnam / / 7. syAdAtmaparasampatticchandaH shiilendriystthaa| bhojanaM caiva jAgaryA samprajAnadvihAritA / /

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12 8. caiva tathA saddharmazravaNacintanA / anantarAyastyAgazca alaMkAreNa pazcimaH // 9. zrAddho'zaTho'lpAbAdhavIryaH prajJA'lpecchatA santuSTiH supoSatA / subharatA dhutaprANAdikamAtratA kSAntiH saurabhyapezalA // P. 169. 10. laukikaM caiva vairAgyaM tathA lokottareNa ca / tayozcaiva hi sambhAro bhUmirneSkramyasaMjJitA // P. 200. // tatra gAthA || Sravakabhumi 11. nimitteSu caran yogI sarvabhUtArthavedakaH / bimbadhyAyI sAtatika: pArizuddhi vigacchati // P. 201. // punarapi coktaM bhagavatA // 12. cittanimittasya kovidaH pravivekasya ca vindate rasam / dhyAyI pikaH pratismRto bhuMkte prItisukhaM nirAmiSam // P. 348 uddAnam // 13. pudgalAstadvyavasthAnamatho Alambanena ca / avavAdazca zikSA ca tathA zikSAnulomikAH // 14. yogabhraMzazca yogazca manaskArazca yonizaH / karaNIyaM bhAvanA ca phalaM pudgalaparyAyaH // mArazca mArakarmANi Arambho viphalo bhavet // P. 376. 11 arfg = 11 15 AyurUSmAtha vijJAnaM yadA kAryaM jahatyamI / apaviddhastadA zete yathA kASThamacetanam // P. 405 // anantaroddAnam // 16. nimittagrAhaparyeSTi : pratyavekSAmukhAnugA / arthatastu lakSaNaiH pakSaiH kAlaizca saha yuktibhiH // 17. anurUpastathAbhyAsa AzaithilyAd viparyayaH / kAlopalakSaNA tuSTavaidhuryaprayogatA // 18. samyakprayogatA caiva navAdhArA dvidhA matA / svabhAvato nidAnAcca tathAdInavadarzanAt pratibhAvitA caiva zuddhirAvaraNasya hi //

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Appendix-il P. 434 // piNDoddAnam / / 19. upasaMkramaNaM yA ca harSaNA pRcchnaissnnaa| viniyogarakSopacayaH praavivekybhvaiktaa| AvaraNazuddhyutkRSTeha manaskArasya bhAvanA / / punH|| P. 510 20. prayoganiSThAkRtyuttaraphala: pazcimo bhavet / manaskArazca, dhyAnAnAmArUpyANAM vibhAgatA // P. 510 21. lakSaNapratisaMvedI syAttathaivAdhimokSikaH / prAvivezyaratigrAhI tavyAmImAMsakaH / / P. 511 22. samApattirabhijJAzca upapattizca linggtaa| satyAnAM vyavacArazca prativedhastathaiva ca // bhAvanAyA vibhaMgazca niSThA bhavati pazcimA / /

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tRtIyaM pariziSTam APPENDIX-III HETUVIDYA OF ASANGA ( FROM zrutamayIbhUmi ) hetuvidyA 2b-613] hetuvidyA ktmaa| parIkSAzca nayadvijJAnaM vastu / tatpunaH ka [4]tamat / tadyathA vAdaH vAdAdhikaraNaM vAdAdhiSThAnaM vAdalaGkAraH vAdanisaraNaM vAde bahukarA dhrmaaH| vAdaH katamaH / sa SaDvidho drssttvyH| vAdaH pratyaya[T]vavAdaH [pravAdaH] vivAdaH apavAdaH anuvAdaH avavAdazca / vAdaH katamaH [1] sarvavAgvyAhAro vAgbhASo vAgni [Gni] ruktirvAda ityucyate / pravAdaH katamaH / yo lokAzravi [yi] ? ko [5] vaadH| vivAdaH ktmH| kAmAnvA Arabhya svaparigRhIteSu kAmeSu paraparigRhIteSu kAmeSu pareSAmAcchettukAma iSTasattvaparigRhIteSu kAmeSu pareSAmAcchettukAma iSTasatvaparigRhIteSu kAmeSu AcchidyamAneSu AcchettukAmasya vA, aparigRhIteSu kAmeSu tadyathAvadAnakartaka-hAsakalAsakAdyupasaMhite[6]Su vA punaH saMdarzanAya vA-upabhogAya vA iti / yadevaMprakAreSu kAyeSu avItarAgANAM sattvAnAM kAmarAgaraktAnAmadhyavasAnahetovipattyahetoH parigredha[graha ?]hetoH saMrAgaheto (:) saMrabdhAnAM vigRhItAnAM, vivAdamApannAnAM nAnAvAdo vivAdo vipratyanIkavAdo duScaritaM vA punarArabhya svayaMkRte kAyaduzcarite vAgduzcari [7] te parairanuyujyamAnaH parakRte kAyaduzcarite vAgduzcarite yadA'yaM jana iSTasattvakRte kAyaduzcarite vAgduzcarite katu praNihitasya iti / yadeva prakAre duzcaritasamAcAre-adhigatadobhASA]nA[NA]mavigatadveSANAma[8]dhigatamohAnAM lobhadveSamohAbhibhUtA[nA]madhyavasAnahetovinibandhahetoH parigredhahetoH saMrAgahetoranyonyaM saMrabdhAnAM saMjiSvabhinnatAhetoH vigRhItAnAM vivAdamApannAnAM nAnA vAdo vivAdo vipratyanIkavAdaH dRSTi vA punarArabhya ta 2A:7 [1] dyathA satkAyadRSTi viSamahetudRSTi zAzvatadRSTimvArSagaNyadRSTi mithyAdRSTimiti / yA vA punaranyApAyikA [kI] dRSiTa i [dRSTiri] tyevaM bhAgIya dRSTisu svaparigRhItAsu parairvicchidyamAne paraparigRhItAsu praanvicchindytH| iSTasattvaparigRhItAsu paraivicchidyamAnasya vA vicchinda 1. Letters indistinct.

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Appendix-tit 15 yato [vicchedayato] vA aparigRhItAsu vA punaH parigRhItakAmatA[2]mupAdAya avItarAgANAM sattvAnAM pUrvavadyAvannAnAvAdo vivAdo vipratyanIkavAdaH ayamucyate vivaadH| apavAdaH katamaH [1] saMrabdhAnAM saMkliSTacetasAmanyonyamutsRtyAviprakRti]tAM kathAyAH pAruSyopasaMhitaH asabhyopasaMhitaH saMbhinnapralApopasaMhito vAdaH yAvaddurAkhyAte dharmavinaye dharmadezanAsAMkathyavinizcayaH[3]apavAdAnuzAsanam / ayamucyate apavAdaH / ___ anuvAdaH katamaH / yA [yaH] svAkhyAte dharmavinaye dharmadezanAsAMkathyavinizcayopazAsanamutpannasya saMzayacchedAya [yaH] gambhIrasyArthapadasya prativedhAya jJa[1]nadarzanasya zuddhaye / moSasyAnukUla: Anulomiko vAdaH tasmAdanuvAda ityucyate / ayamucyate anuvaadH|| avavA[4]daH katamaH / adhicitte adhiprajJe prayoktukAmasya pudgalasyAsamAhitasya vA cittasya samAdhAnAya samAhitasya vA cittasya vimokSAya yo vAdaH tattvajJa[T]nAvabodhAya tattvajJa[]nAvagamAya vAdaH tasmAdava vAda ityucyate [1] ayamucyate avavAdaH [1] eSAM SaNNAmvA[SaNNAM vA] dAnAM kati vAdA bhUtAstattvA arthopasaMhitAH sevitavyAH / kati vA[5]dAH abhUtAH atatvA anarthopasaMhitAH parivarjayitavyAH [1] dvI pazcimI vAdI bhUtau arthopasaMhito veditvyo| dvau madhye vAdI abhUto atatvo anarthopasaMhitau varjayitavyau [T] AdyayordvayorvAdayorbhedaH / 10 // vAdAdhikaraNaM katamattadapi [katamat[1]tadapi] SaDvidhaM draSTavyaM[]tadyathA rAjakulaM yuktakulaM parSatsabhA dharmArthakuzala[r] : [6] zramaNA brAhmaNA dharmArthakAmAzca santAH [santaH ] || 0 | bAvAdhiSThAnaM katamat / taddazavidhaM draSTavyam / sAdhyo'rtho dvividhaH / sAdhyasyArthasya sAdhanamaSTavidham / sAdhyo[s]rtho dvividhaH katamaH[1] svabhAvo vizeSazca / tatra svabhAvaH sAdhyaH sacca sataH asccaastH| vizeSaH sAdhyaH, sottarazca sottaratonuttara cAnuttarataH / nityo nityataH anityaH 2B-7[1] anityataH rUpI rUpitaH arUpI arUpitaH[ yathA rUpI arUpI tathA sanidarzanaH anidarzanaH, sapratiSaH apratiSaH, sAsravaH anAsravaH, saMskRtaH asaMskRta ityevamAdinA prabhedanayena // vizeSasya sAdhyatA draSTavyA / sAdhanamaSTavidhaM katamat / pratijJA, hetuH, udAharaNaM, sArUpyaM, vairUpyaM pratyakSamanumAna [2]ma[7]ptAgamazca /

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Sruvakabhumi pratijJa[T]katamA [1] dvividhaM sAdhyamarthanArabhya yaH anyo[s]nyaM svapakSaparigraha[ga] zAstraparigrahaNaM vA svapratibhAnato vA, parAnugrahato vA, svapakSAvasthAnato vA, parapakSadUSaNato vA, parAbhibhavato vA, paraparibhavato vA, parAnukampanato vA [1] hetuH katamaH [1] yastasyaiva pratijJArthasya siddhaye udAharaNAzritaH sA [2] rUpyavairUpyato vA pratyakSato vA, anumAnato vA, AptAgamato vA hito[hetuH]yuktivAdaH [] udAharaNaM katamat / yastasyaiva pratijJa[i][ta]syArthasya siddhaye hetvAzrayo lokocitaprasiddhavastvAharaNopasaMhito vAdaH / sArUpyaM katamat / yatkasyaciddharmasya sAdRzyena kasyacideva sAdRzye tatpaJcavidhaM draSTavyaM[]liGgasAdRzyaM, svabhA[4]vasAdRzyaM, karmasAdRzyaM, hetuphalasAdRzyaM ca / liGgasAdRzyaM katamat / yadvarttamAnena vA pUrvadRSTena vA cihnanimittasambandhena[ca] nAsnyonyasAdRzyaM |]svbhaavsaadRshyN katamat[]yadanyo[5]nyaM lakSaNasAdRzyaM / karmasAdRzyaM katamat / yadanyo[s]nyaM kAritrasAdRzyam / dharmasAdRzyaM katamat / yadanyo[s]nyaM dharmatayA sAdRzyam / anitye duHkhadhama[]ja[1]tidharmakANAM jarAdharmatAyA jarAdharmakANAM maraNadharmatAyA maraNadharmakANAM rUpyarUpisanidarzanAnidarzanasapranidha[]pratighasAsravAnAsrava-saMskRtAsaMskRtadharmatayA evaM bhAgIyayA dharmatayA[]hetuphalasAdRzyaM. katamat / yadanyo[s] nyaM [6] hetutaH phalatazca niSpAdananiSpattisAdRzyaM idamucyate sArUpyam / vairUpyaM katamat / yatkasyacideva vaisAdRzyena kasyacideva vaisAdRzyam / tadapyeta. dviparyayAtpaJcavidhameva draSTavyam // pratyakSaM katamat / yadaviparokSamanabhyU [hitamanabhyUhya]mavibhrAntazca / aviparokSa katamat / taccatubhirAkArairveditavyam / aparibhinnendriye pra [2A-8[1] tyupasthite manaskAre anurUpottaritaH [anurUpotpattitaH] samatikramotpattitaH anAvaraNataH aviprakarSatazca [1] anurUpotpattiH katamA / kAmAvacarasyendriyasya kAmAvacaro viSayaH UrdhvabhUmiH kasyendriyasya UrdhvabhUmiko viSayaH ya utpannaH samutpanno ja[]ta[1] nirvRttaH sa anuruupotpttirityucyte| samati[sa]kramotpattiH katamA [I] yadUrdhvabhUmika[2]syendriyasyAdhobhUmiko viSaya utpanna ityevamAdi samatikramotpattirityucyate / __ anAvaraNaM katamat [] tadapi caturbhirAkArairveditavyam / avacchAdanIyenAvaraNena yadanAvRtaM tdnaavRtmityucyte| avacchAdanIyamAvaraNaM katamat / tadyathA tamo'ndhakAra 1. A seperate hand adds this in a foot-note.

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Appendix-III mavidyAndhakAraM rUpAntaraM cAnacchaM [i] antadhApanIyamAvaraNaM katamat / [3] tadyathA auSadhibalamvA [balaMvA] mantrabalamvA [balaMvA] matyanubhAvabalamvA [balaMvA] [1] abhibhavanIyamAvaraNaM katamat / tadyathA parIttaM prabhUtenAbhibhUtaM nopalabhyate bhojanapAne vA, viSaM, kezAgraM vA, yadvA punarenyadevaM bhAgIyaM / tadyathA parIttateja [1] : ugratejasA abhibhutenopalabhyate / Adityena vA tArakarUpANi / tadyathA pakSeNa [4] pratipakSo[ bhibhUto nopalabhyate / azubhA [azubha] manaskAreNa vA[s]zubhatA anityaduHkhAnAtmamanaskAreNa vA sukhatA animittamanaskAreNa vA sarvAnimittAni ||] saMmohAvaraNaM katamat / tadyathA mAyAkarmarUpanimittavizeSo vA anusAdRzyamvA [anusAdRzyaM vA], adhyAtmamvA pratyAtma taimirikaM ca svapna-mUrchA-manaH pramAda unmAdazcaibhiH yadvA pu[5]naranya[da]pyevaMbhAgIyamAvaraNamidamucyate saMmohAvaraNam [1] aviprakarSaH katamaH [1] dvividhena viprakarSeNa yadaviprakRSTaM dezaviprakarSataH kAlaviprakarSataH apacyaviprakarSatazca / tadetatsarvamabhisamasya aviparokSataH pratyakSapramANaM draSTavyam / anabhyUhitamanabhyUhyaM pratyakSiM]katamat / yo graha [6]NamAtraprasiddhopalavdhyAzrayo viSayaH ? yazca viSayapratiSThitopalabdhyAzrayo vissyH| grahaNamAtraprasiddhopalabdhyAzrayaH viSayaH katamaH [1] yo viSayaH grahaNamAtraprasiddhAyA upalabdherAzrayAlabhyaM karoti / vi[bhi]SagAturAya bhaiSajyaM dadyAd varNagandharaNe [gandharasaM] sparzasampannaM yadvA vIryavipAkaprabhAva c| tasya va[7]parNa gatvara gandhara sa[saM]sparzA grahaNamAtraprasiddhAyA upalabdherAzrayabhUtA draSTavyA [:] / yadAvIryavipAkaprabhAvastu akRte Akasye [lpye ?] abhyUhyo bhavati / kRte'nabhyUhita ityayamevaMbhAgIyo grahaNamAtraprasiddhopalabdhyAzrayo viSayo veditavyaH / viSayapratiSThitopalabdhyAzrayo viSayaH [katamaH [0] yo] viSayapratiSThitAyA upalabdherAzraya[8] kRtyaM karoti(!) / vAvatiSThate tadyathA yogAcArasya pRthivyA [mA] pasteje [I] vAyudhAtUnabhyUhya pRthivI mApaHadhimucyamAnasya pRthivI saMjJA vyAvarttate apsaMjJa [1] / [2B-8] [1] pRthivI tejovAyumadhimucyamAnasya pRthivI saMjJA vAvatiSThate [vyAvartate] tejo vAyusaMjJa[1] tasya yA pRthivI saMjJA sA viSayapratiSThitA uplbdhiH| yA pRthivI sA viSayapratiSThitAyA upalabdherAzrayaH, yathA pRthivI evamApastejo vAyuyathAyogaM draSTavyaH / ayamucyate pratiSThAyA upalabdherAzrayo vissyH| so ['nabhyUhito] nabhyUhya ja[]tavastu [2] aniSpannAyAmadhimuktAvabhyUhya vidyanta [vidyata] iti / niSpannAyAM tvabhyUhita[] idamucyate anabhyUhitamabhyUhyam (1) pratyakSaM pramAgam // vibhrAnto viSayaH pratyakSaM katamat / tatpazcavidhaM draSTavyaM saptavidhamvA [vidhaM vA] [1] paJcavidhaM katamat / [paMcavidhA bhrAntiH] / paJcavidhA bhrAntiH katamA [1] saMjJAbhrAntiH [] saMkhyAbhrAntiH [1] sNsthaanbhraantiH| varNabhrAntiH karmabhrAntizca /

