Sanskrit Fragments of the Sadhinirmocanastra

Kazunobu MATSUDA

The Sadhinirmocanastra, one of the basic scriptures of Yogcra idealism, is a stra complex or a stra mosaic consisting of ten chapters with a prologue section. Up till now, no Sanskrit original was known to exist except for some quotations in other Buddhist treatises. This short article is based on my discoveries of the Sanskrit manuscript fragments of this stra in the National Archives of Kathmandu and in the German Turfan collection. Furthermore, I will examine how this stra complex may have been created from each of the several chapters which were originally independent stras, based on my research of the Sanskrit manuscript fragments, as well as a hitherto unknown quotation of the *ryaratnavyha, which has a passage similar to that of the Sadhinirmocanastra quoted in a commentary to the Yogcrabhmi (Yogcrabhmivykhy) that remains partially extant in Tibetan translation.

1. Fragment from the National Archives, Kathmandu

In my previous papers, I have presented my findings on the Sanskrit manuscript fragments in the Cecil Bendall collection preserved in the National Archives of Kathmandu. Among the fragments I have identified so far is a manuscript fragment set entitled Bauddhastryapattri,1 which is an unusual compilation comprised of one folio each taken from eight different manuscripts. These eight folios written on palm leaves are, with one exception, written in Gilgit/Bmiyn Type II script or early Newari script, which palaeographically indicates that they are among the oldest extant manuscripts from the Nepal region. Of these eight folios, only one has previously been identified by BENDALL (1903) himself. I have succeeded in identifying the other seven folios as follows (MATSUDA, 1990):

1. a folio from the Vinicayasasagraha section of the Yogcrabhmi 2. a folio from the Saddharmapuarkastra (MATSUDA & TODA, 1991) 3. a folio from the Pramavinicaya (MATSUDA & STEINKELLNER,

1991)2 4. a folio from an unknown commentary to the Abhidharmakoabhya

(MATSUDA, 2000) 5. a folio from the Gauapdyakrikbhya (gamastravivaraa)

(HARIMOTO, 2007)

6. a folio from the Bhikukarmavcan (identified and published by BENDALL, 1903)

7. a folio from the atashasrik Prajpramit 8. a folio from the Paryyasagraha section of the Yogcrabhmi

1 Manuscript No. I-1697 Vi Bauddhadarana 64 Ka. 2 Cf. STEINKELLNER (2007:xxviii-xxix).

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Among the seven folios I have identified, two folios belong to the Yogcrabhmi, of which one is from the Vinicayasagraha section (no. 1) and the other is from the Paryyasagraha section (no. 8). Of the two folios, we should note the Vinicayasagraha folio covers a special portion of the Yogcrabhmi, that is, its quotation of the Sadhinirmocanastra. As is well known, the entire text of the Sadhinirmocanastra, with the exception of the Prologue chapter, is quoted in the Vinicayasagraha section of the Yogcrabhmi. The present folio covers the end portion of Chapter 8 (the Maitreya chapter) to the middle of Chapter 9 (the Avalokitevara chapter). Although this is a Vinicayasagraha folio, the actual text given here is that of the Sadhinirmocanastra, and so it would be more accurate to refer to this as a fragment of the Sadhinirmocanastra. I have already published the text of the Chapter 9 portion of this folio (MATSUDA, 1995) and the other folio of the Paryyasagraha section (MATSUDA, 1994).

Over ten years have passed since my publication of the first part, but I have yet to publish the remaining part of the Vinicayasagraha folio, namely the end portion of Chapter 8 in the Sadhinirmocanastra. The reason for this delay is that the five epilogue verses contained in this portion are written in Buddhist Hybrid Sanskrit, making them very difficult to read and interpret. Furthermore, the photograph is in such extremely poor condition that it is impossible to read the text contained in the folio in its entirety. Yet, at this occasion, I would once again like to take up where I left off ten years ago and make an attempt to read and interpret the text. The results are shown below.3

