Tibetan Citations Of Bhartaharis Verses And Problem Of His Date

Author(s): Hajime Nakamura
Publisher: Hajime Nakamura
Catalog link: https://jainqq.org/explore/269393/1

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TIBETAN CITATIONS OF BHARTRHARI'S VERSES AND THE PROBLEM OF HIS DATE.
by
Hajime NAKAMURA
University of Tokyo
. About twenty years ago, the illustrious scholar to whom we are dedicating
this commemoration volume pointed out the fact that some verses of a Vedāntin called Bhadrahari(?) is mentioned in the Tibetan version of some philosophical works of later Mahāyāna Buddhism. The author of the present article wants to elaborate on the problem, gathering Tibetan verses ascribed to him, and collating some of them with Sanskrit originals which have been identified by the author.
In the first place the following verse is cited in the Tibetan version of the Mahāyāna-sūtrālamkāra-țīkā, a commentary by No-bo-ñid med-pa (=Asva'bhāva) upon the Mahāyānasūträlamkāra :
(fr. 1.) Bha dri ha ri(s) ji skad du / | nam mkhah sa lun ñi ma dan ||
rgya mtsho glin dan phyogs rnams ni / nan gi ses pahi no bo yi// cha las phyi rol lta bur hhug /
ces bśad pa lta bu yin no // ḥdzin pahi don las bzun baḥi don tha mi dad mthon baḥo // shes bya ba ni gzun ba dan ḥdzin paủi rnam par ses pa kho nar zad kyi rnam par ses pa la ma rtogs pa byis pas kun brtags pa mig la sogs pa ḥdsin paḥi don ni yod pa ma yin no shes bya bar te / dehi phyir don du snan ba thams cad sems kho na yin par ltahi / don sems las gshan par ni mi blta ho // dehi tshe ni hdihi gzun ba la rnam par gyen pa spans la ḥdzin pahi rnam par rtog pa ḥbaḥ shig lus te/de ni bzod paḥi gnas skabs yin no! “As was declared by Bhadrahari...
'Ether, earth, wind, the sun, the sea, continents and directions ... they exist like external things, having been manifested from the in
nermost, proper portions of the interior intelligence (=adhyātmajñāna).”
1 Prof. Susumu Yamaguchi, "
19 " VIII, Kyoto 1114 (1936), pp. 152-153. 2 His comment upon Dharmaparyești 5. Bstan-hgyur of the Peking edition, XLV, 90 a, 8-b, 1.

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MAHĀVAIROCANASOTRA
第一吉義慶
鉢羅門第一跛尾黨香盒也 paramam pavitram | 本呢也吃喔合耶型迦囉修築 punya-kriya-karanam 忙哩也會盒若妻吐乳瑟珍蔓戳 arya-janan abhistutya || 吃噪瑶个暴富盈若伽娜器 křtsnaṁ jagāda 薄伽梵显出牟尼樂吃也僧漫孕塑子 bhagavāṁ muniçākya-simhaḥ 但槽藥喵爸摩婆購視覺 tan mangalam bhavatu 属姬迦曦彩作恒鹏引你也夸日也十一偶 çāntikaraṁ tavādya || 11 ||
0 vasantatilaka @ i
福稱遍本改作 「利讚說尼今寂 一具釋 德師

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Then follows Asvabhāva's annotation, in which he says, “So everythings which has been manifested as an object is regarded as nothing but mind, and objects are not regarded as separate from mind.” So we can assuredly conclude that Asyabhāva himself recognized in Bhadrahari's assertion something similar to the thought of Buddhist Idealism (vijñaptimātratā).
The Sanskrit original of the above-cited Tibetan verse is the following one:
dyauh ksamāvāyur ādityah sāgarāḥ sarito dišah / antahkaranatattvasya bhāgā bahir avasthitāḥ //
-Vākyapadiya III, 7, 41 (p. 200) 3 (cf. antahkaranadharmo vā bahir evaṁ prakāśate /- ibid., III, 6, 23. p. 170).
In the Arya-Lankāvatāra-vrtti by Jñānaśrībhadra there are the following verses. fr. 2) de bas na Bha dra ha ris byed pa bstan pa las smras pa /
grub dan ma grub ji sñed pa / bsgrub pahi phyir ni bstan par bya / rten pahi rim (23 b) gyi ran bsin phyir /
de ni byed par brjod pa ḥo // şes pa ste / byed pa dpyad zin to // Tr.- " Therefore it was told in a treatise written by Bhadrahari
In so far as a thing 'attained or a thing not yet attained should be
denoted in order to be established, On account of its essence being the order to be resorted to,
it is declared to be an action." (=yāvat siddham asiddham vā sādhyatvenābhidhiyate /
āśritakramarūpatvāt kriyeti pratiyate //)4 . (cf. kriyāyāh parinispattir yad vyāpārād anantaram / vivakşyate yadā tatra karanatvam tada smộtam // Vākyap. III, 7,
b, 89. p. 237.) (fr. 3)5 tshans par smra ba po bha ta ha ri la sogs pa yan smra ba !
thog ma med pahi tshans pa rtag/ yan dag sgra ni yig hbru gan / gan las don dños hbyun ba dan / hgro bahi rab tu byed pa yan //
3 Vākyapadiya, ed. by Pandit Ramachandra Šāstri Koţibhāskara (Benares Sanskrit Series), Benares 1887 f., vol. 2, p. 200. According to the citation of the verse by Dr. Chakravarty antahkaranadharmasya instead of antahkaranatattvasya (Prabhatchandra Chakravarti: The Linguistic Speculations of the Hindus, University of Calcutta, 1933, p. 197). The reading of the Benares text corresponds with the Tibetan version.
Väkyapadiya III, 8 (kriyasamuddeśa), 1. p. 298 (Benares Sanskrit Series). However, the verse cited by Dr. Chakravarti reads vyapadisyate instead of pratiyate. (P. Chakravarti: op. cit. p. 237)
5 All citations henceforth are taken from the Peking edition,

