“rNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga discovered at Khara Khoto.”...

RNGOG BLO LDAN SHES RAB’S TOPICAL OUTLINE OF THE RATNAGOTRAVIBHĀGA

DISCOVERED AT KHARA KHOTO1

KAZUO KANO (Kyoto)

1. Introduction

The works of early Bka’ gdams pa masters had a significant impact on the later scholastic tradition in Tibetan Buddhism throughout the centuries, and are extremely important sources for the study of the formation of the scholastic tradition in the early phyi d r period. One of the earliest and most eminent masters is Rngog lo tsā ba Blo ldan shes rab (1059–?1109), henceforth Rngog lo, who systematically transmitted various scholastic traditions—including those associated with Maitreya’s works, Madhyamaka, and Pramāṇa—from India to Tibet, and established the foundation of what is called “Gsang phu tradition,” the core of the Tibetan Buddhist scholastic tradition.

a

To the best of my knowledge, about fifty works of Rngog lo are cited in later traditions, but only nine works are presently available. In the following table, I list Rngog lo’s compositions mainly according to an account by Gro

1 I am indebted to Prof. Tsuguhito Takeuchi (Kobe City University of Foreign Studies) and my colleague Maho Iuchi (Otani University) for information about the present manuscript and permission to study it, and to Burkhard Quessel (the British Library) for digitised images of the Khara Khoto manuscripts. I also wish to thank Dr. Pascale Hugon (Austrian Academy of Sciences) for her suggestions on Rngog lo’s works, and Prof. Harunaga Isaacson (Hamburg University) for his suggestions on Sanskrit sources. The present study has been financially supported by the Japan Society for the Promotion of Science.

KAZUO KANO

lung pa Blo gros ’byung gnas (11th cent.),2 one of the four main disciples of Rngog lo. Those works that are available are given in bold. Titles 1–43 are listed by Gro lung pa (the sub-headings are my addition), and titles 44–47 are found in other sources.

A List of Rngog lo’s Writings

I. Commentaries on the Five Works of Maitreya and Prajñāpāramitā works3

1–2 Shes rab kyi pha rol tu phyin pa m gon par rtogs pa’i rgyan ’grel pa dang bcas pa’i don bsdus

na

d

4 / rn m bshad

3 Yum brgya stong pa’i ’grel pa’i don bsdus 5

n

y

yg

g

b

ā kā

2 For Gro lung pa’s list, see the Blo ldan shes rab kyi rnam thar, pp. 47–49. Note that Bu ston Rin chen grub (1290–1364) and Shākya mchog ldan (1428–1507) also listed Rngog lo’s compositions; each title contained in their lists has been enumerated in Kramer 2007: 126–27. Cf. also the R gog lo rnam thar, pp. 446.7–447.5 and Nishioka 1983: 118–19 (nos. 3065–3107). Recently, Bcom ldan ral gri’s (1227–1305) Bstan pa rgyas pa rgyan gyi n i ’od, which contains a list of Rngog lo’s works (pp. 152–53 = fols. 51b4–52a6), was published.

3 There is a single-folio manuscript entitled Byams chos k i ’grel pa attributed to Rngog lo. See the ’Bras spun s dkar chag, p. 1656, no. 018819. It is not clear, however, whether this title refers to one of the commentaries included in the thirteen works listed below or to another commentary.

4 A facsimile edition reproduced from a blockprint version was published in Dharamsala in 1993, and a facsimile edition reproduced from an old manuscript preserved in ’Bras spungs Gnas bcu lha khang (labelled Phyi Tsha 41) was published in Chengdu in 2006. The colophon gives the title Shes rab kyi pha rol tu phyin pa man nga gi bstan bcos don bsdus pa rin po che’i sgron me.

5 This work is not available at present. However, its contents are traceable in the Bcom ldan ’das yum brgyad stong pa’i don sdus pa composed by Rngog lo’s direct disciple, ’Bre Shes rab ’bar (11th cent.), for, according to its colophon, Shes rab ’bar composed the work in accordance with Rngog lo’s work (i.e. the Essential Meaning of the Aṣṭas hasri Commentary). See the Bka’ gdams gsung ’bum, vol. 2, p. 76: bcom

128

RNGOG LO’S TOPICAL OUTLINE OF THE RATNAGOTRAVIBHĀGA

4–5 Shes rab snying po ’grel pa dang bcas pa’i don bsdus / rnam bshad 6

6–7 Mdo sde’i rgyan [gyi] don bsdus 7 / rnam bshad

8–9 Rgyud bla ma[’i] don bsdus 8 / rn m bshad a

10–11 Dbus dang mtha’ rnam ’byed [kyi] don bsdus 9 / rnam bshad

o e

angs n b dan h y a yabya a o o

b ng a

n

s

u du a sun bu

y du

u

ldan ’das yum brgyad stong pa’i don bsdus pa / slob dpon seng ge bzang p ’i rj s su ’br te / lo tsha ba che po dge slong lo l s es rab k is gzhan l phan par b ba’i phyir s r ba l s / dus phyis j bo ’bum pa dang l tsa ba de nyid kyi rjes su ’ ra zhing mang du thos pa’i dge slong shes rab ’bar gyis mdo’i don legs p r gtan la phab nas yang zhus te sbyar ba //. 6 A facsimile copy reproduced from the manuscript in Mkhan po Tshul khrims rgyal mtshan’s possession is contained in the Bka’ gdams gsu g ’bum, vol. 1, pp. 111–19 (4 fols.). A manuscript of the same work is listed in the ’Bras spungs dkar chag (p. 1711, no. 019536). At the beginning of the manuscript, Rngog lo mentions the title Bcom ldan ’da ma shes rab kyi pha rol tu phyin pa’i snying po rgya cher bshad pa.

7 A facsimile copy was reproduced from the manuscript preserved in ’Bras spungs Gnas bcu lha khang (labelled Phyi Tsha 60). A summary of Rngog lo’s Mdo sde rgyan gyi don bsd s by an anonymous author (= Mdo sde rgyan gyi don bs s l s btu pa) is contained in the Legs par bshad pa bka’ gdams rin po che’i gs g gi gces btus nor ’i bang mdzod. See Jackson 1987: 148, n. 8.

8 A facsimile edition reproduced from a blockprint version was published in Dharamsala in 1993; the one reproduced from an old manuscript in Bkra shis dbang rgyal’s possession was published in Chengdu in 2006. The colophon gives the title Theg pa chen po rg ud bla ma’i don bs s pa. For a critical edition and annotated English translation, see Kano 2006. There are three more blockprints made from a single modified block: Collection of Tohoku University no. 6798, NGMPP L 519/4, and Bka’ gdams gsung ’b m dkar chag, p. 47. See Jackson 1993 and Kano 2006. The textual quality of the blockprint versions is quite poor, containing a number of mistakes and omissions.

9 A facsimile copy was reproduced from the manuscript preserved in ’Bras spungs Gnas bcu lha khang (labelled Phyi Tsha 116). The colophon of the work gives the title Dbus dang mtha’ rnam par ’byed pa’i don bsdus pa.

129

KAZUO KANO

12–13 Chos da chos nyid rn m ’byed [kyi] don bsdus / rn m bshad ng a a

d

anb

a

II. Commentaries on Madhyamaka works 14 Dbu ma’i rtsa ba shes rab kyi don bsdus 15 Shes rab sgron ma’i don bsdus

10

16–17 Bden gnyis kyi don bsdus / rnam bsha 11

18 Dbu ma’i rgyan gyi don bsdus 12

19 Dbu ma sn g ba’i don bsdus 20–21 Byang chu sems dpa’i spyod pa la ’jug pa’i don bsdus

13 / rnam bshad

22 Bslab pa kun las btus pa’i don bsdus 23–24 De kho n la ’jug pa’i gzhung bsdus pa / don bsdus pa 25 Bden chung [gi] bsdus don

14

ā

y aṅ

a n

ug d

byan ha du n

pa y a ug a os e a d

ā

10 This is an “essential meaning” on Bhavya’s Prajñ pradīpa.

11 They are works on Jñānagarbha’s Sat advayavibh ga. Shākya mchog ldan calls no. 16 Ye shes snying po’i bden gnyis kyi bsdus don.

12 Regarding the Dbu ma’i rgyan and Dbu m ’i sna g ba, Gro lung pa (nos. 18–19) and Bu ston (nos. 3980–81) list only “essential meanings” (don bsdus), whereas Shākya mchog ldan (nos. 18–21) also lists extensive commentaries (rnam bshad). Bcom ldan ral gri lists only “essential meanings” of the Dbu ma’i snang ba.

13 In September 2007 I had the opportunity to examine an incomplete old manuscript of Rngog lo’s Byang chub sems dpa’i spyod pa la ’j pa’i don bs us sold in a shop in Lhasa (according to the shop owner, the manuscript was taken from Mnga’ ris). Only two folios of the text (the first and the last folios) are available, and the last folio does not have folio number. The manuscript begins with the words g c ub sems dpa’ ’i spyod pa l ’jug pa’i don bs s pa ni l ga ste /, and the colophon runs: byang chub sems d ’i sp od pa l ’j p ’i don bsdus pa // l tsa ba blo ldan shes rab kyis sbyar ba’o // ’di’i dpe’ lo tsa ba rang gis tha mas bcos pa la bri // // cag r s dal n s ’ a’ lags // rdzogs s.hyo // // i thyi // //. This work is a “topical outline” of the Bodhicary vatāra.

14 This is a commentary on Atiśa’s (982–1054) Satyadvayāvatāra. Shākya mchog ldan calls it Jo bo’i bden gnyis kyi bsdus don.

130


26 Man nga [gi] bsdus dong

a

a n ng

15

27 Dbu ma spyi’i don bsdus III. Commentaries on Pramāṇa works

28–29 Tshad m rnam par nges pa ṭi ka dang bcas pa’i bsdus don / rnam bshad chen po

16

30–31 Rigs thigs ’grel pa dang bcas pa’i bsdus don 17 / rnam bshad

32 Rn m ’grel rgya da bcas pa’i bsdus don

ś

dk d a ī

g n

a

bu

k

ā nduun

15 This is a commentary on Atiśa’s Madhyamakopade a. Las chen Kun dga’ rgyal mtshan (1432–1506) states that Rngog lo seems to have composed an extensive commentary on Atiśa’s Ma hyamakopadeśa, which is not included in Gro lung pa’s list. See the B a’ gdams chos ’byung, p. 152: dbu ma’i man ngag la ’ is mdzad zer b ’i ṭ ka rgyas pa cig snang ba ni gro lung pa’i dkar cha na mi sna g ngo //. 16 A facsimile copy was reproduced from the manuscript preserved in the library of Sera monastery (labelled Phyi Zha 83, 132 fols.) and is contained in the Bka’ gdams gsung ’bum, vol. 1, pp. 419–707 (entitled Tshad ma rnam nges kyi ’grel pa). This is the manuscript that was once preserved in the China Nationalities Library in Beijing (the number of folios and the contents are precisely identical). Cf. van der Kuijp 1994: 6, CPN no. 5139(1). This work was already published in Beijing in 1994 (Tshad ma rnam nges kyi dka’ gnas rnam bsh d, Krung go’i bod kyi shes rig dpe skrun khang) based on another old manuscript preserved in the China Nationalities Library in Beijing, which lacks the first folio. See van der Kuijp 1994: 6–7, CPN no. 005153(1). Kano (2007: 43–45), using another manuscript, presented a transcription of the missing folio. For a study of Rngog lo’s doctrinal position regarding sahopalambhaniyama in this work, see Krasser 1997.

17 A facsimile copy was reproduced from the manuscript preserved in Rgyal rtse Dpal ’khor chos sde and is contained in the Bka’ gdams gsung ’ um (vol. 1, pp. 369–411, 21 fols.) under the title Tshad ma rnam nges kyi don bsd s. This title is not attested in the manuscript itself and was given in error by the editor of the B a’ gdams gsung ’bum. Dr. Pascale Hugon corrected this misidentification and identified the work as a commentary on Dharmottara’s Ny yabi ṭīkā. This manuscript is listed in the ’Bras sp gs dkar chag (p. 1452, no. 016371).

131

KAZUO KANO

33 Le’u da po’i stod cun zad kyi rnam bshadng ggag a g

n ga a n

da a

18

34 Chos mchog chen po’i [man] n d n po’i tshigs su bcad pa bdun gyi bshad pa

35 [Chos mchog chen po]’i gzha sel ba’i skabs cun zad bshad pa 19

36 Slob dpon chos mchog gi tshad ma brtag p chung b ’i bsdus do 20

37–38 Sel ba grub pa’i bsdus don / stod kyi bshad pa 39 Ska cig ’jig pa grub pa’i bsdus don 40–41 Bram ze chen po’i sel b grub p ’i bsdus don / stod kyi rnam

bshad 21

42–43 ’Brel ba grub pa’i bsdus don / stod kyi rnam par bshad pa 22

IV. Works not listed by Gro lung pa 44 Spring yig bdud rtsi’i thig le

23

ka

p ā

a

p

āda

h

18 This is probably a commentary on the first portion in the anumāna chapter of the Pramāṇavārttika.

19 This is a commentary on Dharmottara’s Apohapra raṇa.

20 This is a commentary on Dharmottara’s Laghu r māṇyaparīkṣā.

21 These are commentaries on Śaṅkaranandana’s Apohasiddhi. 22 These are commentaries on Śaṅkaranandana’s Pratib ndhasiddhi. 23 For a critical edition of this work, see Kano 2007. A facsimile copy was reproduced from a manuscript preserved in ’Bras spungs Gnas bcu lha khang (labelled Phyi La 251) and is contained in the Bka’ gdams gsung ’bum, vol. 1, pp. 707–710 (2 fols.). The same manuscript is listed in the ’Bras s ungs dkar chag, p. 1635, no. 018550. Shākya mchog ldan’s commentaries on this work and Bcom ldan ral gri’s topical outline are extant (see the Complete Works of Sh kya mchog ldan, vol. 13, pp. 178.6–181.6 and vol. 24, pp. 320.6–348.6; the Bka’ g ms gsung ’bum, vol. 56, pp. 249–53 = fol. 1a-3a). Kobayashi (1993: 474–75), using a quotation in Tsong kha pa’s Lam rim c en mo, summarises Rngog lo’s position on the division of Madhyamaka school (that is, one cannot divide the doctrinal positions of the Sgyu ma lta bu and the Rab tu mi gnas pa in terms of their acceptance of the ultimate truth).

132


45 Dag yig nyer mkho bsdus pa 24

46 Khri bkra shis dban phyug n m mkh ’ bstan la spri pa kha che gser slong

g a a ng

n an

25

47 Skyes bu gsum gyi lam gyi rim pa tshigs su bcad pa 26

Moreover, three further works might be identified as Rngog lo’s compositions, namely, the Chos mngo pa mdzod kyi ’grel bshad,27 the Gze ma r mgo,28 and the ’Jam dpal yon ta ye shes bzang po’i bstod bsgrub.29

Gro lung pa’s list often identifies two commentarial sub-genres with a single root text: don bsdus (‘essential meaning’) and rnam bshad (‘[extensive] commentary’). Among the available works that mention titles in their colophons, works 1, 6, 8, 10, and 20 bear the genre designation bsdus don or don bsdus pa

a

dan

an g g

a azan o dan

24 A facsimile copy was reproduced from a manuscript preserved at the Bod ljongs dpe mdzod khang in Lhasa, and is contained in the Bka’ gd ms gsung ’bum, vol. 1, pp. 93–111 (9 fols.) and in the Dpyad gzhi’i yig cha phyogs sgrigs, no. 3, vol. 6 as well.

