An Annotated Translation of the Madhyamakahrdayakarika-Tarkajvala (Missing v 55-68)

An Annotated Translation of the Madhyamakahṛdayakārikā/Tarkajvālā Missing Verses 55-68 Paul HOORNAERT

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An Annotated Translation of Madhyamakahrdayakuriku/Tarkajvulu V. 1-7

Paul HOORNAERT

Introduction

Nagarj una (c. 150-250 A.D.) is generally regarded as the first Mahayana philosopher and as the founder of the Madhyamaka school, because he was the first to develop philosophical arguments to substantiate the truth of the Mahayana teaching on the absence of inherent existence (nilJsvabhavata) or the emptiness (sunyata) of all things as taught in the Prajiiaparamita sutras and other early Mahayana sutras. It is however important to keep in mind that Nagarj una only stated the fundamental principles of Madhyamaka thought without elaborating a systematic doctrine.

In particular, the

doctrine of the two truths, namely the conventional truth (saytlVJ:tisatya) and the ultimate truth (paramarthasatya), is one of the important Madhyamaka tenets which Nagarjuna has not discussed systematically.

Nagarj una briefly refers to the two

truths (Mulamadhyamakakarika, XXIV.8-10) , but he does not define them.

And

although the distinction between the two truths is always present at the background of his arguments, it is not explicated and therefore remains vague and liable to 'nihilistic' misinterpretations.

The same should be said about the two main post-Nagarj una

Madhyamikas, Aryadeva (3rd ct.) and Buddhapalita (c. 5th-6th ct.) , because neither of them has formulated a systematic Madhyamaka doctrine. Bhavaviveka (6th ct.) was the first to elaborate Madhyamaka thought into a system­ atic soteriology. He did so by formulating a systematic two-truths doctrine as the cornerstone of his Madhyamaka thought. The transmitted texts give us indications as to why Bhavaviveka committed himself to the task of systematization.

There is

indeed textual evidence that the lack of an elaborated Madhyamaka doctrine, and especially the ambiguity of the two-truths tenet, had resulted in nihilistic interpreta­ tions of Madhyamaka thought and had thus discredited Madhyamaka thought to the extent that it had become the target of criticism by the Y ogacara. It was no doubt in order to silence this criticism that Bhavaviveka took it upon himself to systematize the -127-

Madhyamaka teachings. Bhavaviveka not only systematized Madhyamaka thought, but he also used this newly developed thought as the basis of an incessant and detailed refutati on of other systems of thought, both Buddhist and non- Buddhist.

His main target was the

Y ogacara school which he criticizes in each of his works.

The Y ogacarins had

succeeded in integrating the maj or tenets of Abhidharmic scholasticism, their own interpretation of 'emptiness' in terms of the 'three natures' tenet, and the original Y ogacara tenets of 'eight kinds of consciousness' and 'mind only' into a coherent Mahayana soteri ology. As a result, the Y ogacara school had established itself as the main representative of Mahayana Buddhism in Bhavavivek a's day. Rivalry, envy, an attempt to counter the dominancy of the Y ogacara school and the urge to vindicate Madhyamaka thought agai nst the critique by the Y ogacarins were no doubt important factors that fueled Bhavavi veka's aversion for the Y ogacara school. The main reason for his sustained critique must however have been his sincere convicti on, as a Mahayana Buddhist and teacher, that the Yogacara doctrine was based on a mistaken interpretation of Reality (tattvam), of the knowledge of Reality (tattvajfiana), and of the path (marga) leading to the knowledge of Reality or to Buddhahood.

In short,

Bhavaviveka must have been convinced that the Y ogacara soteri ology did not teach the true way to Buddhahood. Bhavaviveka's most extensive critique of the Yogacara is found in the Fifth Chapter of his Verses on the Essence of the Middle Way (MadhyamakaJlJ:dayakclrika, abbreviated as MHK hereafter) with the commentary called The Flame of Reason (Tarkajvcllii, abbreviated as TJ hereafter) . The central chapter of MHK/TJ is the third chapter in which Bhavaviveka sets forth his own view of Reality in terms of his two-truths doctrine and explains the Madhyamaka path of reasoning (vicara) that needs to be followed in order to attain the knowledge of Reality.

Based on his own view of

Reality, Bhavaviveka in the subsequent chapters discusses and refutes the views of the Sravakayana (Chapter 4), the Y ogacara (Chapter 5), the Sarpkhya (Chapter 6), the Vaise$ika (Chapter 7), the Vedanta (Chapter 8) and the Mlmarllsa (Chapter 9) I here present the edited Tibetan text and an annotated English translation of verses 1-7 of Chapter Five of MHK/T J.