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(fr. 4) gan yons rtogs pa thams cad la/ (127 a) snan bar yan ni mi gnas te/ rtog pa lun dan rjes dpag pas / rnam pa du mar kun brtags paḥo //
(fr. 5) ḥdas kyan hdu ḥdzi byed pa dan / dños dan dños med rim mi rim/
bden dan brdzun par sna tshogs bdag / dben pa las ni rab tu snań //
(fr. 6) hbyun po rnams kyi nan rgyu ba/ hgran dan rim duhan snan ba ste / thar pa rab tu grol ba de /
grol ḥdod rnams kyis bstan par byed //
(fr. 7) de yi tshor ba gcig po yan /
rnam pa man por rab tu hbyed/ hjig pa ḥbyun bahi me mdag dan/ chu yi phun por chu bshin du //
(fr. 8) de phyir da rod rigs gnas pa/
gsal bahi gron rnams hbyur ba ni / sprin rnams char dan idan pa rnams / rlun las hbyun ba bshin duho //
(fr. 9) gsum gyi gzugs su de snan ba/
mur smra tha dad rnams la ni/ mchog gi yons su hgyur ba ste / Ita ba tha dad kyis ni bcins //
(fr. 10) shi shin rigs bdag tshans pa ste/ de las byun bahi ma rig pa/ des ni srin po bshin du med/ gan smra mi nus rnam dag go //
(fr. 11)ji ltar nam mkhaḥ rnam dag par/ rab rib ḥkhrul paḥi skyes bu yis/ ri mo rnam pa sna tshogs kyis/ kun tu gan bar sems pa pa // de ltar tshans pa bdud rtsi hdi / hgyur ba med pa ma rig pas / rñog pa lta bur byas pas na / tha dad gzugs su snań ba ste //
(fr. 12) lha sa rlun dan nam mkhaḥ dan/ ri dan chu dan phyogs rnams kyan / nan du byed pahi yan dag gi/ cha rnams phyi rol bshin du gnas //
(fr. 13) tshul ni gcig ñid gan yin las /
tha dad mthu ni rnam gnas pas/ mthu las tha dad ma yin yan/ tha dad bshin du ḥbyun baho //
(fr. 14) tshans sgrahi hdi ni sprul pa ste/ sgra yi mthu las gnas pas na/ sgra tsam las ni byun ba yan/

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de dag ñid du sha bar hgyur // (fr. 15) rab tu byed pa gcig hbyed la /
man por rab tu phye ba pa / de ni (127 b) luń ston rtogs pa las /
tshans pa mchog ni chud par hgyur // shes rgya cher ro //
Tr... · Bhatahari and others, who are brahmavādins, also say:
(fr. 3) The beginningless, eternal Brahman, whose essence is Word and Syllable (aksara, undestructable) . . . , from That, things have evolved, and the function of the world also has appeared."
(=anādinidhanam brahma sabdatattvam yad akşaram/
vivartate' rthabhāvena prakriyā jagato yataḥ//_ Vākyap. I, I) (fr. 4) Whatever has appeared by dint of imaginary assumption (parikalpa) does not abide.
Imaginary assumptions appear in various forms by dint of ratiocination (tarka, vitarka), scriptural dogma (āgama) and reasoning (anumāna).'
(cf. Vākyp. II, v, 143, p. 140; III, 4, 1-2, p. 139; III, 14, v. 199. p. 550) (fr. 5) 'Separation and connection (samsarga), being (bhāva) and nonbeing (abhāva), order (temporal sequence) and non-order (simultaneity), truth and falsehood, various things are manifested from Ātman, the Truth.
(cf. avirodhi virodhi vā sann asan vāpi tattvatah /
kramavān akramo vāpi nābhāva upapadyate / Väkyap. III, 3, 66,
p. 130) (cf. II, 317. p. 214.) (fr. 6) "(It is the internal cause of beings (bhūta), which put forth effort and appear in time (temporal sequence). Deliverance is to be saved and relieved. This is taught by those who wish for deliverance.
(fr. 7) The sensation (vedanā) of it is divided in a uniform and multiform way.
It is like water in contrast with the multitude of waters and like flames which flare and vanish.' (cf. Vākyap. II, 252; 480)
(fr. 8) “Therefore a man who now belongs to a superior clan becomes (a member) of a distinctive family (kula) as when many clouds bearing water are born of winds.' (fr. 9) It appears in three forms.
To (those thinkers who adhere to various extremes, it (=one of these) becomes the supreme one. They are bound by various heretical opinions (drsți).
(fr. 10) Brahman is Atman, which is to be known by tranquility, and from