25 This title is found in Bu ston’s list. See Nishioka 1983, no. 3107. This work corresponds to the Mnga’ ris kyi btsad po ge sar slong ba’i spring yig listed by Bcom ldan ral gri. See the Bstan pa rgyas pa rgyan gyi nyi ’od, p. 153 (= fol. 52a4).

26 This title is found in Shākya mchog ldan’s list. See Kramer 2007, no. 38.

27 Dram Dul, using a very early biography of ’Phags pa Blo gros rgyal mtshan (1235–1280) (unpublished), states that Nyi ma dpal (13th cent.) taught Rngog lo’s teaching to ’Phags pa, including the Chos mngon pa mdzod kyi ’grel bshad and Spring yig bdud rtsi’i phreng ba. See the Blo l shes rab kyi rnam thar, introduction, p. xiii.

28 This title is found in Dpal mang Dkon mchog rgyal mtshan’s (1764–1853) Bden gtam snying rje (pp. 651–52): rngog gi bstan bcos gze ma ra mgo zhes pa l s / lam ’bras rdo rje tshig rka g la dga pa yod par gra s pa la /. See Karma Phuntsho 2005: 242, n. 53.

29 This title is found in the ’Br s spungs dkar chag, p. 586, no. 006384: ’J m dpal yon tan ye shes b g po’i bstod bsgrub bzhugs pa’i dbu phyogs, rng g blo l shesrab, ’bru tsha, 3 fols., 44×8 cm.

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in their titles. I therefore identified them to be the respective don bsdus-s from Gro lung pa’s list. However, as we shall see below, Rngog lo’s usage of the term bsdus d n is slightly ambiguous, and thus Rngog lo’s and Gro lung pa’s usages of the term might be different. For this reason, those identifications are only provisional.

o

bs

ū

My identification of works 29 and 30 is tentative, since the term dus don does not appear in the title found in the available manuscript containing the work identified by me as no. 29, and since the manuscript containing the work identified by me as no. 30 has no title at all. My identification of these two works as the rnam bshad and bsdus don listed by Gro lung pa (i.e. nos. 29 and 30, respectively) was made on the basis of their contents.30

Among those works of Rngog lo which are still extant, two works were reproduced in the form of blockprints in the 20th century, and others were reproduced mostly from old manuscripts recently rediscovered at the Gnas bcu lha khang of ’Bras spungs monastery. In addition to those works transmitted in central Tibet, there is, surprisingly, one work discovered at Khara Khoto in present-day southern Mongolia. 2. The Khara Khoto Manuscript―British Library, IOL, K.K.v.b.35b

In May 1914, Sir Aurel Stein (1862–1943) explored the ruins of Khara Khoto and found a number of old Tibetan manuscripts together with Tangut manuscripts in a st pa just outside the north-western corner of the ruins:

du kg s

āā

k

30 Dr. Pascale Hugon is more cautious about following Gro lung pa’s designations. In a personal communication, she points out the general inconsistency of Gro lung pa’s descriptions on the basis of his inaccurate description of Rngog lo’s Nyāyabin ṭī ā commentary: though Gro lung pa’s expression rigs thigs ’ rel pa dang bca pa’i bsdus don / rnam bshad indicates a sub-commentary on both the Ny yabindu and its commentary, the actual contents of the work are not a commentary on the Ny yabindu but on Dharmottara’s Nyāyabinduṭī ā.

134


Our survey of the ruins examined outside the town walls may well start with the

group of Stūpas which […] stood close to the north-western corner. They had all

been badly damaged by burrowing, apparently long ago. […] A more interesting

discovery was made on clearing away the debris at the foot of the three small

badly decayed Stūpas (marked K.K.v.b) which form a separate little group to the

south of the larger Stūpa. Here a careful search brought to light packet after

packet of well-preserved leaves from different Hsi-hsia texts, mostly written but

some also blockprinted, and from large Tibetan Pōthīs. (Stein 1928: 445–46)

The folios were taken from Khara Khoto and are today preserved in the India Office Library of the British Library, marked “K.K.v.b.” Among them is a single-folio manuscript (61 x 8 cm) marked K.K.v.b.35b (= IOL, Tib M, vol. 7, fol. 66). It is written in a beautiful dbu m script and contains old orthographies (e.g. myed for med). Apart from some illegible words on the verso side, the manuscript is well preserved. Interlinear notes were added in between each line in red ink in a minute hand, and the left end on the recto side bears the folio number gnyis, which means that the first folio of this work is missing.

ed

a a u ay

31 This very short work has a colophon (folio 2b6) that runs: “a bsdus don (topical outline) of the Uttaratantra composed by the monk Blo ldan shes rab, the translator” (rgyud bl m ’i bsd s don lo tsa ba dge slong blo ld n shes rab k is sbyar pa). F.W. Thomas already made a brief remark on this folio in

ae o a

0

31 Perhaps the missing folio may be found in other collections of Tibetan manuscripts discovered at Khara Khoto, such as P.K. Kozlov’s (1863–1935) collection preserved at St. Petersburg. For further detail on such collections, see Maho Iuchi’s paper “Bka’ gdams pa Manuscripts Discovered at Khara-khoto in the Stein Collection,” forthcoming in B. Dotson, C.A. Scherrer-Schaub & T. Takeuchi (eds), Old and Cl ssical Tibetan Studies: Proce dings f the 11th Seminar of the International Associ tion for Tibetan Studies, Königswinter, 20 6, Halle: International Institute for Tibetan and Buddhist Studies.

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KAZUO KANO

his hand-written cards: 32 “… perhaps connected with the Mah -ānottaratantra-śāstra and -vyākh ā translated by Blo ldan shes rab….” He

was aware of the connection with the Uttaratantra (i.e. R tn otravibh ga, hereafter RGV), but did not go into further detail.

āy y

a ag ā

dp

ag

n

Our folio (2a1) starts in the middle of a running text, which presents the last topic of the RGV’s first chapter: e’ don gyi chos ’thun pa, “the similarity between the meaning and simile” (referring to RGV I.146–147). Immediately after that, the text presents the topics of the second chapter of the RGV. Then, the outlines of the third, fourth, and fifth chapters follow. Many topics listed in these outlines have interlinear notes in red, which cite verses in the RGV or sentences in the Ratn otravibhāgavyākhyā (hereafter RGVV) corresponding to each topic. Thus, we may conclude that this work is a “topical outline” or “synopsis” (i.e. sa bcad) of the RGV. 3. Two Different Types of bsdus don Commentaries―‘Topical Outline’ and

‘Essential Meaning’

Before focusing on the contents of our manuscript, I shall point out some problems with regard to the title. The term bsdus do is often used in the sense of “topical outline” in titles of works composed by Rngog lo’s Tibetan contemporaries and the inheritors of his tradition,33 such as Pa tshab lo tsā ba

d

32 These cards are now preserved in the India Office Library of the British Library and are accessible via the IDP (International Dunhuang Project) website (http://idp.bl.uk).

33 The genre of “topical outline” seems to have been spread in Tibet already in the early phyi dar period. Jackson (1993: 4), referring to Glo bo mkhan chen’s account, pointed out that “the paṇḍita Atiśa (ca. 982–1054), for example, is said to have noted with approval its existence among the Tibetans.” Regarding the origin of the sa bcatechnique, Steinkellner (1989: 235) states that the technique is “neither a Tibetan invention nor of Indian but of Chinese origin.”

136


Nyi ma grags (b. 1055),34 ’Bre Shes rab ’bar (11th cent.),35 Sa chen Kun dga’ snying po (1092–1158),36 and Phywa pa Chos kyi seng ge (1109–1169).37 It is to be noted that Phywa pa and ’Phags pa Blo gros rgyal mtshan (1235–1280) composed their own topical outlines of the RGV, both of which have words equivalent to bsdus don in their titles: Theg pa chen po rgyud bla ma’i bsdus pa’i don (hereafter “Phywa pa’s Topical Outline”)38 and Theg pa chen po rgyu bla ma’i bstan bcos kyi don bsdus,

d

d

y adon

n a a a

39 respectively. Furthermore, ’Bum la ’bar (ca. 11th cent.) uses the word bsdus don sa bca (which appears to be a compound of two nearly equivalent expressions) in the title of his topical outline of Maitrīpa’s twenty amanasikāra works (Yid la mi b ed p ’i chos nyi shu’i bsdus don sa bcad).40 Rngog lo himself, too, uses the term bsdus pa in the sense of “topical outline” in his Bya g chub sems dp ’i spyod p l ’jug pa’i don bsdus

ya s s n

c d a don

du

du kang ug on

a ua du do

o a ha s hu

34 Bzhi brg pa’i rgya cher bshad pa’i b du pa’i don, Bka’ gdams gsu g ’bum, vol. 11, pp. 205–14 (5 fols.).

35 B om l an ’das yum brgyad stong p ’i bsdus pa, ibid., vol. 2, pp. 13–55 (22 fols.).

36 For the works of Sa chen that have the word bs s don in their titles, see Jackson 1993: 3.

37 Dbu ma bden pa gnyis kyi don bs s pa, B ’ gdams gsung ’bum, vol. 6, pp. 251–57 (4 fols.); Bya chub sems dpa’i spyod pa la ’j pa’i d bsdus pa, ibid., vol. 7, pp. 131–43 (7 fols.); Bsl b pa kun las bt s pa’i don bsdus pa, ibid., vol. 7, pp. 143–44 (incomplete, 1 fol.); Tshad m rnam par nges pa’i bs s n, ibid., vol. 8, pp. 3–28 (13 fols.).

38 Bka’ gdams gsung ’bum, vol. 7, pp. 145–56 (6 fols.).

39 Sa skya bka’ ’bum, vol. 7, pp. 225–28 (fols. 51b4–58a2).

40 See the ’Bri gung chos mdz d, vol. Kha, p. 157.5: yid l mi byed pa’i chos nyi s u’i bsdus don sa bcad ’bum l ’bar gyi zin ris [= bris] bz gs s.ho // (Dr. Klaus-Dieter Mathes drew my attention to this source).

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KAZUO KANO

pa.41 Hence we can observe a tendency in the early and middle phyi dar period42 to use the term bsdus do to indicate “topical outlines”. Later traditions, however, preferred to use the term sa bcad instead of the term bsdus don to indicate this type of work.

n

n

n

n a

43

Besides our topical outline of the RGV from Khara Khoto (hereafter Topical Outline), Rngog lo composed a lengthy commentary on the RGV―the Theg pa chen po rgyud bla ma’i don bsdus pa (hereafter Essential Mea ing).44 Although the title of this work is almost identical to the title found in the Khara Khoto manuscript (Rgyud bla ma’i bsdus don), their contents are different. Namely, in his Essential Meaning, Rngog lo not only outlines the RGV but also concisely and systematically explains verses of the RGV and passages from the RGVV, and, moreover, presents his own philosophical viewpoints. The Essential Mea ing consists of 40 folios in a handwritten manuscript (66 blockprinted folios), whereas the Topical Outline covers only 2 folios in total.

Among Rngog lo’s extant compositions, the usage of the word bsdus don or don bsdus in the sense of “topical outline” is rather rare―the Khara Khoto manuscript and the Bya g chub sems dpa’i spyod pa la ’jug p ’i don bsdus pa

u dud

y u e

41 One may indeed consider the possibility that the title in the colophon was not written by the author himself, but by a later scribe or editor (see Almogi 2007: 46–47). However, due to lack of evidences as to the origin of this colophon, I shall cautiously regard it to be by Rngog lo himself.

42 Bu ston Rin chen grub, for example, composed some “topical outlines,” such as the D s ’khor bs s don dri med ’od kyi rgyan, Collected Works of Bu ston, vol. 4 (Nga), pp. 93–230; B e mchog rtsa rgyud kyi bsdus don gsang ba ’byed pa, ibid., vol. 6 (Cha), pp. 119–140; andYang dag par sbyor ba’i rgyud kyi rg al po’i bsd s don rdo rje’i ld mig, ibid., vol. 8 (Nya), pp. 175–215.

43 See Jackson 1993: 5.

44 See above my list of Rngog lo’s writings, title no. 8. For details of this work, see Kano 2006.

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are the only testimonies for this usage found so far. In his other extant compositions, such as the Mdo sde rgy n gyi don bs s, Db s dang mtha’ rn m ’byed kyi don bsdus, and Mngon rtogs rgyan gyi don bsdus,

a du ua

d na a

ā

yāva

a

45 Rngog lo obviously uses the term o bsdus not in the sense of “topical outline,” but of “essential meaning.” Rngog lo’s Essenti l Me ning (on verse RGV I.13) offers a typical example of his commentarial style:46

As for the Jewel of the Saṅgha, [there are verses in the RGV regarding]

presentation (= RGV I.13), explanation (= RGV I.14), and detailed explanation

(= RGV I.15–18). With regard to the first [topic] (i.e. the presentation), eight

aspects are taught: knowing [phenomena] as [they actually] are (yathāvajjñ na),

knowing [phenomena] to the full extent ( jjñāna), […] and release. In [verse

I.13, the phrase] up to “after correctly realising” refers to knowing [phenomena]

as [they actually] are (i.e. the first topic of the eight aspects).

As seen in this passage, Rngog lo extracts essential topics from root texts and connects them to passages in the respective root texts. In this regard, Jackson (1993: 5) rightly states: “On a larger scale a bsdus don or don bsdus p was for Rngog lo the name of a commentarial sub-genre, namely a commentary in which the author had restricted himself to more concise explanations and discussions of the main points.” To clarify the meaning of the term bsdus don and its equivalents bsdus pa’i don and don bsdus pa more precisely, I shall focus on Rngog lo’s usage of this term in his works.

dga d

paa d l

45 For these three works, see above my list of Rngog lo’s writings , nos. 6, 10, and 1, respectively.

46 Rngog lo’s Essential Meaning, A: fol. 22a7–b1; B: p. 315 (fol. 14a4–5): e ’dun dkon mchog l ’ang / bstan pa dang / bsha pa dang / rgyas par bshad pa las / dang por ni don brgyad brjod do // ji lta ba rig pa dang / ji snyed rig pa dang / […] rnam par grol ba’o // de l yang dag rtogs nas (= I.13b) zhes bya ba yan cha kyis ni / ji ta ba rig pa brjod do //.