These verses constitute the pz2ruaj){zk:ja or the

introductory part in which Bhavaviveka briefly presents the basic Y ogacara tenets. The remainder of Chapter Five (verses 8-114) consists of a detailed refutation of these tenets. ���

128 -

Up to date, only one comprehensive study of the entire Fifth Chapter of M H K/TJ has been made, namely Bukkyo ni okeru u to mu to no tairon by Susumu Yamaguchi. This excellent study (considering that it was made more than fifty years ago!) contains a Japanese translation of all the verses of Chapter Five and of large portions of the commentary, accompanied by explanatory comment and references to the relevant Madhyamaka and Yogacara literature. Yamaguchi's work remains an indis­ pensable instrument for the study of Chapter Five of M H K/TJ and of the Madhyamaka-versus-Yogacara dispute in general. I have therefore made extensive use of this work in my notes to the translation. In addition, I have made special efforts to explain the background and to identify the exact text sources of the Y ogacara tenets as they are presented and criticized by Bhavaviveka. The following brief outline of the content of the purvapakfia shows that Bhavaviveka's presentation of the Y ogacara tenets is focused on the following three interrelated themes, which are also the central themes in Bhavaviveka's own thought : (1) What is Reality (tattvam)?, (2) What is the knowledge of Reality (tattvajntina)? (3) Which path (mtirga) should be followed in order to attain the knowledge of Reality and thus

achieve Buddhahood? Bhavaviveka's main contention throughout Chapter Five can then be summarized as follows: "The Y ogacara understanding of Reality is wrong. H ence, the Yogacara understanding of the knowledge of Reality is also wrong. Hence, the Y ogacara path is not a true means to attain the knowledge of Reality (or Buddhahood). In sum, the Yogacara soteriology is not Mahayana Buddhism."

Synopsis of the Yogacara Doctrine (MHK/TJ Chapter Five, vv. 1-7) :

The basic assertion of the Y ogacara: "Our doctrine is the only true means to lead people to the knowledge of Reality or to Buddhahood." (v. 1) 1. Definition and synonyms of Reality (vv. 2-3) 2. The path leading to the knowledge of Reality ( vv. 4-5) 2.1 The path leading to the non-apprehension of imagined entities (v. 4) 2.2 From the non-apprehension of imagined entities to the knowledge of Reality (v. 5) 3. The Yogacara doctrine agrees with reason (yukti) and scripture (tigama) (vv. 6-7) 3.1 Rational arguments for the existence of the dependent nature (v. 6) 3.2 Only the Yogacara doctrine is in accordance with the teachings of the Pra­ jntiptiramitti sutras. (v. 7)

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List of abbreviations used in the footnotes to the translation L 'Abhidharmakosa de Vasubandhu, traduit en annote par Louis de la Vallee

AK

Poussin, Paris-Louvain, 1923-1931. Bodhisattvabhumi (U. Wogihara ed., Tokyo 1936, repr. 1971).

BBh

DDVV

Dharmadharmatavibha1Jgam:tti (]. N ozawa ed., Studies in Indology and Bud­

dhology , Kyoto 1955, pp. 9-49.)

M. David Eckel, "Bhavaviveka's Critique of Yogacara Philosophy in Chapter

Eckel

XXV of the Prajiiapradzpa," in Chr. Lindtner ed., Indiske Studier V, Miscellanea Buddhica, Copenhagen 1985, pp. 25-75. Madhyamakah;:dayakarika (Y. Ej ima ed.).

MHK

MS, Lamotte

Mahayanasarrzgraha, E. Lamotte ed. and trsl. , La Somme du Grand

Vehicule d'Asahga, Louvain 1938. Mahayanasutralarrtkara, S. Levi ed., Paris 1907.

MSA MVBh

Madhyantavibhagabha$ya, G. M. Nagao ed., Tokyo 1964.

MVK

Madhyantavibhagakarika, G. M . Nagao ed., Tokyo 1964.