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which ignorance (avidya) appears.
By means of it (it) does not exist like räkșasas (demons), which are of such a nature as can not be explained.'
(fr. 11) The Sanskrit verse corresponding to this verse and parallel verses are found in several works. We shall discuss it later.
(fr. 12) "Gods (deva), earth, the wind, the ether, mountains, water and directions are what the internal essential portion has manifested as if they were things external.' (cf. fr. 1.)
(fr. 13) Whereas there exist various potentialities (sakti) different from the entity of one form, yet that is not different from potentialities.
They appear as if they were different.'
ekam eva yad amnātam bhinnam śaktivyapāśrayāt /
aprthaktve 'pi śaktibhyah prthaktveneva vartate // Vākyap. I, 2.) (cf. Vākyap. 11, v. 22, p. 78; v. 25, p. 79; v. 476, p. 279; III, 1, v. 20. p. 23; III, 14, v. 567. p. 714.) (fr. 14) "This is the transformation (emanation of sabdabrahman..
Abiding by the potentialities of Words, they become tranquil in themselves, although they have arisen from Words alone.'
( S sabdasya pariņāmo 'yam ity āmnāyavido viduh /
chandobhya eva prathamam etad viśvam vyavartata? // Vākyap. I, 121)
(cf. Vākyap. II, 31. p. 82) (fr. 15) As the one entity is divided into many by means of various creative processes, the highest brahman will be attained by resorting to the science of) grammar. (=Yad ekam prakriyābhedair bahudhā pravibhajyate /
tad vyākaranam āgamya param brahmadhigamyate// Vakyāp. I, 22.) So the problem has been discussed in detail.”
(fr. 16) (42. 138a8) de bşin du nam mkhahi yan nam mkhahi kho na ste / bro ba la sogs pa du ma dan sbyor bas yul tha dad par brtags pa ste / man pohi gnas na nam rakhahi kho naḥo shes bha dra ha ris smras pa ḥo //
“Likewise there exists ether alone for ether. The object (place) is regarded as differing with adjuncts and with desires of various kinds.
Although there exist many things in ether, there is ether alone in reality' 6 The negative character of the absolute was stressed by Yājñavalkya, the Upanishadic thinker; and later in the Kāțhapa-Up. (II, 6, 9; 12).
7 It seems that the Tibetan translator took vyavartata in the original for nyavartata.

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127
BHARTRHARI'S VERSES ...So spoke Bhadrahari.”
(=samyogidharmabhedena dese ca parikalpite /
teșu deseșu sāmānyam ākāśasyāpi vidyate // — Vākyap. III, 15. p. 20) (42. 138 b—139a) mtshan ñid kyi tshig ces bya ba ni smra ba rnams kyi rjod pahi don du ḥbyed pas na rtsod pa yan man ste / yi ge ma gtogs tshig gshan ni // yod pa ma yin brjod pa ni / yi ge tshig ni ma gtogs par (139a) cun zad kyan ni yod pa min shes dpyod pa can gyi rjes su mthun par bya ste / Bhadra haris bśad pa / (fr. 17) smras pahi sgra kyan hdus pa ni /
rigs ni hjug par hgyur ba ste / gcig bu yan lag med pahi sgra /
blo yis rigs su bsdu ba ḥo // (fr. 18) thog mahi tshig ni so sor kun /
bltos dan bcas te de Itar yan / brjod pahi phyir ni tha dad blo /
tshul smra rnams kyi rnam pa man // shes te /
*“ Bhadrahari says:
(fr. 17) "Spoken Words, having been gathered, are classified into classes (jāti).
A single, undifferentiated word is put in a class by the mind (of hearers).'
(=svā jātih prathamam sabdaih sarvair evābhidhīyate /
tato 'rthajātirūpesu tadadhyāro pakalpanā // — Vākyap. III, 6.) (fr. 18) "The first syllables (akşara) have each of them something to be seen (visible aspect) and express (meaning) in such a way, that the capability (of hearers to interpret them) is multiple. There are many kinds of those expressing ways.?”
( Eekaşminn api dịśye 'rthe darśanam bhidyate prthak /
kālāntareņa vaiko 'pi tam paśyaty anyathā punah // ekasyäpi ca sabdasya nimittair avyavasthitaih / ekena bahubhiś cārtho bahudhā parikalpyate //- vākyap. II, 138; 139, pp. 138-139.)
(cf. Vākyap. II, v. 33. p. 82) Bhavya, the Mādhyamika philosopher, commenting upon Nāgārjuna's Madhyamaka-śāstra IX, 3 cites the following verse : 8
8 This verse is not found in the corresponding passage in the Chinese translation by Prabhāmitra of Bhāvaviveka's Prajñāpradipa ( A ,
, ** W , WE S, Taisho Tripitaka, vol. XXX, p. 82c). According to Prof. Nozawa it is likely that this verse was omitted by tne translator.

