Reviews Of Diffeent Books

Author(s): J W De Jong
Publisher: J W De Jong

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REVIEWS
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it is used pejoratively in non-Cārvāka texts, cf. e.g. Prakaranapañcikā p. 373.1 (n. 59). In another note he quotes two passages from Jayanta's works in which the same expression is found (n. 23).' It is interesting to note that in Buddhist texts dating from the eighth century avicăraramaniya and avicāraikaramaniya are often used to characterize the conventional truth or reality (samvrti).? M. Ichigo renders kārikā 64 of the Madhyamakālamkārakārikā as follows: "One should understand that conventional (truth) is in essence (1) that which is agreeable and acceptable only as long as it is not investigated critically (ma-brtags gcig-puñams-dga'-zin = avicāraikaramaniya or avicāraikaramya), (2) that which is characterized by arising and decay, and (3) whatever has causal efficiency."3 Most scholars agree with Giuseppe Morichini that Santarakṣita must have lived roughly from 725 to 785.4 Haribhadra lived in the second half of the eighth century during the reign of king Dharmapāla of the Pāla dynasty. Avicāraikaramya is the expression most commonly used by Haribhadra. Other expressions used by him are avicăraramaniya, avicāraikamanohara and avicāraikaramaniya. Similar expressions are used by later authors. Avicāramanohara occurs once in the Bodhicaryāvatārapañjikā written by Prajñākaramati (10th century ?), cf. p. 357.17 (ed. L. de La Vallée Poussin). Avicăritaramya is found in Jñānaśrīmitra's Kșanabhangādhyāya p. 6.8: avicăritaramyā pratītiḥ samvrtih (Jñānaśrīmitranibandhåvali, ed. A. Thakur, Patna, 1959, p. 6.8). According to Thakur Jñānaśrīmitra lived in the first half of the eleventh century (cf. Introduction p. 3). The term (Derge ed., p. 260a2: ma-brtags nams-dga') occurs also in the Madhyamakaratnapradīpa attributed to Bhavya (c. 490– 570). Lindtner is convinced that this work was written by Bhavya but other scholars do not agree with him. In his Satyadvayāvatāra Atisa (928-1054) uses the term avicāraikaramaniya. It is not possible to know whether Jayarāśi was the first to use this expression or the Buddhists. Both vyavahāra and samvrti express similar concepts, but Jayarāśi maintains that one must be content with every day practice whereas the Buddhist denied all validity to samvrti from the point of view of the absolute truth or reality (paramārtha). It would be worthwhile to further investigate the history and use of avicăritaramaniya and its synonyms.
NOTES
Franco's index wrongly refers to p. 48.23. 2 EJIMA Yasunori points out that this seems to be a new expression commonly used in this period to define samvrti. He refers to Santaraksita's Madhyamakālamkārakārikā 64, and to his Vädanyavrtti, p. 26.10 (ed. R. Sankrityāyana, Appendix to JOBRS, vols. XXI-XXII,