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ŚRĀVAKABHUMI
Tibetan. There are three translations of the text. The Derge edition has been regarded by some scholars as the standard one. Prof. V. Bhattacharya informs us that Jinamitra also translated the work into Tibetan. We had, however, an access only to the portions of the version as preserved in the Tibetan Tripitika (Tanjour, Vol. 110) through secondary sources. The Bodhisattvabhumi was for the first time translated into Chinese between A.D. 414-21 by Dharmarakṣa and the Śravakabhumi in A.D. 646-48. Japanese versions of the text are also available. As we were not conversant with these languages, we had to rely upon the secondary sources.
There are four Samgrahanis in the Yogacarabhumiśastra, viz. the Bhumivastu or Bahubhumika, Viniscaya Samgrahani, Vastu Samgrahani and Paryaya Samgrahani. The Bhumivastu in the Chinese translation (Tohuku Nos. 4035-37) contains the texts of the seventeen bhūmis of the Yogacărabhūmiśăstra. Of these, Buddhamitra translated the Śravakabhūmi and Prajñāvarman the Bodhisathvabhūmi. The remaining three samgrahanis in the Chinese transtations (Nos. 4038-40, 4042) comprise the commentaries on the Bahubhumika.
Bound by the limitations of our linguistic ignorance, we could not fully make use of these works accessible in the Chinese, Japanese or Tibetan languages.
The Śravakabhumi delineates the propitiation and scquisition of the carya of a Yogācārin in the Śrāvakastage. It refers to the Mahisasaka doctrines of the