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(a..."
.
(fr. 19) lon ba rkan pahi tshod dpags kyis /
ñam nahi lam du rgyug pa Itar / rjes su dpag pa gtsor hdsin pa / rnam par Itun ba mi dkaho //
***........a) shes bya ba lta bur hgyur ro she na / de ni rigs pa ma yin te /
Avalokita vrata comments upon this as follows: don de ñid bsal bar bya bahi phyir slob dpon bha ndri ha ris rjes su dpag pa sun phyun bahi khuns bstan pahi phyir/a ... a) shes bya ba smras te/dper na lon ba rkan pahi tshod dpag gis lam bde ba spans te ñam nahi lam du rgyug pa sin la sogs pa dag gis brdos pa la rdeg ḥchaḥ śin rnam par ltun ba mi dkaḥ ba de bshin du/yid ches pași lun spans pa rjes su dpag pahi tshod dpag gis rtog ge skam pohi lam du rgyug pa dag kyan tshe ḥdi la yan ḥkhrul pahi gcod par hgyur la/tshe phyi ma la yan hbras bu mi hdod par rnam par Itun bar hgyur ro shes zer ro / The Sanskrit original of the cited verse səems to have been the following:
“hastasparsādibādhena visame (=girimārge, Comm.) 'py abhid hāvatā /
anumānapradhānena vinipāto na durlabhaḥ//” (Vākyap. I, 42.) "Just as a (blind) man who is running quickly on a dangerous pass in the mountains) may fall down if he fails to cling by hand, so it is not impossible for a man who chiefly relies upon his own reasoning (lit. inference)
to fall down into a hell)." The Tibetan version seems to have a free translation for the first quarter of the verse. Bhartphari asserted that the knowledge derived from scriptures alone is of absolute value, whereas that derived from other sources is of relative value. He denounced the validity of reasoning. (cf. Vākyap. I, 30; 31; 41, etc.)
Among the above-mentioned verses, fr. (1) and fr. (12) are nearly identical to each other. It is likely that the same original verse was.cited in a slightly different way, as was mentioned, by the two scholars Asvabhāva and Jñānaśribhadra, who lived in different periods. It is note-worthy that we can find the apparent Sanskrit originals of some of the fragments in the Vakyapadīya of Bhartphari. As for some other fragments, also we find in this work verses of similar purport, as has been pointed out by the writer.
Moreover, we should add that a verse which might be regarded as the original of fr. (11) is cited in the Tattvasamgrahapañjikā° of Kamalasila. In the Sabdabrahmapariksā of the Tattvasamgraha by Sāntiraksita, the doctrine which admits sabda-brahman as the world-principle is attacked. Kamalasila, the commentator, explains that the author attacks Bhartshari's doctrine in the verses beginning with v. 128, and that he attacks "the doctrine of the opponent"
. Ad v. 144, p. 72 (ed. by Embar Krishnamacharya, Baroda 1926, GOS, 30).

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(paramata) in the verses beginning with v. 144. As an instance of the latter, he writes as follows:
yathoktam :::
yathā visuddham ākāśam timiropapluto janaḥ / samkirņam iva mātrābhiś citrābhir abhimanyate // tathedam amstam brahma nirvikāram avidyayā / kaluşatvam ivāpannam bhedarūpam vivartatah //
ji skad du/
ji ltar nam mkhah dag pa la/ rab rib kyis bslad skye bo yin/ rab rib sna tshogs dag dan ni / Idan pa bshin du mnon par rlom // de Itar bdud rtsi hgyur med pahi/ tshans pa hdi ni ma rig pas/ rñog pa bshin du hgyur ba ste / tha dad no bor rnam par hgyur //
shes bśad pa lta buho / 10 (In the Sanskrit original of the foregoing Tibetan version, the final word seems to have been vivartate instead of vivartatah.)
Ganganatha Jha's translation : ...
“ This has been thus declared :: ::
‘Even though Ākāśa (Space) is pure, yet obsessed by darkness, people come to regard it as limited and made up of diversified parts; in the same manner, though Brahman is immortal and unmodifiable, yet It appears to be sullied by Nescience and hence diversely modified'.11
The foregoing verses, moreover, nearly completely correspond to two verses of the Brhadāranyakopani şad-bhāsyal2 by Sureśvara, a disciple of Sankara. (In the latter, amalam occurs instead of amstam, prakāśate instead of vivartataḥ, upal akşayet instead of abhimanyate ; otherwise the passages completely the same. These two verses are also cited by Prabhācandra, the Jain scholar, in a passage of the Prameyakamala-mārtanda where he criticized 13 the doctrine of the sabdabrahmavādins. (In this text, amalam occurs instead of amȚtam, bhedarüpam prapaśyati instead of bhedarūpam vivartataḥ). Once again, the same verse is cited by Abhayadeva, the Jain scholar, in his work Tattvabodhavidhāyini (p. 388), as a doctrine of the sabdabrahmavādins. (amalam instead of amstam, vivar
10 The Der-ge edition, Bstan-hgyur, vol. 293, 187b.
11 The Tattvasangraha of śāntarakṣita with the Commentary of Kamalašila, tr. into English by Ganganatha Jha, vol. I, Baroda 1937, p. 126.
12 Ad III, 5, 43; 44. p. 1246, Anss. 13 p. 12 b, NSP.