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18 Sravakabhumi saptavi [3] dhAbhrAntiH katamA [] asyAmeva paJcavidhAyAM bhrAnto santati dvividhAM bhrAnti (ti) mizrayitvA saptavidhA bhrAntirbhavati [1] dvividhA bhrAntiH katamA [1] cittabhrAntirdRSTibhrAntizca / [1] bhrAntiH katamA / yA atallakSaNA tatsaMjJa [[]tadyathA marIcikAnimittAyAM mRgatRSNAmasaMjJa [[] [1] saMkhyAbhrAntiH katamA / yaH alpe bahvabhimAnaH / tadyathA taimirikasya [4] ekasmizcandre bahucandradarzanam [1] saMsthAnabhrAntiH katama [[] [] ya [:] anyasaMsthAne tadanyasaMsthAnAbhimAnaH [1] tadyathA alAtacakrasaMsthAnadarzanam / varNabhrAntiH katamA / yaH anyavarNe tadanyavarNAbhimAnaH [] tadyathA kAma [ba] lena vyAdhinopahatendriyasya sapIte rUpe pItarUpadarzanam / kamabhrAntiH katamA / ya: akarmake sakarmakatvA[[ ]bhimAnaH / tadyathA gAtramuSTimUrdhvaM dhAvataH chandAnuvrajadarzanam / cittabhrAntiH katamA [] yA paJcavidhayaiva bhrAntyA vibhrAntezva rodhanAM, dIpanA, vyavasthApanAmaMgalasaMjJa[[] abhinivezaH [] tadetat pratyakSaM kasya pratyakSamva [ pratyakSaM va ] ktavyam / samAsatazcaturNAM rUpIndriya [6] pratyakSaM mano'nubhavapratyakSaM, lokapratyakSaM, zuddhapratyakSaM ca / rUpondriyapratyakSaM katamat / rUpiNAM paJcAnAmindriyANAM yogo [gA] ca [[] raviyo yathAnirdiSTena pratyakSalakSaNena [1] mano'nubhavapratyakSaM katamat / yo manogocaro viSayo yathAnirdiSTeneva pratyakSalakSaNena / lokapratyakSaM katamat / tadubhayamekatyamabhisaMkSipya lokapratya [7] kSamityucyate / zuddha pratyakSaM katamat / yattAvallokapratyakSaM zuddhapratyakSamapi tat / syAcchuddha pratyakSaM lokapratyakSaM yo lokottarasya jJa [T] nasya gocaraviSayaH / sacca sataH asaccAsataH, sottarazca sottarataH / asAdhAraNaM laukikaiH [] idamucyate pratyakSaM pramANam // anumAnaM katamat / yatkenacideva cihnanimittasambaddhena varttamAnena vA pUrvadRSTena vA 2A-9 [1] viSayAbhyUhanam / tadyathA cakreNa rathamanuminoti / dhUmenAgni rAjJa [[] [ rAjyaM ] patyA striyaM kakudviSANAbhyAM gAvam / zizuM kAlazIva [ kezaiH ? ] pratyagrayovana

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Appendix-III 19 [2] yA taruNam / valIpalitAdibhirvRddham / svena veSagrahaNena gRhiNAmvA [NAM vA] pravajitAnAmvA [nAM vA] aryANAM saddharmazravaNatayA"mAtmayatayA ca zrAddham / sucintitacintitayA subhASitabhA [2] SitayA sukRtkrmkaarityaa| paNDitaM [1] anukampayA priyavAditayA svairyeNa muktahastatayA gaMbhIrArthasandhinirmocanatayA ca / bodhisattvaM [0] auddhatyadravasaMvardhita [?] saMkrIDitasaMkilakilAyitena avItarAgaM, yadA prazAnteryApathena vItarAgaM tathAgatairlakSaNairanuvyajanaistathAgatajJAnenopazamena pratipattyA prabhAvena [Na] tathA [3] gatamahattvaM samyaktvaM bu(ddhaM) sarvajJaM, kaumAradRSTena nimittena sa evAyamiti vRddhamanuminoti / ityevaMbhAgIyaM liMgato'numAnaM veditavyam / svabhAvato'numAnaM phatamat / yatpratyakSeNa svabhAvena viparokSe svabhAve abhyUhanaM ekadezena vA svabhAvasya ekadezenAbhyUhanaM [1] tadyathA vartamAnenAtItamanuminoti / atItenAnAgataM [4] pratyutpannena sannikRSTena viprakRSTaM prattyutpannenAnAgatamanuminoti / annapAnayAnavastrAlaGkArANAM ekadezena stokena katipayena parIttena parIkSitena guNadoSeNa parIkSayA kRtyamannapAnayAnavastrAlaGkArANi ma [a] numinoti / ekadezapAkena vA pariniSThapAkamityevabhAgIyaM svabhAvato'numAnaM veditavyaM / karmato [5] [5] numAnaM katamat / yatkAritreNa karmAzrayAbhyUhanam / spandanapakSiniDIyanAdibhiH sthA e [va] nuyinoti / praspandanAGgavikSepAdibhiH puruSa, padavihAreNa hastinaM gAtra [i] gavihAreNa gardabham / heSitenAzvaM, naditena siMha, naditenarSabham / darzanena cakSuH zravaNena zrotraM / jighritena ghrANaM / svAditena jihvAM / spazite [6] na kAyaM, vijJa [1] nena manaH, pratighAtena pRthivIm / snigdhaharitapradezadarzanena Apa [1], dAhabhasmadarzanenAgni, vanaspatipraspandanena vAyum / sadA nimIlitakSitvena daNDaM [ andhaM ], paravyapadezakhalitApamArga [ ne ] ? gamanAne[ na ] andham / uccaiH zravaNena badhiram / . zra [T] ddhAH paNDitA vItarAgavItarAgabodhisattve tathAgate ( ?? ) karma (7) tonumAnaM pUrvavadraSTavyaM yatha [] [ ? ] 1.... / dharmato'numAnaM 'katamat / yadanuziSTena [na / ] dharmasambandhena tatsambaddhAyA abhyUhanam / tadyathA'nityasambandhena duHkhatAmanuminoti / zUnyatAtmatAM, ja[1] tisambandhena duHkhasambandhena jarAdhamatAM, jarAsambandhena maraNadhamatAM, rUpisaMnidarzanapratighasambandhena pradezatAM, mUrtatAM [ tA ] manuminoti / [ 8 ] sAsravasambandhena saduHkhatAM anAsravasambandhena aduHkhtaaN| saMskRtasambandhena utpAdavyayasthityanyathAtvadhama'tAm / ityevaM bhAgIyaM dharmato[s]numAnaM veditavyam / 1. Photo indistinct, letters illegible.

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20 Sravakabhumi hetuphalato'numAnaM katamat / yaddhetunA phalasya, phalena vA hetorabhyUhanam / tadyathA gatyA dezAntaraprAptimanuminoti, dezAntaraprAptyA gatim / [1] rAjA [T] rAdhane [ na ] mahAbhisAralAbham / mahAbhisAralAbhena rAjA [T] rAdhanam / sukRtasampannakAntatayA mahAdhanadhAnyalAbham / mahAdhanadhAnyalAbhena sukRtakantitA, prAktanena sucaritaduzcaritena sampattivipattI, sampattivipattibhyAM prAktanasucaritaduzcaritaM [ te ] / prabhUtabhojanena tRpti, tRptyA prabhUtabhojanam / viSamabhojanena vyAdhi vyAdhinAM viSa [ 2 ] mbhojnN| dhyAnena vairAgyaM, vairAgyena [ Na ] dhyAnaM / mArgeNa zrAmaNyaphalam / zrAmaNyaM phalena mAgaM / ityevaMbhAgIyaM hetuphalato[s]numAnaM veditavyam / idamucyate anumAnam / AptAgamaH katamaH / ytsrvjnybhaassitm| tato vA zrutvA tadanu dharma vA [ / ] sa punastrividho draSTavyam [ draSTavyaH ] / pravacanAvirodhataH / saMklezapratipakSataH / lakSaNAviro [3] dhatazca / pravacana[7] virodhaH katamaH / yaH zrAvakabhASito vA buddhabhASito vA sUtrAntaH paramparAgataH / tatra yo dharmAvirodhaH / arthAvabodhaH [ arthAvirodhaH / saMklezapratipakSaH ktmH| yo dharmo bhAvyamAnaH rAgavinayAya samva [ saMva] tate / dveSavinayAya mohavinayAya / sarvaklezopaklezavinayAya samva [ saMva ] rtate / / lakSaNAvirodhaH katamaH / lakSaNavirodhavipa[4]ryayeNa lakSaNAvirodho draSTavyaH / lakSaNavirodhaH katamaH [1] yathApi tadasati lakSaNe sallakSaNaM samAropayati / tadyathA AtmA vA. sattvo vA, jIvo vA, jantuLa ityevmaadi| zAzvato vA ucchidyate / rUpI vA arUpI vetyevamAdi ca / sati lakSaNe e [ ai] kAntiko anaikAntikatAM vyavasthApayati / tadyathA anityAH sarvasaMskArAH, duHkhA [:] [5] sarvasAsravAH, sarvadharmA anAtmAnaH [1] ayaJca ekatvaM [ ekatyaM ] nityaM vyavasthApayati / ekatyamanityaM, [ ekatyaM ] duHkhaM vyavasthApayati ekatyama ( tyaM ) mudazca / ekatyamAtmeti vyavasthApayati ], ekatyamanAtmA [1] tathA yAnyavyAkRtavastUni bhagavatA vyavasthApitAni / ekAntena teSAM vyAkaraNaM / paryeSate / vyAkaraNatazca vyavasthAnaM pratyeti / ane[ nai ]kAntikamapye[ pyai ]kaantiken| vyvsthaapyti| tadyathA, sarvasyAM su [6] ravAyAM vedanAyAM rAgo na zeta iti / sarvasyAM duHkhAyAM dvessH| sarvA sukhA vedanA sAsravA ekAntena sukheti / sAMcetanIyasya krmnnH| ekAMzena duHkhameva vipAkaM pratisaMvedayatItyevamAdi / sati lakSaNe yadaviziSTalakSaNaM tadavizeSato vyavasthApayati / yadvA viziSTalakSaNaM tadavizeSato vyavasthApayati / tadyathA yatsaMskRte [7] viziSTalakSaNaM tadasaMskRte[s]pi vyavasthApayati / [ evaM bhAve viziSTalakSaNaM ta.. [ abhAve ca ] tadapi

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21 Appendix-III vyavasthApayati ] | yathA saMskRtAsaMskRte evaM rUpiSvarUpiSu, sanidarzaneSvanidarzaneSu, zapratigheSvapratigheSu, sAsraveSvanAsraveSu ityevamAdi yathAyogaM veditavyam / satyevaM lakSaNe ahetupatitaM, hetuphalataH lakSaNaM vyavasthApayati / tadyathA sucaritasyAniSTaphalaM [ -niSTaM phalaM ] duzcaritasyeSTaM [ / ] durAkhyAte dharmavi [ 8 ] naye mithyApratipattito vizuddhi, svAkhyAte dharmavinaye samyakpratipattitaH / saMklezaM vyavasthApayati / apariniSpanne lakSaNe prajJaptivAdena pariniSpannaM lakSaNam / prajJaptivAdena vyavasthApayati / tadyathA nirabhilAyeSu sarvadharmeSu / abhilApataH paramArthavyavasthAnam / ityevaMbhAgIyo lakSaNAvirodho veditavyaH / tadviparyayeNAvirodhaH / 2A-10[1] ayamucyate lakSaNAvirodhoyamucyate AptAgamaH [1] yadA svalakSaNataH siddhAH sarvadharmA vyavasthApitAH svasmAddhamaMtAyAM kena kAraNena sAdhyasyArthasya prasiddhaye pratijJa [T] kSiptA [?] yAvadevAbhiruci [ : ] tasyArthasya pari [2] dIpanArthaM [1] kena kAraNena heturupsNhriyte| yAvadeva dRSTa[ ]vasyA zriyA [ dRSTAvasthAzrayo ?] yuktyA tasminneva pratijJa [1] te[5]rthe parigrahaNArtham / kena kAreNa dRSTAnta upasaMhriyate / yAvadeva tasyA eva yuktedRSTa[T]vasthAzrayasandarzanArtham / kena kAraNena sAMrUpyaM vairUpyaM pratyakSamanumAnamAptAgamazcopasaMhriyate [nte ] yAvadeva tayoreva hetUdAharaNayoviro [3] dhAvi rodhaparidIpanArthaM / sa punarvirodho dvAbhyAmAkArAbhyAmve [ bhyAM ve] ditavyamainekAntikatvena ca sAdhyasamatvena ca / avirodhH| dvAbhyAmeva kAraNAbhyAM veditvyH| aikAntikatvena sAdhyavizeSeNa ca yatra ca virodhaH / na tatpratijJa [1] siddho na pramANIkriyata iti / kRtvA na pramANaM yatra tvavirodhaH tatpratijJa [ ] siddho [ ddhau ] prANIkriyata iti kRtvA pramA [4] Namityucyate / idamucyate vAdAdhiSThAnaM // 0 // . vAdAlaGkAraH katamaH [1] sapaJcavidho drssttvyH| tadyathA svprsmyjnytaa| vAkkaraNasampannatA / vaizAMracaM sthairya, dAkSiNyaM ca / svaparasamayajJatA ktmaa| yathApIhaikatyasya / yo dhrmvinyH| abhirucito bhavatyasyAbhipretaH / tatra zAstrasamaye siddhAnte pAThato, vRti [ degta ],zravaNa [5] taH, cintanataH, paripAkataH, pratipattitazca / kRtakuzalo bhavati / kRtabhASyaH, kRtavidyaH [1] yo vA punardharmavinayaH nAbhipreto bhavati / nAbhirucitaH / tatra parazAstre, parasamaye, parasiddhAnte pAThato, vRti [tti [ taH, zravaNatazcintanataH, paripAkato, no tu prati 1. A seperate hand adds this in a footnote; photo indistinct, letters illegible.

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22 Sravakabhumi pattitaH kRtakuzalo bhavati / kRtabhASyaH kRtavidyaH / iymucyte| sva [ 6 ] parasamayajJayatA [ parasamayajJatA ] / vAkkAraNasampannatA katamA / yathApIhaikatyaH zabdena vaktA bhavati / nApazabdaiH / zabdaH katamaH [ / ] paJcabhirguNairyukto veditvyH| agrAmyo bhavati / laghurbhavati / tejasvI bhavati / siddho bhavati / svarthazca bhavati / kathamagrAmyo bhavati / kudezarASTrakujanapadabhASAvarjanatayA / kathaM laghurbhavati / lokapratIta-yuktata [7] rabhASAprayuktatayA / kathamojasvI bhavati / yasyArthe kathA viprakRtA bhavati / tasyArthasya siddhaye suprayuktabalavattayA [1] kathaM sambandho [ siddho ] bhavati / paurvAparyeNa dharmArthaviziSTatayA [1] kathaM svartho bhavati / astyudayaM niHzreyasaM cArabhyAviparyastatayA [1]. taccaivaM zabdavAdinaH navabhirAkAraiH sampannamvA [k ] karaNaM veditavyam / anAkulaM [8] asaMrabdham / gamakaM pitaM [ ? ] / arthayuktaM kAlena sthiraM dIptaM prabandhaM ddhaM ] ca / tadetatsarvamabhisamasya vAkkaraNasampadityucyate / iyamucyate vAkkaraNasampat / / vaizAradhaM katamat / yathApIhaikatyo bahunaikAyikAyAmapi parSadi vicitranaikAyikAyAmapi udAra [ 2B-10 ] [ 1] naikAyikAyAmapi anavaSTa [ dya] naikAyikAyAmapi sabhyanakAyikA[ yA ]mapi []] [ atrAntare apANDumukhaH ] / aliincittH| adInacittaH asaMsvinnagAtra[]bhagnaparAjitaH parApRSThIkRto nigRhItaH tasmAtkathAtyAgo nigrhsthaanmityucyte| kathAsAdaH katamaH [1] yathApi tadvAdI paravAdinAbhibhUtaH / anyenAnyaM pratisarati / bahirdhA vA [2] kathAmupanayati / kopazca dveSaJca mAnaM ca mrakSaM cAghAta* cAkSAnti cApratyayaJca prAviSkaroti / tUSNIbhUto vA bhavati madgubhUtaH [1] srastaskandhaH / adhomukhaH pradhvAna [pradhvasta ] paramaH / / niSpratibhAnaH [1] krathamanyenAnyaM pratisarati / pUrvikAM pratijJa[1]mutsRtya [7] nyAM pratijJa [T] mAlambate / pUrvakaM hetumudAharaNaM / sArUpya nai [ vai] rUpyaM pratyakSamanumAnamAptAgamamutsRjyAnyamAga[3]mamAlambate / kathamba [ kathaM ba ]hirdhA kathAmupanayati / viprakRtAM kathAmutsRjya yA annakathA, pAnakathA, rAjakathA cau [ cau] rakathA, vIthIkathA, vezyAkathA-ityevaMbhAgIyAH kathA viprakRtA yAH [ yA ] kathA bahirdhA kathetyucyate / tAmupanayati / atikramottaravAcaM kathaM ko prAviSkaroti / pAruSyAsabhyavAdena prativAdinamavasAda[4]yati / kathaM dveSaM prAviSkaroti / pratikartavyatAvAdena prativAdinamabhiyojayati /