MVT

Madhyantavibhagatzka, S. Yamaguchi ed., Nagoya 1934. Prajiiapradzpamulamadhyamakav;:tti, Tib. D. Nr. 3853, Tsha 45b4-259b3 (DBU MA

PP

2); P. Nr. 5253, Tsha 53b3-326a6 (vol. 95, pp. 153-262) . Schmithausen

Lambert Schmithausen, Alayavzjiiana, On the Origin and the Early

Development of a Central Concept of Yogacara Philosophy, The International Institute

for Buddhist Studies, Tokyo 1987. Siddhi

Vijiiaptimtitrattisiddhi. La Siddhi de Hiuan-Tsang. Traduite et Annotee par

Louis de la Vallee Poussin, Paris 1928. SNS, Lamotte T.

Sarrzdhinirmocanasutra, E. Lamotte ed., Louvai n 1935.

Taisho Shinshu Daizokyo, ]. Takakusu and K. Watanabe ed., Tokyo 1924-1935.

TJ

Tarkajvala, Tib. D. Nr. 3856, Dsa 40b7-329b4 (DBU MA 3); P. Nr. 5256, Dsa

43b7-380a7 (vol. 96, pp. 19-154). TrrK TrBh

Trirrz§ikavijiiaptikarika, S. Levi ed., Paris 1925. Trirrz§ikabha$ya, S. Levi ed., Paris 1925.

Yamaguchi

Susumu Yamaguchi , Bukkyo ni okeru u to mu to no tairon, Tokyo 1941,

rev. ed. 1964. YBh

Yogacarabhumi, T. D. Nrs. 4035-4042, Tshi Ibl - H i 68b7 (SEMS TSAM 5-10) ;

P. Nrs. 5536-5543, Dsi la - Yi 70bl (vols. 109-111).

- 130 -

1. Edited Tibetan text of MHK/TJ V. 1-7

[Editions used : Cone (C.) Dbu-ma Dsa 199a6-202b4; Derge (D.) Dbu-ma Dsa 199a6202b4; Peking (P.) Dbu-ma Dsa 218b8-223a2J

de nas da ni rnal 'byor spyod pa'i de kho na nyid gtan la dbab pa la 'jug pas le'u lnga pa brtsam par bya stel

rang gi lugs kyi nga rgyal gyislI mkhas par rlom gzhan 'di skad smral I de nyid bdud rtsir 'jug pa yanglI rnal 'byor spyod pas legs bstan zer1 II (1) [anye pracak$ate dhlral; svanltav abhimaninal;1 tattvamrtavataro 'pi yogacarail; sudesital; II(1)J

theg pa chen poz nyid kyi slob dpon thogs3 med dangl dbyig4 gnyen la sogs pa gzhan dag ni de bzhin gshegs pas lung bstan cingl sa rab tu brnyes pa'i 'phags pa klu sgrub kyis yang dag par rtogs pa'i theg pa chen po'i don gyi lugs gzhan du 'dren par byed cing ngo tsha dang khrel med pa don rnam par m i shes pa de bzhin du rnam par5 shes shing mkhas par nga rgyal byed pa dag 'di skad smra stel de kho na nyid kyi bdud rtsir 'jug pa stel rab tu 'jug pa de ni bdag cag kho nas legs par bstan pa yin gyi/ dbu mar smra ba pa rnams kyis ni ma yin zhes zer roll de'i mtshan nyid ni 'di yin tel

dngos po gnyis po med pa'i phyirII gnyis dngos med pa'i yod pa nilI yod la sogs pa'i6 blo yi yul/I dam pa'i don du 'dod do loll (2) [dvayabhavasya sadbhavad abhavad va dvayasya cal

1

Based on the Tibetan version of MHK (verses only) which accords with the Sanskrit (yogacarailj).

2

P : theg pa chen po pa

3

P : thog

The MHK/T J version reads: mal 'byor spyod par legs par bstan.

4

P : dbyigs

5

C, D, P : pa

6

P : pa

-131 -

sadadibuddhivi�ayal) paramartho matal) ki lall(2)J

[D. 199b2, C. 199b2, P. 219a5J gnyis ni gzugs la sogs pa gzung ba dangl mIg gI rnam par shes pa la sogs pa 'dzin pa'ol I de gnyis kyi med pa'i ngo bo nyid med pa'olI med pa'i dngos po de'i ngo bo nyid du rtag tu yod pa nyid kyi phyir dangl gzung ba dang 'dzin pa zhes bya ba gnyis su ni med pa nyid kyi phyir nal ji Itar gnyis kyi dngos por med pa'i ngo bo yin pa de'i phyir ni yod pa'i blo yul yin lal gang gi phyir gnyis kyi ngo bor med pa yin pa de'i phyir na 1 med pa'i blo'i yul yin tel rnam pa de Ita bu'i don dam pa ni bdag eag rnal 'byor spyod pa pa rnams 'dod do zhes bya ba ni de'i bsam pa bstan pa yin noll 10 zhes bya ba'i sgra ni bstan beos byed pa bdag nyid kyis mi 'dod pa bstan pa yin tel de lta bu'i don dam pa ni phyis 'byung ba'i dpyad pa dag gis bsgrub par dka' ba yin pa'i phyir roll de dag gi don dam pa de'i grangs kyi tshig ni 'di yin tel

