On Bodhicittabhqvanq in the Esoteric Buddhist Tradition

In the middle of the 8th century, there sprouted out many treaties on bodhicittabhqvanq among Indian Buddhists. This tendency may have been influenced and inspired chiefly by the Mahqvairocanqbhisambodhivikruvitqdhi2whqnas[tra.

These bodhicittabhqvanq-treatises are composed in order to meditate on one's own mind (svacitta) that is equal to bodhi (/dharmadhqtu). During the meditation, a practician gradually elevates/deepens the state of meditation from the realistic viewpoint to the idealistic one, and then let himself realize his own nature of mind, i.e. 1[nyatq/tathatq.

The movement to build the systematic procedure(krama) of meditation corresponds to the growth of integration of the four Buddhist philosophical systems, as three Bhqvanqkramas of Kamala1]la represent. These kinds of bhqvanqkrama are systematized by interpreting some verses in later Buddhist tantras such as Guhyasamqjatantra II, XV 135 etc. There exist various types of krama according to the different philosophical traditions. Ratnkara1qnti interprets these verses from the standpoint of Nirqkqravij`qnavqda, whereas the followers of Qrya-tradition and Lak2m] interpret them from the viewpoint of Mqdhyamika.

I would like to present a sketch of the growth/ sophistication / various philosophical interpretations of these bodhicittabhqvanqkramas with an essay to trace their influence in the Tibetan Esoteric Buddhist Traditions.

I. Bodhicittabhqvanq as Svacittapratyavek2q

I.1. In the first chapter of the Mahqvairocanqbhisa/bodhis[tra (MA), it is declared: ⁽¹⁾

Guhyakqdhipati, then, what is the enlightenment(bodhi) ? That is to know one's own mind in its originally true nature. That is the highest enlightenment (anuttarasamyaksambodhi.�j

Now the enlightenment is nothing but the real nature of one's own mind, pure as the space(qkq1a), that is free from grqhyagrqhakabhqva; in other words, that is the true nature of everything (sarvadharma). The mind is pure in its original nature (prak3tiprabhqsvara) . Then the yogic practice to meditate on one's own mind (svacittapratyavek2q) comes to be a principal concern of the practician who has evoked his mind toward the enlightenment.

I.21. Indeed, in the early Praj`qpqramitqs[tras, the idea of is advocated with reference to bodhicitta, and animittatva /nirvilkalpatva of bodhicitta is clearly proclaimed. ⁽²⁾

I.22. We can also search for another origin of bodhicittabhqvanq where the mystical power of cittotpqda was stated. In the Gazfavy[has[tra, the dynamic function of bodhicitta is mentioned typically by Muktaka1re2whin by the word "svacittqdhi2whqna" which means: everything which happens on the way to Buddhahood depends on bodhisattva's own mind. ⁽³⁾

I.23. The term "one's own mind" (svacitta) found in the esoteric Buddhist literatures may be traced back its origin to such concepts of the early mahqyqnas[tras, and may recur its changing phases up to the concepts of samantabhadracitta and khavajra.⁽⁴⁾

I.3. We should examine a chapter called in the Mahqyanajqtakacittabh[mibhqvanqs[tra (‘å�æ–{�¶�S’nŠÏŒo�j in order to follow the trail.⁽⁵⁾

I.31. In the text, svacitta or bodhicitta is regarded as a moon disk(/sphere), the word of practician is in unison with mantradhqraz], his body represents a posture of the Buddha. Thus, through these three kinds of practices, he merges /enters into the realm of the Buddha(s). This practice is called "the meditation to realize the Buddhahood through observing one's own bodhicitta " (ŠÏ•ì’ñ�S�¬•§ŽO–†).

II . Bodhicittabhqvanqkrama

As mentioned above, svacittapratyavek2q came to be systematized as bodhicittabhqvanq. Then, the later Buddhist philosophers produced many treatises on bodhicittabhqvanq. The most eminent ones of this genre of literature are three Bhqvanqkramas of Kamala1]la, as the title of the Chinese version of the first Bhqvanqkrama, "Treatise on Bodhicitta" (œAçוì’ñ�S˜_, Bodhicittaw]kq ?) ,⁽⁶⁾ indicates.

II.1. We must notice the fact that this type of treatise is called krama or systematic procedure. The krama here conveys these three implications at once:

i) The stages in the progress of bodhicaryq.

ii) The procedure of meditation.

iii) The various steps that lead to philosophical development.

II.11. These are systematically advocated in the MA. Further, this tendency is, in fact, motivated under the influence of MA.⁽⁷⁾

II.2. As Buddhaguhya mentions,⁽⁸⁾ the following two types of bodhicitta are certainly taken into consideration in MA.

i) The mind(intention) aiming at bodhi (bodhaye citta/)

ii) The mind of which nature is equal to bodhi (bodhisvabhqvacitta)

II.21. These two types of bodhicitta,⁽⁹⁾ in the later Buddhist tradition, are practiced as sa/v3ttibodhicittabhqvanq and as paramqrthabodhicittabhqvanq. ⁽¹⁰⁾

II.23. In this context, the word "sa/v3ttibodhicitta" means prazidhqnacitta and the word "pqramqrthikabodhicitta" means bodhinimittacitta or bodhisvabhqvacitta in the first stage of the ten Bodhisattvabh[mis.⁽¹²⁾

II.3. So we can say that the pqramqrthikabodhicittabhqvanq is the yogic practice in nirvedhabhqg]ya stage to attain the nirvikalpaj `qna i.e., the first direct cognition of the Dharmadhqtu.

II.31. As this evidence suggests, the theory of Yogqcqravij`aptimqtravqda is a foundation for this bodhicittabhqvanqkrama. All dharmas are nothing but the manifestation of one's own mind. Then the svacittapratyavek2q comes to mean the examination of all dharmas which are represented in his mind.⁽¹³⁾ Thus, the doctrine of vijñaptimqtratq is necessarily integrated into the yogic procedure as the basis of the bodhicittabhqvanqkrama. And the yogic practice in nirvedhabhqgya stage is required to be integrated into the systematic procedure of bodhicittabhqvanq too. ⁽¹⁴⁾

III. Formalization of the Bodhicittagqthq and its Interpretation.

III.1. Formalization of the Bodhicittagqthq

III.10. These bodhicittabhqvanqs come to be systematized by interpreting already existing verses, such as Laxkqvatqra X 256 -258, as being done by Kamala1]la,⁽¹⁵⁾ or Guhyasamqja

XV 135 by Ratnqkaraqnti.⁽¹⁶⁾ Besides these already existing verses, there is a verse which is newly composed in order to interpret for the bodhicittabhqvanqkrama and to define paramqrthabodhicitta. Now we should trace the formalizing process of the verse. ⁽¹⁷⁾

III.101.This kind of krama actually appears for the first time in Jñqnagarbha's bodhicitta-bhqvanqkrama named Yogabhqvanqpatha. He says: ⁽¹⁸⁾

"I would obtain the state of omniscience as a result [of this prazidhqna] and will cause sentient beings to elevate to the state of omniscience." Thus, one should make a vow for anuttarasamyaksa/bodhi.