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KAZUO KANO

4. Rngog lo’s Usages of the Term bsdus don and its Equivalents

(a) bsdus pa’i don as a technical term of exegesis

At the beginning of his “essential meaning” (bsdus don) type commentaries on the Abhisama ālaṃ ra, S trālaṃ ra, and Madhy nta ib āga, Rngog lo uses the word bsd s p ’i don (piṇḍārtha) as a technical term of exegesis—one of five exegetical topics found in Vasubandhu’s Vy khy yukti (i.e. pra oj na, piṇḍārtha, pa rtha, anus ṃdhi, and codyaparih ra),

y kā ū kā ā v hu a

ā ā y adā a ā

y aā

ā ā ā ā y kū ā k a ā k

a an a n

k āā

47 which are topics to be known by commentators—and tries to apply the first three topics (pra oj na, piṇḍārtha, and pad rtha) to the initial verses or sentences of the Madhy ntavibh ga,48 Sūtr laṃk ra,49 and Abhisama ālaṃ āra.50 Moreover, explaining the piṇḍārtha in his S tr laṃ āra and Abhisam y laṃ āra commentaries, Rngog lo refers to a further set of sub-topics of exegesis—brjod par bya ba (abhidheya, “subject matter”), dgos pa (prayojana, “purpose”), dgos pa’i dgos p (prayoj apr yoja a, “final purpose”), and ’brel pa (sambandha, “connection”). A similar concept is found in Alakakalaśa’s sub-commentary (ṭī ā) on the Yoginīsañc ra: “the ‘essential meaning’ (piṇḍārtha) is that which explains five topics―abhidh na ‘explicit statement’ and so forth (i.e.

s

ū

bu du hu pon

g pa o ng s a ang h ky

o du

47 That is, “intention/purpose,” “summarised meaning [of the ūtra],” “meaning of the words [of the s tra],” “[inter-]connection [of the various parts of the sūtra],” and “objections and [their] rebuttals.” Cf. Verhagen (2005: 575).

48 See the D s mtha’ rnam ’byed kyi don bs s, p. 258 (fol. 1b2–3): de c ad pa la dang po’i tshigs s bcad pa slob d kyis gsungs pa ni bstan bcos ’di ni rab mdzad pa zhes bya ba’o // ’dir yan bsdus ’i d n da dgo p ’i don d ts ig gi don gsum is shes par bya ba’o //. 49 See the Mdo sde rgyan gyi don bsdus, pp. 207–208 (fols. 1a2–3 and 1b4–5).

50 See the Mng n rtogs rgyan gyi don bs s, A: fols. 1b4 and 2b6–3a4; B: pp. 126–27 (fols. 1b4 and 2a5).

140


a a a p o y a

s

s ā

bhidheya, s mb ndha, ray jana, and prayojanapra oj na).”51 The technical term piṇḍārtha is defined by Vasubandhu in his Vyākhyāyukti as follows:52

[The term] piṇḍārtha means the body (śarīra) of a ūtra. Namely, for example,

there is a ūtra [passage] in the Saṃyukt gama “O monks, in terms of existence

of visible matter,” etc. If one extracts [the main points] from it, [it is evident

that] it teaches: (1) what [is to be comprehended], (2) how that is to be

comprehended, (3) the comprehension, (4) the result of that comprehension, and

(5) the explicit statement of that [result]. This is piṇḍārtha.

In sum, the technical term bsdus pa’i don or piṇḍārtha means “essential/ summarised meaning,” and Rngog lo applies this exegetical topic together with other topics at the beginning of his commentarial works. Note, however, that this exegetical technique is not used exclusively in the bsdus don type commentaries, but is used widely in Indian commentarial literature. Rngog lo uses this technique in precisely the same manner at the beginning of his commentaries that do not have the term bsdus don in their titles, such as his

ā ā hānā añ a

gy s n g an

ā ā u ud a ug a

a g ua n hes u

od a u

51 See the Yoginīsañcāra, p. 4: piṇḍ rtho nām bhid dip cakapr tipādanam (the edition reads piṇḍārthānāmā°). For the contents of the five topics (pañcaka), see ibid., p. 2. In his Mdo sde rgyan i don b dus and M gon rto s rgy gyi don bsdus, Rngog lo does not explicitly mention abhidhāna. For these technical terms of exegesis in the works of Indian masters (such as Śāntarakṣita, Kamalaśīla, and Haribhadra), see Ichigo 1985 and Schoening 1992.

52 Vy khy yukti, D 33a2–3; P 36b5–7; Lee (2001: 13): bsd s pa’i don ni mdo sde’i l s yin te / ’ i lta ste / yang dag par ldan pa’i lung l s / dge slong dag gz s yod pa ’di l zhes bya b la sogs pa’i mdo sde lta bu ste / de las ni bsdu na gang zhi ji ltar yongs s shes par bya b dang / yongs su shes pa gang yi pa dang / yongs su s pa’i ’bras b gang yin pa dang / de rj par byed pa gang yin pa de l bstan pa ni bsd s pa’i don to //. For the details of this passage, see Yamaguchi 1959: 52–53 and Verhagen 2005: 580–81.

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KAZUO KANO

Sh s rab snying po’i rgya ch r ’grel gi s ad pae e b h a a a ga

du

y k

aayā ā v

n

53 and Tshad m rn m p r n es pa’i dka’ ba’i gn s rnam par bshad pa.54

(b) don bsdu ba as a non-technical term

On several occasions, on the other hand, Rngog lo uses the term don bs ba in a non-technical sense (i.e. not as a formal exegetical topic aiming to outline the core of root texts at the beginning of commentaries).55 In his bsdus don of the Abhisama ālaṃ āra, when commenting on verses I.19–20 (which explain twenty-two kinds of cittotpāda) and verses I.21–22 (which explain ten kinds of instruction), for instance, Rngog lo uses the term don bsdu b to identify several passages in the root text―Haribhadra’s Abhisam laṃk ra ivṛti―as “summarising passages.”56 In his Essential Mea ing, too, Rngog lo uses the

n

u

ā ā

kā

b bud su

h a a ood y ba

n ung akā ā a hyā ā ā

g h g h ādya p vā ṇ ā kabhū āv

53 See the Bka’ gdams gsu g ’bum, vol. 1, pp. 111–12 (fol. 1a2–b5).

54 See ibid., vol. 1, p. 420 (fol. 1b8). In this work, Rngog lo refers to ’bras bu, spyi’i don, and tshig gi don, of which the first two are equivalents to dgos pa and bsd s pa’i don, respectively.

55 Of course, it still more or less relates to the piṇḍārtha defined in the Vy khy yukti insofar as it is used as a commentarial technique.

56 Regarding the Abhisamayālaṃ ravivṛti on verses I.19–20, Rngog lo divides Haribhadra’s glossing passage into four parts (i.e. presentation of the meanings, similes, similarity between the meanings and similes, and essential meanings) and designates the last portion, in which Haribhadra allocates the twenty-two kinds of cittotpāda to the various odhisattva and dha stages, as an essential meaning (don b du ba). See the Mngon rtogs rgyan gyi don bsd s, A: fol. 13a2–3; B: p. 135 (fol. 6a8): dpe’i rnam par dbye ba ni / de yang sa gser zla ba me (= verse I.19a) // z es bya b la sogs p ’ // de yang don dg pa dang / dpe’ dang / de gnyis k i chos mthun pa dang / don bsdu bzhis ston te / de yang slob dpon seng ge bza g po’i gzh nyid l s gsal bar zad do //; and the Abhisamayālaṃ ravivṛti, p. 12: tatr dyāḥ tr yo mṛdumad dhim tratay ādikarmikabhūmisaṃ ṛ ītāḥ […] tato buddhabhūmisaṃ ṛ ītāḥ trayacittotp āḥ [read tra ś cittotpādāḥ] rayogamaulapṛṣṭad re ety dikarmi mim ārabhya y ad

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term don bsdus pa or bsd s pa’i don to identify verses in the root text―RGV I.99–130―as “summarising verses”

u

du

57 contrasting it with “an extensive explanation” (rgyas par bshad pa).58 In view of those examples, Rngog lo uses the term don bs ba (as a non-technical term) in the sense of “essential meaning” following the ordinary usage of the term piṇḍārtha found in Indian commentarial works.59

With regard to Rngog lo’s usages, in sum, the term bsdus pa’i don (or its equivalents) corresponds to the Sanskrit term piṇḍārtha, and means the “essential/summarised meaning” of an entire treatise (where it is used as a technical term of exegesis) or of passages in a root text (where it is used as a non-technical term).

ū g ā

ā kā vu ā

dāk ā n

a d a

ud y ng ho

y

ban

ś

e ś kān ḥ

buddhabh misaṃ ṛhītā iti cittotp daprabhedaḥ. Regarding the Abhisamay laṃ ravi ṛti on verses I.21–22, Rngog lo, using the

term don bsd ba, identifies a passage of Haribhadra (ibid., p. 14: tad evaṃ kṛtv bodhicittata ṣiptadharmasvabh va°) as the summary. See the M gon rtogs rgyan gyi don bsdus, A: fol. 20b4; B: p. 141 (fol. 9a7): gsum pa don bsdu ba brjod pa ni / de ltar na byang chub kyi sems dang des ’phangs p ’i chos kyi ngo bo nyi ces bya ba l sogs pa’o //.

57 Rngog lo’s Essential Meaning, A: fol. 38a6; B: p. 335 (fol. 24a6): ’di la don bsd s pa ni / ’di yin no // dpe bco brgya k i gra s nges pa dang / dpe don gnyis ka’i c s mthun pa nges pa dang / don rnams k i nges pa’o //. See also ibid., A: fol. 41a1; B: p. 338 (fol. 25b6): bsdus pa’i don to //. 58 See ibid., A: fol. 41a1–2; B: p. 338 (fol. 25b6): rgyas par bshad pa la / dang po sgri pa dang rang bzhin ld pa’i dpe rgyas par ’chad pa ni / so sor bshad pa dgu dang / bsdu ba dang bcus bstan to //. 59 In the RGVV, for example, the term piṇḍārtha is used in the sense of “essential meaning” repeatedly. E.g. RGVV, p. 119: “essential meaning of these ten lokas (= RGV V.16–25) should be known by [the following] three ślokas (= RGV V.26–28)” ( ṣām api daśānāṃ lo āṃ piṇḍārthas tribhi ślokair veditavyaḥ).

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KAZUO KANO

5. Indian piṇḍārtha Type Commentaries

Rngog lo’s “essential meaning” (bsd s don) type commentaries were most likely composed on the model of piṇḍ rtha type commentaries written by Indian Buddhists, which―to the best of my knowledge―can be classified into three types: (1) a versified ‘essential meaning’ of a root text, (2) an ‘essential meaning’ in the form of a list of essential topics taken from root texts, and (3) an ‘essential meaning’ in the form of a systematic and concise (or sometimes extensive) exposition.

uā

ā ā āñ p ā

ca āā āpā

p

Examples of the first type are the Sūtr laṃk rapiṇḍ rtha of Sajjana―one of Rngog lo’s main Kashmirian teachers,60 Dignāga’s Praj ā āramit piṇḍārtha, Dharmapāla’s Bodhisattva ry vatāraṣaṭṭriṃśatpiṇḍārtha 61 and Bodhi- cary vatārapiṇḍārtha,62 Kambala’s Prajñ ramitāpiṇḍārtha (= Navaślokī), Jinamitra’s Nyāyabindupiṇḍārtha,63 Atiśa’s Prajñā āramitāpiṇḍārthapradīpa,64 and so forth.65 These compact versified works (many of which consist of just

ā

ū ā kā kādānā

hāyādeś

n

60 Sajjana’s Sūtr laṃkārapiṇḍārtha is available only in a Sanskrit manuscript found in Zhwa lu monastery; its colophon reads: s tr laṃ rapiṇḍārthaḥ | ṛtiś śrīmat-sajjanap m |. This manuscript is probably the one listed in Sen Wang’s catalogue of the 259 Sanskrit manuscripts formerly kept in the Palace of Culture of the Nationalities in Peking, No. 16, (6 fols.). Sen Wang’s catalogue is reproduced as an appendix to von Hinüber 2006. Sajjana composed a versified brief work of essential instruction of the RGV entitled Ma nottaratantraśāstropadeśa, which is preserved only in Sanskrit. Sajjana seems to use the term upa a almost as equivalent to piṇḍārtha. For a critical edition and an English translation, see Kano 2006.

61 D 3878, P 5280.

62 D 3879, P 5281. For these two piṇḍārthas, see Saito 2003.

63 D 5732, P 4233.

64 D 3804, P 5201.

65 We can also add Tantric commentarial works, such as Dharmabodhi’s Gsa g ba’i

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one folio in the Bstan ’gyur) make it possible for one to easily memorise the main doctrinal points of larger root texts.

Regarding the second type, we have, for example, Jñānaśrī’s Sūtr laṃ-āra iṇḍ rtha

āk p ā ā

aā ā

ā ā

a ca

y k

66 and an anonymous piṇḍ rtha commentary on Vāgīśvarakīrti’s Mṛtyuv ñcana.67 In the first one, besides a detailed explanation on the initial two verses of the Sūtr laṃk ra (which explain the entire body of the text), Jñānaśrī mainly focuses on listing the main topics of the Sūtr laṃk ra. The second one is a list of the main topics of the root text―Vāgīśvarakīrti’s Mṛtyuv ñ na. This work has a structural style similar to that of our Khara Khoto manuscript. These works are much closer to Tibetan “topical outline” type works than to Rngog lo’s lengthy “essential meaning” type commentaries.

Examples of the third type, which tends to be longer than the other two types, are Prajñākaramati’s Abhisama ālaṃ āravṛttipiṇḍārtha68 and Kumāra-

bha

y a a s kho oo d u u ā e

ob g u g a u

dhā ā ā

mdo don bsdus pa (P 4751) and Vimalamitra’s piṇḍārtha on the *Guhyagar tantra (P 4755). These two works are missing in the Derge Bstan ’gyur. The title of Vimalamitra’s work is slightly ambiguous, for its colophon (fol. 26a5–6) states: gsang ba’i snying po de kho na n id nges pa l s / th ms cad ma lu par ’phros te ’ r l brk s pa de ag gis ’bras b ’i mchog gi rgyud kyi don bsd s ’grel pa piṇḍ rthar zh s bya ba /. 66 D 4031, P 5533. The author Jñānaśrī can be identified as the Kashmirian Jñānaśrībhadra, for the colophon of the work indicates the Kashmirian Paṇḍita Ratnavajra as his teacher. See also Sukenobu 1974: 67–68.

67 P 4086 (missing in the Derge Bstan ’gyur). The colophon of this work (fol. 147b6–7) states: sl dpon nga gi dbang phy g gra s pas mdzad p ’i ’chi ba bl ba. The Indian authorship of this work is somewhat doubtful, for the author’s name is missing, and its structure is very close to autochthonous Tibetan works. One may add Kumārakalaśa’s Vajra tumaṇḍalārthabh van piṇḍārtha (D 2530, P 3353), whose first half consists of a list of topics.

68 D 3795, P 5193. It is to be noted that this work was translated into Tibetan by Rngog lo himself in collaboration with Sumatikīrti.