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Appendix-III 23 kathaM mAnamAviSkaroti / hInaja[1]tigotrakulAdivAdena prativAdinaM pansayati [ ?] / kathaM prakSamAviSkaroti / praticchAditaduzcarita udbhAvanAvAdena prativAdinaM codayati / kathamAghAtaM prAviSkaroti / vadhakaH pratyarthika [ ] pratyamitravA[5 ]dena prativAdinamAkSipati / kathamanti [ kathamakSAnti ] prAviSkaroti / vairanipAtanavAdena prativAdinaM tajayati / kathamapratyayaM prAviSkaroti / bhinnacAritravAdena prativAdinaM pratikSipati / kathaM tUSNIbhUto bhavati / vaakkrmsNkoctH| kathaM mAbhUto bhavati [1] sa na STa [ vacana ] sya saMkocataH / kathaM trastaskanyo bhavatyadhomukhaH [1] kAyakarmadhairyasaMkocataH / kathaM pradhvAna (dhvasta ) paramo bhavati niSpratibhAnaH / pratibhAnasaMkoca ] [ taH / ] ityevaM bhAgIyaistrayodazabhirAkaraiH kathAsAdo veditavyaH / ___dvAbhyAM pUrvakAbhyAM vikSepapratipatti [6 ]taH, saptabhirmadhyaimithyApratipattitaH, catubhiH pazcimaiH apratipattitaH / ayamucyate kathAsAdaH nigrahasthAnam / kathAvazeSaH katamaH / navabhirdoSairdRSTA kathA kathAdoSa ityucyate / navadoSAH katame [1] tadyathA Akulamba [ AkulaM va ] canaM, saMrabdham / a[ tya mamakam / amitaM [1] anarthayuktam / akAlena asthiram adIptaM aprabuddhaM [7] ca vacanam / . Akulamba [AkulaMva] canaM katamat / yadadhikAramutsRjya vicitrakathApratAnam / saMrabdhavacanaM katamat / yatkopoddhataM dravoddhataM ca / vyagamakaM vacanaM katamat / yadadhikaM punaruktArthaM nyUnAthaM ca / anarthayuktaM vacanaM katamat / taddazAkAraM draSTavyam / nirarthakam / [8] apAyakam / yuktibhizca sAdhyasamam / aticchalopasaMhitaJca / arthAnupalabdhitaH asatyatvArthaH ane [ ne] kAntikataH, sAdhanasyApi sAdhyataH, ayonizo madhyasarvavAdAnugatazca / akAlavacanaM katamat / yatpUrvamva [ yatpUrvaM ba ]ktavyaM pazcA [ dabhihitaM / pazcAdvaktavyaM pU] vamabhihitam / asthiravacanaM katamat [atrAntare pANDumukhaH], apANDumukhaH, agadgadasvaraH, adInavAkyaH /

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24 Sravakabhumi 2A-B, [ 1 ] vAcamudAharati / idamucyate vaizAradyam [1] sthairya katamat / yathApIhaikatya [:] kAla[ mAga ]mya atvaramANo vAcaM bhASate / na tvaramANa idamucyate sthairyam // dAkSiNyaM katamat / yathApIhaikatyaH sU[su]rato bhavati / peraSAmaviheThanaja [1] tIyaH / [su ] samAzUratA [2 ] nAM sU [ sama suratAnAM ? ] ratabhUmiH / tAmanabhivRttya paracittAnuvartI vAcaM bhASate / tacca kAlena bhUtena anarthopasaMhitena [ zai ] kSena idamucyate dAkSiNyam // asya khalu paJcavidhasya vAdAlaMkArasya evaM viprakRtasya saptaviMzatiranuzansA [zaMsA ] beditavyA [:] / katame sptviNshtiH| saMsa [ ma ? ] nta [sta ? ] taro bhavati / parSatsva [ paSatsu sva ] parasama [3] yadoSajJe [1] bhavati / svasamayavizeSajJa [1] bhavati / anAbhinividyo [ vidyo ] bhavatyayuktarAgI zAstraparigrahe aneyo bhavati / svakAd dharmavinayAtpareNokta AzutaraM prtipdyte| pareNoktamAzutaramudgRhNAti / pareNokte Azru [ zu ] taramuttaraM pratipadyate / vAgguNena parSadaM raMjayati / tadvidhyA[dyA]dhimukta jaM [zca ] [ atrAntare ityAdi uparipa-]] suniruktamarthAdavyaMjanaM karoti / [ 4 ] avyathito bhavati / kAyena avyathito bhavati / para vA sajjate / vadataH na pratibhAnaM paryAdIyate / na kAya [ : ] kA[klA]myati na smRtirmuSyati / na cittamupahanyate / na kaNThaM [ : ] kSiNoti / vispaSTaM vijJeyaM bhavatyasya bhASitam / AtmAnurakSI svayaM na kupyati / paracittAnuvartI paraM na kopayati / prativAdinazcittamabhiprasAdayati / avaira [5] sampannattinI pratipadaM pratipanno bhavati / digvidikSUdAro varNakIttizabdazloko [5]bhyudgacchati / mahAcAryo mahAcArya iti saMkhyA gacchati / viziSTazabdo bhavati loke [1] tadyathA kAmopabhogI maNizuktivaiDUryAvyApUtaiharSakaTakakeyUrAdibhirAbharaNairatyartha bhaaste| tamabhivinodayate / evameva vAdI ebhiH [6] saptaviMzati [ bhi ] ranuzaMsaiH pratyAtmikena paJcavidhena vAdAlaMkAreNa bhASati [te ] tapati vinodayate / tasmAd vAdAlaGkAra ityucyte| ayamucyate vaadaalngkaarH|| 0 // __ vAdavihanaH katamaH / sa trividho draSTavyaH kathAtyAgaH, kathAsAdaH, kathA. doSazca [1] kathAtyAgaH katamaH [1] iha vAdI trayodazAkArayA vAgvi[6]jJaptyA prativAdinaM vijJApayan kathAM parityajati / trayodazAkArA vAgvijJaptiH katamA / tadyathA 1. Litters indistinct, added by a sperate hand.

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Appendix-11 25 alpA dhruvasamA dhruvA dravA suparIkSitaM sama [ suparIkSitasamaM ] suparIkSitamvA [ taMvA ] tava ayuktamapayuktamvA [ktaM, vA ] asaMhitaM samasahitamvA [ asamavahitaM vA ], tatra nigRhIto vA yad vAda ( yo ) bAdaH pratiSThito vA yuSmadvAda etAvanme atra prati[pratidAti uttari vA punaH saMcintya pakSya [1] [7] mi| ____ alamastyetAvacca punaH kathaM kariSyAmIti / anayA trayodazAkArayA vAgvijJaptyA prativAdinaM vijJa [1] payan / viprakRtAMkathamparityajati [kathAM parityajati ] / tasyAzca parityAgAjjito bhavati avajJAtma [. . . . . . ."] pratijJa [1] taM // 1 1. MS. Leaf hereafter is indistinct and illegible.

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caturtha pariziSTam APPENDIX IV paramArthagAthAvyavasthAna-AbhiprAyikAryagAthAvyavasthAna-zarIrArthagAthA vyavasthAnAni (cintAmayIbhUmigatapAThAnusArataH) SANSKRIT TEXT OF PARAMARTHAGATHAVYAVASTHANA. ABHIPRAYIKIGATHAVYAVASTHANA AND SARIRARTHAGATHAVYAVASTHANA. dharmapravicayaH katamaH / sa dvividho draSTavyaH / sUtrArthapravicayataH / gAthArthapravicayataH / tatra sUtrArthapravitayamvastusaGgrAhaNyAM bodhisattvapiTakopapA[ vA ]da ca vistareNa vakSyAmi / gArthArthapravicayaH punastrividho drssttvyH| prmaarthgaathaavyvsthaantH| AbhiprAyikArthagAthAvyavasthAnataH / zarIrArthagAthAvyavasthAnatazca // svAmI na vidyate kazcinna karttA nApi vedakaH / dharmAH sarve'pi nizceSTAH atha ced vartate kriyA // 1 // dvAdazaiva bhavAGgAni skndhaaytndhaatvH| vivicya sarvANyetAni pudgalo nopalabhyate // 2 // zUnyamAdhyAtmikaM sarva zUnyaM sarvaM bahirgatam / na vidyate so'pi kazcidyo bhAvayati zUnyatAm // 3 // Atmaiva hyAtmano nAsti viparIte na kalpayet / naiveha sattva AtmA vA dharmAstvete sahetukAH / / 4 / / kSaNikAH sarvasaMskArAH asthitAnAM kutaH kriyaa| bhUtiryeSAM kriyA saiva kArakaM saiva cocyate // 5 // cakSuH pazyati no rUpaM zrotraM zabdAM [ dAn ] zRNoti na [ no]| dhrANaM jighrati no grandhAM [ dhAn ] jihvA nAsvAdayedrarasAM [ sAn ] // 6 // kAyaH spRzati na spa [5] nmino dharmAnna kalpayet / nAsti caiSAmadhiSThAtA prerako vidyate na ca // 7 // na paro janayatyenaM svayaM naiva ca ja [1] yate / pratItya bhAvA jAyante niSpurANA navA navA [:] [1] 8 //

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Appendix-iy na paro nAzayatyenaM svayaM nApi ca nazyati / pratyaye sati ja [1] yante ja [1] takAH svarasabhaMmurA [ // ] 9 / / pakSadvaye nizritA hi jAnatA upalabhyate [bhyante / pramattA viSayeSve [6] va mithyA coccalitA [:] punaH / / 10 // mohenApahatAste caiva mithyA uccalitAstu te / tRSNayApahatAste tu pramattA viSayeSu ye // 11 // sahetukatvAddharmANAM duHkhasyeha tathaiva ca / maulaM klezadvayaM kRtvA dvAdazAMgo dvidhA kRtaH // 12 // svayaM kRtA kriyA naiva tathA parakRtA na ca / paraH kriyAM na kArayati va ca nAsti kriyA punaH // 131 nAdhyAtma na bahirdhA ca nAntarAle tayorapi / anutpanno hi saMskAraH kadAcidupalabhyate // 1411 utpanno[5]pi ca saMskAraH tenAsau nopalabhyate / anAgataM ninimittaM atItaM ca vikalpyate / 151 kalpyate lu bhUtaM ca nAnuparaM naiva ca mohayet / / na paro mohayatyenaM na ca moho na vidyate // 1 // jayonizo mabaskAro [ raH ] sammoho ja [1] pate sp| ayonizamanaskAro nAsaMmUDhasya ja[1] yate // 17 / / puNyA apuNyA Anijya [ puNyApuNyAniLyA ] saMskArAstrividhA matAH / vividhaM cApAthirka karma sarvameva saMgataM / prabhaMgurA vartamAnA atItA ma kvacitsthitA [:] // 18 // aja [1] tAH pratyayAdhInAH cittaM cAsyAnuvartakam / AtyantikaH saMprayogo viprayogastathaiva ca // 19 // na ca savvaM hi sarvasmAccittaM copgmyte| tasmina srotasyavicchinne sadRzAsadRze punaH // 20 // AtmadRSyanusAreNa [2 ] saMvRtiH kriyate tviyaM / bhidyate. rUpakAyazca nAmakAyopi nazyati // 21 / / svayaM kRtopabhAgazca paratreha nirudhyate / paurvAparyeNa janyatvAnsahetuphalapraM [ saM ] grahAt // 22 //

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28 ratyehaH nahi Sravakabhumi sa eva ca karttA vettA ca anyoveti na kathyate / hetuvatsAnupacchedAtsAmagryA varttate kriyA / svasmAddhetozca ja [ 1 ] yante kurvvanti ca parigrahaH [ ham ] // 23 // prapazcAbhiratirhe [3] tuH tathA karma zubhAzubhaM / sarvabIje [[] vipAkazca iSTAniSTaM tathA phalaM // 24 // sarvabIja [je] vipAke hi ja [T]yate AtmadarzanaM / pratyAtmavedanIyo [s] so arUpI abhidarzanaH // 25 // kalpayantyantarAtmAnaM taM ca bAlA aja[[]]nakAH / AtmadarzanamAzritya tathA bahuvyazca dRSTayaH // 26 // piNDagrAhAtsabIja [1] ca pUrvAbhyAsAtsahAyataH / zravaNAdanukUlA [4] ca jAyate AtmadarzanaM // 27 // mohastatpratyayazcaiva adhyAtmamupaja[[]yate / anugraho [S] bhilASazca bahiH sahopamAyitaM // 28 // yato vibheti loko[5]yaM tanmohAtsaMharatyasI / pUvvaM nivezanaM kRtvA tenopaiti prapaJcitaM // 29 // yattantivezanaM kRtaM tadAryA duHkhato vidura [:] / yena dukhitA [:] sadA bAlAH kSaNamAtrA [5] nupayamito nahi // 30 // vaiSamyaparigataM cittamAcinoti duHkhaM tathAvidhaM / yadAcittaM bhavati bAlAnAmahaMkArasukhaduHkhapratyayaM // 31 // yatra saktAH sarvabAlizA: satkAma [ya] hatikuMjaro [raH ] | yathA sa mohastatra cAdhikaH sarvabhaMgaH sarvaceSTite tatparaH // 32 // sarvasrotasAM vinirbhedAya yAni loke srotAnsi [tAMsi ] viSayANi / naitadagnirna vAyu [6] bhAskaro vizoSayet // 33 // anyatra dharmacaryayA duHkhI duHkhito [[ ]hamasmItyAtmAnaM / sukhito vA punarduHkhaM vyavasyati parikalpo [lpaH ] // 34 // dRSTisamutthApanaH [] sa tasmAjjAtastajjanayatyapi / sahotpanna niruddhaM hi klezaiH kliSTaM manaH sadA // 35 // na tadupadyate pazcAcchuddhamanyanna [7] ja [1] yate / taca pUrvvasamaM kliSTaM klezebhyo muktamucyate // 37 / /

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29 Appendix-IV yatkliSTaM tadihAtyantAcchuddhaM prakRtibhAsvaraM / na ceha zudhyate kazcitkutazcidvApi zuddhyati / / 38 / / sarvabIjasamuddhAtAtsarvaklezaparikSayAt / tatraiva cAsya saMklezo dvidhA bhinnaM pradarzitaM / / 39 // pratyAtmavedanIyatvAdduHkhamAtraparikSayAt / taccaiva niH pra [niSpra] paJcatvAtsarvathA na pra [8] pazcayet // 40 // pravAho [haH] pudgalAkhyA syAddharmasaMjJa[1] ca lakSaNaH / na ceha kazcitsaMsartA niryAtyapi na kazcana / / 41 // . tatra AbhiprAyikArthagAthAvyavasthAnataH atha khalu brahmA sahAM patiryena bhagavAMstenopasaMkrAnta upasaMkramya [1] bhagavataH pAdo zirasA // vanditvA ekAnte nyaSI [8] 'dekAnte niSaNNo brahmA sahAMpatirbhagavantaM gAthAbhirgItena praznaM pRcchati sma / zikSAsu pAramiprAptaH sa na sa za ya nAzakaH [saMsArAzayanAzakaH] / zikSA prabrUhi me pRSTo yA ca zikSA suzikSaNA // 1 // adhizIlamadhicittaM ca adhiprajJazca mAriSa / tisraH zikSAH samAsena zRNu yA tAsu zikSaNA // 2 // bhavetyetaM gama [2] pannazcataH sthitisukhaanvitH| caturSu caturAMkArajJa [1] nazuddhaH sadA bhavet // 3 // supratiSThitamUlaH syAccittasyopazame rataH / saMyukto [5] visaMyukto [5]tha dRSTyAryapApayA // 4 // Adizuddhe dhyAnarataH satye ca kuzalo bhavet / utpAdayedvarja [dha] yed bRhayetsatyameva ca // 5 // mithyAlaukikazrAvakaH pratyekabuddhagatayazcatasraH punaH / punarmithyAlaukikazaikSA gatayaH [3] catasraH / pUrve varjayeduttare samudAnayet // 7 //