Now, bodhilak2azacitta should not be regarded as besmirch.

In the s[tra(Mahqvairocanqbhisa/bodhis[tra) it is said as follows:⁽¹⁹⁾

The state of Enlightenment should be searched for in one's own mind.

So, one should examine one's own mind, at first.

Then, these five stages of svacittapratyavek2q are stated.

Here, one's own mind(svacitta) should be understood through these five stages(pada) stated in the holy text.

1.sarvabhqvavigata (dxos po thams cad dax bral ba)

2.skhandhadhqtvqyatanagrqhyagrqhakavarjita (phux po dax khams dax skye mched

dax gzux ba dax 'dzin pa rnam par spaxs pa)

3.dharmanirqtmyasamatq (chos bdag med pa mñam pa ñid)

4. svacittam qdyanuttpqda (rax gi sems bzod ma nas ma skyes pa)

5. nyatqsvabhqva ( stox pa ñid kyi xo bo ñid )

III.11. These mean the mentioned in the Sqdhanq literatures which belong to MA tradition.

III.12. The first chapter of MA may be the earliest text in which the idea of the five stages is promoted most clearly. This idea is treated in the (ŸÄ•ì’ñ�S’i) (ŽO�…’i) and 2adq1vqsa) section >(˜Z–³ˆØ’i).⁽²⁰⁾ However, the idea is not yet systematized in a verse in this chapter.

III.121. First of all, in the , it is proclaimed that one's own mind is originally illuminating without any defilement avoiding every vikalpa. Then the non-difference among mind , space (qkq1a) and bodhi is stated to show that the mind is original- ly pure when it transcends everything (sarvadharma). ⁽²¹⁾ We can say that this description has the same meaning as the verse which defines the original reality of one's own mind. Indeed, the words listed up here, such as "every being" (sarvabhqva), "vedanq/ sa/jñq . . . vijñqna" (= five aggregates, pañcaskandha), twelve "qyatanas", eighteen "dhqtu", "grqhya/grqhaka" are represented in the same sense as the verse (sarvabhqvavigata/ skandhadhqtvqyatana-varjita/). However, another character of the verse cannot yet be seen here.

III.122.Another character appears in the next and . In the , the developing mind-stages of bodhisattvas are dealt with, after bodhisattvas having come over the hundred sixty states of mind to reach the enlightened mind of the first bodhisattvabh[mi (prathamabh[mibodhicitta). They are shown as follows:

i) Only the five aggregates exist, there can not be any qtman

ii) If one abandons the attachment for the five aggregates, he will be liberated from

skandhas, qyatanas, dhqtus, grqhyagrqhaka, and will realize the absolute calm of the true nature of dharmas (dharmatq).

iii) For the one who practices Great Vehicle knowing the non-existence of the external object, will realize the non-self of dharmas (dhamanirqtmatq).

iv) By denying the non-self of dharmas also, one realizes his own mind being not produced primordially (qdyanuttpqda).

v) For the bodhisattvas who advance the way of bodhicaryq through the discipline of mantra and perfect the wisdom of voidness, the mind that is completely void of its own nature(‹É–³Ž©�«�S) will appear.

These stages correspond to the ones discribed in the verse. The third to the sixth stages which are represented in the also correspond to the above five stages more or less.⁽²²⁾

III.1221. Thus, in these sections of and <2ix-Fearless-Ease section>, we can find a source of the second character of the verse i.e. the representation of the developing mind stages, which are necessarily correlated with the philosophical developing steps.

III.1222. In these two sections, it is not intended to define the original state of one's own mind i.e. bodhi[svabhqva]citta, but to advocate the developing stages of practician. However, the idea that it needs three aeons (asa/khyakalpa) to attain the Buddhahood is reinterpreted from the view point of attaining the Buddhahood instantly within this present existence. A practician who goes through the gate of Mantrayqna can reach the Buddhahood immediately, by interpreting the procedure of three aeons (tri[asa/khya]kalpa) practice as passing through the triple layers of conceptual cognition (trivikalpa) , as ubhakarasi/ha (‘P–³ˆØ) and Yi-Hing(ˆê�s) stated in their commentary on MA(‘å“úãS‘`).⁽²³⁾ Therefore, the stages that lead to the first enlightened mind (prathamabodhicitta) exceeding (an) aeon(/s) are assumed to be the steps(krama) to illuminate his own originally pure mind by demolishing defilements by actual yoga. Consequently, the krama of bodhicaryq to reach the bodhi[svabhqva]citta is equal to the krama of introspective yoga.

III.123. In this way, we can assume the process of formalization of the verse, through uniting the two characters, i.e. the one which defines the originally pure nature of one's own mind, and the one which systematizes the procedure of practice lasting three aeons, or in another interpretation, the yogic procedure for coming over three layers of conceptual obsessions.

III.1231. This assumption can be supported by a text from the additional chapter of MA named Tathqgatasa/bhavamahqmazfalqdhi2whqna which is preserved only in the Tibetan version.⁽²⁴⁾ Here, the idea of the Purification of Bodhicitta section and the one of the Trikalpa section are connected each other and represented in more sophisticated style.

III.1232. In the additional chapter of MA which is also preserved only in the Tibetan version, we can see a further developed form.⁽²⁵⁾ At this point the idea of the bodhicittabhqvanqkrama is formalized into a verse at first in the textual development of MA. In the chapter, this verse is not used for bodhicittabhqvanq but introduced to be chanted twice or three times during an Esoteric Buddhist practice.

III.1233.Thus, when we examine MA and related Sqdhanq texts, we can find these changing phases of the verse, systematization, formalization, adoption in the practical ritual, and even estimation as mantra. ⁽²⁶⁾

III.13. These changing phases are suggesting the process that the verse was adopted into the actual esoteric practice and took dominating position.

III.131. In the Guhyasamqjatantra (GS) Chapter II named Bodhicittapawala, the verse was preached by Vairocana as one of the answers by the Five Buddhas for a quest about bodhicitta.⁽²⁷⁾

sarvabhqvavigata/ skandhadhqtvqyatanagrqhyagrqhakavarjita/ /
dharmanairqtmyasamatayq svacittam qdyanutpanna/ nyatqsvabhqvam //

III.132. We can find the original Sanskrit gqthq ⁽²⁸⁾ for the first time here.