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KAZUO KANO

śrījñāna’s Prajñā ramitāpiṇḍārtha,pāy kā ayā k

nāā ā ā

kā

ā

69 which explain the essential meaning of the Abhisama ālaṃ ravivṛti and the Abhisam laṃ āra, respectively. This type of piṇḍārtha aims to promote quick and systematic understanding of the entire body of a root text, rather than to assist in memorising its main topics, as in the case of the first type. Longer examples of this type are found in Tantric commentarial works such as Buddhaguhya’s Vairoca bhisambodhipiṇḍārtha70 and Āryasubh huparipṛcch n matantrapiṇḍārtha,71 and Śāntigupta’s Hevajra-piṇḍārthaprakāśa.72 In addition, Vajragarbha’s Hevajrapiṇḍārthaṭī ā calls itself “a commentary on the essential meaning” (piṇḍ rthaṭīkā) of the first five chapters of the Hevajratantra73 and hence, strictly speaking, we may classify it in the ṭīkā genre rather than the piṇḍārtha genre.

Rngog lo’s bsdus don (“essential meaning”) commentaries are clearly closer to the third type. Although we can classify piṇḍ rtha type works into different sub-types, they are all forms of a “beginner’s manual” to assist in obtaining a systematic and concise comprehension of root texts such as the

o

dhā ā ā āā ā

ay a ś ḥ pa u vag v nayā

y

69 D 3797, P 5195.

70 D 2662, P 3486.

71 D 2671, P 3496.

72 P 4697 (missing in the Derge Bstan ’gyur). The term piṇḍārtha in the title corresponds to the Tibetan rendering lus kyi d n. We have further Tantric commentaries with the term piṇḍārtha in their title, such as, Munīndrabhadra’s Vajra tumah maṇḍalopāyik sarvavajrodayan mapiṇḍārtha (D 2529, P 3352), and Guhy pannapañjik piṇḍārthapradīpa (D 2593, P 3420).

73 In his conclusion Vajragarbha states: “Therefore, through this commentary yogins can understand the essential meaning [of the root tantra that has been summarised in the short tantra] in the hundred and twenty stanzas of the [first] five chapters” (ev ṃ viṃśat adhik śata lokaiḥ piṇḍārtha pañca ṭaleṣ yogibhir a anta yo ’ ṭīka ā). The English translation and Sanskrit text provided here are taken from Sferra (forthcoming).

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Abhisama ālaṃ āra, Bodhicar āvatāra, and Ny abin u. It is thus reasonable to suppose that Rngog lo composed several such works in order to introduce Indian scholastic traditions to Tibet. One difference between the Indian piṇḍārtha type commentaries and Rngog lo’s lengthy bsdus don commentaries is the use of a numbering system for topical outlines, which is one of the typical features of Tibetan commentarial literature.

y k y āy d

n a a

u a

n

a

In short, we can say that Rngog lo seems to have used the term don bsdus (or its equivalents) in two senses: as a “topical outline (sa bcad)” and an “essential meaning.” The first usage is found in the Khara Khoto manuscript and the Bya g chub sems dpa’i spyod pa l ’jug p ’i don bsdus manuscript, and the second is found in all other available works that have the word bsdus don or its equivalents in their titles.

One might identify the bsd s don and rn m bshad of the RGV found in Gro lung pa’s list as the Topical Outline of the Khara Khoto manuscript and the Essential Mea ing, respectively. If so, one may similarly identify Rngog lo’s other available “essential meanings” as the respective rnam bshad commentaries found in Gro lung pa’s list. However, inasmuch as we have no access to Rngog lo’s other “topical outlines” and cannot rule out the existence of more extensive commentaries (which correspond to rnam bsh d), we cannot safely say whether they are actually bsdus don or whether they are in fact rnam bshad, and thus I prefer to leave the question open. 6. Contents of the Khara Khoto Manuscript

Rngog lo was himself a translator of the RGV74 and one of the earliest and most

n o74 According to Gzhon nu dpal’s (1392–1481) Deb ther s gon p (425.4–7), six

translations of the RGV are said to have existed: by (1) Atiśa and Nag tsho Tshul khrims rgyal ba (1011–1064), (2) Rngog Blo ldan shes rab and Sajjana, (3) Pa tshab Nyi ma grags, (4) Mar pa Do pa Chos kyi dbang phyug (1042–1136), (5) Jo nang lo tsā ba Blo gros dpal (1299–1353 or 1300–1355), and (6) Yar klungs lo tsā ba Grags pa

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KAZUO KANO

influential commentators on this work in Tibet.75 The R tn otravibh ga, or Mah y nottaratantra (Theg pa chen po rgyud bla ma), is the sole treatise preserved in a Sanskrit original which presents the doctrinal system of Buddha Nature ( e bzhin gshegs pa’i snying po: tath gatagarbha) on the basis of several relevant Mahāyāna s tras, such as the Tathāgatagarbhasūtra, Śrīmālāde īs tra, and An natv p r tvanird śa. This work was composed probably around the 5

a ag āā ā

d āū

v ū ū ā ū ṇa e

ā

b

pad

th century by Sāramati (according to the Chinese tradition) or Maitreya (according to the later Indian tradition). The work consists of three parts: (1) basic verses,76 (2) commentarial verses, and (3) prose commentary (vy khyā). The Tibetan tradition attributes the authorship of the prose commentary to Asaṅga. The commentarial verses explain the basic verses, and the prose commentary glosses all the verses.

The RGV has five chapters: on Buddha Nature, on a buddha’s awakening, on a uddha’s qualities, on a buddha’s activities, and on the benefits of the treatise. At the beginning of the work (RGV I.1–3), the author of the RGV presents the seven main subjects (vajra a) of the treatise: the Three Jewels (Buddha, Dharma, and Saṅgha), Buddha Nature, a buddha’s awakening, a buddha’s qualities, and a buddha’s activities. The first four points are taught in the first chapter, and the latter three points are taught in the second, third, and fourth chapters, respectively. This is the basic structure of the RGV.

rgyal mtshan (1242–1346). To date, only the second one is available. Gzhon nu dpal, in his RGV commentary, sometimes quotes both Atiśa and Nag tsho’s (1) and Pa tshab’s (3) translations. Kano (2005) presented a register of sources in which those extra-canonical translations are cited, and also (2006) studied the textual qualities of those translations.

75 For Rngog lo’s impact on later RGV commentators, see Kano 2006.

76 I call those verses of the ‘verse text’ (the part of the text that consists only of verses, which are preserved only in the Chinese—see Taisho, no. 1611, 813a–20c) ‘basic verses.’

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With this in mind, Rngog lo, in his Topical Outline, divides the contents of the RGV as follows:

1. Systematic presentation of the body of the treatise (RGV I.1–3) 2. The Resultant Three Jewels (RGV I.4–22) 3. The source that generates the Three Jewels (RGV I.23–V.15) 3.1. General presentation (RGV I.23–26) 3.2. Details of each of the last four vajrapadas (RGV I.27–IV.98) 3.2.1. Explanation of Buddha Nature (RGV I.27–167) 3.2.2. Explanation of a buddha’s awakening (RGV II) 3.2.3. Explanation of a buddha’s qualities (RGV III) 3.2.4. Explanation of a buddha’s activities (RGV IV) 3.3. The benefits of devotion to [the teaching of] Buddha Nature (RGV

V.1–15) 4. The [concluding] acts regarding the successful completion of the

treatise’s composition (RGV V.16–28) Points 1 through 3.2.1, which were presumably contained in the missing folio, are tentatively restored on the basis of parallels extracted from Rngog lo’s Essential Mea ing and Phywa pa’s Topical Outline (for details regarding the restoration, see below). The first point presents general remarks on the seven vajrap das; the second and third points explain the first three and the last four vajrap das, respectively; and the last point is a dedication. The divisions made by Rngog lo are appropriate in view of the original contents of the RGV, and are a convenient way to systematically view its structure. Later Tibetan commentators on the RGV basically follow this division. In order to clarify the contents of our manuscript more precisely, I shall compare it with the two relevant sources just mentioned.

n

aa

149

KAZUO KANO

7. Comparison with Rngog lo’s Essential Meaning

As mentioned above, Rngog lo composed two RGV commentaries―the Topical Outline and the Essential Meaning. From his Essenti l Mea ing, we can extract an outline of the RGV, which is helpful for clarifying the ambiguities of the Topical Outline. In the following table, I shall compare the outline of the Topical Outline of the Khara Khoto manuscript (left column) and that extracted from the Essential Mea ing (right column). Subscribed numbers in the table refer to the corresponding verses of the RGV, and square brackets enclose supplied topics.

a n

n

e

Rngog lo’s Topical Outline and Essential Meaning

Topical outline presented

in the Khara Khoto MS

Topical outline extracted from

the Essential M aning

RGV Chapter I

(the first folio is missing)

dpe’ don gyi chos ’thun pa I.146-47

nges par byed pa’i thabs la stsogs pa gsum

I.153-67

(…) de dang ’dra ba’i rang bzhin dpe dgu

dang ’dra bar yod du rung ba de nges

par byed pa’i thabs ston pa I.153

stong pa’i don phyin ci ma log pa’i

mtshan nyid ston pa I.154-55

khams bstan pa’i dgos pa ston pa I.156-67

RGV Chapter II

byang chub rnam par dbye ba

1 rnam pa brgyad kyi don bsdu’ ba

1.1 bstan pa II.1

1.2 bshad pa II.2

byang chub

1 rnam dag rnam pa brgyad bstan pa II.1-2

150


2 rnam par dbye ba II.3-73

2.1 bstan pa II.3; 8-9; 18-20; 29; 38-41; 62; 69

2.2 bshad pa II.4-7; 10-17; 21-28; 30-37; 42-61; 63-68; 70-73

2 rnam dag rnam pa brgyad bshad pa II.3-73

RGV Chapter III

yon tan gyi rnam par dbye ba

1 rten gyi sgo nas bstan pa

1.1 bstan pa bsdu’ ba III.1

1.2 rnam par dbye ba III.2-3

2 dpe’i sgo nas bshad pa

2.1 bshad pa bsdu’ ba III.4

2.2 rnam par dbye ba

2.2.1 stobs

2.2.1.1 dngos po III.5-6

2.2.1.2 dpe’ dang mthun pa’i chos bstan pa

III.7

2.2.2 myi ’jigs pa

2.2.2 1 dngos po III.8-9


III.10

2.2.3 ma ’dres pa’i chos

2.2.3.1 dngos po III.11-13


III.14-16

2.2.4 mtshan bzang po’i rnam par dbye ba

2.2.4.1 dngos po III.17-25

yon tan

1 rten gyi sgo nas bstan pa III.1-3


2.1 bsdu ba dngos III.4

2.2 dpe dang mthun pa’i chos rab tu bstan

pas rnam par dbye ba

2.2.1 stobs

2.2.1.1 stobs kyi dngos po nyid rab tu

bstan pa III.5-6

2.2.1.2 stobs kyi dpe dang mthun pa’i

chos brjod pa III.7

2.2.2 mi ’jigs pa bzhi

2.2.2.1 dngos po III.8-9

2.2.2.2 dpe dang ’dra ba’i chos brjod pa

III.10

2.2.3 sangs rgyas kyi chos ma ’dres pa

bco brgyad

2.2.3.1 dngos po III.11-15

2.2.3.2 dpe dang chos ’dra ba brjod pa

III.16

2.2.4 mtshan sum cu rtsa gnyis

2.2.4.1 dngos po III.17-25

151

KAZUO KANO


III.26

3 lung gis bsgrub pa III.27

4 dpe’ bstan pa’i don bsdu’ ba III.28-39

2.2.4.2 dpe dang chos ’dra ba brjod pa

III.26

3 lung gis bsgrub pa III.27

4 dpes bstan pa’i don bsdu ba III.28-39

RGV Chapter IV

’phrin las rnam par dbye ba

1 lhun gyis grub pa dang rgyun myi ’chad

pa’i don gnyis bstan pa IV.1-2

2 [bshad pa]

2.1 lhun gyis grub pa IV.3-4

2.2 rgyun myi ’chad pa

2.2.1 don drug dgod pa

2.2.1.1 bstan pa IV.5

2.2.1.2 bshad pa IV.6-7

2.2.2 dpe’ drug dgod pa IV.8

2.2.3 dpe’ don gyi chos mthun pa bstan pa

IV.9-11

2.2.4 don drug gi spyi don gsum nye bar

bsdu’ ba IV.12

3 dpe’ bsgrub pa

3.1 mdor bstan pa IV.13

3.2 rgyas par dbye ba

’phrin las

1 lhun gyi grub pa dang rgyun mi ’chad

pa’i don bstan pa IV.1-2

2 lhun gyi grub pa dang rgyun mi ’chad

pa’i don bshad pa

2.1 lhun gyi grub pa IV.3-4

2.2 rgyun mi ’chad pa

2.2.1 don drug

2.2.1.1 bstan pa IV.5

2.2.1.2 ’chad pa IV.6-7

2.2.2 dpe drug IV.8

2.2.3 dpe don gyi chos ’dra ba bstan pa

IV.9-11

2.2.4 don drug po de nyid bstan pa’i spyi

don gsum bstan pa IV.12

3 lhun gyis grub pa dang rgyun mi ’chad

pa’i don de nyid dpe’i sgos bsgrub pa

3.1 dpe mdor bstan pa IV.13

3.2 rgyas par dbye ba

3.2.1 brgya byin gzugs dang ’dra ba

3.2.1.1 rnam rtog myed pa

3.2.1.1.1 dpe’ bstan pa

3.2.1 brgya byin

3.2.1.1 rnam par mi rtog pa nyid brgya

byin gyi dpes bstan pa

3.2.1.1.1 dpe IV.14-19

152


3.2.1.1.1.1 gzhi dag pas gzugs snang ba

IV.14-15

3.2.1.1.1.2 snang ba des phan pa la ’jug pa

IV.16-17

3.2.1.1.1.3 phan pa phyin ci log las ’byung

ba IV.18

3.2.1.1.1.4 snang ba la rnam par rtog pa

myed pa IV.19

3.2.1.1.2 don sbyar ba

3.2.1.1.2.1 sems dag pas rgyal ba’i sku

snang ba IV.20-22

3.2.1.1.2.2 snang ba des phan pa la ’jug pa

IV.23

3.2.1.1.2.3 snang ba la rnam par rtog pa

myed pa IV.24

3.2.1.1.2.4 phan ba nyid ’khrul pa las gyur

pa IV.25-26

3.2.1.2 skye ’gag myed pa

3.2.1.2.1 dpe’

3.2.1.2.1.1 gzhi’i dbang gis skye ’gag tu

snang ba IV.27

3.2.1.2.1.2 snang myed de phan pa’i rgyu

yin ba IV.28ab

3.2.1.2.2 don

3.2.1.2.2.1 bstan pa

3.2.1.2.2.1.1 sems kyi dbang gyis

skye ’gag tu snang ba IV.28cd

3.2.1.2.2.1.2 snang ba de phan pa’i rgyu

3.2.1.1.2 don brjod pa IV.20-26

3.2.1.2 skye ’gag med pa nyid brgya byin

gyi dpes ston pa

3.2.1.2.1 dpe IV.27-28ab?