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tate instead of vivartataḥ.) 14 Most strikingly, in the commentary (vrtti) by BhattaNārāyanakantha upon the Mrgendrăgama, a very important, fundamental scripture of the Saivas, those verses are ascribed to Bhartphari, who is characterized as a vivartavādin, as follows : 15
tathā cāha tatrabhavan BhartȚhariḥ...
yathā visuddham ākāśam timiropapluto janaḥ / samkirņam iva mātrābhis citrābhir abhimanyate // tathedam amstam brahma nirvikāram avidyaya /
kaluşatvam ivāpannam bhedarūpe pravartate // evam cābhinnam evedam param brahma paramātmalakṣaṇam, manasām hi samsāradharmaih sukhaduhkhadibhir yogah/paramātmā tu sūrya ivāmbhaḥpratibimbabhedair upādhibhir abhinno'pi bhinna iva pratibhāti/
The Sanskrit text by Nārāyaṇakantha seems to be the least affected form of the original verse.16 These verses seem to be of the same purport as the Mān. dükya-kärikā III, 8.
yathā bhavati bālānām gaganam malinam malaih/
tathā bhavaty abuddhānām ātmāpi malino malaiḥ // “As the sky appears to be soiled with dirt to the ignorat, so appears Ātman, too, with impurities, to those who are not enlightened”.!? The same view was shared by Sankara also.18 What is most striking from the viewpoint of the history of ideas is that verses very similar to the foregoing are given by Dignāga, the, Buddhist philosopher, in vv. 31.-32 of his Trikālaparikṣā as follows : 19
ji ltar nam mkhah rnam dag la/ rab rib kyis ni bslad pahi mi/ skra śad kyis ni kun gan ltar / sna tshogs su ni mñon par rtogs//31 de Itar hdir yan rnam ses ni /
14 The text is not now available to the author, who has read it in E. Frauwallner's Dignāga und anderes ” (Festschrift Winternitz, S. 237).
15 Härāņacandra Šāstri : Sabdabrahmavādah. (G. Thă Commemoration Volume, p. 93.)
16 As for understanding the meaning of the verse, Anandajñāna's tikā upon the Brhad. Up. Värttika is highly valuable.
17 The Agamaśāstra of Gaudapāda, edited, translated and annotated by Vidhushekhara Bhattacharyya, University of Calcutta, 1943, p. 53.
18 S. ad Brhad. Up. p. 152, 1. 24 ... na hi bālais talamalinatādibhir vyomni vikalpyamāne talamalinatādivisistam eva paramārthato vyoma bhavati (s. ad BS. I, 2, 8. vol. I, p. 184, 11. 5-7). vyomniva talamalādi parikalpitam (ś. ad BS. I, 3, 19. vol. I, p. 279, 1. 7.). ākāśe bālās talamalinatādy adhyasyanti (ś. ad BS. I, I, 1, vol. I, p. 11. AnSS). Upadeśasāhasri, II, 18, 22.
19 The author has cited the verse from the above-mentioned Frauwallner's work.

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BHARTṚHARI'S VERSES
rnam par mi hgyur ma rig pas / chu rñog bshin du shugs pa ni / tha dad gzugs su rnam par hjug // 32
131
[Some noteworthy differences: skra sad kyis (keśondukaiḥ) instead of matrābhiḥ; hdir yan rnam ses ni (atrāpi vijñānam eva) instead of idam amṛtam (amalam) brahma.]
Those verses cited in Tibetan versions should be considered as having probably been ascribed to Bhartṛhari. Reasons: (1) Tibetan versions mention the name of the author of the verses as Bhadrahari, Bhadrihari, Bhatahari, Bharitehari or Bhandrihari. These names give ample testimony to the supposition that the original Sanskrit name of the author of those verses was a little difficult to transcribe with Tibetan characters, and so the name must have been Bhartṛhari which could easily corrupted into any one of them.
(2) We can find in the Vakyapadiya by Bhartṛhari the Sanskrit original texts of at least 10 of these verses. As for some of the other verses we find similar verses in the same work.
(3) Bhaṭṭa-Nārāyaṇakaṇṭha ascribed (fr. 11) to Bhartṛhari. Although some of the above-mentioned verses can not be traced in the Vakyapadiya, the Bhartṛharisataka or in collections of lyrical songs ascribed to him, it is possible that he might have composed 20 other works which are not extant now or that some of the verses might have been ascribed to him in later days.21
There are on the other hand some difficulties in identifying Bhadrahari etc. with Bhartṛhari. However these difficulties will be easily solved by the following considerations:
(1) It is a well-known fact that Bhartṛhari adopted the standpoint of emanation-theory (pariņāmavāda), whereas the standpoint made clear in (fr. 11) is, as Nārāyaṇa-kantha asserts, manifestation-theory (vivartavāda). These two standpoints were strictly distinguished from each other by later Vedāntins.22 It seems that the author of (fr. 11) would be different from Bhartṛhari, the author of the Vakyapadiya. However, in the days when these verses were composed these two philosophical standpoints were not strictly distinguished from each other. Bhartṛhari himself used the two terms (pariņāma and vivarta) as nearly the same meaning,23 just as the Brahma-sutras used many similes which
20 The Epigrams Attributed to Bhartṛhari, ed. by D. D. Kosambi (Singhi Jain Series, vol. No. 23). Bombay 1948. This work contains not only the famous three satakas, but also the Vitavṛtta, Vijñānasataka and many other poems ascribed to him.
21 Professor Louis Renou told the author that, according to the information by the late S. Dasgupta the editions of the Vakyapadiya published hithertofore do not contain all the verses of the work, and so it might be possible that those verses not identified by the author are found in unpublished MSS.
22 Paul Deussen: Allgemeine Geschichte der Philosophie I, 1, 4 Aufl., Leipzig 1920, S. 63 f.
23 The author discussed the problem in a Japanese work of his (E. p. 2390). Cf. Paul Hacker: Vivarta, Akademie der Wissenschaften und der Literatur. Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse, Jahrgang 1953 Nr. 5.