III.1321.Under the flourishing of GS, this verse was also adopted in many Sqdhanq- texts such as the Pañcakrama ⁽²⁹⁾ etc., having close connection with the paramqrthabodhicittabhqvanq, and had caused the later Buddhists to compose more bodhicittabhqvanqkrama treatises than during the earlier period when the influence of MA had been dominant. Evidently, this verse played very important roll in the forth abhi2eka ritual or the abhi2ekha of paramqrtha-bodhicitta in the tradition of GS.⁽³⁰⁾ Whereas the verse played also important roll in the Bodhi-cittotpqdavidhi (”­•ì’ñ�S‰ú‹V‹O) and the Meditation of Caturapramqzacitta(Žl–³—Ê�SŠÏ) in the tradition of Chinese and Japanese Esoteric Buddhism,⁽³¹⁾ even today in Japan, not under the influence of GS but that of MA, and Sarvatathqgatatattvasa/graha.

III.2. Various Interpretations

III.21. This systematic procedure of introspective meditation (bodhicittabhqvanqkrama) also corresponds to the development of the philosophical systems.

III.211.Kamala1]la systematizes these yogabh[mis in relation to the steps of philosophical development of yogin, using three verses from the Laxkqvatqra (X 256-258).⁽³²⁾

III.212.Ratnqkara1qnti reinterpreted the same verses and a verse from GS (XV 135) in the last section of his Praj`qpqramitopade1a.<sup>(33)</sup> Prof. Wayman regards these of Ratnqkaraqnti as the yoga of nirvedhabhqgya in adhimukticaryqbh[mi leading to the enlightenment at the first bodhisattvabh[mi calling bh[mi>. <sup>(34)</sup> He interprets them from the viewpoint of Nirqkqravij`qnavqda.⁽³⁵⁾

III.2122. He interprets the same verse (GS XV 135) in an esoteric context too, in his commentary on GS named Kusumq`jaliguhyasamqjanibandha.⁽³⁶⁾ Ratnqkaraqnti interpreted the verse which was preached by Vairocana also in the commentary,⁽³⁷⁾ as following:

i-1) In this stage, a practician will abandon every existence(bhqva) which is interpreted as the gods and goddess (devatq) of mantras chanted by heretics.

i-2) And, he will abandon every aggregate, i.e., skandha(that means the five meditative Buddha) dhqtu�i= the five Vidyayogin] , Locanq and etc., ) qyatana�itwelve devatq such as K2wigarbha, R[pavajra and etc. )

�@ ii) The cognised (grqhya , rpa) and the cogniser�ivedanq...vijñqna) are [nothing but the manifestation of svasa/vedana.]

iii-1) Then, the five aggregates [skandha/ dhqtu/ qyatana that are the five Buddhas and

the members of mazfala. i.e. dharmas] appearing as the cognised and the cogniser are equally without svabhqva, and nothing but the representation of his own mind.

iii-2) His own mind, where these things appear without character of grqhya-grqhaka, is empty.

�@ vi) Because of the nature of emptiness, it is unborn primordially.

This procedure systematized the four stages into the esoteric Buddhist practice.⁽³⁸⁾ Evidently the interpretation is the same as the philosophical interpretation of GS XV.135 in the Pra-j`qpqramitopade1a mentioned above. Here, the final phrase of the bodhicittagqthq "1nya tqsvabhqvam" is interpreted from the point of Nirqkqravij`qnavqda as admitting the existence of the "1[nyatq(svabhqva)jñqnamqtra" . This is not the interpretation given by the Mqdhyamikas who denies the existence of vijñqna as paramqrthasayta. These characteristic futures of the interpretation may suggest the position of Ratnqkara1qnti in the lineage of GS tradition.⁽³⁹⁾

III.22. Bu ston, when he mentions the works of Nqgqrjuna, founder of the Qrya-tradition of GS, the Bodhicittavivaraza is counted as the third work.⁽⁴⁰⁾ According to Sm3tij`qnak]rti, the founder of the Sm3ti- tradition of GS and the commentator on the Bodhicittavivaraza, this treatise is ascribed also to Nqgqrjuna.⁽⁴¹⁾ Even though these reports are not so reliable, the Bodhicittavivaraza is a highly estimated bodhicittabhqvanqkrama in the Qrya-tradition.

III.221. Anyway, the Bodhicittavivaraza ⁽⁴²⁾deals with the verse as main thema and interprets it from the view point of Mqdhyamikas.⁽⁴³⁾

III.222. Some modern scholars variously treated this treatise.⁽⁴⁴⁾ However, we should at least notice the following:

1)This treatise is composed in order to be used as a bodhicittabhqvanqkrama, mainly depend-ing on and interpreting the bodhicittagqthq which was composed in the tradition of MA. In fact, we can find some indirect quotations from MA in the Bodhicittavivaraza.

2) The systematic procedure of meditation described in this treatise could not be invented without the movement of integration of the four main Buddhist philosophical systems as having been done in the Yogacqramqdhyamika circle.

III.23. Thus, as theoretical background, the Bodhicittavivaraza has dominating position in this genre of literature, whereas the verse had been recognized as the definition of paramqrthabodhicitta and adopted as a key of the forth abhi2eka in the Qrya-tradition.

III.231. And without the influence of the debate between the Nirqkqravij`qnavqdin and the Sqkqravij`qnavqdin, and the Mqdhyamika concerning the original nature of one's own mind(svacitta/bodhicitta), the variety of interpretations of the verse by these later Buddhist philosophers could not have occurred.

1. Tibetan Version of Mahqvairocanqbhisa/bodhi (‘ •¶‘å“úŒo�jed.Y.Hattori, Hannou 1931, p.9ff.: gsax ba pa'i bdag po, de la byax chub gax zhe na, rax gi sems yax dag par ji lta ba bin yoxs su 1es pa ste, de yax bla na med pa yax dag par rdzogs pa'i byax chub po. gsax ba pa'i bdag po, de la ni chos rdul rtsam yax med cix mi dmigs so. de ci'i pyir e na, byax chub de ni nam mkha'i mtshan `id de, de la byax chub par byed pa yax med la, byax chub par bya ba yax 'ga' yax med do. de ci'i phyir e na, byax chub la mtshan `id med pa'i phyir te, gsax ba pa'i bdag po chos thams cad kyax mtshan `id med pa ni 'di lta ste nam mkha'i mtshan `id do. de nas yax bcom ldan 'das la phyag na rdo rjes 'di skad ces gsol to. bcom ldan 'das thams cad 'khyen pa `id ni gax nas yoxs su btsal bar bgyi, gax gis ni byax chub mxon par rdzogs par 'tshox rgya bar bgyi. bcom ldan 'das kyis bka' stsal pa, gsax ba pa'i bdag po, byax chub dax thams cad mkhen pa `id ni rax gi sems las yoxs su btsal bar bya'o. de ci'i phyir es na, sems de ni rax bin gyis yoxs su dag pa yin te...