3.2.1.2.2 don brjod pa IV.28c-30

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KAZUO KANO

yin pa IV.29

3.2.1.2.2.2 bshad pa

3.2.1.2.2.2.1 sems dbang gis skyed par

snang ba IV.30a

3.2.1.2.2.2.2 ’gag par snang ba IV.30bc

3.2.1.2.2.2.3 don bsdu’ ba IV.30d

3.2.2 dpe’ gnyis pa rnam par dbye ba

3.2.2.1 bag yod pa la sbyor ba IV.31-34 dang

nye bar mtshe ba la skyob pa IV.35

gnyis kyis phan ’dogs pa’i khyad par

3.2.2.2 khyad par du ’phags pa’i chos

IV.36-40

3.2.2.3 myi dmyigs pa’i rgyu IV.41

3.2.2 lha’i rnga

3.2.2.1 phan ’dogs pa’i rnam pa IV.31-35

3.2.2.2 khyad par du ’phags pa’i chos

IV.36-40

3.2.2.3 mi dmigs pa’i rgyu IV.41

3.2.3 sprin gyi dpe’

3.2.3.1 yongs su smyin pa’i dpe’ IV.42-45

3.2.3.2 snod kyi rjes su byed pa IV.46

3.2.3.3 phan gnod la rnam par myi rtog pa

IV.47-49

3.2.3.4 mye rab tu zhi bar byed pa IV.50-52

3.2.3 sprin

3.2.3.1 yongs su smin pa’i rgyu ting ’dzin

IV.42-45

3.2.3.2 snod kyi dbye ba las ro tha dad

par ’jug pa IV.46

3.2.3.3 phan gnod la rnam par mi rtog

par ’jug pa IV.47-49

3.2.3.4 me rab tu zhi bar byed pa nyid

kyis sprin dang ’dra ba IV.50-52

3.2.4 tshangs pa’i dpe’

3.2.4.1 bstan pa IV.53-54

3.2.4.2 bshad pa IV.55

3.2.4.3 snang ba dang myi snang ba’i rgyu

IV.56-57

(Simile of tshangs pa is omitted.)

3.2.5 nyi ma’i dpe’

3.2.5.1 phan gnod la rnam par myi rtog pa

3.2.4 nyi ma

3.2.4.1 phan gnod la rnam par mi rtog pa

154


IV.58-60

3.2.5.2 mun pa sel ba’i ’od ’gyed pa IV.61

3.2.5.3 snod kyi rjes su byed pa IV.62

3.2.5.4 rim gyis ’bab pa IV.63-64

3.2.5.5 ’od kyi dkyil ’khor khyad par

du ’phags pa IV.65-66

nyid IV.58-60

3.2.4.2 mun pa sel ba’i ’od ’byed pa nyid

IV.61

3.2.4.3 snod kyi rjes su byed pa nyid IV.62

3.2.4.4 rim gyis ’bab pa nyid IV.63-64

3.2.4.5 ’od kyi dkyil ’khor khyad par

du ’phags pa nyid IV.65-66

3.2.6 nor bu’i dpe’

3.2.6.1 myi rtog par don thams cad grub

pa IV.67-69

3.2.6.2 rnyed dka’ ba IV.70

3.2.5 nor bu

3.2.5.1 rnam par mi rtog par don thams

cad sgrub pa IV.67-69

3.2.5.2 rnyed dka’ ba IV.70

3.2.7 [sgra brnyan gyi dpe] IV.71-72

3.2.8 [nam mkha’i dpe] IV.73-74

3.2.9 [sa’i dpe] IV.75-76

(The seventh through ninth similes are

omitted.)

3.3 dpe’ bstan pa’i dgos pa IV.77

3.4 dpe’ mtshon par bya ba’i don gi rang

bzhin

3.4.1 dngos su brjod pa’i don bstan pa

IV.78-82

3.4.2 shugs kyis gnas pa’i don bstan pa

IV.83-84?

3.4.3 dngos su brjod pa’i don bshad pa

IV.85-88

3.4.4 dngos su brjod pa’i dpe’ dag

gyis ’dra ba nyid bstan pa IV.89-91

3.5 dpe’i go rims IV.92-98

3.3 dpe nye bar bstan pa’i dgos pa ston pa

IV.77

3.4 dpes mtshon par bya ba’i don gyi rang

bzhin

3.4.1 dngos su brjod pa’i don bstan pa

IV.78-82

3.4.2 shugs kyis gnas pa’i don IV.83-84?

3.4.3 dngos su brjod pa’i don bshad pa

IV.85-88

3.4.4 dngos su brjod pa dpe don gyi ’dra

bsgrub pa IV.89-91

3.5 dpe’i go rim ston pa IV.92-98

155

KAZUO KANO

RGV Chapter V

khams la mos pa’i phan yon

1 bstan pa

1.1 phan yon spyir bshad pa V.1-2

1.2 bye brag tu bshad pa V.3-5

1.3 de’i ’thad pa V.6

2 bshad pa

2.1 spyir bstan pa bshad pa V.7-8

2.2 bsam ba phun sum ’tshogs pa’i rgyu

nyid kyis bsngags pa V.9-10

2.3 sbyor ba phun sum ’tshogs pa’i rgyu

nyid kyis bsngags pa

2.3.1 sbyor ba phun sum ’tshogs pa’i rgyur

bstan pa V.11

2.3.2 de phun sum ’tshogs pa’i rang bzhin

V.12-13

2.3.2.1 bsod nams kyi dpe’ brjod pa V.12a

2.3.2.2 phun sum ’tshogs pa’i chos V.12b

2.3.2.3 ngo bo nyid dang gzhung gzugs pa

V.13

2.3.3 sbyor ba phun sum ’tshogs pa’i rgyur

bsgrub pa V.14-15

khams la lhag par mos pa’i phan yon

1 bstan pa

1.1 spyir brjod pa V.1-2

1.2 bye brag tu bstan pa V.3-5

1.3 rigs pa V.6

2 bshad pa

2.1 spyir bsngags pa V.7-8

2.2 bsam pa phun sum tshogs pa mi

nyams pa’i rgyu nyid kyis bsngags pa

V.9-10

2.3 sbyor ba phun sum tshogs pa gnyis

grub pa’i rgyu nyid kyis bsngags pa

2.3.1 sbyor ba phun sum tshogs pa’i rgyu

nyid du bstan pa V.11

2.3.2 sbyor ba phun sum tshogs pa’i rang

bzhin V.12-13

2.3.3 thos pa sbyor ba phun sum tshogs

pa’i rgyur sgrub pa V.14-15

bstan bcos rdzogs pa’i bya ba

1 bstan pa

1.1 chos bshad pa’i tshul V.16-19

bstan bcos mthar phyin pa’i bya ba

1 chos bshad pa’i tshul

1.1 rgyu gang las bshad pa V.16a

1.2 dgos pa gang gi phyir bshad pa V.16bcd

1.3 bshad pa’i rang bzhin ji ’dra ba V.17

1.4 bshad par bya ba gang bshad pa V.18?

156


1.2 spong ba la bag bya ba

1.2.1 myi spong pa’i rgyu V.20-21

1.2.2 spong ba’i rgyu V.22

1.2.3 spangs pa’i ’bras bu V.23-24

1.3 bshad pa’i bsod nams bsngo’ ba

1.3.1 ’phags pa’i bshad pa V.25

1.3.2 slob dpon gyi bshad pa V.26-28

2 bshad pa extra verse

1.5 de dang mthun pa’i don gang yin pa

V.19

2 chos spong ba’i sgrib pa la bag bya ba

nyid

2.1 mi spong ba’i rgyu bstan pa V.20-21

2.2 spong ba’i rgyu dor ba V.22

2.3 spangs pa’i ’bras bu bstan pa V.23-24

3 bshad pa’i bsod nams bsngo ba

3.1 ’phags pa’i bsod nams bsngo ba V.25c

3.2 slob dpon gyi bsod nams bsngo ba

V.26-28

As seen in the table above, the basic division and wording are very similar in the two works. Some discrepancies found between the two are:

(1) The Topical Outline mentions in greater detail the simile of Indra (RGV IV.14–30), which is sketched only roughly in the Essential Mea ing. n

n

nn

(2) The Topical Outline refers to the simile of Brahma (RGV IV.53–57), which is completely missing in the Essential Mea ing.

(3) The Topical Outline divides the last topic―bstan bcos rdzogs pa’i bya ba―into two, namely, bsta pa (RGV IV.16–25) and bshad pa (RGV IV.26–28), a division not found in the Essential Mea ing.

However, those differences are not substantial in light of the overall similarity, and for this reason Rngog lo’s authorship of the Topical Outline can be confirmed.

157

KAZUO KANO

One might argue that somebody extracted the topical outline from Rngog lo’s Essential Meaning and called it a Topical Outline by Rngog lo. However, this is unlikely as the Topical Outline contains topics that do not appear in the Essential meaning.77

8. Comparison with Phywa pa’s Topical O tline of the RGV u

gd a d n

a an c a a a

Phywa pa’s topical outline of the RGV is another highly relevant source. Phywa pa, who flourished two generations later than Rngog lo, is famous for his significant contribution to the tshad ma tradition of the Gsang phu tradition.78 He composed two works on the RGV, namely, a topical outline entitled The pa chen po rgyu bla m ’i o bsdus pa79 and an extensive commentary entitled Theg p chen po rgyud bla ma’i bst b os rgya cher bsny d p phra b ’i don gsal ba.80 In his Topical Outline (which is about twice as large as Rngog lo’s Topical Outline), on the one hand, Phywa pa follows Rngog lo’s basic structure almost verbatim; on the other, Phywa pa sub-divides Rngog lo’s structure into further topics. In the following, I shall list the basic structures extracted from Phywa pa’s and Rngog lo’s Topical Outlines (branch topics are omitted in the latter):

n

77 Namely, Topical Outline topics 3.2.4 and 3.2.7–3.2.9 in chapter IV.

78 On a list of Phywa pa’s compositions, see Kano 2006: 47–48, n. 31.

79 Bka’ gdams gsung ’bum, vol. 7, pp. 145–56 (6 fols.).

80 Bka’ gdams gsu g ’bum, vol. 7, pp. 164–345 (92 fols.). Phywa pa’s doctrinal position with regard to RGV I.26, cited in Blo gros mtshungs med’s RGV commentary, has been studied in Kano 2003, and the citation in Phywa pa’s RGV commentary is identified in Kano 2006: 54, n. 75.

158


Basic structures of Phywa pa’s and Rngog lo’s topical outlines

Phywa pa’s outline Rngog lo’s outline (Khara Khoto MS)

1 spyi’i don lus rnam par bzhag pa

1.1 lus kyi dngos po dgod pa

1.2 grangs nges pa

1.3 go rims nges pa

2 ’bras bu dkon mchog gi don

2.1 sangs rgyas kyi don

2.2 chos kyi don

2.3 dge ’dun gyi don

2.4 skyabs kyi don

2.5 sgra’i don

3 de sgrub par byed pa’i rigs kyi don

3.1 rigs spy’i rnam par gzhag pa

3.2 so so’i mthar gyis dbye ba

3.2.1 khams

3.2.1.1 don gyi dngos po gsum gyi mdor bstan

pa

3.2.1.2 rnam gzhag rnam pa bcus rgyas par

bshad pa

3.2.1.3 dpe’ dgus bsgrub pa

3.2.1.4 khams nges par byed pa’i rigs pa

3.2.1.5 stong pa’i don la phyin ci ma log pa’i

mtshan nyid

3.2.1.6 khams bstan pa’i dgos pa

3.2.2 byang chub

3.2.2.1 rnam bzhag brgyad bsdus pa

3.2.2.2 rnam par dbye ba

3.2.3 yon tan

(the first folio is missing)

dpe’ don gyi chos ’thun pa

nges par byed pa’i thabs

(omitted)

(omitted)

byang chub rnam par dbye ba

1 rnam pa brgyad kyi don bsdu’ ba

2 rnam par dbye ba

yon tan rnam par dbye ba

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KAZUO KANO

3.2.3.1 rten gyi sgo nas mdor bstan pa

3.2.3.2 dpe’i sgo nas rgyas par bshad pa

3.2.3.3 lung gi sgo nas bsgrub pa

3.2.3.4 dpes mtshon pa’i don gyi khyad par

3.2.4 ’phrin las

3.2.4.1 bstan pa

3.2.4.2 bshad pa

3.2.4.3 dpe’ dgus bsgrub pa

3.3 rigs la lhag par mos pa’i phan yon

3.3.1 bstan pa

3.3.2 bshad pa

4 bstan bcos yongs su rdzogs pa’i bya ba

4.1 chos bshad pa’i tshul

4.2 chos spong ba’i sgrib pa la bag bya ba

4.3 rtsa ba’i bsod nams bsngo’ ba

4.4 mtha’ dag gi don bsdu’ ba

4.5 ’grel pa’i bsod nams bsngo’ ba

1 rten gyi sgo nas bstan pa


3 lung gis bsgrub pa

4 dpe’ bstan pa’i don bsdu’ ba

’phrin las rnam par dbye ba

1 bstan pa

2 [bshad pa]

3 dpe’ bsgrub pa

khams la mos pa’i phan yon

1 phan yon spyir bstan pa

2 bye brag tu bshad pa

bstan bcos rdzogs pa’i bya ba

1 bstan pa

1.1 chos bshad pa’i tshul

1.2 spong ba la bag bya ba

1.3 bshad pa’i bsod nams bsngo’ ba

1.3.1 ’phags pa’i bshad pa

1.3.2 slob dpon gyi bshad pa

2 bshad pa

As seen in the table above, the basic structures in the available folio (fol. 2) of Rngog lo’s Topical Outline and its parallel part in Phywa pa’s Topical Outline correspond closely. On the basis of this striking correspondence, we can deduce the basic structure of the first portion of the RGV contained in the missing folio. It is, however, to be noted that Phywa pa’s Topical Outline has a different structure in some places. For example, Phywa pa divides the last topic “the [concluding] acts regarding the successful completion of the treatise’s composition” (i.e. 4. bsta bcos yongs su rdzogs pa’i by ba) into five sub-topics, whereas Rngog lo divides it into two and the first sub-topic into

n a

160


three further points. We should, therefore, be mindful of such differences in restoring Rngog lo’s Topical Outline. 9. Textual Problems of the Khara Khoto Manuscript

Unfortunately, our manuscript from Khara Khoto contains some serious textual problems, such as corruptions, ambiguous syntax, or missing words. However, by making use of the above-mentioned correspondence found in the two works (i.e. Rngog lo’s Essential Mea ing and Phywa pa’s Topical Outline), we can minimise these problems.

n

a

ea ang p n ng

a g s

(a) Supplying Missing Words

In the following example, we have a sentence in which words seem to be missing:

