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श्रावभूमौ नैष्क्रम्यभूमिः
fater: 1 बहुतरा अध्यात्ममुपशमसंज्ञा । शमथसंज्ञा । ख्याति । न त्वेव प्रपञ्चसंज्ञा वितर्कपर्यव
tag ang faci a gemegdtfa fataz: 1
[6] तत्र नियता ( तं ) शमथश्च
मित्रीभूते समयुगम्वर्त्तते । इत्युच्यते ।' आह । यो लाभी भवति नवाकारायां
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विपश्यना चोभे
येन युगनद्धवाहीमार्ग
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1. In the Pali canons the dual of T and far has been termed as Yuganaddha, cp. Psm., p. 19.22-24; p. 345 sq., 330, 338, 348, 394, etc.; M. N., III.391, 393; cp. also Bodhi., p. 143.2-4; later on, in the Buddhist Tantric literature, the dual of Prajñā and Upaya, Samvrti and Paramartha, 'E' and 'Vam', Sunyatā and Karuņā, male and female was taken to mean what the term 'Yuganaddha' really signified. It was further regarded as a concept pointing out towards the ultimate goal of the human existence, i.e. samarasa or nirvāņa and was also conceived as identical with the dharma-kaya of the Buddha, as Bodhicitta, as Advaya and as sahaja-avasthā, see S. B. Dasgupta, An Introduction to Tantric Buddhism, p. 122 sq.; pp. 98-100 sq.; Prajñopāyaviniścayasiddhi; Hevajra Tantra, Patala X, quoted in Dasgupta's work, p. 102, f.n. and in the Commentary on Tilopa's Dohākōśa, JDL, XXVIII, pp. 45, 48, see also, pp. 41-3 and elsewhere; Dasgupta, ibid, p. 117 sq.; Advayavajrasaṁgraha, p. 28 and elsewhere; for an elaborate account see, Herbert Guenther Yuganaddha; Jñānasiddhi; Hevajra Tantra and Sadhanamāla; Advayasiddhi, JOI, XIII.1, Appendix; see also, the Tantric work 'Yuganaddha' ascribed to Nagarjuna (Baroda MS., No. 13296).