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30 Sravakabhumi zikSApadeSu vidyante catasro gatayastriSu / varjayitvA dve gatI dve gatI samudAnayet // 8 // dve dve pratyupasthAne ekA nirvaanngaaminii| anupUrvopaniSadabhinnAsaMbhinnabhAvitA // 9 // niSkokRtyo bhavedAdI pazcAcca sukhito yataH / Adya [1]sau sarvazikSANAM yatra zikSeta paNDitaH // 10 // yatI vizodhayejjJa [T] naM zubho [4] tpattisukhAnvitaH / madhyAso sarvazikSANAM yatra zikSeta paNDitaH / / 11 // yato vizodhayeccittaM prapaMca ca nirodhayet / zreSThAso sarvazikSANAM yatra zikSeta paNDita [:] || 12 // azubhagAminI pratipattathA sugtigaaminii|| AbhyAM pratipadukteyaM sA ca niSkevalA matA // 13 // vizuddhigAmino pratipanna srvaatyntgaaminii| pratipadukteyaM [5] sApi niSkevalA matA // 14 // vizuddhigAminI pratipad yA srvaatyntgaaminii|| zreSThA pratipadukteyaM sA caivAdvayakevalA / / 15 / / zikSeta yo na zikSeta ubhau tau paNDitau mto| zikSeta yo na zikSeta ubhau tau bAlasammatau / / 16 // parigrahaparityAgAddauSThulyApagamAttathA pratyakSatvAcca jJeyasya zikSAdAnaM tridhA bhavet / / 17 / / saalmbn| ca sUkSmau [mo] dAri [6] kshtaa| sAbhAdAnaprAvivekyaghoSa AbhogasaMhRtA / / 18 / / eka ekA bhavecchikSA sadvitIyA parA bhavet / eka [1] syAt satRtIyaiva tAM budhaH samatikramet / / 19 / / abhraSTazIla. zikSAsu pratijJeyagato bhavet / agahitasAmacAraH paJcasthAnavivarjitaH / / 20 / / anApattAtha vyutthAtA niSkokRtyo[5]tha kokRtii| zikSA mArgayettatra pratipardheta bhAvataH / / 21 / /

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Appendix-IV pratyAkhyAnaM na kurvIta jIvitArthaM na nAzayet / pratipattau sthito nityaM pravRttavinayo bhavet // 22 // pratijJa [Tdeg ] zodhayetpUrvamAjIvamapi zodhayet / antadvayaM varjayitvA praNidhAnaM vivarjayet // 23 // antarAyakarAndharmAnnAbhi [zraye ? ] tkathaMcana / cittakSobhakarAndharmAnutpannAnnAdhivAsayet // 24 // nAti [ 8 ] lIno nAtisRtaH sadA sUpasthitasmRtiH / maulasAmantakaiH zuddhaM brahmacarya credpi| 25 / / bhavedArabdhavIryazca nityaM dRDhaparAkramaH / niSevatApramAdaJca paMcA [G] gaM supratiSThitaM // 26 // bhavetsaMchannakalyANaH . tathA vivRtapApakaH / lUhena vA praNItena... ..1 // 27 // vijahyAtklezadauSThulyaM prahANe ca rato bhavet / mImAnsa( mAMsa )kaH syAnnimitta prayogaparamo bhavet // 28 // kuryAcca kAmavairAgyaM rUpavairAgyameva ca / satyAbhisamayaM kuryAtsarvavairAgyameva vA // dRSTadharme ca nirvAyA (NA) tathA upadhisaMkSayAt / / 29 / / [3] tatra zarIrArthagAthA vyvsthaantH| pApaM na kuryAnmanasA [2] na vAcA kAyena vA / kiM ca na sarvaloke riktaH kAmaiH smRtimAn / saMprajanaM ( samprajAnan ) duHkhaM na sevetAnarthasaMhitam // 1 // itigAthA/saMhitamiti gAthA // 1. MS. Photo indistinct. 2. MS. reads: saMhitamiti gAthA; The gatha -portion of the text breaks off here. The portion hereafter contains verses and commentary, 11

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paJcamaM pariziSTam APPENDIX-V zrAvakabhUmivarNitaviSayAnAM sUcI ANALYTICAL CONTENTS OF THE SRAVAKABHUMI prathamaM yogasthAnam piNDoddAnam-uddAnam gotrabhUmiH-[ svarUpam ]-gotram-gotrasvabhAvaH / gotravyavasthAnam-parinirvANadharmakANAM pudgalAnAM parinirvANAprAptau catvAro hetavaH-akSaNopapannatvam-pramattadoSatvam, AvRtadoSatva / parinirvANadharmakapudgalAnAM parinirNANaprAptau catvAro hetavaH-buddhAnAmutpAdaH, saddharmazravaNam, Anulomika . upadezaH, anuzAsanaprAptiH / pradhAnaH pratyayaH-saddharmAdhipateyaH parato ghoSaH, yonizo manaskAraH [prathame pariziSTai gotrabhUmiSTavyA ] / honapratyayaH(i) atmasammata manuSyatvam 5, AryAyatane pratyAjAtiH 5, indiyairavikalatA 6, AyatanagataH prasAdaH 6, aparivRttakarmAntatA 6 / (ii) parasampat-7 buddhAnAmutpAdaH 7, dezitAnAM dharmANAmavasthAnam 7. avasthitAnAM dharmANAmanupravartanam 8, parataH pratyanukampA 1, kuzalo dharmacchandaH 8, pravrajyA 9, zIlasaMvaraH 9, indriyasaMvaraH 1, bhojane mAtrajJatA 10, jAgarikAnuyogaH 10, samprajAnadihAritA 11, prAvivekyam 12, nivaraNavizuddhiH 13, samAdhisannizrayaH 14, uktadharmANAM prayogavivaraNam 15-16 / gotrasthasya pudgalasya liGgAni 16-19 / aparinirvANadharmakapudgalasya liGgAni-16-191 tRSNA-16 tRSNA 16, nirvANAdhimame pramAdaH saMvegAnutpAdazca 16-17; duHkhApatrApyam 17, catuHsatyadezanAnavadhAnam 17-18; pravajyAbhAvaH 18, kuzalakarmANi bhogAbhiprAyikANi 18-191

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Appendix-V svarUpam, avatArasvabhAvaH / 33 gotrasthAH pudgalAH 19 gotra eva sthitaH 19, avatIrNo na niSkrAntaH 19-20, avatIrNo niSkrAntaH 20, mRdvindriya: 20 madhyendriyaH 20 tIkSNendriyaH 20-21, rAgacaritaH 21, dveSacaritaH 21, mohacaritaH 21, akSaNopapannaH 21, mithyApratipanna: 21, amithyApratipannaH 21, AvRtaH 21, anAvRtaH 21, dUre 21, Asanne 21 paripakvaH, aparipakvaH, vizuddhaH, avizuddhaH, uddAnakArikA / avatArabhUmiH avatAravyavasthAnam - gotram avatAraH, vipAkaH ( vipakvIkaraNam ), avatAraH ( avatIrNaM ) eva bhavati vipakIkaraNameva ca na bhavati vipAko'pi na bhavati, avatAro'pi bhavati fauratkaraNamapi na bhavati vipAko na bhavati / avatAro'pi bhavati pari [vi] pAko'pi bhavati avipakvokaraNaM na bhavati avatAro'pi na bhavati vipakvokaraNamapi na bhavati vipAko'pi na bhavati / pudgalasyAvatAraH paripacyamAnasya sabhAgo na bhavati / [ prathame pariziSTe 'avatArabhUmi:' rdraSTavyA ] | SaD avatIrNAH pudgalAH 25 bhavya eva pudgala : 25, mRdukuzalamUlasamanvAgata: 25, madhyakuzalamUlasamanvAgata: 26, adhimAtrakuzalamUlasamanvAgata: 26, niSThAprAyogika : 26, niSThAgata: 26, bhavyajAtIya:, 26, eteSAM bhUmiprayogabhedAd bhedaH - 26-27, 'avatIrNAnAM pudgalAnAM parinirvANakAla:, 27-28 avatIrNasya pudgalasya liGgAni 28 na sadyaH pravrajati 28-29, na visaMyukto bhavatyapAyakSaNagamanIyaiH kleze: 29, na cAkSaNeSUpapadyate 29-30, buddhadharmasaGghaguNAJchrutvA cetasaH prasAdamudAraM homA dIni ca labhate 30, prakRtyaiva tIvreNa hrIvyapatrApyeNa samanvAgato bhavati 30, chandiko bhavati 30, dRDhArambho bhavati 30, mandarajaskajAtIyo bhavati 31, asaMlInacitto'dhimuktibahulo bhavati 31, mRdvAdibhedenaiteSAM liGgAnAM vibhAga : 31-32 /

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34 avatIrNAH pudgalAH -32 avatIrNAH avatIrNa eva na paripacyamAno, na paripakvo na niSkrAntaH paripakvo na niSkrAntaH, niSkrAnto na paripakvaH, gotrabhUminirdiSTAnAM pudgalAnAmihApi vibhAgaH, uddAnam 32 / naidvakamyabhUmiH - 35 zrAvaka bhUmi svarUpakathanam 35, laukikena mArgeNa vairAgyagamanam 35-36, lokottareNa mArgeNa vairAgyagamanam 36, tayoH sambhAra: 36-37 [ gaNanA, tadyathA gotrabhUmI pratyayaviSaye ] zIlasaMvara: 37, prAtimokSasaMvara: 37-38, AcArasamanvAgamaH, 38, IryApathAdhiSThAna AcAraH 38, itikaraNIya AcAra: 38, kuzalapakSaprayogAdhiSThAna AcAraH 39-40, kathaM gocarasampanno bhavati 40, paJca bhikSoragocarA: 40, kathamaNumAtreSvavadyeSu bhayadarzI bhavati 41, kathaM samAdAya zikSate zikSApadeSu 41-42 samAsArtha:-42 trividhaH zIlaskandhaH [ saMvaraH ] avipraNAzalakSaNaH svabhAvalakSaNaH, svabhAvaguNalakSaNazca 42-44 / aparaH paryAyaH - 44, samAdattazIlatA, nairyANikazIlatA zIlabhAvanA ca 44, zIlasamvaro dazabhirAkAraivipanno bhavati 44-45 / zIkam - 45-51- Adita eva durgRhItaM bhavati 45-46, atilInaM bhavati 46, atisRtaM bhavati 46, pramAdakausIdyaparigRhItaM bhavati 46, mithyApraNihitaM bhavati 47, AcAravipattyA parigRhItaM bhavati 47, AjIvavipattyA parigRhItaM bhavati 47-49, antadvayapatitaM bhavati 49-50, anairyANikaM bhavati 50-51, zIlAbhyasanaM zIlavipattizca 51 zIlasampattiH - 51-55 zIlamUlam 51-52, zIlAlaGkAraH 52, zIlAnulepanam 52, zIlagandha : 52, zIlasucaritam 52-53, zIlasamvaraH 53, eteSAM vistarazo vaiziSya( = kAraNa ) kathanaM ca 53-55, zIlasamvarasya parizodhanA 55-58 /

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indriyasaMvaraH 63-71 Appendix V parizuddhasya zIlasamvarasya dazAnuzaMsA avipratisAraM labhate yAvadvimucyate - 59-63 vipratisAraNa bhadrakaM maraNaM bhavati 60, kalyANo varNa: yazaH zabdazlokonizcarati 60-61, sukhaM svapiti sukhaM pratibudhyate 61, supto'pi devAnAM rakSyo bhavati 61, na zaMkI bhavati 61, badhakAnAM rakSyo bhavati 61, yakSANAM rakSyo bhavati 61, alpakRcchreNa dharmeNa parato lAmaM labhate 61-62, zuddhatvAcchIlasya yathecchaM devAnAM sabhAgatAyAmupapadyate 62, atyanta niSThanirvANamadhigacchati 62-63 I samAsArthaH, 71-72 35 : uddAnam 63-64, indriyairguptadvAro viharati 64, ArakSitasmRtirbhavati 64-65, nipakasmRtirbhavati 62-66, smRtyArakSitamAnasoM bhavati 66, samAvasthAvacArako bhavati 66-67, na nimittagrAhI bhavati nAnuvyaJjanagrAhI 67-69, ye dharmA anusravantyeva cittaM teSAM saMvarAya pratipadyate 67, akuzaladharmAH 69, kathamete citamanusravanti 70-71 / kena saMvRNoti 71, kutaH saMvRNoti 71, kathaM saMvRNoti 71-72; kA punaH 72 punaraparaH samAsArtha: 72-75 saMvaropAyaH, saMvaraNIyaM vastu, saMvRtizca 72, pratisaMkhyAnabalasaMgRhIta indriyasambara : 72-73, bhAvanAbalasaMgRhIta indriyasamvaraH 73, bhojane mAtrajJatA ( vistaravibhAgaH ) 73-74, pratisaMkhyAyAhAramAharati 74-75 / tatra traya AdInavAH - 75-83 / paribhogAnvayaH 75-76, vipariNAmAnvayaH 76-78, paryeSaNAnvayaH ( SaDvidha:samudAnanA - ArakSA-snehaparibhraMza atRpti-asvAtantrya - duzcaritakRtaH ) 78-81, AhArasyAnuzaMsamAtrA 81, AhArani: saraNArthameva putramAn dharmamAhAramAharati 81-82, kattamerAkAraiH parizuddho'navacatvAra AhArAH 84-85 [ dya AhAra:, 83-84 /

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36 zrAvakabhUmi Aharati-85-93 na dravArtha na maNDanArtha na vibhUSaNArthaM 85-88, yApanAyai 89-91, jighatsoparataye 91, brahmacaryAnugrahAya 91, paurANAM ca vedanAM prahAsyAmi navAzca notpAdayiSyAmi iti 91-92, yAtrA me bhaviSyati varNaM sukhaM cAnavadyatA ca sparzavihAratAceti 93, samAsArthaH 93, kathaM paribhukte 93, pratipakSaparigRhItaM-93-94, antadvayanivajitaM-94, brahmacaryAnugrahAya-94, aparaH samAsArthaH, bhojanamabhojanazca, 94-95, etat kathaM pratikSiptaM 45, pUrvarAtrApararAtraM jAgarikAnuyogaH 97-98, atraprayuktazabdAnAM tAtparyavivecanam 98-99, cakramaniSadyAbhyAbhAvaraNoyebhyo dharmabhyazcittaM parizodhayati 99.105, dakSiNena pArzvena zayyAM kalpayati 105-107, samprajAnan zayyAM kalpayati 107, utthAnasaMjJAM manasikuvan-107-108, rAtryAH prathame yAme laghu ladhveva pratitibudhyA''varaNIyebhyo dharmebhyazcittaM parizodhayati 108-109, samAsArthaH (catvAri samyakkaraNIyAni ca ) 101-111 / samprajAnadvivahAritA-111-121 abhikrame 111-113, pratikrame 112-113, Alokite 113-114, vyavalokite 113-114, saMmiJjite prasArite ca 114-115, sAMghATIpAtracIvaradhAraNe-115116, azite (khAdite, svAdite ca ) pIte ca 116-117, gate, sthite, niSaNNe, zayite, jAgRte bhASite, tUSNImbhAve, nidrAklamavinodanAyAJca 118-121, s| samAsArthaH-121-1271 AnupUrvI stutibhAvanA ca 121-27, kalyANamitratA 127-, kalyANamitra svarUpakathanam / kalyANamitram-127-1351 zIlavAn bhavati, bahuzruto bhavati 127-28, adhigantA bhavati 129, aparikhinnamAnaso bhavati 129-30, kSamAvAn bhavati 130, vizArado bhavati 130-31, vAkkaraNenopeto bhavati 131, codako bhavati 131, smArako bhavati 131-32, avavAdako bhavati 132-33, anuzAsako bhavati 133, dharmadezako bhavati 133-34, samAsArthaH 134-1351 saddharmazravaNacintanA-135-143 / saddharmaH-( dvAdazAGgabuddhavacanam )-135, sUtram 136-7, geyam 137, vyAkaraNam

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Appendix-V 137, gAthA 137, udAnA 137-38, nidAnam 138, avadAnam, 138, (iti) vRttakam 138, jAtakam 138, vaipulyam 138, adbhutadharmAH 139, upadezA: 139 / eteSAmaparo vibhAgaH -- 139-40 / 37 sUtraM vinayo, abhidharmazca 139 | zravaNam 139-140 faraar-140-143 gaNanAkArA 140, tulanAkArA 140-41, tatra catasro yuktayaH 141, apekSAyukti: 141-142, kAryakAraNayukti : 142, upapattisAdhanayukti : 142-43, dharmatAyuktaH 143 / anantarAyaH - adhyAtmaM bahirdhA ca 144 149 / dvividho antarAyaH - 144-145, tadviparyayeNA'nantarAyaH 145, samAsArthaH-antarAyasyAparo vibhAga : 145, prayogAntarAyaH 145, prAvi - kyAntarAya: 145-47, pratisaMlayanAntarAyaH 147-49; ayamapi dvividha:zamathAntarAyaH ( tadyathA - pramAdodezavAsazca ) 147, vipazyanAntarAyaH tadyathAAtmasaMpragrahazcApalyaJca ) 147-48 / tyAga:-149-54 svarUpakathanam ( dAnamanavadyam ) 149-50, ko dadAti 150-51, kutra dadAti ( duHkhitAya, iSTAya, upakAriNe, viziSTAya ca dadAti ) 151-52, kiM dadAti sattvasaMkhyAtaM vastu, asatvasaMkhyAtaM vastu, tadyathA dhanavastu, dhAnyavastu, dezavastu ca ) 152-53, kena dadAti 153, kathaM dadAti 154, kasmAd dadAti 154 | zramaNAlaGkAraH - 155-58 / zrAddho bhavati 155, azaTho bhavati 155-56, alpAbAdho bhavati 156, alpAbAdho bhavati 156, ArabdhavIryajAtIyo bhavati 156, prAjJo bhavati, 156 alpeccho bhavati 156, santuSTo bhavati 157 subharo bhavati 157, dhutaguNasamanvAgato bhavati 157-58, tatraite ghutaguNAH saMkhyAtAH - piNDapAtikatvam 58, aikAsanikattvam 158 khalupazcAdbhaktikatvam 15859, cIvarikatvam 159, nAmatikatvam 159, pAMsukUlikatvam 159, AraNyakatvam 159, vRkSamUlikatvam 159-60, AbhyavakAzikatvam 160