Topical Outline, 2a3: ’phrin las rnam par dbye ba la gsum ste / lhun gyis grub pa

dang / rgyun myi ’chad pa’i don gnyis bstan pa dang / dpe’ bsgrub pa’o //

This sentence refers to the basic structure of chapter IV of the RGV, concerned with phrin las, and can be translated as “Regarding the explanation of [a buddha’s] activities, there are three [topics], namely, the presentation of the meanings of both effortlessness and uninterruptedness, and the establishment of similes.” We expect three topics from the words gsum ste, but only two topics are presented here, namely, bstan pa (RGV IV.1–2) and dpe’ bsgrub p (RGV IV.13–98). However, when we compare this sentence with the corresponding sentence in the Essential M ning (55b7–56a1: ’phrin las ni rn m pa gsum gyis ston ste / lhun gyi grub pa da rgyun mi ’chad a’i don bsta pa da / bshad pa dang / bsgrub pa’o //), we can supply bshad pa dang (‘explanation’) between bstan pa d n and dpe’ b grub pa’o, so that the topics are restored to the full three―presentation, explanation, and establishment of similes. This is supported by the reading of Phywa pa’s topical outline, which also has three

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KAZUO KANO

topics.81 The lacuna of the words bshad pa da g in the Khara Khoto manuscript might be due to an eye-skip of the scribe.

n

na a ng

n

(b) Restoration of Illegible Words

Although some words in the verso side of our manuscript are illegible due to physical damage, we can reconstruct them on the basis of the corresponding sentences in the Essential Mea ing. For instance, the last sentence of folio 2b1 runs: nyi ma’i dpe’ la lng ste / ph n + + + rnam? par? myi rtog pa da / mun pa sel. After the word phan, about three glyphs are effaced, and four glyphs are nearly illegible. However, the parallel sentence phan gnod la rnam par mi rtog pa in Rngog lo’s Essential Mea ing82 (which is also found in Phywa pa’s Topical Outline),83 allows us to surmise that the erased words are gnod la, and we may confirm the reading of the nearly-illegible glyphs as rnam par. (c) Clarifying an Ambiguous Syntax

The following example shows a case in which a semantic problem is present:

Topical Outline, 2b5: bstan pa la gsum ste / chos bshad pa’i tshul dang / myi

spong pa’i rgyu dang / spong ba’i rgyu dang / spangs pa’i ’bras bu dang / spong

ba la bag bya ba dang / bshad pa’i bsod nams bsngo’ ba’o //

p

g ys

a a n

a n n

81 Phywa pa’s To ical Outline, Bka’ gdams gsung ’bum, vol. 7, p. 154 (fol. 5b2–3): ’phrin las la gsum ste / lhun gyis s rub pa dang rgyun m i ’chad pa gnyis kyis bstan pa dang / bshad pa dang / dpe’ dgu bsgrub pa’o //. 82 Rngog lo’s Essential Meaning, A: fol. 61b2; B: p. 362 (fol. 37b5): bzhi pa ni / nyi ma’i dpe l rn m pa l ga ste / phan gnod la rnam par mi rtog pa nyid dang / mun pa sel ba’i ’od ’byed pa nyid dang /…. 83 Phywa pa’s Topical Outline, Bka’ gdams gsungs ’bum, vol. 7, p. 155 (fol. 6a3): nyi ma’i dpe’ l l ga ste / bstan pa dang / bshad pa gnyis kyis pha gnod la rnam par myi rtog pa dang / mun bsel ba’i ’od ’gyed pa dang /….

162


In accordance with the expression gsum ste, we expect three topics in this sentence, but we actually seem to have six. In order to clarify this ambiguity, a comparison with the Essential Meaning is again very helpful. Among those six, we can identify the three―chos bshad pa’i tshul, spong ba la bag by ba, and bsha p ’i od nams bsn o’ ba―as the main topics in accordance with a parallel sentence in the Essential Mea ing,

ad a bs g

nn

ng

84 and we can take the remaining three―myi spong pa’i rgyu, spong ba’i rgyu, and spa gs pa’i ’bras bu―as sub-topics of the second main topic on the basis of another sentence in the Essential Meaning.85 Accordingly, we can understand the sentence in question as providing the following structure:86

bstan pa 1. chos bshad pa’i tshul 2. spong ba la bag bya ba 2.1. myi spong pa’i rgyu 2.2. spong ba’i rgyu 2.3. spa gs pa’i ’bras bu 3. bshad pa’i bsod nams bsn o’ ba

a p g g ya g

s gyu g a u

g

p

84 Rngog lo’s Essential meaning, A: fol. 64a4–5; B: p. 365 (fol. 39a5–6): ’di la gsum ste / chos bsh d [B brjod] pa’i tshul dang / chos s on ba’i sgrib pa la ba b a ba nyid dang / bshad pa’i bsod n ms bsn o ba’o //. 85 Rngog lo’s Essential Meaning, A: fol. 65a2; B: p. 366 (fol. 39b3–4): chos pon ba’i rg la ba by ba nyid kyang rnam pa gsum gyis ston te / mi spong ba’i rgy bstan pa dang / spong ba’i r yu dor ba dang / spangs pa’i ’bras bu bstan pa’o //. 86 Phywa pa’s To ical Outline (topics 4.1–4.5) has a different structure with regard to the present topic.

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KAZUO KANO

(d) Restoration of the Topics in the Missing Folio

Although the entire first folio is lost, we can restore a text of the basic outline which approximates that presumably contained in the missing folio, on the basis of sentences in the Essential Mea ing and Phywa pa’s Topical Outline. As we have seen above, Rngog lo in his Essential Meaning presents the basic structure of the RGV as follows:

n

n

a

na

n

ga

gn a

a

87 1. lus rnam gzhag (RGV I.1–3) 2. ’bras bu dkon mchog gsum (RGV I.4–22) 3. de sgrub byed rigs kyi don (RGV I.23–V.15) 4. bsta bcos mthar phyin pa’i bya ba (RGV V.15–28)

The fourth topic is listed in our manuscript by way of the equivalent expression bstan chos [= bcos] rdzogs p ’i bya ba. If we match this four-fold division to our manuscript, folio 2a1–2b5 should be the final portion of a running text describing the structure of the third topic, and folio 2b5–6 corresponds to the fourth topic. The third topic, de sgrub byed rigs kyi don, is further divided into three sub-topics according to the Essential Mea ing (28a4):

3.1. spyi’i rn m gzhag (RGV I.23–26) 3.2. so so’i rnam par dbye ba (RGV I.27–IV.98) 3.3. mos pa’i pha yon (RGV V.1–14)

In our manuscript, topic 3.3 appears under the corresponding expression khams la lha par mos pa’i phan yon. Topic 3.2 is further divided into four:

3.2.1. de bzhin gshegs pa’i snying po’i rn m par dbye ba (RGV I.27–167) 3.2.2. byan chub kyi rnam par dbye ba (RGV II) 3.2.3. yon ta gyi rn m par dbye ba (RGV III) 3.2.4. ’phrin las kyi rn m par dbye ba (RGV IV)

s na ha

b og y

87 Rngog lo’s Essential Meaning, A: fol. 64a3–4; B: p. 365 (fol. 39a5): lu r m gz g dang / ’ ras bu dkon mch gsum dang / de sgrub byed rigs k i don gsum bshad nas / bzhi pa bstan bcos mthar phyin pa’i bya ba bstan to //.

164


Our manuscript (fol. 2a1) contains the last part of 3.2.1 and all succeeding topics. The last part of topic 3.2.1 found as fragments in our manuscript is ambiguous due to (1) the loss of a part of the text and due to (2) the deliberate omission on the part of the author indicated by the expression la stsogs pa (“and so forth”):88

(1) (…missing…) the similarity between the meaning and simile (RGV I.146–47).

(2) The three [topics]―the means to confirm [one’s devotion] (RGV I.153) and so forth (la stsogs pa)―are easy to understand.

The numbers of the pertinent verses of the RGV―enclosed by parentheses―are provided on the basis of the references in the interlinear notes of our manuscript. According to those interlinear notes, the first part (1) refers to the similarity between the dharm āya and three similes (i.e. a budd a in a faded lotus, honey surrounded by bees, and a grain-core covered by a husk). The missing part of the sentence probably refers to the meaning and the similarity between the meaning and nine similes with regard to each of the three aspects of Buddha Nature―dharmak ya, tath tā, and gotra―taught in RGV I.145–52.

ak h

ā a

89 The second part (2) states only the first of the three topics and omits the remaining two topics. The first topic refers to RGV I.153, which teaches that one can perceive reality only through devotion. On the basis of the interlinear notes, we can deduce that the second and third topics respectively correspond to RGV

on

a u y

ā

88 Topical Outline, 2a1: […] dpe’ d gyi chos ’thun pa’o (’jig rten ’das) // nges par byed pa’i thabs l stsogs pa gs m (chos k i sku ltar; de la stong pa nyid du; smras pa gal te) ni sla bar zad do //. Words enclosed by parentheses are interlinear notes in the manuscript.

89 The meanings of the three aspects of Buddha Nature (i.e. dharmak ya, tathatā, and gotra) are taught in RGV I.145, 148ab, 149–50, respectively. Regarding the three aspects again, the similarities between the meanings and similes are taught in RGV I.146–47, 148cd, 151–52, respectively.

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KAZUO KANO

I.154–55 (the meaning of emptiness) and I.156–67 (the purpose of teaching Buddha Nature). Rngog lo explains those topics in his Essential Meaning, too.90

Topics 3.2.2–3.2.4, which correspond to the second, third, and fourth chapters of the RGV, respectively, are preserved in our manuscript in full. Accordingly, the basic structure of the missing folio (folio 1) can be tentatively restored as follows based on the corresponding topics in Rngog lo’s Essential Mea ing and Phywa pa’s Topical Outline (topics 1–3.2.1): n

a

a

ā

n g ā

1. lus rnam gzhag (RGV I.1–3) 2. ’bras bu dkon mchog gsum (RGV I.4–22) 3. de sgrub byed rigs kyi don (RGV I.23–V.15) 3.1. spyi’i rn m gzhag (RGV I.23–26) 3.2. so so’i rnam par dbye ba (RGV I.27–IV.98) 3.2.1. de bzhin gshegs pa’i snying po’i rn m par dbye ba (RGV I.27–167)

10. The Historical Background of Khara Khoto Buddhism and the Dating of the

Manuscript

We have no evidence to date this folio precisely and can only deduce an approximate date from the history of Tibetan Buddhism in Khara Khoto. Recently, Weirong Shen studied newly discovered Khara Khoto manuscripts of Chinese texts translated from Tibetan and tried to clarify the spread of the teachings of the Bka’ brgyud pa and Sa skya pa traditions there. In the following, I shall briefly sketch the history of Buddhism in Khara Khoto during the Tangut and Yuan period on the basis of Shen’s studies.

During the Tangut / Xi xia era (1032–1227), according to Shen, the teachings of the Bka’ brgyud pa tradition, especially the N ro chos drug, were widely spread. For instance, a manuscript of a Chinese translation of Sgam po pa Bsod nams rin chen’s Sgyu lus kyi ma n ag (which is a part of the N ro

90 Rngog lo’s Essential Meaning, A: fols. 41a2–46a4; B: pp. 338–44 (fols. 25b6–28b5).

166


chos drug instructions) was discovered there.91 In the Tangut era, the teachings of the Sa skya pa tradition were also present there,92 but their spread seems to have been rather minor compared to that of the Bka’ brgyud pa teachings.93 During the Yuan dynasty (1206–1368), however, the teachings of the Sa skya pa became predominant in Khara Khoto due to the Sa skya pa’s political relations with the Mongol Yuan dynasty. Nevertheless, we can still see traces of the Bka’ brgyud pa tradition in this period, for instance, in the form of a portrait identified as Karma pa II Karma Pakshi (1204/6–1283)94 and in the Dacheng yaod o miji 大乗要道密集 (The Secret Collection of Works on the Essential Path of M h y na), which was compiled in the Yuan period and includes the N ro chos drug teachings of the Bka’ brgyud pa tradition (in addition to several works of the Sa skya pa tradition).

aa ā ā

ā

95 The Buddhist traditions of Khara Khoto ended with its destruction in 1374.96

Besides the teachings of the Bka’ brgyud pa and Sa skya pa traditions

en

ā g

91 See Shen 2005b. Note that there is a versified work contained in a Tibetan manuscript found in Khara Khoto, which is preserved in the British Library and labelled K.K.v.b.021d (= IOL, Tib M, vol. 01, fol. 53), and which discusses sgyu ma’i lus. 92 See Shen 2005a.

93 See Shen 2005b: 226: “Since the M ghuan shen yaomen [夢幻身要門] and other Chinese ritual texts of Tibetan Tantric Buddhism found in Khara Khoto manuscripts are evidently related to the esoteric instruction of the N ro chos dru of the Bka’ brgyud tradition, it provides further evidence to the fact that Tibetan lamas who spread Tibetan Buddhism in the Tangut Kingdom were mostly from the Bka’ brgyud pa tradition.”

94 Tanaka (2002: 603) corrects the misidentification of the portrait depicted at the lower part of the Thangka of Bhaiṣajyaguru preserved in the Hermitage Museum. Tanaka deduces that Karma Pakshi might have visited Khara Khoto when he visited Möngke Khan in 1255.

95 See Shen 2005b.

96 See Shen 2005b and Jinbo Shi 1996.

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KAZUO KANO

(which are represented mainly by Tantric works), some materials relating to non-Tantric teachings of the Bka’ gdams pa tradition were discovered in Khara Khoto. The most noteworthy is a manuscript of the Shengli yia chu zhi n n lue shi 正理意暗除之文略釈

n e

u

h y ā āa

y kā

97 in Tangut translation, which could possibly be identified as a translation of a Topical Outline (*bsdus don) of Phywa pa Chos kyi seng ge’s (1109–1169) Tshad ma yid kyi m n sel.98 We can date this translation to some time between the 1130s (the possible period in which the work was composed) and 1374 (the destruction of Khara Khoto). If my identification of the text is correct, the fact that this scholastic work of the Gsang phu tradition was studied in Khara Khoto reflects a hitherto unknown scholastic aspect of Tangut Buddhism―for Tangut and Yuan Buddhism are primarily known to have favoured Tantric practices. The existence of this scholastic tradition is supported by other Tibetan manuscripts found there, such as fragments of the Ma ā ānasūtr laṃk ra, in which a number of interlinear glosses are found, 99 and other manuscripts relating to the Abhisam - ālaṃ ra.100 Furthermore, the spread of Bka’ gdams pa teachings in Khara

s kā

a kā v

kā

97 This Chinese translation from Tangut has been suggested by Nishida (1977: 45).

98 See Nishida 1977: 45 no. 221 “正理意暗除之文略釈 (Translated from Tibetan?) Leningrad Cat. 229.” Cf. also ibid., no. 220.

99 See the fragmental manuscript of the Mahāyāna ūtrālaṃ ra preserved in the British Library labelled K.K.v.b.09c/d (= IOL, Tib M, vol. 12, fol. 14c/d), which corresponds to verses IX.80–X.9.

100 See the fragmental manuscripts of Haribhadra’s Abhisam yālaṃ ravi ṛti, labelled K.K.v.b.021.e (= IOL, Tib M, vol. 01, fol. 54) and K.K.v.b.08.f (= IOL, Tib M, vol. 12, fol. 11), which correspond to D 3793, fol. 81a5–b4 and fols. 130b3–131a4, respectively. There are also other folios that discuss the teachings of the Abhisamayālaṃ ra, such as the fragments labelled K.K.v.b.021.f (= IOL, Tib M, vol. 07, fol. 64)―which refers to Buddhaśrījñāna―, K.K.v.b.013.a (= IOL, Tib M, vol. 09, fol. 13), and K.K.v.b.09.o (= IOL, Tib M, vol. 12, fol. 19.o).