2. A2wasqhasrikqprajñqpqramitqs[tra , ed. P. L.Vaidya, BST , Darganga 1960, p.3 : punar apara/ bhagavan bodhisattvena mahqsattvena prajñqpqramitqyq/ caratq prajñqpqramitqyq/ bhavayatq. eva/ 1ik2itavya/ yathq 'sau 1ik2yamqzas tenâpi bodhicittena na manyeta. tathq hi tac cittam acitta/ prak3tis cittasya prabhhqsvarq.

3. H.Izumi, The GANDAVYUHA SUTRA critically edited, part I, Kyoto 1949, pp.82,83. Cf. Namai, On Svacittqdhi2whqna in the Gazfavy[has[tra, JIBS XLIII-2, 1995.

4. On samantabhadracitta, confer Sarvatathqgatatattvasa/graha (ed. K.Horiuchi, Koyasan 1983,p.27f. ). On khavajara, confer Guhyasamqja XV 135 etc.

5. Taisho, vol.3, p.328bc:ˆêŽž”–‰¾ž��Dˆ×�”�O�¶�é�àŠÏ�S–­–@–å›ß�D��•¶ŽêŽt—˜•ìŽF–€ædŽFŒ¾�D‘å‘P’jŽq�C‰äˆ×�O�¶›ß�à�S’n�C•œŒ¾�à”­•ì’ñ�S‘å‘É—…“ò�C—ß�”—L�î”­ˆ¢ãÓ‘½—…ŽOåWŽO•ì’ñ�S‘¬‰~–­‰Ê�DŽ¢Žž•¶ŽêŽt—˜•ìŽFžH•§Œ¾�D�¢‘¸�C�S–³Œ`‘Š–’–³�Z�ˆ�D–}•v�sŽÒ�Å�‰”­�S�CˆË‰½“™�ˆŠÏ‰½“™‘Š�D•§Œ¾�D‘P’jŽq�C–}•v�ŠŠÏ•ì’ñ�S‘Š�C—P”@�´�ò‰~–žŒŽ—Ö�C‰—‹¹‰°�ã–¾˜NŽ§�Z�DŽá—~‘¬“¾•s‘Þ“]ŽÒ�C�݈¢—–Žá‹y‹óŽâŽº�C’[�g�³”OŒ‹‘O”@—ˆ‹à�„”›ˆó�C–»–ÚŠÏŽ@‰°’†–¾ŒŽ�C�ì�¥ŽvˆÒ�D�¥–žŒŽ—ÖŒÜ�\—R�{–³�C–¾�ò“àŠO�Ÿ“O�Å‹É�´—Á�DŒŽ‘¦�¥�S�C�S‘¦�¥ŒŽ�D�oãÈ–³�õ–Ï‘z•s�¶�C”\—ß�O�¶�g�´�ò�D‘å•ì’ñ�SŒ˜ŒÅ•s‘Þ�DŒ‹�ŸŽèˆóŽ�”OŠÏŽ@‘å•ì’ñ�S”÷–­�Í‹å�Dˆê�Ø•ìŽF�Å�‰”­�S�´�ò�^Œ¾�D

何ì’nŽº‘½–´’v”jŽ×œ\�D(o/ bodhicittam utpqdayqmi.)

�Ÿ‘É—…“ò‹ï‘åˆÐ“¿�C”\—ß�sŽÒ•s‘Þ“]�D–¢—ˆŒ»�݈ê�Ø•ìŽF�C�݉—ˆö’n�‰”­�SŽž�CŽ»ŠF�ê”OŽ��Ÿ�^Œ¾�C“ü•s‘Þ’n‘¬‰~�³Šo�D‘P’jŽq�CŽž”Þ�sŽÒ’[�g�³”O�C“s•s“®—h�CŒq�SŒŽ—Ö�¬�nŠÏŽ@�C�¥–¼•ìŽFŠÏ•ì’ñ�S�¬•§ŽO–†�DŽá—L–}•v�C�ŸŠÏŽÒ�C�Š‹NŒÜ‹tŽl�d �\ˆ«‹yˆêè‘’ñ�C”@�¥“™�ß�sŠF�Á–Å�C‘¦ŠlŒÜŽíŽO–†–å�D

6. Taisho No.1664, vol.32, pp. 563ff.

7. We can see further more close relation between these bhqvanqs and MA. These bhqvanq treatises�@quote equally some texts from MA. Kamala1]la cites (ŽO‹å–@–å) in his Bhqvanqkramas (I, II) (Tohoku 3915,3916) and in the Caturapramqzaw]kq (Tohoku 3914) and composites these works using the idea as their core. In theYogabhqvanqpatha (Tohoku 3909) of Jñqnagarbha, texts on the idea of triple minds(ŽO�S) and the one of (”@ŽÀ’mŽ©�S�j are cited�@and interpreted. In the Bodhicittavivaraza(•ì’ñ�SŠÏŽß)(see fn.41), Bodhicittavivaraza(•ì’ñ�S—£‘Š˜_)(see fn.41) some texts from the first chapter of MA are cited and commented on. The quotations in the ‹à�„’¸à’†”­ˆ¢ãÓ‘½—…ŽOåWŽO•ì’ñ�S˜_( Taisho No. 1665) from MA are well known.

8. Vairocanqbhisa/bodhivikruvitqdhi2whqnamahqtantrabhq2ya, ed. Y.Miyasaka, ACTA INDOLOGICA VII, Narita 1995, p.87.(Tohoku No.2663, 271b); de la byaz chub kyi sems la rnam pa gñis te, byaz chub kyi phyir sems (pa) dax, byax chub kyi rax bin gyi sems so. byax chub kyi phyir sems pa ni smon pa dax 'jug pa'i sems dag kyax yin mod kyi skabs 'dir sa dax po'i byax chub kyi sems la bya ste,sa dax po'i sems de mxon par byax chub pa'i sñix por sbyor ba'i phyir ro. byax chub kyi rax bin gyi sems kyax 'di lta ste, sa dax po'i byax chub kyi sems de ni chos thams cad mñam pa ñid du rtogs pa'i rax bin yin pas mxon par byax chub pa'i sems dax rax bin gcig pa'i phyir ro.

9. These two bodhicitttas are already found in the treatises of the early Vijñaptimqtravqdins. In the Mahqyqnas[trqla/kqra, these two types of bodhicitta are counted.

i. Sqmv3ttika (samqdqnasq/ketikacittotpqda) and ii. Pqramqrthika( that has three sub-categories).