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38 zrAvakabhUmi zmAzAnikatvam 160, naiSadhikatvam 160, yAthAsaMstarikatvam 160, kenate dhutaguNA ucyante 160-62 prAsAdiko bhavati 162, mAtrajJo bhavati 162, satpuruSadharmasamanvAgato bhavati 162 / paNDitaliGgasamanvAgato bhavati 16263, kSamo bhavati 163, surato bhavati 163-64, pezalo bhabati 164, eSAM dharmANAM zramaNAlaGkAratA kathaM bhavati 164-661 prathame yogasthAne vivRtAnAM viSayAnAM uddAnakArikAbhiH saMkhyAnam 166 / dvitIyaM yogasthAnam uddAnam ( naiSkramyabhUmisvarUpakathanam ) 169, dvitIyayogasthAnastha viSayANAM saGkhyAnam 169 / aSTAviMzati pudglaaH-169-70| mRdvindriya pudgala: 170, tIkSNendriyaH 170, rAgonmadaH ( unmadarAgaH ) 170, dveSonmadaH ( unmadveSaH) 171, mohonmadaH 171, mAnonmadaH 171, vitarkonmadaH 171, samaprAptaH 171-72, mandarajaskaH 172, pratipannakaH 17273, phalasthaH 173-74, zraddhAnusArI 175, dharmAnusArI 175, zraddhAdhimuktaH 175-76, dRSTiprAptaH 176-77, kAyasAkSI 177, saptakRdbhavaparamaH 177-78, ekavIcikaH 178, antarAparinirvAyI 178.80, upapadyaparinirvAyI 180, anabhisaMskAraparinirvAyI 180-81, sAbhisaMskAraparinirvAyI 181, UrdhvasrotAH 181-82, samayavimuktaH 182, akopyadharmA 183, prajJAvimuktaH 183, ubhayatobhAgavimuktaH 183 / ekAdazabhiH prabhedaiH pudgalavyavasthAnam-184-192 / indriyaprabhedena 184, nikAyaprabhedena 184, caritaprabhedena 185, rAga caritasyapudgalasya liGgAni 185, dveSa0 185 86, moha. 186-87, mAna0 187-88, vitarka0 188-89, praNidhAnaprabhedena 189-90, pratipatprabhedena 190, mArgaphalaprabhedena 190-91, prayogaprabhedena 191, samApattiprabhedena 191 92, upapattiprabhedena 192, parihANiprabhedena 192, AvaraNaprabhedena 192 / Alambanam ( catarvidham )-192-93 / vyApyAlambanam-193-202 / savikalpaM pratibimbaM 193-94, nirvikalpaM pratibimbaM 194-95, vastuparIttatAAlambanasya yAvadbhAvikatA yathAvadbhAvikatA ca 195-96, kAryapari

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39 Appendix-v . niSpattiH 196-97, caturvAlambanavastuSu vyApitvAvizeSapratipAdanam 197, bhagavadrevatasaMvAdoddharaNam-kathamanurUpe Alambane cittamupanibadhnAti, 197-201 punarbhagavaduktisamuddhAra: 201-202 / caritavizodhanamAlambanam-202-10 | azubha(ta) (SaDvidhA pratyazubhatA-duHkhAzubhatA'varAzubhatA'' pekSikI azubhatAklezAzubhatA-prabhaGgurAzubhatAbhedAt ) 203-207, maitrI 207-210, pratItya samutpAdaH 210 / dhaatuprbhedH-211-218| pRthivI dhAtuH ( dvividhaH-adhyAtmiko, bAhyaH) 211-13, abdhAtuH ( dvividhaH) 213-14, tejodhAtuH (dvividhaH), 214-15, vAyudhAtuH ( dvividhaH ) 21516, AkAzadhAtuH 217-18, vijJAnadhAtuH 218, asya dhAtuprabhedasya mAnacaritapudgalasya cittavizodhanArthamupayogaH 218 / AnApAna smRtiH-219-237| AzvAsaprazvAsasvarUpavivekaH-do AzvAsaprazvAsI 220-21, dve AzvAsaprazvAsagatI 221, dve AzvAsaprazvAsabhUmI 221-22, catvAryAzvAsaprazvAsAnAM paryAyanAmAni 222, dvAvapakSAlAvAzvAsaprazvAsaprayuktasya azithilaprayogatA, satyAbhyavaSTabdhaprayogatA ca 222, AnApAnasmRteH paJcavidhaH paricayaH 223-, gaNanAparicayaH-223-, eka-dvi-anulomapratilomagaNanAH 223-24, gaNanA vizeSaH 224-25, gaNanAparicayasya pudgalebhya upayogitvam 225-226, skandhAvatAraparicayaH 226, pratItyasamutpAdAvatAraparicayaH 226-27, satyAvatAraparicayaH 228, SoDazAkAraparicayaH 228-235, trividho dhAtuH 235-36, prahANadhAtuH 236, virAgadhAtuH 236, nirodhadhAtuH 236, zamatha vipazyanAbhAvanA 236-37 / kauzalyAlambanam-237-491 skandhakauzalyam-rUpaskandhaH 238-39, vedAnAskandhaH 239-40, saMjJAkandhaH 240, saMskAraskandhaH 240-42, vijJAnaskandhaH, 242-43 skandhakauzalyavivecanoktiH 243-244, dhAtukauzalyam (aSTAdazadhAtavaH) 224-45, Ayatanakauzalyam (AyatanAni) 245-47, pratItyasamutpAdakauzalyam (pratItyasamutpAdaH) 247-49, sthAnAsthAnakauzalyam 2491

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40 zrAvakabhUmi klezazavizodhanamAlambanam 249-58 / laukikenamArgeNa-adhobhUmonAmodArikatvam 250, audArikatA-250, svabhAva:-250, saMkhyA-250, vistaroktiH-250-51 / lokottareNa mArgeNa-251-duHkhasatyam 251, samudayasatyam 252, nirodhasatyam 252, mArgasatyaJca-253, hetuphalavyavasthAnena catuHsatyavyavasthAnam 253-54, AryasatyapadasyAbhiprAyikatA 254, duHkhasatyaM (duHkhaduHkhatA-) 254-256, trividhAyA duHkhatAyA vyavasthAnaM 256-57, tRSNAsvarUpam 257-58, nirodhaH 2581 abavAdaH-258-61, aviparItAvavAdaH 259, anupUrvAvavAdaH 259-60 / AgamAvavAdaH 260, adhigamAvavAdaH 260, sarvAkAraparipUrNo'vavAdaH 260-61, RddhipratihAryeNa AdezanAprAtihAryeNa anuzAstiprAtihAryeNa ca avodit:-261| zikSA 261-651 adhizIlaM zikSA 261-62, adhicittaM zikSA 262, adhiprajJaM zikSA 262, AsAM zikSANAmAnupUrvISu vizuddhazIlasya vipratisAraH 263-64, tisraNAM zikSANAM vyapadezamAhAtmyapratipAdanam 264-265 / pudgalAH (trayaH)-265-67 avItarAgaH 265, yadyovItarAgaH 265, vItarAgaH 265, indriyANi trINi, 266-67 indriyANAM vyavasthAnam 267 / trINi vimokSamukhAni 267-68 / zUnyatA-267-, apraNihita-267, animitta-267, vimokSamukhAnAM vyava sthAnam-267-68, saMskRtam 267, asaMskRtam 267, vyavasthAnam-268 / zikSAnulomika dharmAH (daza) 268-70 / zikSAvilomA dharmAH (daza) 268-70, tadviparyayeNa daza zikSAnulomikA dharmAH 270-72, azubhasaMjJA, 270, anitye duHkhasaMjJA; 270 duHkhe anAtmasaMjJA 270, AhAre pratikUlasaMjJA 270, sarvAloke anabhiratisaMjJA 270, AlokasaMjJA 270, virAgasaMjJA 270, nirodhasaMjJA, maraNasaMjJA-2701 apare daza zikSAnulomikA dharmAH-270-72 / pUrvako hetuH 270-71, Anulomika upadezaH 271, yonizaH prayogaH 271, sAtatyasatkRtyakAritA 271, tIvracchandatA 271, yogabalAdhAnatA 271,

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Appendix-V kAyacittadoSThulyapratiprazrabdhiH 271-72, abhokSNapratyevakSaNatA 272, aparita manA 272, nirabhimAnatA 272 / yogabhraMzaH-273-75 caturvidhaH-273, AtyantikaH 273, tAvatkAlikaH 273, prAptipArihANikaH 273, mithyApratipattikRtaH 273-751 yogaH 275-761 caturvidhaH-275.76, zraddhA 276, chandaH (caturvidhaH) 276, vorya (caturvidha) 276-77, upAyaH (caturvidhaH) 277 / mnsikaarH-278-280| caturvidhaH 278, balavAhanaH 278-79, sacchidravAhanaH 279, nizchidravAhanaH 279, anAbhogavAhanazva 279, apare catvAro manaskArAH-279-80, Anu lomikaH 279, prAtipakSikaH 279, prasadanIyaH 279, pratyevakSaNIyaH 280 / nimittam-(caturvidham )-280-81, AlambananimittaM 280 parivarjanIyanimittaM ( caturvidhaM ) 280-81, niSevaNIyanimittaM (bistararahitam ) nidAnanimittam .280 / aSimokSAH (nava)-281-83 / prabhAsvaraH 282, aprabhAsvaraH 982, jaDaH 282, paTuH 282, parIttaH 282, mahadgataH 282 apramANaH 282, parizuddhaH 282-83 / yogasya yogakaraNIyAni ( catvAri ) 283-841 AzrayanirodhaH 283, AzrayaparivartaH 283, AlambanaparijJAnaM 283, Alamba nAbhiratizca 283-84 / yogAcArAH (trayaH)-284-85 / AdikamikaH ( dvividha! ) 284, manaskArAdikarmikaH 284, klezavizuddhyAdikamikaH 284, kRtaparicayaH 282, atikrAntamanaskAraH 284, trividhAnAM yogAcArANAM krameNa vyavasthAnam 2851 yogabhAvanA-(dvividhA ) 285-286 / saMjJAbhAvanA 285-88, bodhipakSyabhAvanA 288-saptatriMzadbodhiyakSyadharmA atra saMgRhItA:-289-901

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42 zrAvakabhUmi smRtyupasthAnAni-( catvAri ) 290-307 / kAyaH-kAyAnupazyanA 291-93, vedanA-vedanAnupazyanA 293-94, 295-96, cittam-cittAnupazyanA 294, 296-299, dharmaH-dharmAnupazyanA 294-95, samAsArthAH (trayaH, aparaH paryAyaH) 299-303, smRtyupasthAnAnAM viparyAsaprati pakSatA 303, aparaH paryAyaH 303-306, smRtyupasthAnazabdasyArthaH 306-3071 smykprhaannaani-307-312| catvAri-307, pApakA akuzalA dharmAH 307-8 tatprahANam caturvidham, vIryam 308-12, vyAyAmaH 312, pradadhanam 312 / dve samyakprahANe-312-13 / samvaraprahANaM 312, prahANaprahANam 312, bhAvanAprahANam 313, anurakSaNA prahANam 313 / smaasaarthH-313-14| Azayasampat 313-14, prayogasampat 313-141 samAdhiH ( caturvidhaH)-314-18 / chandasamAdhiH 315-16, vIryasamAdhiH 315-16, cittasamAdhiH 315, 316 17, mImAMsAsamAdhiH 315, 317-18 / aSTau prahANasaMskArAH-318-20 / chandaH 318-19, vyAyAmaH 319, zraddadhAnatA 319-20, prazrabdhiH 320, smRtiH 320, samprajanyam 320, ( sacchandam ) cetanA 320, upekSA 320 / RddhipAdAH 321-, zraddhendriyam 321-23, vIryendrim 323, smRtIndriyam 323-24, samAdhIndriyam 324, prajJendriyam (vistarastu, nopalabhyate ) / muurssaanH-325| saptabodhyaGgAni 325-311 kasmAcchaikSo bhavati prAtipadaH 326-27 prajJAskandhaH 327, zIlaskandhaH 327, samAdhiskandhaH 327, AryASTAGgo mArgaH-327-330, cArakaraNIyam 330, vihArakaraNIyam 330, zamathaH 330, vipazyanA 3311 .

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bhAvanAphalam - 331-334 / catvAri zrAmaNyaphalAni 331, zrAmaNyam 331, phalam - 331- srotaApatti0331-32, sakRdAgAmi0 333, anAgAmi0 333, arhattva 333 | Appendix-V pudgalAnAM caritavizodhanam 334-38 / rAgacarita pudgalasya liGgAni 334, samabhAgacaritasya mandarajaskasya ca pudgalasya liGgAni 334-35, trINyAvaraNAni - 335 - karmA0, 335, klezA0 335, vipAkA0 335-36, sambhAra:: - puNya0 336-37, jJAna0 337, pUrvvakaH 337, dRSTadhArmika : 337 prasAdabahulatA 337, medhA 337, kRtapuNyatA 338, 338 / yatayaH 341-42 SaTpudgalA paryAyA: 338 / zramaNAH 338-40, catvAraH - mArgajinaH 338-40, mArgadezikaH 338-40, mArgajIvI 338-40, mArgadUSI 338-40, brAhmaNAH ( trayaH ) 340, jAtibrAhmaNaH 340, saMjJAbrAhmaNa: 340, pratipattibrAhmaNa: 340-41, brahmacAriNaH ( trayaH ) 341, viratisamAhAyI 341, tadantaraprahAyI 341, tadatyantaprahAthI 341, bhikSavaH 341, paJca 341, - pratijJAbhikSuH 341, saMjJAbhikSuH 341, bhinnaklezatvAd bhikSuH 341, jJapticaturthena karmaNopasampAdito bhikSuH 341 / pravrajitau dvau - 342-431 / 43 trayaH 341, dauH zIlyasaMyamAt 341, viSaya0 341, kleza0 341, dvividhaH klezasaMyamaH-341-42, paryavasthAnasaMyamaH 342, ubhayasaMyamaH 342 / svAkhyAtadharmavinayaH 342-43, durAkhyAtadharmavinayaH 342-43 / catvAro mArAH 343 skandha0-344, kleza0 344, maraNa0 344, devaputra0 345 / saMbahulAni mArakarmANi - 343, 345-47 catubhiH kAraNaiH samyakprayuktasyApyArambho viphalo bhavati 347-48, uddAnam 348 I

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44 zrAvakabhUmi tRtIyaM yogasthAnam AdikamikacaryA 351-531 -caturbhi kAraNaiH samanveSaNA 353-55, gotrataH 355-7, indriyataH 355-, caritataH 355, cetaHparyAyajJAnena gotrendriyasamanveSaNA 357-58, caritaprAvibekyam 359, sthAnasampat 359-60, IryApathasampat 360-61, kAyasaMjJatA 361, pratimukhI smRtiH 361, vyapakarSaH 362, kAya0 362, citta0 362, ekAgratA 362-63, sabhAgAlambanam 363, navAkArA cittasthitiH 363-64, sthApayati 364, saMsthApayati 364, avasthApayati 364, damayati 364, zamayati 364, vyupazamayati 365, ekotIkaroti 365, samAdhatte 365 / SaDvidhabalainavAkArA cittasthitiH sampadyate 365-366 / catvAro manaskArAH 3661 balavAhanaH, sacchidravAhanaH 366, nizchidravAhanaH 366, anabhogavAhanaH 366 / vipazyanA 367-98 / caturvidhA 367, trimukhI 367-68, SaDvastuprabhedAlambanA 367, SaivastUni368, arthaH 368, vastu 368, lakSaNam 368, pakSaH 369, kAla: 369, yuktiH (caturvidhA) 369, kena kAraNena SaTprabhedA vyavasthApitAH 370, kathaM SaivastUni paryeSate-370-71, akSam 370-71, vastu 371, svalakSaNam 371-74, sAmAnyalakSaNam 374, patraM-374-75, zukla0 (navavidhaH) 374, kRSNa. (navavidhaH) 374-75, kAlaM-375, yuktim, 375-77.-kathaM maitrI samanveSate 377-380, kathamidaMpratyayatApratItyasamutpAdAlambanavipazyanAprayuktArthaM paryeSate, 381-88 / navavidhA prayogatA-388-89 / anurUpa0 389, abhyasta0 389-90, azithila0 390-91 aviparIta. 391, kAla0 391-94, upalakSaNa0 394, asantuSTa0 394, avidhura0 394.95, samyak0 395-981. atra prasaGgenaite viSayA api prativaNitAH yuktayaH-, vipazyanAnimittam (dvividham )--Alambanam 392, nidAnam 392; vipazyanAkAla: 392, pragrahaH 392-93, upekSA 393-94, ekAgratA 394-98, vibhAvanA (paJcavidhA ) 395- /