med pa'i dngos po bdag med pal I de bzhin nyid dang ehos gnas dangl I rnam par mi rtog blo'i gzung ste2 I I de shes par ni bya ba yangl I (3) [ abhavabhavo nairatmyarp tathata ea tathasthitil)1 nirvikalpamatigrahyarp tasyaivadhigamal) punal)1 I (3) J

[D. 199b6, C. 199b5, P. 219b2J zhes bya ba la med pa'i dngos po zhes bya ba ni gzung ba dang 'dzin par btags pa gnyis med pa nyid3 kyi dngos po' ol I bdag med pa zhes bya ba ni ehos dang gang zag bdag med pa nyid dol I de bzhin nyid ees bya ba ni phyin ci ma log pa nyid dol I ehos gnas zhes bya ba ni rtag par de lta bu'i tshul nyid du gnas pa nyid d04 I I rnam par mi rtog pa'i blo'i gzung ba stel zhes bya ba ni gnyis med pa ni rnam par rtog pa thams cad dang bral ba'i phyir rnam par mi rtog pa'i blo gros kyi gzung ba yin tel de nyid don dam pa'ol I de shes par ni5 bya ba yang zhes bya ba nil

dmigs pa Ia ni brten byas nasi I gang gi phyir dngos por me d pa yIn pa de 'i phyir ni B ase d on t he Tibe tan ve rsi on of MHK The MI- IK/TJ ve rsi on has 'de' p. 'me d pa nyid' omitte d p. 'chos gnas zhe s . gnas p a nyid do' omitte d P : mi

I P: 2 .J 4 5

- 1:32-

mi dmigs pa ni rab tu sk yelI mi dmigs pa la brten byas nasi I mi dmigs pa ni rab tu skyelI (4) [upalabdhirp samasritya nopalabdhil). praj ayatel nopalabdhirp samasritya nopalabdhil). prajayatell(4)J

[D. 200a1, C. 200a1, P . 219b5J zhes bya ba stel 'di la kun gzhi rnam par shes pa zhes bya ba de ni thog ma med pa'i dus nas zhugs pal thog ma med pa'i dus kyi spros pa'i bag chags kyi gzhir gyur pal dmigs pa dang rnam pa yongs su ma chad pa yongs su 'dzin pal rgyun ma chad pa dangl rdzas dpag tu med pal rigs du ma dang lhan cig skye zhing 'gag pa dang ldan pal nus pa'i bye brag mthar thug pa med pa thob pal sngon po la sogs pa'i yul dpag tu med pa snang ba'i cha dang 'breI ba'i rnam par shes pa'i tshogs drug bskyed nus pa'i mthu dang ldan pal nyon mongs pa can gyi yid kyis2 skye ba dang 'jig pa dang bral ba'i gnas pa'i3 rnam pas bdag tu yongs su btags pal bsod nams dangl bsod nams ma yin pa dangl mi gyo ba'i sa bon yod pa'i phyirI khams dang 'gro ba dangl skye gnas thams cad kyi sa bon dang ldan pal rnam par smin pa dangl ngar sems pa dangl rnam par rig pa gsum yongs su 'gyur ba'i rjes su 'gro ba de la dngos po skye ba dang ldan pa rnams 'bras bu'i dngos por kun du sbyor bar byed pa stel len pa'i rnam par shes pa zhes bya ba yang de nyid yin tel reg pa dangl yid la byed pa dangl tshor ba dangl sems pa dangl 'du shes btang snyoms kyi rnam pa dang ldan pa 'di'i zhe'aml 'di na'o zhes 'jig rten pa'i mkhas pa rnams kyi yul yang ma yin pas rnam pa yang dag par mi rig pa'olI [D. 200a6, C. 200a5, P. 220a3J de yang rnam pa gnyis tel 'phen pa dang 'bras bur gyur pa'ol I de la 'phen pa ni rnam par shes pa'i dbang gis4 'phen pa'ol I 'bras bur gyur pa ni rnam par smin pa'i 'bras bur mngon par grub pa stel dper na chu'i yan lag gzhan dang gzhan gyi rgyun las chu bo'i klung 'bab pa de bzhin du bsod nams dangl bsod nams ma yin pa dangl mi gyo ba'i bag chags kyis bsgos5 pa'i kun gzhi rnam par shes pa'i rgyun kyang 'khor ba j i srid pa'i bar du 'jug par 'gyur roll de la gnas pa'i las kyi bag chags dangl gzung ba dang 'dzin pa'i bag chags dangl lhan gcig tu6 lha dang mi'i