Cf. Mahqyqnas[trqla/kqra, ed. Bagchi, BSS No.13, Darbhaxga 1970, p.16:

mitrabalqd hetubalqn mlabalqc chrutabalqc chubhqbhyqsqt /

ad3fhad3fhodaya ukta citttotpqda4 parqkhyqnqt //IV-7//

spqsitasa/buddhe susa/bh3tajñqnapuzyasa/bhqre /

dharme2u nirvikalpajñqnaprasavqt paramatqsya //IV-8// �@�@

10. We can find these two types of bhqvanqs in Kamala1]la's Bhqvanqyogqvatqra (Tohoku No. 3918)

which is a brief summarization of his second Bhqvanqkrama :⁽¹¹⁾

11. de bas na bya chub tu sems bskyed dgos te, de la ya gñis te, kun rdzob da, don dam pa'o. de la kun rdzob ni tshad med pas sems can sdug bsal las dgrol bar dam bcas te, de dag la phan oa'i phyir bdag sas rgyas su gyur cig sñam du da po sems pa skyed pa'o. de ya tshog bin du gan las nod par bya'o. don dam pa bya chub kyi sems ni brjod du med pa, dri ma med pa, mtha' med pa, sbros pa med pa, gwo ba med pa, sna ba da mi sna ba thams cad da bral ba'o. - ñ ñ - -

12. Cf. Chandrak]rti, Madhyamakqvatqra I.4cd-5,�@ed.L. de la Vallée Poussin, BB IX, St.Petersbourg

1907.

13. Cf. Bhqvanqkrama (Tohoku No. 3919, 48af.) also the rnal 'byor pa'i rtogs pa'i bgegs sel (Ohtani No.5449): gsum pa gax la [bsgom] e na rax gi sems // ji bin ma bcos ye nas rnam dag cix //

sprog bral yod med rtog chad mtha' spoxs pa // de lag yax ba med par rtag tu gnas //4//

14. It may be after Kamala1]la when the bhqvanqkrama is connected with the practice in the nirvedhabhqg]ya stage and is interpreted from the view point of the early Yogqcqravij`aptimqtravqda.

15. Bhqvanqkrama, ed. G.Tucci, Minor Buddhist Text Part II, SOR IX-2, Roma 1958, pp.211-218.

16. Tohoku No.4538 Praj`qpqramitopade1a, 156a4ff.

17. Cf. Ch.M.Namai(1970), "A Study on the Bodhicittagqthq", The Mikkyo Bunka 91, pp.24ff.

18. Yogabhqvanqpatha, Tohoku No.3909,4a4f,: 'gro ba sdug bsxal max pos gzir te gti mug gis mdoxs pa s`ix rje bskyad nas, bdag gis kyax thams cad mkhyen pa'i go 'phax 'bras bu dax bcas pa thob par byas la, 'gro ba rnams kyax go 'phax de `id la dgod par bya'o es bla na med pa yax dag par rdzogs pa'i byax chub tu smon gdab bo. de nas byax chub kyi mtshan `id kyi sems rnam par ma byux ba skyed par mi bya'o. 'di ltar byax chub ni rax gi sems las btsal bar bya'o, es 'byux ba'i phyir thog mar rax gi sems kho nar brtag par bya'o. de la rax gi sems ni lux las gsuxs pa'i tshig lxa po.

dxos po thams cad dax bral ba dax, phux po dax khams dax skye mched dax gzux ba dax 'dzin pa rnam par spaxs pa dax, chos bdag med pa m`am pa `id dax, rax gi sems bzod ma nas ma skyes pa dax, stox pa `id kyi xo bo `id dag tu khox du chud par bya'o.

de la dxos po thams cad dax bral ba es bya ba ni mu stegs can khral bas sgro btags pa bdag la sogs pa rtag pa'i dxos po dax bral ba es bya ba'i don gax yin pa'o.

phux po dax khams dax skye mched dax bzux ba dax 'dzin pa rnam par spoxs pa es bya ba ni `an thos la sogs pa'i tshul gyis kun tu brtags pa'i xo bo yod pa dax, med pa'i rax bin yoxs su spaxs te, rdul phra mo tshogs pa `id dzin pa mig la sogs pa'i skye mched drug dax, gzun ba gzugs la sogs pa'i yul drug dax bral ba es bya ba'i don gax yin pa ste, rdul phra rab sun phyax ba'i phyir ro.

de `id kyi phyir tshig gsum po chos bdag med pa m`am pa `id ces bya ba gsuxs pa yin te, rnam par 1es pa tsam kyi tshul la 'jug par bya ba'i phyir ro.

de'i phyir tshig bi po rax gi sems gzud ma nas ma skyes pa es bya ba gsuxs pa yin te, de bas na de ni rten cix 'brel par 'byux ba yin pa'i phyir sgyu ma lta bu yin no.gax ig brten nas mi skye in rax gi xo bo `id las `ams par mi 'gyur ba de ni don dam pa'i rax bin es bya'o. de'i phyir rax bin med pas rax gi mems gzod ma nas ma skyes pa es bya'o. rten cix 'brel par 'byux ba'i xo bo `id du kun rdzob tu yod pa'i phyir sgyu ma dax 'dra ba ni mi dag go.

de bas na don dam par stox pa `id kyi xo bo `id ces ba'i tshig lxa pa gsuxs pa yin no. ji ltar kun rdzob tu brtags pa dax, gzux ba dax 'dzin pa'i mtshan `id kyi chos rnams ni don dax par bdag med pa yin te, gzod ma nas ma skyes pa'i phyir ro....

19. See fn.1.

20. R.Tajima, Étude sur le Mahqvairocanas[tra, Paris 1936, pp94-110; A.Wayman, The Enlightenment of Vairocana, Delhi, 1992, pp.294ff.