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could be interpreted in different ways.
(2) Hithertofore it has been generally supposed that Bhartṛhari died forty years before I-tshing sojourned in India, following the information given by I-tsing himself.24 Accordingly Bhartṛhari was regarded by J. Takakusu to have died in 651-652 A. D. If we examine this passage more closely, however, it becomes clear that in I-tsing's information there is something amiss. I-tsing said that Bhartṛhari "was a contemporary of Dharmapala",25 and yet also that Dharmapāla composed a commentary upon Bhartṛhari's verses "26 These two are not consistent with each other. Let us discuss this problem.
Dr. Hakuju Ui27 took the passage as meaning that Bhartṛhari died forty years before the beginning of I-tsing's stay in the Nālandā monastery. According to his calculation Bhartṛhari died c. 630 A. D. In the above-cited passage, however, he is said to have been a contemporary of Dharmapala who commented upon the Prakirņaka of Bhartṛhari. The date of Dharmapala is wellknown; he lived 530-561 A. D. Now, Bhartṛhari must have been somewhat Dharmapala's senior. Suppose that the former was older than the latter by, say, ten years; then Bhartṛhari should have lived c. 520-630. If we adopt Takakusu's view, he must be supposed to have lived c. 520-652. Needless to say, this supposition is absurd. We are brought to the conclusion that either (1) the information that "Bhartṛhari died forty years before I-tsing" is wrong or (2) the information that Dharmapāla commented upon Bhartṛhari's work is wrong. We shall take up this problem in another light. Mr. H. R. Rangaswamy Iyengar 28 made clear the fact that Bhartṛhari lived in an age not so remote from that of Vasubandhu. He asserts as follows:
"In the second Kanda of the Vakyapadiya, while describing how the science of grammar, which had been almost extinct, was restored and propagated by the great grammarians, Chandra and Vasurāta, Punyarāja, the commentator of the Vakyapadiya, mentions several times Vasurata as the teacher of Bhartṛhari.29 In the Karika 490 of the Vakyapadiya 30 Bhartṛhari himself seems to refer to his teacher Vasurāta by 'Guruna' as is evident from the words of
24 "It is forty years since his death (A. D. 651-652)." (J. Takakusu: A Record of the Buddhist Religion as Practised in India and the Malay Archipelago. Oxford 1896. p. 180)
25 J. Takakusu: op. cit., p. 179. 26, Taishō, vol. LIV, p. 229.
27 E vol. V, p. 130.
28 H. R. Rangaswamy Iyengar: "Bhartṛhari and Dignaga" (Śri Atmananda Prakasa, published by "Jain Atmananda Sabha ", Bhavnagar, 1952, p. 27 f. The author obtained a copy by courtesy of Mr. Muni Jambuvijay).
29 na tenāsmadguros tatrabhavato Vasurätäd anyah kaścid imam bhāṣyärṇavam avagähitum. alam ity uktam bhavati (Punyarāja ad II, 486). kenacic ca brahmarakṣasāniya Candracārya-Vasurătaguruprabhṛtinam datta iti / te [taiḥ?] khalu yathāvat vyākaraṇasya svarupam tata upalabhya satatam ca siṣyāṇām vyākhyāya bahuśākhitvam nito vistaram präpita ity anuśruyate (ad II, 489). 30 Cf. II, 490b: pranito guruṇāsmākam ayam agamasamgrahaḥ.