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45 Appendix-V AvaraNavizuddhiH-398-991 tatra catvAri kAraNAni 398 svabhAvaparijJAnam 398, nidAnam 398, AdInavaparijJAnam 398, pratipakSabhAvanA 398, AvaraNasvabhAvaH 398-99, catvAryAvaraNAni 398, paritamanA 398-400 nivaraNaM 398, 391, AdInavaH 400, pratipakSaH 400-401, vitarkaH 398, AtmasaMpragrahaH 399 / dvaudharmA anyo'nyaM pratibaddhaucittaikAgratA 402, pratyakSajJAnotpattiH 402, kiyatA azubhApratilabdho bhavati 402-403, zamathavipazyanayoH yuganaddhavAhI mArgaH 404-405, anantaroddAnam 405 / manaskArabhAvanA-(svalpabhAvanA-) 405-406, catubhirmanaskAreH prahANAbhiratimekAgratAM ca adhigacchati 406, cittasantApanena 406, cittAbhiSyandanena 406, prazrabdhijanakena 406-407, jJAnadarzanavizodhanena ca 407, saMvejanIyAni sthAnAni ( catvAri)-407, AtmavipattiH 407, paravipattiH 407, AtmasampattiH 407-08, parasampattiH 407-8 / abhipramodanIyA dharmAH 408-34 / abhipramodanAdhiSThAnam 408, ratnAni 408, zikSApadapArizuddhiH 408, kathaM zikSApadapArizuddha, zIlapArizuddhaM anusmaraMzcittamabhipramodayati 408-9. kathamAtmanaH adhigamasaMbhAvanAmadhiSThAya cittamabhipramodayati 409, aparo vizeSaH 409-411, kathamAdikarmikaH manaskArabhAvanAyAM viniyujyate 411415, nimittAni ( daza ) 415-17, vitarkA ( aSTau) 415-17, upaklezAH ( paJca ) 415-17, janapadakalyANI dRSTAntaH 417-426, azubhAprayukto yogI yogajJenAcAryeNa samyak coditaH samyakpratipannaH kAndharmAnadhimucyate 426-429, tatredaMpratyayatApratItyasamutpAda AdikarmikaH zrutacintAdhipateyena parikalpitaM ca nimittamadgahNAtyanyeSAM sattvAnAmajJAnam 429-30, dhAtuprabhedaprayuktaM Adikarmiko bahirdhA dhAtunimittAnyudgRhya tAMstAn dharmAnadhimucyate 430-33, vatra AdikarmikaH samanaskAro bhavati 433, tasya liGgAni 433-34, piNDoddAnam 434 /

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46 zrAvakabhUmi catuthaM yogasthAnam labdhamanaskArasya yoginaH dve gato 337, laukikI 337, lokottarA 337 / laukikamArgagamanaM dvividham 438 / sakalabandhanAnAM pRthagjanAnAM 438, vikalabandhanAnAM zaikSANAM 438, tatra kAmavairAgyAya prayukto yogI saptabhirmanaskAraiH kAmavairAgyamApnoti 439, saptamanaskArAH-439-lakSamaNapratisaMvedo ( atra prasaGgena SaDvastUnyapi vivRtAni) 439-443, AdhimokSikaH 443, prAvivekyaH 443, ratisaMgrAhakaH 443-44. mImAMsA 444, prayoganiSThaH 445, prayoganiSThAphalaH 445 / saptamanaskArANAM bhAvanAphalam tadvidhizca (bhUmau bhUmau sapta manaskArA veditavyAH) 445-49, audarikalakSaNam 449, kAmA dvividhAH-449, kleza. 449, vastu0 449 1 kAmavitarko'pi dvividhaH-450,samprayogavivekaH 450, AlambanavivekaH 450, upaklezAH 450, akuzaladharmaprahANasamanantaraM dhyAnacatuSTayasvarUpopavarNanA 450-51, prItinimitteSu doSadarzanam-350-52, dvividho apakSAla: 452-55, AkAzAdhimokSasya varNasaMjJA-455, AnantyAyatanAni-455-458, dve acittike samApattI 458-59, asaMjJi0 458-60, nirodha0 458-60, samApattipravezaH 459, paJcAnAmAbhijJAnAmabhinihariH 460-61, dvAdazasaMjJAbhAvanA 462, tatra dvAdaza saMjJAH 462, laghusaMjJA 462, mRdusaMjJA 462, AkAzadhAtusaMjJA 462, kAyacittasamavadhAnasaMjJA 463, AdhimokSikasaMjJA 463, nairmANikI saMjJA, 463-64, pUrvAnubhUtacaryAnukramAnusmRtisaMjJA 464-65, nAnAprakArazabdasannipAtanirghoSasaMjJA 465, avadAtarUpanimittasaMjJA 465-66, klezakRtarUpavikArasaMjJA 466, vimokSAbhimvAyatanakRtsnAyatanasaMjJAbhAvanA 467, prathamAdidhyAnabhAvanAbhAvitAnAM devAnAM sabhAgatAyAmutpattinirdezaH 468-69 / lokottaramArgagagamanam catvAryAryasatyAnyAramya sapta manaskArANAmAnupUryeNotpattiH 470, caturAryasatyAnAM caturdhA vyavasthAnam 470, dukhaHm-anityAkAreNa 470, duHkhA0 470, anAtmA0 470, samudayaH hetutaH 470, samudayataH 470, prabhavataH 470, pratyayataH 470, nirodhaH-nirodhataH 470, zAntataH 470, praNItataH 470, niHsaraNataH 470, mArgaH-mArgata: 470, nyAyataH 470, pratipattitaH 470, nairyANikataH 470 / saptAkArairduHkhasatyasya parIkSaNam 471, 473, vastuvyava

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Appendix-V sthApanA 473, adhyAtma vastu 473, bahirdhA vastu (SoDazavidham) 473-74, paJcadazavidho vipariNAmaH 474, aSTau vipariNAmakAraNAni 474-75, kAlaparivAsaH 475, paropakrama upabhogaH 475, RtuvipariNAmaH 475, agnidAhaH 475, udakakledaH 475, vAyuzoSaH 476, pratyayAntarasaMgatiH 476, vividhaviSariNAmAnityatAnidarzanam 477, avasthAkRtA 477, suvarNakRtA 477, saMsthAnakRtA 477, aMgapratyaMga 477-78, parizramakRtA 477, paropakramakRtA 478-79, zItakRtA 479, IryApathakRtA 479-80, sparzakRtA 480, saGklezakRtA 480, vyAdhikRtA 480-81, klezakRtA 481, maraNakRtA 481, vinIlakAdikRtA 481, asaMkhyAnaparikSayakRtA 482; aparo vibhaGgaH 482, pratyakSAdhipateyo manaskAraH 482-85, AnumAnikamanaskAraH 486-87, Izvara nirmANAnumAnanirAsaH 487.88 / / paJcavidhA anityatA 488-511 / pazcabhirAkArairanityatAbodhaH duHkhAkArAvatArazca 488-89, dazabhirAkAraizcatuHsatyapravedanam 490-99, prasaGgenaite viSayA api vivRtAH-laukikA agradharmAH . 499-500, sakRdAgAmiliGgAni 501, 503, anAgAmiliGgAni 500-501, pazcAnantaryakarmANi, AdhimokSikamanaskAraH, prAvivekyamanaskAraH srotaApannasya liGgAni 501, 503, bhAvanAyAH svabhAvaH 503, aSTavidhaM kama 503-504, ekAdazavidhaH prakArabhedaH 504.505, zamathabhAvanA 505, vipazyanA0 505, laukikamArgabhAvanA 505, lokottaramAgaM0 505, madumadhyAdhimAtramArgabhAvanA 505, prayogamArgabhAvanA 505, AnantaryavimuktivizeSamArgabhAvanA, 505, 506, vajropamasamAdhiH 506-510, uddAnam 510-511 /

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anukramaNikAH INDICES

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INDEXI - uddharaNAnAmanukramaH QUOTATIONS api cokaM / zIlavAn viharati ..... api ca zIlAbhyasanamapyuktaM bhagavatA ..." api coktaM bhagavatA / nAhaM taM sulabharUpaM samanupazyAmi ." avatoNaM pudgalaM.sandhAya coktaM bhagavatA-samyagdRSTiradhimAtrA - asti karmAsti vipAkaH / kArakastu nopalabhyate ..... asti taddAnaM yadgandhajAtaM "" asmiMstvarthe zIlasamvaramadhiSThAyAha prAtimokSasambarasaMvRtaH / .... ArakSitasmRtiH .... hadaM ca sandhAyoktaM bhagavatA / iha katamaH zramaNaH / ... ida cAlambanaM sandhAyoktaM bhagavatA / janapadakalyANI .. avapadakalyANIti bhikSako ..... etacchAmaNakaM karma .... evaM vyApAdastyAnamiddhauddhatya .... paSamanuzrUyate / AyuSmAn revato bhagavantaM praznamaprAkSIt ...19.16 uktaJca bhagavatA satvalokamadhikRtya .." uktazca bhagavatA bhavati bhikSavaH sa samayo ..." kAmacchandaparyavasthitaH ..... kAyakarmAtha vAkkama .in. kAyasucaritasyeSTo vipAko .... kvacitpunarbhagavatA zIlaM mUlArthenoktaM / .... cittanimittasya kovidaH .... tatra gaathaa| nimitteSu caran yogI .... tathoktaM / supratiSThitamUlaH syAt ..." 52 37-38 170 1889 417-18 199 57 148 197-98 271 271 148 57 201 200 52

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52 Sravakabhumi tadyathA saptasUryopame sUtre yAvadasyAH khalu mahApRthivyAH sumerozca parvatarAjasya pazcAdInavA uktAH / bhagavatA alpAsvAdAH kAmAH .... punarapi coktaM bhagavatA cittanimittasya yattAvadAha / zIlavAn viharati yatpunarAha / prAtimokSasaMvarasaMvRtaH yatpunarAha / aNumAtreSvava dyeSu yatrAha / zIlAnulepanasampanno bhikSurvA yAha / dAtA dAnapatiH zIlavAn yatrAha / kAyasucaritasyeSTo yathoktaM bhagavatA AyuSmantaM rAhulamArabhya / kAya karmAtha yathoktaM bhagavatA avatIrNavipariNatena .... .... .... DO 0.00 .... ..... **** yathoktaM bhagavatA sarvasaMskArA anityAH yathA coktaM ''kAmacchandaparyavasthitaH yathoktaM pUrvamevArakSitasmRtirbhavati / yathoktaM na kAryaM brAhmaNasyAsti yathoktaM zIlAlaMkArasampanno bhikSurvvA yathoktaM smRtyArakSitamAnasaH 3000 .... 9.00 .... .... .... zIlAlaGkArasampanno samAsato bhagavatA samAdattazIlatA paridIpitA .... .... .... 272 255. 201 44 43 43 53. -52-53 57 148. 271 148 293 199 52 293 52 44

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anurUpastathAbhyAsa AyurUSmAtha vijJAnaM * upasaMkramaNa yA ca harSaNA etacchrAmaNakaM karma. .... .... .... kAya karmAtha vAkkarma cittanimittasya kovidaH tathA saddharmaMzravaNacintanA nimittagrAhaparyeSTi nimitteSu caran yogI pudgalAstad vyavasthAnam punaH prayoganiSThAkRtyuttara yogabhraMzazca yogazca lakSaNapratisaMvedI syAt laukikaJcaiva vairAgyaM vibhaGgastrividho .... .... ... .... .... zraddhA azaThaH alpAbAdha samApattirabhijJAzca samyakprayogatA caiva samyagdRSTiradhimAtrA .... supratiSThitamUlaH syAt syAdAtmaparasampatticchandaH svabhAvato nidAnAcca 20 svabhAvastad vyavasthAnaM goog INDEX-II kArikANAmanukramaH INDEX OF VERSES .... 405 376 434 57 57 201 166 505 200 348 510 348 510 169 63 166 511 405 29 52 166 19405 & 32

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INDEX III INDEX OF IMPORTANT SANSKRIT WORDS adhivacana 419 akAla pratikAGakSaNatA 344n adhizIla 44, 261, 262, 264, 265 akiJcana saMjJA 241n adhobhUmika 194, 251 akuzala karma vipAka 335 adhyAtma 387, 421 akuzala dharma 307, 308, 309, 310, adhyAtmacetaHzamatha 367 317 adhyAtmajJAna 382n akliSTa 303 adhyAtmAlambana 301 agocara 40 adhruvAnAzvAsika 284 agnikAya 324 adhva (traya) 210 agraha 392 anantarAya 144 acintyadharmatA 377 anabhiratisaMjJA 270 aNumAtra 41 anabhisaMskAra parinirvANa 181 atiprabhUta bhojana 95,96 anAgatajJeya 288 atilIna 46 anAgamya sannizraya 235 atilInasmRti 46 anAgamya prathamadhyAna sAmantaka 234 atItAnAgatAlambana 309 anAgAmiphala 331 aduHkhasukhavedanIya 240 anAtmasaMjJA 270 aduHkhAsukhita 377 anAbhogavAhana 278, 279, 282. adbhatadharma 339 284,288 adbhatadharmopadeza 100 anAsrava 307 adhigantA 129 anAsravadharma 325 adhigamAvavAda 259 anityajJAna 249 adhicitta 261, 262, .264, 265, anityAnudarzI 231, 235 322 anindriya saMjJArahita 300, 301 adhipati 246, 247 animittasamAdhi 2670 adhiprajJa 261, 262, 264, 265, animitta vimokkha 261np - 272, 277, 322, 405, 407 animittasaMjJA 241n adhimokSa 207, 209, 281, 282, anirAkRtadhyAyI 198, 200 397 anugrAhaka 318n AdhimokSika 430 anutpAda 402 .

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Index III anupazyanA 292 . anupUrvAvavAda 251 anubhava 194 anuyogAcchanda 276 anurUpAlambana 198 anurUpaprayoga 389 anubaddhacitta 297 anuvyaJjanagrAha 69 anuzaya 235 anuzAsaka 133 anuzAstipratihArya 260 anuzaMsa 352 anekAntAtmakatA 244 anautsukyAvivamokSa saMjJA 415 antarAya bahirdhA adhyAtma 144 antarA parinirvAyI 178 apathatA 92 aparipakvendriya 342 aparivRttakAntatA 5. apApaka poSaka 151 apraNidhAna 268 apraNihitasamAdhi 267 apratibala 335 aprabhAsvara 261 apramANopekSA 393 apramAda 5,75, 352 apramAdavizeSaNa 313. abhAcittatA 289p . abhikrama 112 abhidharma 139 . abhimanthana 325 abhivardhamAna 395 abhiSyanditacitta 414 abhyavatIrNabrahmacarya 147-48 amanasikRtya 234 abhinnapakSa 379 ayogavihita 400 ayoniza 359 araNya 146 arati 401 arahantaghAta 335n arthopasaMhAra 392 alpAbAdha 155, 156 alpeccha . 155, 156 alpecchakathA 132 avatAravyavasthAna 28 avatIrNa 19, 20, 29, 31, 226, 332 avalambana 68 avavAdAnuzAsanI 155, 194, 362 avasthAbheda 241n avidyA 382 avidyApratyaya 382, 383 avidyAyoga 385 avidharaprayogatA 389,394 avanasthitaprayogatA 272 aviparItacitta 200 bhaviparItaprayogatA 389 avipratisAra 60 avikSepa 364 adhAtu 213 avyAbAdhyarata 152 avyAbAdhatA 208, 209 avyupazama 269 azaTha 155, 156 azithilaprayogatA 39,389, 390 azubhatA (SaDvidhA) 100, 202, 207, ___209, 210 azubhapratyaya 204, 205, 206 azubhasaMjJA 298 azeSaprahANa 228

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56 aSTAMgamArga 290 asattvasaMkhyAta 232 asamAhitabhUmika 368 asamAhitabhUmipatita 423 asaMkliSTavahiAritA 363 asantuSTa prayoga 394,389 aSTAdazadhAtu 245 asammoSa 293 132 asaMsargakathA akSaNopapanna 21 AkAzadhAtu 217, 218 AkAzAnatyAyatana 197 AgamAvavAda 259, 260 AgAmiphala 333 AcAragocarasampat 36 AcAragocarasampanna 4, 269n 50 AcArasampat 40 AtmaklamathAnuyukta AtmaklamathAnuyoga 50 AtmabhAva 7, 26 AtmasaGgraha 113, 147, 148 Atmasampatti 407 Atmahetu 150 AtmA 41, 152 Sravakabhumi Adikarmika 331n, 351, 430 AdInava 76, 78, 79, 81, 82, 250, 251, 286n, 316, 400 AdezanAprAtihArya 260 AnApAnasmRti 2,9 AnApAna prayoga 233 AnupUrvI 121 Anulomika 247 Anulomika jIvitapariSkAra 350 Anulomika upadeza 270 AntarAyika 148 Apatti 40 Apattiphala 331, 332 AptAgama 202 abhyavakAzika 158 Ayatana 196 Ayatanakauzalya 194, 246 Ayatanagata prasAda 5, 6 ArabdhavIrya 106, 108 ArabdhajAtIya 155, 156 ArakSA 65, 277 ArakSitasmRti 64 ArUpyazAntatA 199 ArogyapadArtha 87 ArjavabhANI 425 AryASTAMgamArga 253, 327 AryaM satya 196, 254 AryazrAvaka 265 Alaptaka 348 Alambana 195-98-99, 200-210 246-47, 304, 348, 364, 366, 367, 396, 417 Alambanacaritavizodhana 367 AlambananidAna 22 Alambanaprayoga 401 AlambanabhUmi 221 Alambanavizodhana 335 AlambanasmRti 219, 225 Alasyaklezavizodhana 202 AlasyakosIdya 108 Alasyacaritavizodhana 193 AlasyabhUtatA 196 Alasya yathAvAdabhAvikatA 195, 196 Alokanimitta 100, 411 AlokasaMjJA 270 Asthi saMkalita 420