21. Op.cit.,p.30ff.;sax ba pa'i bdag po, de la 'jig rten las 'das pa'i sems la gnas pa rnams la yax phux po dag la yod do s`am pa'i blo `e bar skye'o, nam phux po dag la 'dod chags dax bral bar bskyed pa de'i tse lbu ba dax, chu'i chu bur dax, sgyu ma dax, smig rgyu dax mtsuxs par 'jig pas rnam par grol bar 'gyur te, 'di lta ste, phux po dax, khams dax, skye mched dax, gzux ba dax, 'dzin pa rnam par spaxs pa, chos `id kyi rax gi xo por i ba'i dbyixs rtogs par 'gyur ro, gsax ba'i bdag po, 'jig rten las 'das pa'i sems phyin ci log dax, phyin ci ma log pa'i sems kyi khyad par brgyad dax 'brel ba, las dax `on moxs pa'i dra ba dax bral ba 'di ni, rnal 'byor pa dag bskal pa gcig gis 'da' bar byed do. gsax ba pa'i bdag po, gan yax theg pa chen pos bgrod pa gan gyi dring mi 'jog pa rnams la chos la bdag med pa'i sems skye'o. de ci'i phyir e na, 'di ltar (187a1) de dag sxon spyad pa spyod cix phux po'i gnas rnam par 'jig pa na ngo bo `id yoxs su 1es pa'i phyir sgyu ma dax, smig rgyu dax, gzugs bs`an dax, brag ca dax, mgal me'i 'khor lo dax, dri za'i grox khyer lta bu'i 'du 1es skyes so. gsax ba pa'i bdag po, de'i phyir de dag gi sems kyi dbax du byas pas chos la bdag med pa `id kyax spax bar bya ste, rax gi sems ni, gzod ma nas ma skyes pa'o, de ci'i phyir e na, gsax ba pa'i bdag po, xo bo `id yoxs su 1es pa'i phyir sems la sxon gyi mtha' dax, phyi ma'i mtha' mi dmigs te, rnal 'byor pa dag 'di yax bskal pa g`is kyis 'da' bar byed do. gsax ba pa'i bdag po, gan yax byax chub sems dpa' gsax sxags kyi sgo nas byax chub sems dpa'i spyad pa spyod pa bskal pa bye ba khrag khrig brgya stox dpag tu med par bsod nams dax ye 1es kyis tsogs dpag tu med pa bsags pa rnams la 1es rab dax thabs dpag tu med pa yoxs su bzung ba, lha dax lha ma yin du bcas pa'i 'jig rten gyis phyag byas pa, `an thos dax, rax saxs rgyas thams cad kyi sa las yax dag par 'das pa, brgya byin dax, tsaxs pa'i dbax po dax, `e dbax la sogs pas phyag byas pa, 'di lta ste, stox pa `id kyi xo bo `id rdzas med pa, (187b) mtshan `id med pa, mtshan ma med pa, spros pa thams cad las 'das pa, nam mkha' ltar dpag tu med pa, chos thams cad kyi go skabs su gyur pa, 'dus byas dax 'dus ma byas kyi khams dax bral ba, las dax bya ba med pa, mig dax, rna ba dax, sna dax, lce dax, lus dax, yid dax bral ba 1in tu xo bo `id med pa'i sems skye ste, gsax ba pa'i bdag po, 'di ni, byang chub kyi sems dax po es rgyal ba rnams kyis gsuxs so.

22. The six kinds of fearless-eases are followings:

1.the fearless ease by good action

2.the fearless ease by corporeal real self

3.the fearless ease by non-self viewing own body as aggregated(skandha).

4.the fearless ease by dharma rejecting skandhas.

5.the fearless ease by dharmanairqtmya negating dharma and

6.the fearless ease by the sameness of own nature of all dharmas, realizing the voidness and their own nature of having no own nature of skandha, qyatana, dhqtu;grqhya grqhaka; qtman j]va; dharma's nonproduction, and the knowledge of voidness arises.

Op.cit., 36f.; gsax ba pa'i bdag po, de la nam byis pa so so'i skye bo dag mi dge ba'i las spaxs te dge ba'i las byed pa de'i tse dge bas dbugs phyin pa yin no.

nam bdag gi de kho na `id yax dag pa ji lta ba bin du rab tu 1es pa de'i tshe bdag la brten nas dbugs phyin pa yin no.

nam phux po yoxs su bzux ba byas te rax gi xo bo `id la rnam par dpyad nas bdag la brten pa yoxs su gtox ba de'i tshe bdag med pas bugs phyin pa yin no.

nam phux po rnams spaxs nas chos kyi dmigs pa la gnas pa de'i tshe chos kyis dbugs phyin pa yin no.

nam chos rnams spaxs nas mi skye ba la gnas pa de'i tshe chos la bdag med pas dbugs phyin pa yin no.

nam phux po dax, khams dax, skye mched thams cad dax, gzux ba dax, 'dzin pa dax, bdag dax, srog la sogs pa dax, chos dax mi skye ba dag kyax stox pa `id kyi xo bo `id du yax xo bo `id med do, es stox ba'i ye 1es skyes pa de'i tshe chos thams cad kyi xo bo `id mnyam pa `id kyis dbugs phyin pa yin no.

23. Cf. Taisho No.1796, vol.39, p.600c: ž�‰]�…�@“ñ‹`. ˆêŽÒŽž•ª�A“ñŽÒ–ÏŽ·... Žáˆê�¶“x�ŸŽO–ÏŽ·�A

‘¦ˆê�¶�¬•§. ‰½˜_Žž•ª–ë.

24. Op.cit., de bin g1egs pa 'byux ba es bya ba'i dkyil 'khor chen po byin kyis rlob pa., pp.582-585:

gsax ba pa'i bdag po de la byax chub gax e na, byax chub ni nam mkha'i mtshan `id do. nam mkha' la yax gzugs med, bstan med, gzux du med pa'o. byax chub kyi mtshan `id gax yin pa sems kyi mtshan `id kyax de yin no. gsax ba pa'i bdag po de lta bas na sems dax nam mkha' dax byax chub 'di dag ni g`is su med do. de la chos rnams m`am pa `id du rtogs pa chos kyi dbyixs khox du chud pa gax yin pa de ni bla na med pa yax dag par rdzogs pa'i byax chub yin no. de la skye ba'i tshul dax dmigs pa'i tshul gyis sems skye ba gax yin pa de ni gsax ba pa'i bdag po byax chub kyi sems es bya'o.

gsax ba pa'i bdag po gan yax byax chub sems dpa' gnas kyi gi lxas byax chub mxon par rtogs par gyur te, lxa gax e na, gsax ba pa'i bdag po 'di la byax chub sems dpa rnams dxos po thams cad dax bral bar mxon par rtogs par 'gyur ro. kha cig ni phux po dax, khams dax, skye mched dax, gzux ba dax, 'dzin pa rnam par spaxs pa stox pa sgyu ma lta bur mxon par rtogs par 'gyur ro. kha cig ni chos la dmigs pas so. gsax ba pa'i bdag po 'on kyax byax chub sems dpa gsax sxags kyi sgo nas byax chub sems dpa'i spyad pa spyod pas 'di ltar dxos po thams cad dax bral ba phux po dax, khams dax, skye mche dax, gzux ba dax, 'dzin pa rnam par spaxs pa, chos bdag med pa m`am pa `id kyi rax gi sems thog ma nas ma skyes pa stox pa `id kyi xo bo `id du rtogs par bya'o. gsax ba pa'i bdag po de la dxos po thams cad dax bral ba es bya ba 'di ni de bin g1egs pa 'di la bdag gam sems can nam, skye ba'i 1ed las skyes pa yod pa ma yin gyi, phux po dax, khams dax, skye mched tsam du zod es 'jig rten pa'i lam yox su spaxs par bstan pa yin no. phux po dax, khams dax, skye mched dax, 'dzin pa rnam par spaxs pa es bya ba ni `an thos kyi lam mxon par rtogs pa yoxsu 1es pa'i sgo nas byax chub sems dpa' rnams kyi theg pa chen po mxon par rtogs pa rnam par gag pa yin no. chos bdag med pa m`am pa `id kyis ni byax chub sems dpa' gsax sxags kyi sgo nas byax chub sems dpa'i spyad pa spyod pa rnams rax gi sems thog ma nas ma skyes par mthox in stox pa `id kyi xo bo `id rdzes med la mtshan `id med par mxon par rtogs par 'gyur ro. gsax ba pa'i bdag po 'di lta bas na byax chub sems dpa' gnas med pa sgrib pa med pa spros pa thams cad dax bral ba'i sems bskyed par bya'o.