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133
Punyarāja prefaced to the verse.31 Again a Jain writer, Simhasūrigani, who may be assigned to the beginning of the sixth century A. D., in his unpublished work, Nayacakraţikā, a commentary on the Nayacakra of Mallavādin the senior,32 which is not now extant, mentions, twice in his work, Vasurāta the Upadhyāya of Bharthari.33 This confirms the statement of Punyarāja and establishes that Vasurāta was a great grammarian of the day under whom Bharthari studied and that Bhartshari often held views quite different from those of his master.
According to Paramārtha, Vasurāta was a Brahmin and brother-in-law of Balāditya, a pupil of Vasubandhu.34 He was well-versed in grammar. He defeated Vasubandhu, through the intervention of Chandra, another great grammarian. This means that Vasurāta, Chandra, and Vasubandhu should be regarded as contemporaries and Bhartshari, the pupil of Vasurāta, assigned to the fifth century A. D.”
Another piece of evidence of much more importance was discovered by him. In the fifth chapter of Dignāga's Pramāņa-samuccaya, which is devoted to the exposition of the Apoha theory, the following two Kārikās are found :
thigs pa dan ni tshogs pa yi / chu sogs rnams la rjod byed ni / grans dan tshad dan dbyibs rnams la/ Itos pa med par hjug par byed // dbyibs dan kha dog yan lag rnams/ khyad par can la gan hjug pa! de yi yan lag la sgra ni / rab tu hjug la dun asma yi //
(The above-mentioned Tibetan verses have been cited from Mr. Iyengar's article. According to the Sde-dge edition of the Tibetan Buddhist Canons kept by Tōhoku University, Sendai, the sentences run as follows:
:
la lar dnos su rjod par byed de dper na /
grans dan mtshan ñid dan ni dbyibs / Itos pa med par rab tu hjug / chu la sogs pahi thigs pa dan / ḥdus pa la yan rjod par byed //
31 Cf. ibid.: atha kadācit yogato vicārya tatra bhagavatä Vasurătaguruņā mamāyam agamah samjñāya vätsalyāt pranita iti svaracitasya granthasya gurupūrvakam abhidhātum aha.
39 This Mallavādin should be distinguished from another Jain writer of the same name who is the author of Nyāyabinduțippani.
33 Cf. Nayacakrafika, folio 272 a: ... so 'bhijalpo 'bhidheyārthaparigrāhi bāhyac chabdád anya iti Bhartpharyadimatam / Vasuratasya Bhartpharyupadhyāyasya matam tu.... Cf. ibid., folio 277a : ...evam tāvat Bhartpharyādidarśanam uktam / Vasurataḥ Bhartsharer upadhyāyaḥ
34 Cf. “A study of Paramärtha's life of Vasubandhu and the Date of Vasubandhu" by J. Takakusu FRAS, 1905, pp. 33 ff.

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la lar yan lag ḥbaḥ shig la hjug pa ma yin te / dper na /
dbyibs dan kha dog cha śas kyis / khyad par byas nas hjug pa yin/ sgra yis de yi cha śas la /
rab tu hjug pa dmigs ma yin // A restoration into Sanskrit of these verses might easily correspond to the following verses in the Väkyapadīya :
bindau ca samudāye ca vācakah salilādişu / samkhyāpramāṇasamsthānanirapekṣaḥ pravartate // (Vākyap. II, 160.) 35 samsthānavarnavayavair visiste yah prayujyate/ śabdo na tasyāvayave pravrttir upalabhyate //(Vākyap. II, 157.)
This means that either Dignāga took the Kārikās from Bhartphari's work or both Dignāga and Bhartphari took them from quite a different work. But there is no evidence to support the latter alternative. We learn from Jinendrabuddhi, author of Viśālāmalațīkā on the Pramāņa-samuccaya-vrtti of Dignāga, that Dignāga, is here referring to the views of Bhartphari. 36 This evidently supports the former alternative that Dignāga is quoting from Bhartphari.
The foregoing are the pieces of evidence set forth by Mr. H. R. Rangaswamy Iyengar. But whereas he has pointed out just one Tibetan citation of a verse by Bhartshari, we have in addition pointed out many citations of his verses. Taking all these pieces of evidence into consideration, we have to conclude that Bhartshari must have lived prior to, or at latest contemporary with, Dignāga, Asvabhāva (No-bo-ñid med-pa), Bhavya (Bhāvaviveka) and Dharmapāla.
There has been much dispute about the date of Dignāga.37 Randle once. said that “all that can be said with certainty is that he lived somewhere between 350 A. D. and 500 A. D." 38 According to most scholars he lived about 500 A. D.39 Dr. H. Ui fixed his date as c. 400-480, on the ground that he
35 The first and the second halves are given in reverse order in the edition of the Benares Sanskrit Series. (p. 185)
33 Cf. Viśālāmalaţikā: Mdo. re, folio 331 b. 1. 6 ff. : kha cig tu gtso bor cha tshas rnams la hjug te / bha rite haris yis smras pa / cha sogs rnams la zes paḥi sogs pahi sgras. sa la yons su gzun no/(=kva cit tu mukhyā avayaveșu vsttiḥ / yathoktam Bhartshariņā salilādişv iti adiśabdena prthivyādinām parigrahah )
37 According to Täranātha, Dignāga was a pupil of Vasubandhu (Taranátha's Geschichte des Buddhismus in Indien, übersetzt von Anton Schiefner, St. Petersburg 1869, S. 131).
38 H. N. Randle: Fragments from Dinnāga. London 1926, p. 3. In another work he says: "Dinnāga's date shares the uncertainty attaching to that of his master Vasubandhu. He may fall anywhere between 400 and 500 A. D." (Randle : Indian Logic in the Early Schools. Oxford University press, 1930 p. 27).
39 Moritz Winternitz: Geschichte der ichenndis Litteratur, Bd. III. Leipzig 1920. S. 467. Louis Renou et Jean Filliozt: L'Inde Classique, tome II. Paris 1953, p. 380.