168


Khoto is demonstrated by Tibetan manuscripts found there that contain references to instructions of early Bka’ gdams pa teachers, such as Dge shes ston pa (=’Brom ston Rgyal ba’i ’byung gnas, 1004/5–1064), Sne’u zur pa Ye shes ’bar (1042–1118), and Pu to ba Rin chen gsal (1027–1105).101 The connection between these manuscripts and our manuscript is confirmed not only by the similarity of their scripts but also by the fact that these manuscripts were discovered in the same st pa. ū

n s

When was our manuscript of Rngog lo’s topical outline written? The existence of a Tangut translation of the *Tshad ma yid kyi mu sel gyi b dus don—if we follow my tentative identification—suggests that the teachings of the Bka’ gdams pa or Gsang phu tradition were already present in Khara Khoto during the Tangut period. With regard to our manuscript, the year of the beginning of the Tangut kingdom (1032) cannot be the terminus post quem for its production, for Rngog lo composed this work slightly later, namely, during the years he actively propagated the Indian scholastic tradition in central Tibet (Lha sa, Snye thang, Gsang phu, and Bsam yas), ca. 1092–1109.102 At the same time, we cannot specify the terminus ante quem of our manuscript to be earlier

ng

a and

101 In her forthcoming paper (see note 31 above), Maho Iuchi studies these manuscripts, which are preserved at the India Office Library of the British Library and labelled K.K.v.b.021.c (= IOL, Tib M, vol. 01, fol. 52), K.K.v.b.011.c (= IOL, Tib M, vol. 01, fol. 51), K.K.v.b.034.b (= IOL, Tib M, vol. 08, fol. 37), K.K.v.b.09.f (= IOL, Tib M, vol. 12, fol. 16), and K.K.v.b.09.i (= IOL, Tib M, vol. 12, fol. 17). According to Iuchi, these five fragments belong to one text, and its contents are related to the so-called Bka’ gdams gsu thor bu genre. The manuscripts refer to the above-mentioned Bka’ gdams pa teachers by name. Note that there is a single folio manuscript―labelled K.K.v.b.033.a (= IOL, Tib M, vol. 02, fol. 82)―which contains some expressions probably relating to the RGV, such as sangs rgyas l ltos te dag pa d g ma dag pa, shin tu rnam par dag pa (cf. RGV I.47), lung gi tshig dgo pa, dpe mthun pa, dpe yang dgur nges pa’o (cf. RGV I.96ff.).

102 See Kramer 2007 and Kano 2006.

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KAZUO KANO

than 1374 (the destruction of Khara Khoto), for we have no evidence to testify that the scholastic tradition of the Bka’ gdams pa had died out there during the Yuan dynasty (even if the Mongol court was more interested in Tantric practices than scholastic traditions). We may therefore date our manuscript to some time between ca. 1092 and 1374. I hope that future studies of other unidentified Chinese and Tibetan manuscripts discovered in Khara Khoto will enable us to clarify more precisely the details of Tibetan Buddhism in Khara Khoto, including a more accurate dating of these manuscripts.103

11. Conclusion

We may conclude by making the following points: 1) Among the fifty or so compositions of Rngog lo, most are still unavailable

and only nine works have so far been published. To these works we can add our topical outline of the RGV (rgyud bla m ’i bsdus don) preserved in a folio discovered at Khara Khoto, which originally consisted of two folios. Its authorship could be confirmed from its colophon as well as by comparing its contents to another lengthy RGV commentary (the Essenti l Mea ing) ascribed to Rngog lo. Our manuscript is thus the earliest Tibetan text that systematically outlines the RGV, and it has made a fundamental contribution to the development of the Tibetan exegetical tradition of the RGV.

a

a n

nya a

2) Rngog lo seems to have used the term bsdus don (or its equivalents) to refer to two kinds of works, namely “topical outline” and “essential meaning,” for he composed two works on the RGV―a brief topical outline and a lengthy essential meaning―which bear titles containing the term bsdus don and its equivalent do bsdus pa, respectively. Among Rngog lo’s available writings, our Khara Khoto manuscript and the B ng chub sems dpa’i spyod pa l ’jug

103 Prof. Tsuguhito Takeuchi and Maho Iuchi are currently preparing a catalogue of Tibetan manuscripts found in Khara Khoto.

170


pa’i don bsd s p offer the only testimony that bsdus don (and its equivalent don bsdus pa) refers to a “topical outline,”

u a

a

104 as he often uses the term bsdus don to indicate a lengthy “essential meaning” in his other commentarial works. The first usage was common among Tibetan masters during the early and middle phyi d r period, whereas the latter was generally rare. This rare usage is most likely influenced by the piṇḍārtha sub-genre of Indian commentaries.

3) Our manuscript has some serious textual problems, such as missing words, illegible words, syntactic ambiguity, and a missing folio. However, we can solve many of those problems by referring to corresponding sentences in the other two works on the RGV, namely, Rngog lo’s Essential Meaning and Phywa pa’s Topical Outline.

4) The colophon of our manuscript does not tell us when the work was composed or copied. We can only deduce an approximate date of the manuscript to be some time between ca. 1092 (a possible terminus post quem of the composition of the work) and 1374 (the year of the destruction of Khara Khoto). The contents of our manuscript and other relevant works discovered at Khara Khoto show that the Tibetan scholastic tradition of the Bka’ gdams pa had spread there.

104 See note 13 above.

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KAZUO KANO

APPENDIX A: TEXT AND TRANSLATION In the following, I shall present the text and translation of the Khara Khoto manuscript (K.K.v.b.35b = The British Library, IOL, Tib M, vol. 7, fol. 66). In the text, I use the following symbols: square brackets [ ] enclose damaged words; braces { } denote restorations; and subscribed texts enclosed by parentheses ( ) indicate interlinear glosses of the manuscript. Where interlinear glosses refer to two or three different sentences, each sentence is separated by a semi-colon. Page references to the RGVV refer to Nakamura’s edition of the Tibetan translation. In my translation of the Topical Outline, the numbering of the individual topics is mine, and the references to corresponding verse numbers in the RGV are based on the interlinear notes in the manuscript.

The Text

<1a–b: missing> <2a1> dpe’ don gyi chos ’thun pa’o (’jig rten ’das)

105 || nges par byed pa’i thabs la stsogs pa gsum (chos kyi sku ltar; de la stong pa nyid du; smras pa gal te)

106 ni sla bar zad do || byang chub rnam par dbye pa ni gnyis ste || rnam pa brgyad kyi don bsdu’ ba (da ni snga ma myed pa’i de bzhin)

107 dang | rnam par dbye ba’o || ’di la bstan pa dang |

bshad pa gnyis gnyis | ngo bo dang rgyu’i don rnam par dbye ba dang | lhag ma bdun yang de bzhin du dbye ba’o || yon tan gyi rnam par dbye ba la <2a2> bzhi te | rten gyi sgo nas bstan pa dang | dpe’i sgo nas bshad pa dang | lung gis bsgrub pa dang | dpe’ bstan pa’i don bsdu’ ba’o || dang po la gnyis te | bstan pa bsdu’ ba (da ni gang dag)

108 dang | 105 RGV I.146.

106 RGVV pp. 143.8; 147.12; 151.14.

107 RGVV p. 155.5.

108 RGVV p. 173.17.

172


rnam par dbye ba’o (’dis ci bstan ce na)109 || gnyis pa la gnyis ste| bshad pa bsdu’ ba (’di

phan chad)110

(stobs dang; rdo rje bzhin no)

dang | rnam par dbye ba’o || ’di la bzhi ste | dngos po dang | dpe’ dang mthun pa’i chos bstan pa gnyis gnyis kyis stobs 111

(myi ’jigs pa; seng ge)

dang | myi <2a3> ’jigs pa 112 dang ma ’dres pa’i chos dang (sangs rgyas; ’khrul

dang)113 | mtshan bzang po’i rnam par dbye ba’o (skyes bu; chu zla bzhin)

114

(yon tan drug bcu)

|| lung gyis sgrub pa 115 dang | dpe’ bstan pa’i don (gnas ’di dag la)

116 ni sla’o || || ’phrin las rnam par dbye ba la gsum ste | lhun gyis grub pa (da ni de’i las)

117

(yon tan)

dang | rgyun myi ’chad pa’i don 118 gnyis bstan pa dang | {bshad pa dang |}119 dpe’ bsgrub pa’o || bshad pa (’di gnyis kyi)

120 la lhun gyis grub pa dang | rgyun myi ’chad pa’o || rgyun myi ’chad pa’i don la bzhi <2a4> ste | bstan pa dang bshad pa gnyis (nges ’byin)

121 kyis don drug dgod pa dang | dpe’ drug dgod pa (gnas drug

n ah y cb

109 RGVV p. 175.2.

110 RGVV p. 175.7 (’di man chad).

111 RGVV pp. 175. 11 (stobs rnams dang); 175.16 (rdo rje bzhin).

112 RGVV pp. 177.1; 177.8.

113 RGVV p. 177.11; RGV III.14.

114 RGVV pp. 179.10; 181.9.

115 RGV III.27.

116 RGVV p. 181.17.

117 RGVV p. 185.5.

118 RGV IV.2.

119 This is supplied on the basis of the context and the parallel phrase in Rngog lo’s Essential Meaning, A: fols. 55b6–56a1; B: p. 355 (fol. 34a7): ’phrin las ni r am p gsum gyis ston ste / l un gyi grub pa dang rg un mi ’ had pa’i don bstan pa dang / bshad pa dang / bsgru pa’o //. 120 RGVV p. 185.15.

121 RGV IV.5.

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KAZUO KANO

po)122

(yon tan)dang | dpe’ don gyi chos mthun pa bstan pa 123 dang | don drug gi spyi don gsum nye bar bsdu’ ba’o (gzhan)

124

(skye ba dang mdor ’gag pas)

|| dpe’ rgus bsgrub pa la rnam pa lnga ste | mdor bstan pa 125

(dpe rnams kyi)

dang | rgyas par dbye ba dang | dpe’ bstan pa’i dgos pa 126 dang | dpe’ mtshon par bya ba’i don gyi rang bzhin dang | dpe’i (dpe’ ’di rnams)

127 go rims so || rgyas par dbye ba la <2a5> rgu las | dang po brgya byin gzugs dang ’dra ba la gnyis ste | rnam rtog myed pa dang | skye ’gag myed pa’o || dang po la gnyis ste | dpe’ bstan pa dang | don sbyar ba’o || dang po la bzhi ste | gzhi dag pas gzugs snang ba (mdo’i gnas)

128

(de nas skyes pa)

dang | snang ba des phan pa la ’jug pa 129

(de dag dge ba)

dang | phan pa phyin ci log las ’byung ba 130 dang | snang ba la rnam par rtog pa mye[d pa]’o (snang ba de ni shin du

yang)131

(de bzhin)

|| don la sbyar ba la yang bzhi ste <2a6> sems dag pas rgyal ba’i sku snang ba 132

(de mthong nas kyang)dang | snang ba des phan pa la ’jug pa 133 dang | snang ba la [rna]m par rtog pa myed pa (snang ba de [ni yang])

134 dang | phan pa135

g

122 RGV IV.8.

123 RGV IV.9.

124 RGV IV.12.

125 RGVV p. 187.21 (skye ba dang ’ga pa med pas). 126 RGVV p. 205.25.

127 RGV IV.92.

128 RGVV p. 189.4.

129 RGV IV.16.

130 RGV IV.18.

131 RGV IV.19.

132 RGV IV.20.

133 RGV IV.23.

134 RGV IV.24.

174


nyid ’khrul pa las gyur pa’o (’di ni rang sems)136 || skye ’gag myed pa la yang gnyis ste

| dpe’ dang don no || dang po la yang gnyis te | gzhi’i dbang gis skye ’gag tu137 snang ba (ji ltar sa kun)

138 dang | snang myed139 de phan pa’i rgyu yin ba’o (de dngos thob

phyir)140

|| don la gnyis ste | bstan pa dang | bshad pa’o || <2a7> dang po la gnyis te | sems kyi dbang gyis skye ’gag tu141 snang ba (dag pa’i bai du)

142

(ji ltar)

dang | snang ba de phan pa’i rgyu yin [pa]’o 143

|| bshad pa la gsum ste | sems dbang gis skyed par144 snang ba (’gro bar)

145 (rnyog pa’i)dang | ’gag par snang ba 146

dang | don bsdu’ ba’o (de bzhin)147 || dpe’ gnyis pa rnam [par] dbye ba la g[s]um

ste | bag yod pa la sbyor ba (lha’i rnga)148

dang | nye [ba]r ’tshe149 ba la skyob pa gnyis kyis phan ’do[gs] pa’i khyad par (ji ltar)

150 dang | khyad par du ’phags

135 MS read ba.

136 RGV IV.25.

137 MS reads du. 138 RGV IV.27.

139 Myed is written with the logogram ṇa.

140 RGV IV.28a.

141 MS reads du. 142 RGV IV.28c.

143 RGV IV.29.

144 MS reads bar. 145 RGV IV.30a.

146 RGV IV.30b.

147 RGV IV.30d.

148 RGVV p. 191.15.

149 MS reads mtshe. 150 RGV IV.34.

175

KAZUO KANO

<2b1> pa’i chos (ci ’i phyir)151 dang | myi dmyigs pa’i rgyu’o (de ltar thogs pa myed pa)

152

([sprin bzhin])

|| sprin gyi dpe’ la bzhi ste | yongs su smyin pa’i [d]pe’ 153 dang | snod kyi rjes su byed pa (snod rnams)

154 dang | phan gnod155 la rnam par myi rtog pa (ltos par

myed par)156

dang | mye rab tu157 zhi bar byed pa’o (sdug sngal gyi)158

(tshangs pa chen po)

|| tshangs pa’i dpe’ la gsum ste || bstan pa 159

(ji ltar)dang | bshad pa 160

(sngon gyi rang)

dang | snang ba dang myi snang ba’i rgyu’o 161

([nyi ma] bzhin zhes)

|| nyi ma’i dpe’ la lnga ste | phan {gnod la} [rnam pa]r myi rtog pa 162

(chos dang gzugs)

dang | mun pa sel <2b2> ba’i ’od ’gyed pa 163

(gang phyir)dang | snod kyi rjes su byed pa 164 dang | rim gyis ’bab pa (de ltar)

165 (’od dang | ’od kyi dkyil ’khor khyad par du ’phags pa’o

a

g

151 RGVV p. 193.9.

152 RGVV p. 195.12.

153 RGVV p. 197.1.

154 RGVV p. 197.10.

155 The manuscript reading phan ’dods has been emended to phan gnod on the basis of a parallel sentence in Rngog lo’s Essential Meaning, A: fol. 61a4; B: p. 362 (fol. 37b2): phan gnod l rnam par mi rtog par ’jug pa.