25. Ibid., bzlas brjod kyi cho ga. pp.502f.: de nas byax chub kyi sems bskyed par bya'o. saxs rgyas dax byax chub sems dpa' thams cad bdag la dgox su gsol, bdag mix 'di es bgyi bo dus 'di nas bzux ste nam byax chub kyi s`ix po la mchis kyi bar du, dxos po thams cad dax bral ba phux po dax, khams dax, skye mched dax, gzux ba dax 'dzin pa rnam par spaxs pa chos bdag med pa m`am pa'i phyir rax gi sems thog ma nas ma skye pa stox pa `id kyi xo bo `id du ji lta ji ltar saxs rgyas bcom ldan 'das rnams dax, byax chub sems dpa' de rnams kyis byax chub tu sems bskyed pa de bin du bdag gis kyax sems bskye do. de ltar lan g`is de ltar lan gsum du bya'o

26. In reference to several P[jqvidhis and Sqdhanqs which belongs to the MA tradition preserved in the Tibetan and the Chinese versions, we could put the developing phases of the verse into a chronological order.

Although there are some exceptions, this verse is adopted in the various Sqdhanqs and P[jqviddhis at the forth of the (‹ã•û•Ö�jso-called the bodhicitta emission>(”­•ì’ñ�S•û•Ö).

The verse had not been mentioned at the part of bodhicitta emission> in these Sqdhanqs; Taisho Nos. 850, 851, 852, 852 (another version), 853, 860 etc.

However�Cat the period of the composition of the ‘å”ùḎՓß�¬•§�_•Ï‰ÁŽ�Œo Šª7(No.848), the verse introduced to these Sqdhanqs; the ‘å”ùḎՓߕ§�à—v—ª”OæuŒo(No.849), the ‘å”ùḎՓß�¬•§...�L‘å�¬�Aà(No.853), the Tibetan version of the Mahqvairocanqbhisambodhisambaddhatantrap[jqvidhi (Tohoku No. 2664) and the Vairocanasqdhanopayikq (Tohoku No.2665) etc.

Then it should be noticed the circumstances that this verse came to be adopted in the ‘å”ùḎՓß�¬•§�_•Ï‰ÁŽ�Œo Šª7 by 1ubhakarasi/ha. The ‘å“úŒoŽ�æuŽŸ‘æ‹V‹O�iTaisho No.860�jis assumed as the another version of this ‘å”ùḎՓß�¬•§�_•Ï‰ÁŽ�Œo Šª7 from the same original. We can not find the verse in the section of bodhicitta emission> of the former, but in the later this verse was introduced as "adding phrase to increase the merit" (‘�‰Á‹å) being said to be chanted in Sanskrit like as mantras.

Should this addition be ascribed to 1ubhakarasi/ha, or had it be already adopted in the original text? It is difficult to decide it at present, without clarifying the route of original text of "volume 7" which was used by 1ubhakarasi/ha.

And also in fact in the Tibetan version of Mahqvairocanqbhisambodhisambaddhatantrap[jqvidhi the verse is transliterated and ordered to be chanted in Sanskrit, and in the Tibetan version of Vairocanasqdhanopqyikq the verse is treated as to be chanted three times. At the time when 1ubhakarasi/ha had learned MA in Nqlandq monastery in India, the verse might have been introduced for additional chanting like as mantras at the part of bodhicitta emission> where had not been originally any verse. Because only this part has the additional chanting verse.

Furthermore posterity, in the period of Chinese translation of the Sarvatathqgatatattvasa/graha and the belonging Sqdhanqs, when the mantra �io/ bodhicitam utpqdayqmi�jis chanted, this gqthq is also chanted.

27. Y.Matsunaga, The Guhyasamqjatantra, -A New Critical Edition - , Osaka 1978, p.10. On the process of the adoption of this verse from the Mahqvairocanqbhisambodhisambaddhatantrap[jqvidhi , the ‘å”ùḎՓß�¬•§�_•Ï‰ÁŽ�Œo Šª7 through the Mqyqjqratantra into the II Chap. of Guhyasamqja, see ibid., Introduction, XXVII.

28. Ratnakara1qnti (Ohtani 2714, 271b2:dxos po thams cad ces bya ba la sogs pa la tshigs su bcad pa), and Lak2m] (Ohtani 2705,503b5:don dam pa'i byax chub kyi sems ston par byed pa'i tshigs su bcad pa) mention the phrases as "verse", and almost of the Tibetan version of texts relating to GS translate the verse as 11 sylable 4 lines style. However, we can not identify this verse as to any traditional metrical style(chazfas).

29. Pa`cakrama, ed. K.Mimaki & T.Tomabechi, Bibliotheca Codicum Asiaticorum 8, Tokyo 1994, p26,47.

30. The verse is highly estimated especially in the Qrya-tradition of GS. In the Pa`cakrama, Nqgqrjuna quotes the verse twice. Once in second Chapter(v.66, this chapter is ascrived to 1qkyamitra), and once in forth Chapter(v.35). In the former case, the verse is mentioned as a gqthq, and in the later case, this is used as the chanting verse in the fourth initiation ritual (abhi2eka) i.e. abhi2eka of paramqrthabodhicitta.

31. Cf. Taisho Nos. 866(vol.18,236c), 868(do.,273c),885(do.,472b), 915(do.,941a), 923 (vol. 19,28b), 930(do., 72a), 973(do.,371a), 1031(vol.20, 5c), 1056(do., 73a), 1066(do., 128b), 1072(do., 156c), 1092(do.235b, 299b, 312a), 1098(do.,433a,438b), 1196(do., do.,681c), 1175(do.,518c) etc.

