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TULSI-PRAJÑA
According to the colophon of the text-Svabhāvatrayapraveśasiddhi, Chandrakjrtti was a Pandita as well as a Bhikşu and hailed from Kashmir. It has been earlier said that the date of this second Chandrakirtti was 11th century A.D. It is a known fact that the translation of the Indian works were done in a large scale in Tibetan only after 8th century A.D. The date of the former Philosopher Chandrakirtti has been fixed as early Seventh Century A.D. Therefore, it is not wise to identify the translator under discussion with the former one. Thus, it may be argued that the latter Chandrakirtti was the translator of the text.
Text: I have consulted the Peking and the Narthang versions of the text entitled Ran-bshin-gsum-pa zug-pa'i sgrub-pa (skt. Syabhayatrayapraveśasiddhiḥ) of Ārya Nāgārjuna. The text has been compared with the Trisvabhāvanirde'sa of Vasubandhu. The sanskrit verses which have been reconstructed by us, are almost all follow the sanskrit text of the Trisvabhāvanirdes'a
Subject: According to the text, the phenomenal world can be judged from three aspects. These aspects are-kalpita, paratantra and parintspanna These three aspects are called here technically syabhāva. According to the author of the text, the appearance manifests itself from the paratantra or the conditioned syabhāva It does not exist by itself and it is dependent upon something else, and therefore, called paratantra (pratyādhiniyrttitvāt).
The kalpita svabhāva is absolutely a product of mere imagination (kalpanāmātrabhāvataḥ). The phenomenal world manifests itself both as knower and known and the duality of subject and object (gnis-daggis) forms the imaginary aspect, and therefore, it is called kalpita.
The state of Unity in which the imagined duality between subject and object merge together, that state is the parinişpanna svabhāva It is clear from the following verse :
tasya khyāturyathākhyānam yā sadā' vidyamănată !
jñeyah sa parinispannasvabhāvonānyathătvatah !! Thus, Ārya Nāgārjuna explains about the nature and work of three aspects by which the nature of the appearance can be realized, The definitions of the three syabhāvas given by the author in his first four verses are quite similar to that of Vasubandhu, which have been given in his Trisyabhāvanirde'sa. After explaining about the definitions and the nature of the mentioned aspects, the author argues that due to the existence of citta'mind' the appearance manifests like knower and knowo. It means 'duality' is nothing but the manifestation of mind. Therefore, citta is the only reality and it is the storehouse of consciousness (alayavijñānam) and also the mind treated as
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