Fragment Transcription

r1 /// (attn)[ga]t samyaksabuddh nirdiavata nirdekyati sarvena evam eva ayam atra kulaputrai kuladuhitbhir v tvravyymair bhavitu || atha bhagav()s tasy velym im gth abhate(sic) sma || dharmna prajap-tivyavasthito yo hi yoge pramatt na mahrtha so h ta dharma nirya ye atra yoge samyakprayukta te labha()ti bodhi || uprabhaprek iti vdamoka-prek ye dharma sarva pu .. .. .. ///

r2 /// .. || satvrthasro na tu kra tebhya viditva satvrthaprayukta dhmn* ta kra anyenta(sic) labha{}ti prti sarvottara caiva nirmi ca || te kma tyaktv punar dadante ye kraheto(sic) dharma uddiat mh te ta dharmamaya anagharatna samsdya carati bhik vivdasasarga-prapacasagn tasmd vihyottama vrya ktv sadevaloka uttarartha imasma yoge uprayukta(sic) bhoth || atha maitreyo bodhisatvo bhagavantam etad avo ///

r3 /// [rmo]cane 's[mi]() dharmaparyye nirdea katha caina dhraymi yogntrthanirdea ea maiteya yogantrthanirdea caina dhraya ti bhagavn asyvocat* asmin khalu punar nirdee nirdiyamne a priata-sahasrm anuttary samyaksabodhau cittny utpannni tray rvakaatasahasr virajo vigatamala dharmeu dharmacakur utpanna dvaivarddhasya rvaka(ata)sahasrasynupdysravebhya cittni vimuktni pacasaptat ///

3 I would like to express my gratitude to Prof. Harunaga ISAACSON who kindly sugge-sted some corrections of my reading during my presentation of this paper in Seoul, 2008.

Kazunobu MATSUDA

940

r4 /// mahyogamanasikrapratilabho 'bht* || o ||

Sanskrit Text Reconstruction4 LAMOTTE, viii 39. ( attn)[ga]t samyaksabuddh nirdiavata nirdekyati sarvena evam eva (|) ayam atra kulaputrai kuladuhitbhir v tvravyymair bhavitu || LAMOTTE, viii 40. atha bhagav()s tasy velym im gth abhata sma ||

dharmna prajaptivyavasthito yo hi yoge pramatt na mah[rtha] so h | ta dharma nirya ye atra yoge samyakprayukta te labha()ti bodhi || 1 || uprabhaprek iti vdamokaprek ye dharma sarva pu .. .. | .. + + + + + + + + + + + + + + + + + + + .. || 2 || satvrthasro na tu kra tebhya viditva satvrthaprayukta dhmn | ta kra manyen na labhati prti sarvottar caiva nirmi ca || 3 || te kma tyaktv punar dadante ye kmaheto dharma uddiat | mh te ta dharmamaya anagharatna samsdya carati bhik || 4 || vivdasasargaprapacasagn tasmd vihyottama vrya ktv | sadevaloka uttarartha imasma yoge suprayukta bhoth || 5 ||

LAMOTTE, viii 41. atha maitreyo bodhisattvo bhagavantam etad avo(cat | ko bhagavan nmadheyo sadhinir)[rmo]cane 's[mi]() dharmaparyye nirdea (|) katha caina dhraymi (|) yogntrthanirdea ea maiteya (|) yogantrthanirdea caina dhrayeti bhagavn asyvocat (|) asmin khalu punar nirdee nirdiyamne a priatasahasrm anuttary samyaksabodhau cittny utpannni (|) tray rvakaatasahasr virajo vigatamala dharmeu dharmacakur utpanna (|) dvyardhasya rvaka(ata)sahasrasynupdysravebhya cittni vimuktni (|) pacasaptat(n bodhisattvasahasr) mahyogamanasikra-pratilabho 'bht || This single folio is a rather large fragment with ten lines of Gilgit/Bmiyn Type II script on the recto side of the palm leaf, and nine lines on the verso side. (Note that I am examining a microfilm and so it is impossible to determine the exact size). Both ends have suffered damage, and in my estimation, this means that the first four to seven syllables have been lost. Furthermore, at the end of each line, in almost all of the lines, one or two syllables have been lost. As a result the folio number, which should be written in the left margin, has also been lost. In terms of its contents, chapter 8 ends around the middle of the fourth line of the recto side.