1

C, D: 'dang' omitted

2

P : kyi

3

P : 'gnas paT omitted

4

P : gi

5

P : bgos

6

C, D, P : lha dang gcig tu -

133

-

Ius la sogs pa'i rnam par smin pa l ci rigs pa dag skyed par byed pa'ol I len pa'i rnam par shes pa'i rgyun de yang dgra be om pa nyid thob pa na nyon mongs pa'i sa bon thams cad spangs pas ldog par 'gyur tel de ltar de ni re zhig rnam par smin pa zhes bya ba dangl de'i yongs2 su 'gyur ba ste gcig gol I [D. 200b2, C. 200bl, P. 220bl] gzhan yang sems can rnams de la bdag tu sbyor bar byed pas kun gzhi rnam par shes pa zhes bya stel bdag dang bdag gi zhes bya bar dmigs pa'i phyir roll rtag tu bdag tu rmongs pa dangl bdag tu Ita ba dangl bdag tu nga rgyal ba dangl bdag la chags pa zhes bya ba nyon mongs pa bzhi po dag dangl rang gi sa nas skyes pa'i reg pa dang yid la byed pa la sogs pa dag dang ldan pa yin nol I nyon mongs pa can gyi yid de de yang dgra3 bcom pa la med del nyon mongs pa thams cad spangs pa'i phyir roll de ltar de ni ngar sems dang zhes bya ba dangl de'i4 yongs su 'gyur ba stel gnyis pa'ol I [D. 200b4, C. 200b3, P. 220b4] gzhan yang de ni 'jug pa'i rnam par shes pa thams cad kyi nus pa 'dun pa dang mos pa la sogs pa sems las byung ba thams cad dang bcas pa kun gzhi yin pas kun gzhi rnam par shes pa zhes bya stel rtsa ba'i rnam par shes pa zhes bya ba yang de nyid yin noll de las mig dangl gzugs dangl snang ba dangl nam mkha' dangl yid la byed pa la sogs pa'i rkyen j i ltar nye bar gyur pa nal 'j ug pa'i rnam par shes pa'i tshogs drug po dag 'byung stel dper na rgya mtsho las chu'i rlabs dag rlung dang chu srin gyis bskyod pa la sogs pa'i rkyen gyis 'byung ba bzhin noll kun gzhi rnam par shes pa de yang 'j ug pa'i rnam par shes pa de dag dang gcig pa nyid kyang rna yin lal tha dad pa nyid kyang rna yin tel rgya mtsho dang chu rlabs bzhin nol I yul la nye bar dmigs pa de dag kyang 'du shes med pa dangl 'du shes med pa pa dangl 'gog pa'i snyoms par 'jug pa dangl gnyid l og pa dangl my os pa dangl brgyal ba dag gi gnas skabs na ni med dol I de ltar de ni rnam par rig pa zhes bya ba dangl de'i yongs su 'gyur ba stel gsum pa'ol I [D. 201al, C. 200b7 , P. 221alJ sems de nyid rnal 'byor pa de la rab tu snang ba 'dzin pa'i rnam pa dangl yul du snang ba gzung ba'i rnam par yongs su gyur cing snang ba stel phyi rol gyi don med pas5 sems tsam du dmigs pa la brten nas6 yul mi dmigs pa rab tu skye lal gzung ba med na de 'dzin pa dag kyang med pas gzung ba mi dmigs C, D : m am par shes pa C, D, P : phyogs , D ' dag 1 C, D, P . de 5 C, D : pa 6 C, D : dmigs pa pa 7 P : ' de' omitt ed I