156 RGVV p. 197.15 (ltos pa med pa).

157 MS reads du.

158 RGVV p. 199.5 (sdu bsngal gyi). 159 RGVV p. 199.16.

160 RGV IV.55.

161 RGV IV.56.

162 RGVV p. 201.12.

163 RGV IV.61.

164 RGV IV.62.

165 RGVV p. 203.3.

176


kyi dkyil ’khor)166

(yid

bzhin gyi)

|| nor bu’i dpe’ la gnyis ste | myi rtog par don thams cad grub pa 167

(de bzhin gshegs pa)dang | rnyed dka’ ba’o 168 (sgra; nam kha; sa)|| dpe’ gzhan 169 ni

sla’o || dpes mtshon pa’i don gyi rang bzhin la bzhi ste | dngos su brjod pa’i don bstan pa (de don ce)

170 (long spyod)dang | shugs kyis [g]nas pa’i don bstan pa 171

dang | dngos su b<2b3>rjod172 pa’i don bshad pa (don ’di nyid)

173

(yang ji ltar na)

dang | dngos su brjod pa’i dpe’ dag gyis ’dra ba nyid bstan pa’o 174 || || khams la mos pa’i phan yon la gnyis ste | phan yon spyir bshad pa (tshigs su bcad

pa’i)175

dang | bye brag tu176 bshad pa (gang zhig byang chub)177 dang | de’i ’thad pa gsum

gyis bstan pa (gang phyir)178

dang | bshad pa’o || ’di la gsum ste | spyir bstan pa bshad pa dang | bsam ba phun sum ’tshogs pa’i rgyu nyid179 kyis bsngags pa

o

b

g

166 RGVV p. 203.11.

167 RGVV p. 203.20 (yid bzhin).

168 RGVV p. 205.5.

169 RGVV pp. 205.10; 205.15 (nam mkha’); 205.20.

170 Cf. RGVV p. 205.25: dpe rnams kyi (N kyis) bsdus pa’i don ni.

171 Cf. RGV IV.83a: ’bad rtsol (ābhoga).

172 Note that the prefix (sngon ’jug) ba is unexpectedly separated from rj d on the next line.

173 RGVV p. 207.13.

174 RGVV p. 209.1. Cf. Rngog lo’s Essential Meaning (A: fol. 62a5; B: p. 363 [fol. 38a4]), which reads dngos (rngos B) su brjod pa dpe don gyi ’dra ba bsgru pa.

175 Cf. RGVV p. 211.5: tshigs su bcad pa dru go.

176 MS reads du. 177 RGV V.3.

178 RGV V.6.

179 MS reads gnyis. The Essential Meaning (A: fol. 63b3; B: p. 365 [fol. 39a1]) reads

177

KAZUO KANO

(bsam myi)180

(de ni rtag tu)

dang | <2b4> sbyor ba phun sum ’tshog[s] pa’i rgyu nyid kyis bsngags pa’o || sbyor ba phun sum ’tshogs pa’i rgyur bstan pa 181

(’khor gsuṃ rnam par)

dang | de phun sum ’tshogs pa’i rang bzhin dang | sbyor ba phun sum ’tshogs pa’i rgyur bsgrub pa’o 182

|| sbyor ba phun sum ’tshogs pa’i rang bzhin la gsum ste | bsod nams kyi183 dpe’ brjod pa (bsod nams)

184

(de la rnam)

dang | phun sum ’tshogs pa’i chos 185 dang | ngo bo nyid dang gzhung gzugs pa’o (byin byung)

186 || <2b5> bstan chos rdzogs pa’i bya ba la gnyis ste | bstan pa dang bshad pa’o

(tshigs su bcad pa bcu po)187

(de ltar yid ches)|| bstan pa la gsum ste | chos bshad pa’i tshul 188 dang | (gang gi phyir)

189 myi spong pa’i rgyu dang | spong ba’i rgyu (nyon mongs; blo sman phyir

dang)190

(ji ltar zab mo)dang | spangs pa’i ’bras bu 191 dang | spong ba la bag bya ba dang | bshad pa’i bsod nams bsngo’ ba’o (dkon mchog)

192 || ’di la gnyis ste | ’phags

grgyu nyid kyis bsnga s pa.

180 RGV V.9.

181 RGV V.11.

182 RGV V.14.

183 MS reads gyi. 184 RGV V.12a.

185 RGV V.12b.

186 RGV V.13.

187 RGVV p. 219.1.

188 RGV V.16.

189 RGV V.20 (gang phyir). 190 RGV V.21; V.22.

191 RGV V.23.

192 RGV V.25.

178


pa’i dang193 slob dpon gyi ||194 bshad pa ni don de rnams nyid rgyas par bshad pa’o (theg mchog dam chos; dkon mchog)

195 || <2b6> rgyud bla ma’i bsdus don lo tsa ba dge slong blo ldan shes rab kyis sbyar pa || || rdzogs s.ho || ||

Translation

RGV I (…the first folio is missing…) Similarity between the meaning and simile I.146–47 The means to confirm [one’s devotion] I.153 [The meaning of emptiness I.154–55] [The Purpose of teaching Buddha Nature I.156–67] RGV II Detailed explanation of [a buddha’s] awakening 1. Summary of the eight subjects 1.1. Presentation II.1 1.2. Explanation II.2 2. Detailed explanation of the eight subjects 2.1. Presentation II.3, 8–9, 18–20, 29, 38–41, 62, 69 2.2. Explanation II.4–7, 10–17, 21–28, 30–37, 42–61, 63–68, 70–73

193 The phrase ’phags pa’i dang is inserted below the line with red ink.

194 MS reads bslob dpon kyi and does not have nyis shad (//). 195 RGVV p. 219.9 (This verse is not found in the Sanskrit text). It is not clear which phrase in the root text is referred to by the word dkon mchog.

179

KAZUO KANO

RGV III Detailed explanation of [a buddha’s] qualities 1. Presentation from the viewpoint of a support 1.1. Summary of the presentation III.1 1.2. Detailed explanation [of the presentation] III.2–3 2. Presentation from the viewpoint of similes 2.1. Summary of the explanation [of the similes] III.4 2.2. Detailed explanation 2.2.1. Detailed explanation of the [ten] powers 2.2.1.1. Main subject III.5–6 2.2.1.2. Common features shared by [the subject and] simile III.7 2.2.2. Detailed explanation of the [four] fearlessness 2.2.2.1. Main subject III.8–9 2.2.2.2. Common features shared by [the subject and] simile III.10 2.2.3. Detailed explanation of the [eighteen] extraordinary qualities 2.2.3.1. Main subject III.11–13 2.2.3.2. Common features shared by [the subject and] simile III.14–16 2.2.4. Detailed explanation of the [the thirty-two] marks [of a Great Man] 2.2.4.1. Main subject III.17–25 2.2.4.2. Common features shared by [the subject and] simile III.26 3. Proof by means of a scriptural source III.27 4. Summary of the presentation of similes III.28–39 RGV IV Detailed explanation of [a buddha’s] activities 1. Presentation of the meaning of [a buddha’s] effortless and uninterrupted

[activities] IV.1–2 2. Explanation 2.1. Effortless [nature of the activities] IV.3–4 2.2. Uninterrupted [nature of the activities]

180


2.2.1. Presentation ( od pa) of six subjects [on a buddha’s uninterrupted nature of the activities]

dg

2.2.1.1. Presentation IV.5 2.2.1.2. Explanation IV.6–7 2.2.2. Presentation of six similes IV.8 2.2.3. Presentation (bstan pa) of similarity shared by subjects and similes

IV.9–11 2.2.4. Summary of three general meanings regarding the six subjects IV.12 3. Establishing [a buddha’s effortless and uninterrupted activities] by means of

[nine] similes 3.1. Summary [of the nine similes] IV.13 3.2. Details [of the nine similes] 3.2.1. Similarity with Indra’s manifestation 3.2.1.1. [Indra reveals his manifestation to the world] without

conceptualisation196

3.2.1.1.1. Presentation of the simile 3.2.1.1.1.1. [Indra] manifests because [the surface of] the earth is clear

IV.14–15 3.2.1.1.1.2. [Sentient beings] engage in beneficial [activities] stimulated by

pa

kād akā s

ś ḥṣ eṣ

196 The word rnam r rtog pa med pa (avikalpa) can also mean “without discriminating” in the context of RGV IV.13–98, which explains that a buddha’s activities are without discrimination with regard to all sentient beings. See RGVV p. 99: ā lo avikalp ṃ buddhakāryaṃ pravartata iti (“a buddha’s activities arise all over the world without discrimination”). The Jñānālokālaṃ ra ūtra (on which the nine similes in the RGV IV are based) seems to use the word avikalpa (and its equivalents) “without discrimination.” See JĀA, p. 39: tatra ca tathāgato mañju rīḥ sama sarvatropek ako nirvikalpo nirviś aḥ “In this regard, O Mañjuśrī, a tathāgata is equal [in his attitude] and is indifferent toward everything, without discrimination, and without distinction” (but see also JĀA, p. 28 etc., in which the word avikalpa [and its equivalents] means “without conceptualisation”).

181

KAZUO KANO

[Indra’s] manifestation IV.16–17 3.2.1.1.1.3. Beneficial [activities] arise from [sentient beings’] mistaken [views]

IV.18 3.2.1.1.1.4. [Indra’s] manifestation is without conceptualisation IV.19 3.2.1.1.2. Connection shared by [the simile and the illustrated] meaning 3.2.1.1.2.1. A buddha’s body manifests because [sentient beings’] minds are

clear IV.20–22 3.2.1.1.2.2. [Sentient beings] engage in wholesome activities stimulated by [a

buddha’s] manifestation IV.23 3.2.1.1.2.3. [A buddha’s] manifestation is without conceptualisation IV.24 3.2.1.1.2.4. Beneficial [activities] arise from deceptive [appearances] IV.25–26 3.2.1.2. [Indra] is apart from arising and ceasing 3.2.1.2.1. Simile 3.2.1.2.1.1. [Indra] appears as appearing and disappearing in accordance with

[the qualities of] the earth IV.27 3.2.1.2.1.2. [Indra’s] non-appearing is a cause of beneficial [activities] IV.28ab 3.2.1.2.2. Meaning 3.2.1.2.2.1. Presentation 3.2.1.2.2.1.1. [A buddha] appears as arising and ceasing in accordance with

[the qualities of sentient beings’] minds IV.28cd 3.2.1.2.2.1.2. [A buddha’s] appearing is a cause of beneficial [activities] IV.29 3.2.1.2.2.2. Explanation 3.2.1.2.2.2.1. [A buddha] appears as arising in accordance with [the qualities of

sentient beings’] minds IV.30a 3.2.1.2.2.2.2. [A buddha] appears as ceasing IV.30bc 3.2.1.2.2.2.3. Summary IV.30d 3.2.2. Details of the second simile (i.e. celestial drum) 3.2.2.1. The extraordinary characteristic of [a celestial drum’s] benefit in view

of [its] alerting [sentient beings] to be vigilant and [its] protecting [them]

182


from danger IV.31–34; IV.35 3.2.2.2. The extraordinary qualities IV.36–40 3.2.2.3. The reason why [sentient beings] do not hear [the sound] IV.41 3.2.3. The simile of clouds 3.2.3.1. The simile of [cropsʼ] maturation [brought out by rainy clouds]

IV.42–45 3.2.3.2. [Rain water] takes shapes of pots (gnod kyi rjes su byed pa) IV.46 3.2.3.3. The benefit and harm of [rain] is apart from conceptualisation

IV.47–49 3.2.3.4. [Rain] extinguishes fire IV.50–52 3.2.4. The simile of Brahma 3.2.4.1. Presentation IV.53–54 3.2.4.2. Explanation IV.55 3.2.4.3. The reason for [Brahma’s] appearance and non-appearance IV.56–57 3.2.5. Simile of the sun 3.2.5.1. The benefit and harm [of the sun] is apart from conceptualisation

IV.58–60 3.2.5.2. [The sun] spreads light that clears away darkness IV.61 3.2.5.3. [The sun’s reflection] follows [the surface of water in] pots IV.62 3.2.5.4. [Sunlight] descends [from the higher to the lower parts of a mountain]

gradually IV.63–64 3.2.5.5. The extraordinary quality of the sun-disc IV.65–66 3.2.6. The simile of the wish-fulfilling jewel (cint ma i) ā ṇ3.2.6.1. [The wish-fulfilling jewel] fulfills all wishes without conceptualisation

IV.67–69 3.2.6.2. [The wish-fulfilling jewel] is difficult to obtain IV.70 3.2.7. [The simile of an echo] IV.71–72 3.2.8. [The simile of space] IV.73–74 3.2.9. [The simile of the earth] IV.75–76

183

KAZUO KANO

3.3. The purpose of teaching the [nine] similes IV.77–79 3.4. The nature of the illustrated topics 3.4.1. Presentation of the meaning that was actually stated IV.80–82 3.4.2. Presentation of the implicated meaning IV.83–84 3.4.3. Explanation of the meaning that was actually stated IV.85–88 3.4.4. Presentation of the similarity [illustrated] by the simile that was actually

stated IV.89–91 3.5. The order of the similes IV.92–98 RGV V The benefits of devotion for [worshipping the teaching of] Buddha Nature 1. Presentation 1.1. General explanation of the benefits V.1–2 1.2. Its specific presentation V.3–5 1.3. Logical reasoning V.6 2. Explanation 2.1. Explanation of the general presentation V.7–8 2.2. Praising [the merit of studying the RGV] because [it is] the cause of

excellent resolve V.9–10 2.3. Praising [the merit of studying the RGV] because [it is] the cause of

excellent effort 2.3.1. Presenting [the merit of studying the RGV] as the cause of excellent

efforts V.11 2.3.2. The nature of the excellent [efforts] 2.3.2.1. Examples of merits V.12a 2.3.2.2. Qualities of the excellent [efforts] V.12bcd 2.3.2.3. Establishing the characteristics [of the excellent efforts] and the

doctrinal position V.13 2.3.3. Establishing [the merit of studying the RGV] as the cause of excellent

effort V.14–15

184


The [concluding] acts regarding the successful completion of the treatise’s

composition 1. Presentation 1.1. The way to explain the teaching V.16–19 1.2. Refraining from abandoning [the teaching] 1.2.1. Reason why one [should] not abandon [the teaching] V.20–21 1.2.2. Reason why one abandons [the teaching] V.22 1.2.3. The consequences of abandoning [the teaching] V.23–24 1.3. The dedication of the merits of explaining [the teaching] 1.3.1. The dedication by Ārya [Maitreya] V.25 1.3.2. The dedication by Ācārya [Asaṅga] V.26–28 2. Explanation [of the acts] (extra verse in RGVV p. 219.8–9)197

ch dd heg n

197 The Sanskrit text does not have a part corresponding to this topic (RGVV p. 219.8–9), in which an ‘extra verse’ is found (theg mchog dam chos rin en bsha ’di las // bsam yas bso nams bdag gis gang thob pa // des ni ’gro kun t mchog dam pa’i chos // ri chen dri ma med pa’i snod gyur cig //).

185

KAZUO KANO

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