4 I have added the paragraph numbers created by LAMOTTE (1935:120-121). The

passage corresponds as follows to the Chinese tranlations by Xunzng (T676.703a17-26) and *Bodhiruci (T675.679c29-680a9,), and the Tibetan Translation in LAMOTTE's edition (1935:120-121).

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Next, there is a passage from the Vinicayasagraha itself that is sandwiched between, and then chapter 9 begins.

Of course, the text introduced above is not a perfect one, and represents my present assumption as to how to read and interpret it. This is especially the case with the reading of the five gths written in triubh jagat meter, the rigorous editing of which is confounded by the fact they are written in Buddhist Hybrid Sanskrit. We may well expect the present version to later divulge places that are unsatisfactory, and hence to undergo further revision. As far as the meaning of the passages goes, I think that a comparison of the Chinese and Tibetan translations5 makes it possible for us to grasp the general drift of the text. This is especially true of the Tibetan, which tends to follow the original text rather closely, line by line. The second gth, however, occurs in the places where the folio has been broken off, and less than half of it legible. Another somewhat fine point I would like to make is in the third gth, where the word "kra" appears twice in the accusative form I believe. When we attempt to apprize its meaning, a comparison with the Tibetan translation would indicate that the word means "to take" as in "to give and take." Also, the third verse of the third gth has been revised to follow the Tibe-tan translation of "manyen na", even though the word would appear to be read "anyenta" ; however, I am not completely confident as to these revisions. Suffice it to say that on some future occasion I hope to present an improved version of these five gths.

2. Fragment from the German Turfan Collection

The next is a small fragment, which indicates that there are other Sanskrit copies of the Sadhinirmocanastra in other collections. This particular fragment is what I discovered in Berlin in the Turfan Collection brought back by the German expedition (No. 923). The fragment corresponds to the second chapter (Dhar-modgata chapter) and third chapter (Suviuddhamati chapter) of the Tibetan translation. According to Dr. Lore SANDER of Berlin, who is the leading authority on variant Indic scripts from Central Asia, this fragment brought from India to Central Asia, is, judging from its script (Gupta Alphabet k), exceedingly old and may date back as far as the end of the fifth century.6 If this dating is correct, that would mean this folio was produced not far from the time when Asaga and Vasubandhu were alive. The transliteration shown below is copied from Volume 3 of the "Sanskrit Manuscript Catalogue" of the Turfan Collection.7

A (recto, Tib. P. ed., 7a2- 7b8) 1 /// + + paramrtha[dhar]m [vi]gatbhilpa || atha kha[lu] /// 2 /// + [ka] samayam=adrkam=anyatamasmi pthivpradee + /// 3 /// + [va]m=hu | na hy=eva [sa]skralak[]ad=anyat=paramrtha[l]. /// 4 /// + [rme] bhagavat[y]=etad=abhavat=sarvva im[e] kulap(u)t(r) b /// 5 /// .. (e)[v]am=etat=sarvve [te] k(u)laputr bl mh avyakt. /// 6 /// + blap[th](agjan) d[]asaty bhaveyu pthagja(n). /// B (verso, Tib. P. ed., 8a1- 9a2) 1 /// nimittasy=[bh]. + + + n=nimittabadhand=avimukta sy[d]= .. ///

5 For the pertinent passages, see fn. 4. 6 SANDER (1991). 7 WALDSCHMIDT (1971:180).

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2 /// [bh]ta ev=nuttara [y](o)gakema nirvvam=anuprpnoti [n=] /// 3 /// + [m](a) nir[v]am=anupr[]pnoty=anuttar v puna

samyaksa[b](o) /// 4 /// + [k] na yonia iti[||] punar=apara suviuddha .. /// 5 /// + t=syt=tena sar[v]vasaskralakaeu smnyalaka /// 6 /// + (s)[uvi]uddham=ane[na] yujyate || punar=apara .. .. ///

The first line of the recto side has "paramrtha[dhar]m", but it should be correc-ted to "paramrtha[dhar]mo". It corresponds to a portion of the epilogue verse at the end of chapter 2. In the folio, there is no colophon at the end of the verse, and it starts immediately thereafter with the words of the opening verse of chapter 3, "atha kha[lu]". In the Tibetan translation as well as the Chinese translation by *Bodhiruci, chapters 1 to 4 are each divided into chapters. In Xunzng's transla-tion, however, these are combined under the title *Paramrtha-lakaaparivarta.8 Thus, regarding the question whether there originally were four chapters or not, I think this manuscript fragment gives us a glimpse of its original form. One point I would like to add is that, while we are unable to verify the case with the entire text, unlike the aforementioned five gths of chapter 8, the verse of chapter 2 may not have been written in Buddhist Hybrid Sanskrit, but in regular Sanskrit.