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must have lived a little earlier than Gunamati ().40 The latter must have lived prior to Paramartha's arrival in Kuang-tung in China in 546 A. D. and earlier than Sthiramati.41 Sthiramati must have lived in the sixth century 42 or according to Dr. Ui, c. 470-550.43 Winternitz assigns him to the fifth century.44 Recently Professor Hikata has surmised that the date of Dignaga is about 440 -520.45
It is generally admitted that Asvabhāva lived earlier than Dharmapāla and later than Dignaga. He lived, according to Dr. Ui, c. 450-530 A. D.,46 and, according to Prof. Hikata, c. 470-550 A. D.47
Bhavya was almost contemporary with Buddhapalita (c. 400-450?).48 He is regarded to have lived and worked at the beginning of the fifth century A. D.49 According to Dr. Ui, he lived c. 490-570.50 In any case he was an elder contemporary of Dharmapāla. The date of Dharmapala () has precisely been fixed. He lived 530-561 A. D.51
135
So we can assuredly say that Bhartṛhari must not have lived later than these Buddhist scholars. It has become clear that the statement of I-tsing that Bhartṛhari died some forty years before the date of his record is incorrect.
It is, however, doubtless the case that Bhartṛhari lived after Vasubandhu, as is clear from the above-cited materials. Vasubandhu is generally regarded to have lived in the fourth century,52 or in the latter half of the fourth century.53 According to Dr. Ui, Vasubandhu lived c. 320-400.54 According to Prof. Hikata, he lived c. 400-480.55 Frauwallner asserted the existence of two Vasubandhus, ascribing the elder to 320-380 A. D. and the younger to 400480 A.D.56 Such has been the extent of the debate about his date.
So, taking these facts into account, we are brought to the conclusion that Bhartṛhari, the author of the Vakyapadiya, must have lived c. 450-500 A. D.
40", vol. V, pp. 142-145.
41 Cf. ibid., p. 136.
42 Filliozat: op. cit., p. 380.
43 H. Ui: op. cit., p. 136.
44 M. Winternitz History of Indian Literature, vol. II. University of Calcutta, 1933. pp. 362-363.
45 干潟龍祥:世親年代再考(「印度學佛敎學論集 ——宮本正尊教授還曆記念論文集——」三省堂, 昭和二九年,p.321).
46 H. Ui: op. cit., p. 147.
47 R. Hikata: op. cit., p. 321.
48 J. Filliozat: op. cit., p. 379.
49 M. Winternitz: History, etc. II, p. 362.
50 H. Ui: op. cit., pp. 148-149.
51 H. Ui: op. cit., pp. 128-132; R. Hikata: op. cit., p. 321.
52 M. Winternitz: History, etc. II, p. 355 f.
53 J. Filliozat: op. cit., II, p. 380.
54 H. Ui: "op. cit, ", vol. I, pp. 413-414.
55 R. Hikata: op. cit. pp. 315 f.
56 E. Frauwallner: On the Date of the Buddhist Master of the Law Vasubandhu. Roma 1951. All different views about Vasubandhu's date have been mentioned in this work.

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136 HAJIME NAKAMURA At the end of this article the author should not fail to mention the names of the scholars who kindly helped him in carrying on this study. Prof. Yamaguchi introduced him to Dr. Kensho Hasuba and Dr. Kyogo Sasaki, who went over No-bo-nid med-pa's works in order to discover the suspected citations of Bhartshari's verses. Prof. Josho Nozawa kindly informed him of Bhavya's citation of a verse of Bhartphari. Dr. Bunkyo Aoki and Prof. Shinya Kasugai did not spare efforts to give the author valuable suggestions. Here the author wants to express his sincere gratitude to these scholars, without whose kind help this article could not have been brought to its present state of completion. P. S. Referring to the Vijnanavada, Bhartshari says: 'kecid vyavsttirupam tu dravyatvena pracaksate/(Vakyap. 3, 1, 19. p. 22.) This must refer to later Buddhist Idealists, not to such earlier ones as Asanga and Vasubandhu. If so, the date of Bhartphari should not be fixed in a period much earlier than was set forth above. The Sanskrit original of the above-mentioned fragment No. 5 is found in the commentary by Vrsabhadeva upon the Vakyapadiya. As the text is not now available to the writer, he wants to cite Dr. Hacker's explanation: "In einer Reihe von 12 Strophen, die der Kommentar zitiert, befindet sich die folgende (p. 7,1-2): Vyatito bheda-samsargau bhavabhavau kramakramau Satyanste ca visvatma pravivekat prakasate," (Paul Hacker : Vivarta. Studien zur Geschichte der illusonistischen Kosmologie und Erkenntnistheorie der Inder. Akademie der Wissenschaften und der Literatur. Abhandlungen der Geistes- und sozialwissenschaftlichen Klasse, Jahrgang 1953. Nr. 5. S. 205.) Dr. Hacker takes this anonymous verse for a later development. Taking the above-cited Tibetan version into consideration, however, the present writer thinks that this verse also should be ascribed to Bhartphari. He expresses his sincere gratitude to Dr. Hacker who kindly sent him copies of his valuable works.