32. Y. Kajiyama(1978), "Later Mqdhyamikas of Epistemology and Meditation", in Mahqyqna Buddhist Meditation , ed. M.Kiyota, Honolulu 1978.

33. S. Katsura(1976), "A Synopsys of Praj`qpqramitopade1a", JIBS XXV-1, p.484.; A.Wayman, Yoga of Guhyasamqjatantra, Delhi 1977, pp.335-336. Praj`qpqramitqbhqvanopade1a (Tohoku 4078) describe the four stages precisely. That are summarized as following:

i.) �@yqvadbhqvikacittamqtrqlambana-yogabhmi.

ii.) �@yathqvadbhqvikacittamqtrqlambana-yogabhmi.

iii.) yathqvadbhqvikasarvadharmatathqlambana-yogabhmi.

iv.) anqlambana-yogabhmi.

34. A.Wayman, op.cit, pp332-339,361f. Kamala1]la had interpreted the verses of Laxkqvatqra X 256-258 setting the yoga as the yoga of nirvedhabhqg]ya. Under this influence Ratnqkara1qnti had interpreted the verses from the Nirqkqravij`qnavqda and adopt the bh[mi> to interpretation of GS XV135 citing Mahqyqnas[trqla/kqra XIV 23-26 where four steps of yoga ; qlokalabdha-, v3ddhqloka- , tattvqrthaika- de1apravi2wa-, and qnantaryasamqdhi are counted. The procedure of yoga (krama) had been explained in the tradition of MA as five stages. But, the commentators of GS interpret it as four steps, connecting them with the procedure of nirvedhabhqg]ya stages promoted in the early Yogqcqravij`qnavqda school. In the tradition of MA, we cannot find this association of the verse to the systematic procedure of Yogqcaravij`qnavqda .

35. S.Katsura(1976), op.cit., p.484.

36. Ch.Namai(1991), "Ratnqkara1qnti on Guhyasamqjatantra XV 135", Esoteric Buddhist Studies 23.

In the Guhyasamqja XV, after some samqdhi practices had preached, it is said that practician meet buddhas / bodhisattvas in his dream as results of the practice. By examining the dream, the aspects of the siddhi are analyzed philosophically. Then this verse is preached as svapnavicqrazasamayah3daya.

svacitta4�@ cittanidhyaptau sarvadharmq4�@ prati2whitq4 /

khavajrasthq hy am] dharmq na dharmq na ca dharmatq // (ed. Matsunaga, op.cit., p.83)

37. Kusumq`jaliguhyasamqjanibandha, Ohtani No.2714, 271b2ff.: dxos po thams cadces bya ba la

sogs pa la tshigs so bad pa 'di ni rkax pa (pada) drug pa ste, yi ge bdun(sarvabhqvavigata/) dax bdun (skandhadhqtvqyatana) dax brgyad (grqhyagrqhakavarjitam) dax dgu(dharmanairqtmya-samatayq) dax brgad (svacittam qdyanutpanna/) dax drug (1nyatqsvabhqvam) gi tshig dag go.

dxos po thams cad ces bya ba ni phyi rol gyi sxags kyi lha rnams so. bral ba ni mi ldan pa'o.

bstan pa 'di'i `e bar b1ad pa ni phux po 1es bya ba la sogs pa yin te, phux po ni saxs rgyas lxa rnam so. khams ni sbyan ma la sogs pa lxa'o. skye mched ni bcug `is te, sa'i s`in po la sogs pa rnams dax gzugs rdo rje ma la sogs pa rnams so. mdor bsdus na gzux ba ni bzugs kyi phux po'o. 'dzin pa ni tshor ba'i phux po la sogs pa'o. rnam par spaxs pa ni rax rig pa tsam gyis phyir te phux po la sogs pa de rnams rax gi sems yin pas so. g`is kyi stox pa 'di la yod pas na stox pa `id kyi rax bin te stox ba `id kyi na gdod ma `id nas ma skyes pa ste, skyes nas 'gog pa ma yin pas gdod nas skye ba med pa `id do. chos bdag med par m`am `id pa 1es chos rnams ni gzux ba dax 'dzin pa rnams so. de rnams med pa ni bdag med pa ste dus gsum m`am pa `id do.

38. Ch.Namai(1991), Ratnqkara1qnti on Guhyasamqjatantra XV 135, pp.65ff..

39. Ibid.

40. E.Obermiller, History of Buddhism, Chos-Hbyux by Bu-ston, Heiderberg 1931, p.126.He categorized

this treatise as a theoretical treatise on paramqrthabodhicitta preached by Vairocana Buddha in GS.

41. Bodhicittavivarazaw]kq, Tohoku No.1829, 117b.

42. As late Prof.S.Sakai discussed (Bodaishin-kanjyaku to Bodaishin-risouron ni tsuite, (On Bodhicitta- bhqvanq and Bodhicittavivaraza), The Mikkyo Bunka 4, 1948), there are two categories of bodhicittabhqvanq- krama treatises that were composed interpreting the bodhicittagqthq. The one is ascribed to Nqgqrjuna named Bodhicittabhqvanq, the other is ascribed to Kamala1]la. The former has three versions, namely •ì’ñ�S—£‘Š˜_(Taisho No.1661), Bodhicittavivaraza (Tohoku 1800) and Bodhicittavivaraza (Ohtani No.5470, not listed in Tohoku). The later has also three, namely •ì’ñ�SŠÏç×(Taisho No.1663), Bodhicittabhqvanq (Tohoku 3913) and Bodhicittavivaraza(Tohoku 1801).However this work may not be composed by Kamala1]la himself.

These two are edited and translated into Hindi by Gyalsten Namdal, Bodhicittavivaraza of Qcqrya Nqgqrjuna and Bodhicittabhqvanq of Qcqrya Kamala1]la, Varanasi 1991.

43. Lak2m] (Ohtani No.2705, Pañcakramawkqkramqrthaprakqikq, 503b3ff.) amd most of followers of Qrya-tradition of GS interpreted the verse from the stand point of Mqdhyamikas.

44. Ch.Namai(1970), Bodhaishinge ni kansuru Ichikosatu (A Study on the Bochicittagqthq), The Mikkyo Bunka 91; D.S.Ruegg, The Literature of the Madhyamaka School of Philosophy in India, Wiesbaden 1981, pp.104f.; Chr.Lindtner(1982), NAGARJUNIANA, p.180ff.; C.Dragonetti(1986), On !uddhamati's Prattyasamutpq-dah3dayakqrikq, WZKS XXX, pp.115ff.;Ch.Yoshimizu(1988), Nqgqrjuna saku Bodhicittavivaraza ni tuite (On Bodhicittavivaraza by Nqgqrjuna) , JIBS XXXVI-2.