2

�

134�

pa la brten nasi 'dzin pa'i rnam par shes pa rnam pa drug po dag mi dmigs pa rab tu skye tel ji srid du kun gzhi rnam par shes pa rang gi sems kyi chos nyid rnam par rig pa zhes bya ba nyid la mi gnas shing dmigs pa la gnas pa de srid du gzung ba'i sa bon mi ldog cingl mtshan mar Ita ba'i sa bon rna spangs pa'i phyir gnyis kyi bag chags mi spong ngolI gang gi tshe gzugs la sogs pa dmigs pa dag sems las phyi rol du mi dmigs pa de'i tshe nal rang gi chos nyid la nges par gnas pa yin tel gnas gyur pas sgrib pa thams cad bsal ba'i phyir dangl chos thams cad la dbang sgyur ba nyid kyis1 rnam par mi rtog pa'i chos nyid thob boll [D. 201a4, C. 201a4, P. 221a 5J rnam par rig pa tsam nyid ces bya ba de bzhin gshegs pa'i ye shes don thams cad la rnam par mi rtog pa de ni ngo bo nyid gsum yongs su mi shes na mi rtogs pas2 de'i phyirI

brtags pa nye bar mi dmigs shinglI gzhan gyi dbang yang gzung med paslI de nyid mthong ba yongs grub pa'i/I ngo bo nyid l a Ita ba yinlI (5) [kalpitanupalabdhis ca paratantrasya cagrahal)1 svabhavarp parini$pannam ik$ante tattvadarsinal)II(5)J [D. 201a6, C. 201a6, P. 221a7J zhes bya ba smras tel 'di la kun brtags3 pa dangl gzhan gyi dbang dangl yongs su grub pa'i ngo bo nyid gsum po dag ni kun gzhi rnam par shes pa nyid kyi khongs su 'dus tel de la nang dang4 phyi rol gyi dbye bas tha dad pa'i rnam par rtog pa gang dang gang gis gzugs dang byang chub kyi bar gyi dngos po gang dang gang rnam par brtag par bya ba de ni de bzhin du yod pa rna yin tel yod pa rna yin par sgro 'dogs pas brtags pa yin pa'i phyir tel de ni kun brtags pa'i ngo bo nyid dolI khams gsum nas skyes nas5 sems dang sems las byung ba yang dag pa rna yin pa kun rtog pa dge ba la sogs pa'i dbye bas tha dad pa ni gzhan gyis bskyed cing dbang bya ba yin pa'i phyir gzhan gyi dbang ngolI yang na gzhan skyes pa la dbang byed pas gzhan gyi dbang stel kun brtags pa dangl yongs su grub pa gnyis de'i gzhi las kun brtags pa dangl yongs su grub par 'gyur ba'i phyir tel de ni gzhan gyi dbang 1

P : kyi

2

P : mi rtog pa

3

P : btags

4

P : 'dang' omitted

5

P : 'nas' omitted -

13 5

-

gi ngo bo nyid dol I

gzhan gyi dbang de nyid gzung ba dang 'dzin pa'i ngo bo nyid du

kun brtags pa dang bral ba nyid gang yin pa de ni yongs su grub pa'i ngo bo nyid dol I de yang gzhan gi dbang dang1 gcig pa nyid kyang rna yin la tha dad pa nyid kyang rna yin tel gal te tha dad par gyur na ni chos nyid tha dad par 'gyur roll ci ste gcig pa nyid yin par gyur na ni des na kun nas nyon mongs pa'i bdag nyid du gyur pas rnam par byang ba'i rgyur mi 'gyur roll [Do 201 b3, C. 201b3, Po 221b5] gal te ngo bo nyid gsum po dag yod na j i ltar dngos po thams cad ngo bo nyid med pa zhe nal kun brtags pa ni rang gi mtshan nyid stong pa nyid kyi mtshan nyid ngo bo nyid med pa yin pas nye bar mi dmigs shing gzhan gyi dbang yang de la rang gi bdag nyid kyis skye ba med pa'i phyir skye ba ngo bo nyid med pa yin pas gzung du med dolI yongs su grub pa'i ngo bo nyid ni kun brtags pa'i chos rnams kyi don dam pa yang yin la ngo bo nyid med pa nyid kyang yin tel 'phags pa'i ye shes dam pa'i spyod yul gyi don yin pas don dam pa ngo bo nyid med pa nyid kyis ngo bo nyid med pa yin tel de nyid mthong ba don dam par shes pa dag yongs su grub pa'i ngo bo nyid de la dmigs par bya ba dangl dmigs pa'i dngos po mnyam pa nyid kyis2 Ita ba yin tel 'jig rten las 'das pa'i ye shes rnam par mi rtog pa skyes pa'i phyir ro zhes bya bar sbyar roll gnas gyur pa'i mtshan nyid de yang nyan thos rnams kyi ni rnam par grol ba'i Ius yin tel zag pa thams cad dang bral zhing nyon mongs pa'i sgrib pa spangs pa'i phyir roll de nyid de bzhin gshegs pa'i ni chos kyi sku yin tel las dang gzung ba dang 'dzin pa'i bag chags thams cad dang bral zhing shes bya'i sgrib pa spangs pa'i phyir roll [Do 201b 7 , C. 201b7, Po 222a2] gal te kha cig 'di skad ces kun brtags pa'i ngo bo nyid ni 'j ig rten dang thun mong pa'i shes pa'i yul yin la yongs su grub pa'i ngo bo nyid ni so so rang rig pa stel thub pa 'jig rten las 'das pa'i ye shes kyi yul yin na gzhan gyi dbang gi ngo bo nyid de shes pa gang gi yul yin zhing de3 yod par j i ltar shes zhes zer na de'i phyir I