3. The Sadhinirmocanastra as a Stra Complex

The above two Sanskrit fragments of the Sadhinirmocanastra are all I have found, but the stra is cited numerous times in Buddhist literature. Noteworthy among them, there is the citation of the epilogue verse of Chapter 3 of Kamalala's Third Bhvankrama9 and the epilogue verse of Chapter 5 which is cited numerous times in the Yogcra treatises, such as Sthiramati's Triikbhya.10 As becomes clear from an examination of the epilogue verses of these two chapters, the verse of chapter 3 is written in regular Sanskrit, while the verse of chapter 5 is in Buddhist Hybrid Sanskrit. Further, among the manuscript fragments introduced above, the verse of chapter 8 contained in the Katmandhu fragment is in Buddhist Hybrid Sanskrit, while the verse of chapter 2 contained in the Turfan fragment is in regular Sanskrit.

8 Chinese tranlations by Xunzng (T676.688-692) and *Bodhiruci (T675.665-669),

Tibetan Translation in LAMOTTE's edition (1935:34-54). 9 TUCCI (1971:1): ukta ca bhagavat: nimittabandhanj jantur atho dauhula-

bandhant | vipayan bhvayitv amatha ca vimu(cyata iti). Cf. HAKAMAYA (1994:36) and GYALTSEN Namdol (1985:223).

10 LVI (1925:33-34), BUESCHER (2007:102-104): yathoktam | (1) tadyath vilamate | mahata udakaughasya vahata saced ekasya taragasyotpattipratyaya pratyupasthito bhavaty ekam eva taraga pravartate | saced dvayor tray sabahaln tara-gm utpattipratyaya pratyupasthito bhavati | yvat sabahulni taragi pravartante | na ca tasyodakaughasya srotas vahata samucchittir bhavati | na paryupayoga praj-yate | (2) evam eva vilamate | tadoghasthnyam layavijna saniritya pratihya saced ekasya cakurvijnasyotpattipratyaya pratyupasthito bhavati | ekam eva cakur-vijna pravartate | saced dvayor tray sacet pacn vijnnm utpattipratyaya pratyupasthito bhavati | sakd yvat pacn pravttir bhavati | (3) atra gth | dna-vijna gabhraskmo ogho yath vartati sarvabjo | blna eo mayi na praki m haiva tm parikalpayeyu || iti || (1) = LAMOTTE, v 5, 1-6. (2) = LAMOTTE, v 5, 13-19. (3) = LAMOTTE, v 7.

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It is highly unusual to find the language of the verses in a single stra to be different from one chapter to the next. Although all the various theories that comprise the Yogcra system, such as the concepts of layavijna, trisvabhva, and vijaptimtra, appear in the Sadhinirmocanastra, they are merely explained in each chapter and are yet to be systematized thoroughly. There is no organically consistent system as seen in the writings of Asaga and Vasubandhu. Furthermore, chapters 7 to 10 have an epilogue phrase or paragraph that ordinarily appears at the end of a stra. This too is an unusual feature, which implies that the individual chapters of the Sadhinirmocanastra first existed as independent stras and only later were woven together into this single stra. This assumption is also supported by the fact that in the Chinese translations, chapters 9 and 10 exist as independent stras,11 and chapters 1 to 4 also exist as an independent stra translated by Indian monk *Paramrtha.12