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Index III 57 AvaraNa 401, 335n Rddhi 321 AvaraNaparizuddha 576 RddhipAda 321n, 315 AbAdha 77 RddhiprAtihArya 260 AvApakAnta 329 Azrayadaurbalya 399 Azrayanirodha 283 AzrayaparivRtti 196 ucchinnamUla 418 Azrayaparizuddhi 283. uttamAdhasaMjJA 154 Asrava 198 utpAda 302n AsravakSaya 20 utsAhI 277 AhAra 84 . udAna 137 AhAra-caturvidha 84 udAsIna 427 '-kabaDaMkAra 84,93 uddAna 348 AhAra-manaH-saMcetanA 84 uddhatacitta 297 AhArasthitika 81 uddhatendriya 148 AkSepa-karma 22 upakleza AjJAtAvindriyavyavasthAna 267 upaklezanirodha 258 AjJendriya 266 n upaghAtika 295n AjJendriyavyavasthAna 267 upacAra 205 upapattisAdhanayukti 143, 196, 385 uparibhUmisAtatya 194 iJjita 233 upalakSaNaprayogatA 389, 394 indriya 357, 266 p. n., 259n, upazamasaMjJA 415 353, 355 upasthAna 363,364 indriyasamvara 1, 63, 73, 277, 358 upAdAnaskandha 204, 384 idaMpratyayatA 210 upAya 276,277 idaMpratyaya Alambana 210 -kuzaru 134 idaMpratyayapratItyatAsamutpAda 210 upAyAsa 222, 269 iryApatha 361 upekSA 209, 315, 326, 393, 403 iryApathasampat 361 upekSAnimitta 391 isitta 314 p. n. ubhayatobhAgavimukta pudgala 183 ihaloka 346 IryApatha 48 RjukajAtIya 336 RjukAya 416 Urdhvagati 22

Page #199
58 UrdhvasrotA pudgala 182 e 178 ekakalpika 420 ekavacika pudgala ekAgratA 43, 317, 362, 398, 406, 415 eka zitividhA vedanA 294 aizvarya 152 363, 365, 366 ai audArikatA 250, 251 auddhatyanivaraNa 234 aupanibandhika 318 Sravakabhumi o kAya duzcarita 69 dArika 243n, 251, 378, 398, kAyadoSThulya 271 432 kAyaparIkSA 291n. ka kathA 146, 355, 356, 357 kathAbAhulya 425 kAmacchanda 364 kAmadhAtu 365n kAmayoga 385n kapAla 373 karuNA 209 kartA 381 karmaNyatA 393 karmaniSpanda 385 karma vipAka 130 karmAnta 78 kAlpika 154 kalyANa dharma 408 kalyANamitra 37, 133, 337, kAThinya 430 kAmarAga 101 206, 207, 376 kAmarAgavyApAda 333n kAmavitarka 365 kAmAlaya 102 kAya 66, 221, 227, 291, 292, 362 344n kAyakamaM 56, 57, 307 kAyacitta 227, 415 kAyacittakarmaNyatA 319n. kAyakleza 361 kAyaduHkha 352n kAyapratyaya 227 kAyavedanA 306 kAyavaiSamya 222 kAyasAkSipudgala 178 kAya sauSirya 221 kAyasannizrita 221 kAyasaMjJatA 361 kAyAnudarzI 299, 300 92 kAyAnupazyanA 299, 423. kAyika AvAdha kAyikakalama 269 kAyikI 294 kAritra 369 kAryakAraNayukti 142, 196, 385 kAryapariniSpatti 196, 197, 201 kAla 388, 410, 422 kAlakriyA 344 kAlagata 420 kAlaprameya 342 kAlaprayogatA 389, 394 kAla mANI 425

Page #200
Index III 59 ekaika gaNanA ) 223 kAMkSA 349 . kurara 424 kulAMgAra 79 kuzaladharma 316 kuzalapakSaparyAya 269 kuzalamUla 270, 351, 352 kuhanA 49 kRcchreNa yAtrA 89 kRtaparicaya 284, 285 kRtapuNyatA 338 - kRta kRtya 343 kRmivipUyaka 372 kokRtya 100 kokRtyanivaraNa 234 kokRtyavicikitsA 257 kauzalyAlambana 249, 258 kausIdya 222 kliSTa 303 klezanirodha 258 klezaparyavasthAna 31, 73 klezapakSa 272 klezapracuratA 400, 413 klezamAra 344 klezavizodhana 258,293,388 klezavizodhanaAlambana 249 klezasaMyama 341 klezAvaraNa 335 dvayaka gaNanA anuloma 224 pratiloma gaNanAbhUmisamatikrama 225 gaNanAvizeSa 224 gardhAzrita 296 gambhIra 126 gambhIra arthapada 360 gambhIrabhASA 26 gAthA 137 grAmanigama 241 grAhaka 288 grAhyagrAhakavastumanaskAra 226 giriguhA 359 guNavanta 408 guNotpAda 307n gocaragrAhI 68 gocarasampanna 40 gotra 137, 353,355, 357 gotra vyavasthAna 16 gotrastha 31 gotra sthAna 273 gaurava 151 ghrANa 66 khayadhamma 248 khAdita 116. khyAti 404 caNDa 424 caNDAla 40 caturAlambana 197 caturodha 352 caturvidha yoga 276 caturvidhAyukti 369 apekSAkAryakAraNa upapatti sAdhana-dharmatA gaNDa 77 gaNanAparicaya (caturvidha) 223

Page #201
60 caturvyUha 354n catuH satyavyavasthAna 253 caritaprabheda 218 caritavizodhana Alambana cakSuvijJAna 66, 218, 246, 431 cakSusaMyojana 298 218 cakSuH sparzajA saMjJA 240, 241 cApalya 147, 148 361 cArikA kAla citta 89, 100, 101, 194, 198, 200, 225, 227, 229, 305, 113, 312, 346, 361, 362. 269 citta AkSepa citta duHkha 252n. citta doSThulya 271, 390 cittadhAraNakarma 278 cittadhArA 419 cittanimitta 201 cittaniSkASya 429 cittapariSkAra 150 cittaparIkSA 291n. cittapratisamvedI 234 cittapratyaya 227 cittaprazaThatA 319n. cittamImAMsA 290 cittavisAra 269 cittavikSepa 416 cittavaiSamya 222 cittasamatA 319n, 393 cittasannizrita 221 Sravakabhumi cittasantati 97, 362, 363, 419 cittasaMskAra 229, 233 cittasaMskArapratisamvedI 233 cittasaMharSaNa 393 faaffa 369, 366, 391 cittAbhibhava 269 cittAbhisaMskAra 153, 320 cittAbhisaMkSepa 269 cittAlaMkAra 154 cittaikAgratA 27 cintanA 37, 276, 286n, 284, 262, 263,'402 cintya [ a ]dharmatA 380 cIvara 145, 157, 158 cIvaradhAraNa 115 cIvarapiNDapAta 274 cetanA 241n, 315, 320 cetanA - alobhasahagatA 153 cetanA 226 cetanA kAya ( SaT ) 241 cetaH paryAyasthAna 353 cetaH paryAyajJAna 357 cetaH prasAda ceta: zamatha ceSTA 357 caitasikI 294, 296 codaka 357 319n.. 366 cha chanda (paJcavidha) 205, 276, 115n. chandajAta 158 chanda samAdhi 114, 115 chandAdhipati 116 chandika 155, 101 jaDa 281 as adhimokSa 282 janapadakalyANI 417, 418

Page #202
janma prabandha janmaprAbandhika janvandha jambUdvIpa jarAdharma jarAmaraNa jAgarikAnuyuktatA jAgarikAnuyoga jAgRta jAtaka jAti dharma jAtibrAhmaNa jIvitapadArtha jIvitapariSkAra jIvitAzA jIvitendriya jIvitendriyanirodha jIvitendriya saMskArapratyaya tRNasaMstaraka tattvAvabodha tathAgatabhASita tadantaraprahAya tAvatkAlika. tIthika tIvraklezatA tIbracchandatA tIkSNa tIkSNendriya tIkSNendriyapudgala tUSNImbhAva tRSNA tRSNApratyaya tRSNAkSaya tejas Index 333 tejodhAtu daNDakoTi 333 397 425 248 248n., 384 11, 106 10, 109 118, 119 138 248 340 87 49 269 227, 387 83, 345 227 125, 416 227 126 341 273 342 335 270 355 19, 20, 331, 356 170 118, 120 16, 228, 257, 384n 228 17 143 daNDaviSTambhana dantamAlA dadra darma dakSa dAtA dAnaphala divya dIrghA rAma duHkha duHkhaanAryaM duHkhajadharmaM duHkhanidAna duHkhapratikUla duHkhavihArI duHkhAvedanA duHkha satya duHkhaskandha duHkhatAbuddhi duHkhajJAna durgRhIta durgRhItagrAhI duSkRtakarmakArI duHzIla dUSitacittI dRSTi dRSTiprAptapudgala dRSTiyoga dRSTisAmAnyagata devaputramAra deza dezanA dezanAdharma 61 214 427 420 372 77 363, 364 156, 410 151 150n 292 329 18, 228, 252 415 305 254, 255 427 400 256 251 248, 429, 430 256 249 45, 46 357 148 51 148 25, 26 177 285n 408, 409 344, 345 153 261 315 n.

Page #203
Sravakabhumi dauSThulya 356 caturtha 403 dehazaMkalikA 372, 373 dhAtu 195, 196, 211, 213, 244, doSaprahAraNa (anutpAda) 307 245 196, 200, 271 dhAtukauzala 194, 199 dauSThulyapratipakSa 319 dhAtuniyata 407n dauSThulyopayogitA 257 dhAtuprameya 386 daurmanasya 222 dhAtuprahANa 235 dravya 194 dhutaguNasamanvAgata 155, 157, 158 dravyacittatA dhyAna dvAdazAMgavacogata 135 15, 197 dveSacarita 19, 21,356 tRtIya 15, 197 dveSa carita pudgala (liGga) 185 dvitIya 15, 197 dvaSonmada pudgala 171 prathama 14, 197 dhana 153 navarasavipariNAma 373 dharma 101, 132, 210, 275, 292, navAkArApitA sthiti 194 299, 356, 369 nAnAtmakatA 243, 244 nAnAdhAtukatA dharmacakra nAbhipradeza 220 dharmacintA 268 nAbhipradezasauSirya 221 dharmacchanda 8, 9, 36, 37 nAmakAya 292 dharmatA 143, 369 nAmaparyeSaNA 370n dharmatAyukti 196, 385, 387 niHkAGkSa 366 dharmadarzanaprahAtavya 228 nirgrantha 342 dharmadezaka 133, 134 nityakAla 390 dharmadezanA 261, 337 nidAna 138,369, 402, 413 dharmaparIkSA .. 291 nidAnanimitta / 280, 392 dharmamAtra 103 nidrAsukha 346 dharmavAdI 338 nimitta 200, 201, 366, 417 dharmavicaya 326 nimittaAlambana 397 dharmavinaya 6, 18, 326, 408 nimittagrAhI 9,67,68 dharmavipazyanA 405 nimittavitarkopakleza 415 dharmasambodhyaGga 326n nimittasaMjJA 415 dharmAnucarita 356 nimittograhaNAtmikA saMjJA 241n dharmAnudarzI 430 nipakasmRti 65 dharmAnusAripudgala 176 niratisvabhAva dharmAhArakatA 210 nirabhimAnatA 270, 272 55

Page #204
Index 63 249 199 35 40, 341 255 255 281 282 155 162 92 95 99 paravipati 369 407 346 423 nirAmiSa 294, 296 nairAtmyajJAna nirupAdhizeSa 16 naivasaMjJAnAsaMjJAyatana nirodha 17, 199, 227, 235, 258 naiSkramyabhUmi 299 paJcabhikSu - anudarzI 231 paJcaskandhaduHkhatA -kathA 132 paJcopAdAnaskandha -- mizrita 326 paTu - mArga 199 paTu adhimokSa -- satya 251 paNDita dharma samanvAgata -samApatti 243n paNDitaliGgasamanvAgata -saMjJA 286 pathya nivaraNa 104, 235, 398, 399, 401 pathyabhojana nivaraNa (paJcavidha) 13 parataH paratAnukampA nivaraNavizuddhi 131,298n paramArtha nivaraNasthAnIya nirvikalpa 391, 396, 417 paraloka -prativimba 194 parasAntatika - pratyakSa 196 parAkramasthAna - saMjJA 415 parikarmabhUmi nivRtisvabhAva 55 parikalpa niHzvAsa 287 pariNAmaduHkhatA niSadyA 39,361 pariNAmadharmaka niSevaNA paricayabala 279 parinirvANa niSkevala 391 pariniSpanna niSkrama paripakvakuzalamUla niSThA . 26, 311 paripakvendriya niSnItika sukha paripanthaka niSpurANatA 424 paripRcchA niHsaraNa dharma paripRcchAsthAnIyadharma niHsaraNa darzana paribhoga nisaraNa mArga 227n parimANa naimittika parivarjanIya nairyANika 227n parivarjanIyanimitta nairAtmyasiddhAnta 380 parivedanA 99 12 411 256 244 366 16, 273 405, 428 27 343 268 400 353 99 427 374 268 82 49 431 402 280 270

Page #205
64 Sravakabhumi parizuddha pApadharma 392. parivrAja 342 -madhyakuzala mUla samanvAgata 26 281, 282 -mohacarita 210 parizuddha (zIla) 409,414 - vyavasthAna indriyaprabheda 184 - adhimokSa 282 punarAtmAdhipati 104 pariSkAra 48 punarduHkha 248 parItta 281 punarbhavaprArthanA 257, 258 parIttAvavAda 259 puruSapudgala 76 parIttA saMjJA 241n. pUtigandha 302 n. -adhimokSa 282 pUrvanimitta 432 parokSAlambana 308 pucchA 253 paryavasthAna 317 pRthivIdhAtu 210, 211, 212 pazcima yAma 108 pezala 155, 164, 408 pakSa 386, 388 pragraha 312 51, 339 pragrahanimitta 201 pArizuddhi 200. 201 pragahIta / pArihANika 273 pragRhItacitta 396 pArzvasukhazayanarAga 161 pracurAbhAsa 422 piTaka praNidhAnaprabheda piNDaka 360 praNIta piNDapAta 48 pratatakArI 426 pitta 145 pratikAya 229 pIta 116, 117 pratikrama 112 puNyasambhAra 336,337 pratikhinna mAnasa . 129, 130 puNyaskandha 429 pratighanimitta 100, 103, 403 puNyajJAnasaMbhAra pratighacitta pudgala 16, 18, 19, 20, 21, 25, pratipattibrAhmaNa 340 31, 32, 209, 210, 265 pratipatprabheda 190 326, 333 pratipanna pudgala . 172 - adhimAtra kuzala samanvAgata 26 pratipakSabhAvanA 398 - avatIrNa __ 19, 20 prativala 409,414 - aSTAviMzati 169 pratibimba 196, 398 - gotrastha 19, 20 pratibhAsa 199, 398 -niSThAgata 26, 27 pratibhikSu 341 -niSThA prAyogika 26 pratimukhI smRti 361 - bhavya jAtIya 26 prAtimokSa sUtra 138 77 . 190 154 157 83