btags pa rgyu mtshan be as phyir dangl I gzhan du gnyis po med phyir dangl I kun nas nyon mongs dmigs pa'i phyir I I gzhan dbang yod pa nyid du 'dodlI (6) 1 2 3

' dang' om itte d kyi P : 'de ' om i tte d

P: po

�

136

�

[prajfiaptel; sanimittatvad anyatha dvayanasatal;1 sarpklesasyopalabdhes ea paratantrastita matall(6) J

ees bya ba smras tel 'di ltar sems dang sems las byung ba dag yod pa nyid du btags pa gang yin pa de ni phyin ei log gi rgyu mtshan dang beas pa snang ba'i phyir tel mtshan nyid des gzhan gyi dbang yod pa nyid du rjes su dpag gol I gzhan du gal te gzhan gyi dbang med par gyur na btags pa dang rgyu mtshan nam kun brtags dang yongs su grub pa gnyis po med par thaI bar 'gyur ba'i phyir tel de gnyis ni gzhan gyi dbang la rag Ius pa'i phyir roll gzhan yang gal te gzhan gyi dbang gi ngo bo nyid med par gyur na kun nas nyon mongs pa dmigs par mi 'gyur ba zhig na de dmigs pa'i phyir tel kun nas nyon mongs pa ni sems dang sems las byung ba dag la brten pa yin lal de dang bra 1 ba nyid ni thar pa yin pa'i phyir roll de'i phyir gzhan gyi dbang yod pa nyid du 'dod dolI [D. 202a5, C. 202a5, P. 222a8J de yang 'j ig rten las 'das pa'i shes pa rnam par mi rtog pa'i yul yin pas yongs su grub pa'i ngo bo nyid mngon sum du byas nas mthong stel gzhan gyi dbang ni de'i rjes la thob pa dag pa 'jig rten pa'i ye shes kyis rtogs par bya ba yin pa'i phyir roll

shes rab pha rol phyin tshul 'di/ I thams cad mkhyen nyid thob pa yinlI skye dang 'gag la sogs pa dag1 I I dgag pa lhur len rna yin noll (7) [prajfiaparamitanitir iyarp sarvajfiataptayel na tutpadanirodhadiprati$edhaparo nay al; I 1(7)J

zhes bya ba ni ehos 'di dag nyid kyis ehos rnams mngon par rlan par byedl yongs su rdzogs par byedl yongs su gsal bar byedl yongs su dpyod par byed kyang2 'di la bdag gam bdag gir bya ba med do zhes gsungs pa des ni bdag dang bdag gi rnam par 'dzin pa dangl de la mngon par zhen pa med pa'i sgo nas kun gzhi rnam par shes pa'i yongs su 'gyur ba bstan to I I sems de ni sems rna yin no zhes gsungs pa des ni gzung ba dang 'dzin pa med par bstan toll sems med pa nyid gang yin pa de ni bsam gyis mi khyab