Finally, I would like to introduce an interesting quotation occurring in the

Yogcrabhmivykhy. This is an incomplete commentary on the Yogcra-bhmi found in the Tibetan Tripiaka. It seems to be part of a voluminous commentary written by Jinaputra, citing a stra titled *ryaratnavyha. The Tibe-tan text and its translation are as follows.13

| de bzhin du 'Phags pa rin po che bkod pa (*ryaratnavyha) las kyang | blo gros yangs pa rnam par shes pa des de ltar lus 'di nye bar bzung zhing blangs pa na len pa'i rnam par shes pa zhes bya'o | de ltar de ni lus 'di la grub pa dang bde ba gcig pa'i phyir 'brel pa dang rab tu 'brel pas kun gzhi rnam par shes pa shes kyang bya'o | blo gros yangs pa len pa'i rnam pa'i rnam par shes pa de la brten cing gnas nas rnam par shes pa'i tshogs drug po dag 'byung bar 'gyur te | de la rnam par shes pa dang bcas pa'i mig dang gzugs rnams la brten nas mig gi rnam par shes pa 'byung bar 'gyur te zhes bya ba la sogs pa gsungs so | In the same way in the *ryaratnavyha, it is explained, "O Vilamati, when this consciousness (vijna) thus grasps and takes up this body, [it] is called the dnavijna. In this way, this [vijna] binds this body at the point of sharing the mutual status of safety [and danger] (*ekayoga-kema), and because it binds it [at this point], it is also called the laya-vijna. O Vilamati, based on this dnavijna, depending on it, the six consciousness group (avijnakya) arises. In this regard, the eye consciousness (cakurvijna) arises in dependence upon the eye (the or-gan of sight) with its corresponding vijna as well as in dependence upon the rpa (the visual object perceived)" and so forth.

The cited passage bears a strong resemblance to a passage in chapter 5 of the Sadhinirmocanastra.14 The differences are that in the Sadhinirmocanastra, after the explanation of the dna- and layavijna, there follows an explanation of citta, furthermore all six vijnas in the explanation of the avijna are explained in their entirety. Therefore, this quotation seems to be an abridged version of the description found in the Sadhinirmocanastra. It should, of course, be kept in mind that this is indeed a quotation from a different stra entitled *ryaratnavyha, and not a quotation of the Sadhinirmocanastra from chapter

11 T678.714-718 and T679.718-720. 12 T677.711-714. 13 Q5544.99a1-4, D4043.81b6-82a1. 14 LAMOTTE (1935:55-56).

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5. It signifies there might be other stras that have similar contents to chapter 5 of the Sadhinirmocanastra. In considering the composition of the Sadhi-nirmocanastra, this fact serves as another piece to complete the whole puzzle. My hypothesis here is there were a number of similar stras produced around the same period of time, among which one came to be adopted as chapter 5 of the Sadhinirmocanastra.

*I would like to express my gratitude to Prof. Dr. Ulrich Timme KRAGH for many valuable suggestions and for correcting my English.

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Kern. Opstellen geschreven ter eere van Dr. H. Kern hem aangeboden door vriended en leerlingen op zijn zeventigste verjaardag den 6den April 1903, edited by Otto VON BHTLINGK et al., Leiden: Brill, pp. 373-376.

BUESCHER, Hartmut (2007): Sthiramati's Triikvijaptibhya: Critical Editions of the Sanskrit Text and its Tibetan Translation, sterreichische Akademie der Wissen-schaften, philosophisch-historische Klasse Sitzungsberichte, 768. Band, Beitrge zur Kultur- und Geistesgeschichte Asiens Nr. 57, ed. by Ernst STEINKELLNER, Vienna: Verlag der sterreichischen Akademie der Wissenschaften.

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LVI, Sylvain (1925): Vijaptimtratsiddhi: Deux traits de Vasubandhu, Viatik et Triik, Bibliothque de l'cole des Hautes tudes, fasc. 245, Paris: Libraire Ancienne Honor Champion.

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_____________________________ (2000): (1.10d-11) ["A Note on a Sanskrit Fragment from an Unknown Commentary to the Ab-hidharmakoabhya"], in Bukky Daigaku Sg Kenkyjo Kiy ()[Bulletin of the Research Institute of Bukky University] 7, pp. 105-114.

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HARVARD ORIENTAL SERIES

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The Foundation for Yoga Practitioners

The Buddhist Yogcrabhmi Treatise and Its Adaptation in India, East Asia, and Tibet

Edited by Ulrich Timme KRAGH

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