Page #206
Index 369 408 pratimokSa saMbarasaMvRta 37, 38, 44 pravajita 342 pratilabdha 310,313 prabhava 227n prativedha 356 prabhAsvara 281, 282,420, 421 pratisaMkhyA ___10, 74 pramatta 391 pratisaMkhyAna ___401 pramANa(trividha) pratisaMkhyAnabalasaMgRhIta . 73 pramANAdhimokSa 282 pratisaMkhyAnirodha 331 46 pratisaMlayana pramAdakosIdyaparigRhIta 132, 145, 146 pratisamvedanA pramodanIya dharma 371, 383_n. prayogagaNanA 226 pratisamvedI 229, 377, 384 prayogasampanna 413 pratisaMstara . 155 pravartaka 381 pratItya anulomakathA 133 pravrajyA 9,18 pratItyasamutpAda 126, 174, 210, 226, prazAnta 228, 247, 248, 385, 403 396 prazAntacitta pratItyasamutpAdavibhaMga 297 382 pratItyasamutpAdasaMskAra 382 prazrabdhi 226, 230, 263, 299, 315 432 pratItyasamutpAdAlambana 381 prazrabdhicitta pratItyasamutpAdAvatAra 223 226 prazrabdhicittakAya 382, 400 pratyayatA 432 pratyayanirodha 227n prazvAsasvasthAvasthA 225 pratyayavikala 273 prasadanIya 279, 413, 432 pratyavekSaNIya 279 prasadanIya Alamvana 234 pratyavekSA 55, 58, 405 prasadanIya citta 434 pratyazubhatA 203, 205, 206 prasAdabahulatA 337 pratyakSaparigRhIta 93 prasiddhadharmatA 380, 385, 388 pratyakSaviSayAvalambana 308 prasendriya 321 pratyakSajJAnotpatti prasvasthacittatA 432 pratyAtmajJAna 388 prahANa 146,426 pratyekabuddhayAna 354 prahANakathA 132 prathamakarmika 351, 426 prahANakauzala 194 pradadhana 312 prahANasaMskAra pratyAtma 300 prahANAnudarzI prahANopagata 231 n., 426 prapaJcasaMjJA 404 prajJaptivyavahAra prapazcita 233 prajJaptyapekSA 141 402 320 316

Page #207
66 260 314 76 233 86 226 Sravakabhumi prajJA 21, 304 n., 315 n., 322 n., bhAvanAphala 284, 324, 326 n., 331, 306 334 prajJAkathA 132 bhAvanAphalavyavasthAna 351 prajJAcitta 356 bhAvanAbalasaMgRhIta 73 prajJAvyavasthAna 191, 192 bhAvanAmaya 21, 307 prajJAskandha 327 bhAvanAsAtatya 201 bhASita prajJendriya 326 . 118, 119 prAtibimba 201 bhikSu 147, 200, 274, 338, 342, prAtihArya ____418 prAtipakSika 279, 308, 318 38 bhikSusaMvara 197 prAtipakSika dharma bhUtavastuka bhUtasaMkalita 373 prAmodya 60, 263, 320, 414 bhUtAvabodha 326 prAvivekya 12, 132, 358, 359 bhoktA prIti 263, 271, 315 bhogavipatti 412 prItipratisamveditasukha __ maNDanArtha bahulavihAritA bADhaglAna 145 madArtha 86 bAhya 150 n., 212, 213 madhyendriya 19, 20, 356 bAhyAlambana 197 56, 57, 70 bimbadhyAyI 201 manaindriya - 71 buddha 152 manasikalpa 234 buddhazrAvaka 7,361 manasikAra buddhotpAda __ manaskAraasamAhitabhUmika bodhimaNDa manaskArabhAvanA 405 bodhisattva 152 manaskArasavikalpaprajJAsahagata 367 bodhisattvabodha 152 manaskArAvasthA 288 47, 82 manoduzcarita 69 bhagavatA __417 manodhAtu 245 n. bhadramukha 411, 414, 421 manovijJAna bharaNa manovijJAnasamprayukta 295 bharaNadharmatA 412 ___ mandarajaskajAtIya 31 bhavayoga ___285 n. mandarajaska pudgala 172 bhAvanA 146, 276,311, 312 60 bhAvanAprahANa 313 -dharmA 248 mata 199 mana 30 368 brahmacarya 66 412 maraNa

Page #208
Index 67 188 414 maraNamAra 344, 345 mUrdhA 285,324,325 maraNasaMjJA 270 mUrdhAbhiSikta 79 mahadgata (adhimokSa) 282 medhA 337 mahAbhUta 431 maitracittatA 403 mahAbhUtika 378 maitrIbhAva 426 mahAyAna 354 maMca 125 mahAvijJAna 273 maMthita 233 mahAvRkSaskandha 243 n. yathAbhUtAvabodha 370 mahAsamAja 418 yathendriya 261 mahAjJAnaloka 252 yAvadbhAvikatA 367 mahimA 314 n. yukti 210 mAtrajJatA 210 yuktipatita mAtRkAdhara 274, 339 -apekSA 141, 142, 210 'mAtRgrAma 268 -upapattisAdhana 210 mAnacarita -kAryakAraNa 210 mAnacaritapudgala 218 yuganaddhavAhI 404 mAnaH mArakarma 344 n... 345 yoga badAdhAnamA 30, 200,273. 275 332, 338 yogabhAvanA mArgajina 285 mArgajIvI 338 yogabhraMza 273 mArgadUSI 338, 339, 340 yogamanasikAra samamprayuktatA smRti 361 mArgadezika 338, 339 yoga manasikArApakSAla 268 mArgaphalaprabheda 190 yogAcAra 198, 199,700, 285, 419 mArgabhAvanAMkAla 329 yonizaH pragoga 270 mArgasatya 251, 253 yauvana padArtha 87, 194, 201 mithyApraNihita .47 ratijJa 147 mithyApratipattikRta. 273 rasarAga 268 mithyApratipanna 21, 273, 275, 332 rAga (paJcavidha) (kAma, maithuna, mithyAmanaskAra 279 viSaya, rUpa, satkAya) 69, 205 mImAMsA 280, 313 rAgacarita 19, 21, 207, 356, 357 355 rAgavipAka 55 mRdvindriya 19, 20, 172 rAgasaMyojana 303 mRducittatA 356 rAgodaya 55 mukhanAsikAdvAra 221 rAgonmada pudgala 171 muditA 209 rAjakathA 146 mRdu

Page #209
68 rAjakula rAhula rASTrapiNDa rujaka rUpa rUpakAya rUpagata rUpanimitta rUparAga rUpa skandha rUpAlambana romaharSaNa laghimA lapanA layanimitta lAbhasatkArazoka lAbhI liGga lInacitta lokanimitta lokAdhipati lohitopAdAna laukika laukika mArga laukikottara varNanibhA vadhaka puruSa bala vAhana vazitA vasu vastu -daza -dhana -dhAnya - mAtra Sravakabhumi 40 157 352 155 123, 199, 226 292 300 428 206 226, 243, 244, 250 246 346 314 n.p. 49 280 274 197, 338 19, 357 297, 393 422 104 335 426 265 n., 286 6 - paryantatA vAta vAda - bahumAnajAta - bahulavihArI - bahulIkRta vAkkarma vAgduzcarita vAyudhAtu vAyuskandha vAskarma vigatadveSa vigatadoSa vigatopakleza viguNI vighAtArthadAna vicacikA vicArAnucarita vicikitsA vitarka 68, 341, 364, 415, 417 vitarkacarita vitarkonmada pudgala vitarka kleza vitaraNadAna 315 418 vidhA 279 vinaya 152 vinayadhara 152 vinayapratisaMyukta 146 153 153 153 103, 226 vinItaka vinIlaka vipatti (AcAra) -(arroita) vipariNata 196, 197 261 317 376 56, 57 69 145 258 215, 431 431 153 152 297 391 409 150 n. 177 357 100, 257 398, 404 181, 198 171 365, 356 150 382 131, 299 140, 274, 339 138 101, 205 427 47 47 374

Page #210
Index 69 73 407 vipariNAmaduHkhatA . 255 viSayabala 310 vipariNAmadharmatA 204, 257 viSayAlambana viparItAvavAda 259 viSayAvalambana 423 vipazyanAnimitta 422 viSayopabhogaphala 385 vipazyanA 196, 330, 352, 377,381 viSayopAdAna 423 vipazyanApakSa 366 vicikA 77, 145, 390 vipazyanAkAla ___392 vihArakaraNIya 330 vipazyanAnimittamAtrAnucarita 367-8 vikSepa 361 vipazyanAparyeSaNAnucarita 367-8 vikSepanimitta 280, 281 vipazyanAparyeSitA pratyavekSaNatA 367-8 vikSepaparijJA 280 vipazyanAyoga 235 vijJa 227 vijJAna vipratisArI 81, 154 376,386 vipulatA 375 vijJAnaka 302n. vijJAnAnaMtyAyatana 197 vipulamanaskAra bIja viphala 347, 348 431 bIjaparigraha 384 vibhadrAtmaka 205 vItarAga 265 vibhAvanA 395 vIdhi 146 vibhinnAlambana 407n. 21, 99, 299, 309, vibhUSaNa . 88 vimukti 60 315n., 310-11, 365 vIryabala 419 vimuktikathA vIryasamAdhi 314 vimuktibahula vIryasampragrahIta 107 vimuktijJAnakathA 132 vIryAdAna vimuktacetasa 413 318 vIryAdhipati 316 viratisamAdAyI 341 vIryArambha 312, 393 virAgakathA 132 vIryodreka 393 virAganizrita 326 vedanAkAya 240 virAgasaMjJA 270, 286 vedanAskandha 226 vibandhakara 332 vedanAparIkSA vivAda 258 n. veTanopekSA 293 vivekaja 262 vedanAnudarzI 303 vizArada 130, 131 veditavya 191 vizeSa prajJapti _370n. vezyA 146 viSama bhojana 94 vezyAyAnAgAra .40 viSaya prArthanA 257, 258 vRkSamUla 125, 146, 147, 359 vIrya 155 291

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70 Sravakabkumi vRkSamUlaga 416 zIlabhAvanA 44 vRkSamUlika 159 zIlavAn 408 vRzcika 125 zIlavipatti 51, 412 zatapadI 390 zIlavizuddhi 59 zamatha 196, 286, 287, 288n. 330, zIla saMbara 1, 21, 37, 43, 44, 401 337, 358, 361 zamathanimitta 201, 391 zIlaskandha 42,327, 358 zamathapakSa 197, 320 zIlAbhyasana 51 zamathamArga 419 zamathayoga 235 zaMkalikA 197, 672 zamathavipazyanA 424, 425, 428 zubhasaMjJA 416 zamathasaMjJA 404 zUnyatA 337 zayanAsana 48, 145, 158, 157 zUnyatA samAdhi 267n zayanarAga (caturvidha) 161 zUnyAgAra 12, 125, 352 zAnta 396 zUnyatApratisaMyukka 126 zAntadarzana 268 zeSabhAgIyadharma -258 zAntadazI 286 zoNita 386 zAntaprazAnta 391 zraddhA 6, 8, 19, 25, 222, 276, zAstA 155,353 319n, 320, 336 zAzvata 259 zraddhAnusArIpudgala 175 zilpajJAna 410 zraddhAdhimuktapudgala 176 zikSA 155, 261 zraddadhAnatA 320 zikSApratipatti 358 zraddhAbala 322 zikSApada 41, 42 zraddhAvIrya 290, 291 - | zikSAparizuddhi 408 zraddhendriya 321m, 322 zikSAmArga 358 zramaNa 338,334 zikSAtritayapAraga 333n zramaNabrAhmaNa 151 zikSAnulomika 272 zramaNAlaMkAra 155 zikSAnulomika dharma 268 zramaNa 140, 276, 418 zIla 9, 19, 37, 55, 336, 353 zrAmaNaka 49 zIla alaMkAra 53 zrAmaNerI 342 zIla anuloma 52 zrAmaNyaphala 331 zIlakathA 132 zrAvaka 274, 322 zolanaryANika 44 zrAvakagotra 356,357 zIlaparizuddhi 409 zrAvakapratisaMyuktArtha 355, 356

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Index III zrAvakayAna 354 zrAvakasaMgha 498 zrAvaka (tAvI) 31 zrutacintA 365 zrotrAvadhAnayoga 261 citta 297 SaTcetanAkAya 241 SaTpudgala 338 SaTaprabheda 370 SaDdhAtu 210, 386 SaDvastukArmitA 388 SaDvastuprabhedAlambana 368 SaDvidhabala 365 SaDvedanA 295 SaDsaMjJA 416 SaDAyatana 384 SoDaSAkAra 223, 229 SoDaSAkAra paricaya 228 sakRyAgAmiphala 331 saMkleza 241 sakhyodArikatA 250 satkAyadRSTi 332 satkAya 199 satkRtyakAritA 65 satpuruSadharma samanvAgata 155, 163 satyajJAna 324 satyAnuloma 324 satyAvatAraparicaya 227n, 228 saddharmazravaNa 194 saddharmazravaNacitta 37 saddharmazravaNacintA 135 saparidAha 374 sanimittasaMjJA 241n sapriyaka 151 sabhAga 363 sabhAgAlambana 362 samakAritA 97 samacittatA 379 samatAdRSTi 379 samudAnanA 78 samanantara 246, 247 samaprAptapudgala 172 samabhAgacarita 334 samabhojana 94 samayavimuktapudgala 183 sabhAgatA 5 samAdattazIlatA 44 samAdhi 21, 155, 267n, 290, ___291,317, 327, 363, 405 samAdhiprabhAva 318 samAdhipravAha 365 samAdhilAbha 315n samAdhisannizraya 14, 15 samAdhisambhArarakSopacaya 358 samAdhisambhAraprAyogika 362 samAdhiskandha 327 samAdhIndriya 321n samAnadharmatA 374 samAvasthAvacAraka 67 samAsa(taH) 313 samAhita 303 samAhita adhimokSa 208 samAhitacitta 297 samAhitanimitta 362 samudaya 252 samudayasatya 194,251 samudayanirodhamArga 260 samudAgamapratyaya 16 samudAgamAcchanda 276 samRddhi 321 sampragraha 329

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72 Sravakabhumi samprajAnadvihAritA 36 sambara 293 samvaraprahANa 312 saMvara rAya) 72 sambhAra 27, 366 sambhAraparigRhIta 358 sambhAramArga 73 sambhinnaskandhAlambana 114, 115, 116, 118 sarAgacitta 296 sarvacetasA 418 sarvadharma 241n sarvaprapaJca 286 sarvabhUtArthavedaka 200 sarvamAtRka 139 sarvavastukatA 197 sarvabIjaAlayavijJAna 243n sarvAkAraparipUrNAvavAda 260 sAvikalpa Alambana 419 savikalpa pratibimba 193, 194, 197 savicAra 262 savitarka 262 sAtatika 200, 201 sAtatyakAritA 165 sAdhAraNapayayinAma 222 sAdhiSThAna 256, 257 siMhazayyA 108 sukha 93 sukhaadhimAtra 209 sukhakAma 377, 427 sukhamadhya 209 sukhamRdu 209 . .. sukhAdhyAsa 427 sukhAsvAdanatA 269 sukhopasaMhAra 377, 378, 379 sukhopasaMhAra adhimokSa 209 sugana 338 supoSa 155 supratyavekSita 56 subhAvitacitta 297, 298 subhASitabhASI 148 sUryamaNDala 416 surata 163 sukhamukta citta 298 suzrUSA 400 sUpAzliSTa 411 sUkSmasoSirya 222 sUtradhAra 339 saMkalpa 327. 329, 391 saMkalpabala 310 saMkucitacitta 298n saMkliSTavihArI 400 saMghabheda 335 N.P. saMdhATIdhAraNa 115 sattApitacitta 414 . saMdveSAya 68 saMprajanya 114, 115, 117, 120, 318, 319, 432 sumprajanyabala * 366 saMmmohAya 68 . saMmvRtti 72 saMvRtiparamArtha 376 saMyojanaprahANa 238 saMveganimitta 432 saMvejanIya 411 saMsAra 413 saMskAra 210, 227, 241n

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saMskAraduHkhatA 255, 257 saMskAranirodha 385 saMskAropekSA 393 saMskAraskandha 241N saMskAra skandhavyavasthAna saMstuka 151 saMsthAna 205 saMkSiptacitta 297 saMjJA 129, 241, 382, 384 -anAtma 129 -- asthi --duHkha 129 129 - pratikUla 129 - brAhmaNa 340 saMjJAvilohitaka 129 saMjJAzUnyatApratyavekSaNatA 129 4 skandha - rUpa 195, 195 - vedanA saMjJA 141, 225, 257 saMskAra - vijJAna 195, 196 195, 196, 226, 240 195 241 195 skandhakleza 304 skandhakauzalya 243, 249 skandhamAra 344 skandhamAtra 305 skandhAvatAra 223 skandhAvatAraparicaya 226 stutibhAvanA 121 styAnamiddha 222, 361 1 sthAnasampat 359 snAtasavidhAna 87 snigdhasantAnatA 356 Index III sparza 205 sparzakAma 129 sparza sahaja vedanA 384n sparzasukhasamvedanIya 210 sparAMvihAritA 97 spaSTocchritapraNihitatA 361 smRti 291, 293, 363, 364, 365, 366, 369 smRtisabhAgAlambana 362 smRtisampramoSa 233, 309, 335, 413, 424 smRti samAdhinimittAlambana 361 smRtisambodhyaMga 264 smRtIndriya 321n smRtyupasthAna 231, 331, 396, 428 sraSTA 381 svabhAva 150n svabhAvaguNalakSaNa 43 svabhAvaparijJAna 398 svabhAvaprajJaptiparyeSaNA 370 svarasavAhana svarasavAhimArga 224, 225 365 hanunaka 372 hastasambAdhika 335 hAnabhAgIyadharmaM 358 hetu 150n, 246n, 247 hetuphalavyavasthAna 253 kSama 163 73 kSamAvAn 130 kSayajJAna 289 kSiprAbhijJa 243 tryApAkSaNa 340 trayoyatayaH 341

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