1 C, D : dang 2 P: kyis

-137 -

bo zhes gsungs pa des ni rnarn par rig pa tsarn nyid bstan toll de bzhin du gzugs ni rntshan rna'ol I byang chub kyi bar du yang rntshan rna'o zhes gsungs pa des ni rning dang brdar btags pas kun brtags pa'i ngo bo nyid bstan toll skur pa gdab pa dangl nye bar blang ba dangl gdags pa'i chos dangl byang chub kyi phyogs kyi chos bstan pas ni gzhan gyi dbang bstan toll de bzhin nyid dangl yang dag pa'i rntha' dangl dben pa dangl 'bras bu dangl rnarn pa tharns cad rnkhyen pa nyid la sogs pa brj od pas ni yongs su grub pa'i ngo bo nyid bstan toll de ltar kho bo cag gisl bstan pa'i shes rab kyi pha rol tu phyin pa'i tshul 'di ni tharns cad rnkhyen pa nyid thob pa'i thabs yin gyil dbu rna srnra ba rnarns kyi skye ba dang 'gag pa la sogs pa dag dgag pa lhur len pa ni rned pa nyid du Ita ba dang rnthun pa nyid du 'gyur bas tharns cad rnkhyen pa nyid 'thob pa'i thabs rna yin no zhes zer tel de ni rnal 'byor spyod pa pa dag gis sbyar ba'i phyogs snga rna yin noll [D. 202b4, C. 202b4, P. 223a2]

1

P:

gi - 1 38 -

2. Translation

Let us now begin the Fifth Chapter in which the Yogacara [doctrine of] Reality (tattvam) will be closely examined in order to ascertain its truth or falsity.l

Others, proud of their own doctrine and boasting of their erudition, say: "The entrance into the nectar of Reality is surely explained well by the Yogacarins [only] ." (1) Others, such as Asanga, Vasubandhu, and so forth2, who are teachers of the same Great Vehicle, erroneously (anyatha) interpret the meaning of the Great Vehicle, which was correctly understood by the noble Nagarjuna whose future enlightenment was predict­ ed (vytikrta) by the Tathagata and who entered the [first] bodhisattva-stage.3 They know neither shame nor embarrassment.4 Although th.ey do not know the [true] meaning [of the Great Vehicle] they nevertheless boast that they are experts who '

I

The Sanskrit title of Chapter 5 ( Yogacaratattvaviniscayavatara) means "Entrance into (avatara) an ascertained and hence conclusive judgment (viniscaya) [on the truth or falsity ] of the Yogacara [doctrine of ] Reality."

'tattvam', here translated as 'Reality', literally means 'being just that' ( de kho na nyid). Sthiramati explains the etymology of this term as follows: "[ The abstract term ] tattvam is construed as follows. Since this is just that, it is 'that' ( tat ) . The being (bhava) of 'Gust) that' is 'being just that'

(tattvam)." (MVT 7.8-9: tattvam iti tad evedarrz tat, tasya bhavas tattvam ity arthaJ:t; de kho na zhes bya ba ni 'di nyid de yin pas de 'o/ de 'i dngos po ni de kho na ste . . . ). See also Candrakirti's Yuktisa5tikavrtti (C. A. Scherrer-Schaub, Yuktisa5tikavrtti, Melanges

explanation of 'tattvam' in

Chinois et Bouddhiques, Vol. 25, Bruxelles 1991, pp. 237-238.) Reality, or the true nature of things, is misunderstood when one apprehends the unreal as real and asserts that things are 'more than just that' or more than what they really are (

samaropa), or apavada). 2 Yamaguchi (pp. 86-88) remarks that Bhavaviveka here does not mention Maitreya among the Yogacara teachers, although he quotes from MVK further in the text (for example, MVK 1.6 is =

when one apprehends the real as unreal and asserts that things are 'less than just that' (

=

quoted as MHK V. 4). This indicates that Bhavaviveka, unlike the later Tibetan tradition, did not recognize Maitreya as the historical Yogacara author of MVK, etc. It also indicates that Bhavaviveka, unlike his contemporary Sthiramati (d. MVT, 2.3-9), did not regard MVK as a work of which Maitreya was the heavenly promulgator (pranet r) or creator (kart r) and Asanga the human transmitter ( vakt r). It must have been unacceptable to Bhavaviveka that Maitreya, a tenth-stage bodhisattva and future buddha, would have been the creator, or even the inspirator, of Yogacara treatises which Bhavaviveka vehemently rejected as heterodox. 3

A on conditions is I>aid to be e mpty. Whoever knows emptmess IS free of deluslon."1 Furthermore,

A trcquently quoted vcr�e from the Anuvutuptahradapal({}!lkral11w.lc/llltra no talva utpcldll Ivuhhclvato 'sfl

}(l�1 pmtvayc7dhlnu IC/ Illl1ya ukto

va�l

")'a�l pratWlVatr layatl la h} allito, l[ill.'yatcll?l Icll1atl so 'pramatta I}"

(eL

YamaguchI, p 5(7 ) Abo quoted I II K R (T. vol 30, 269a 1 1 - 1 2, L. de La Val lee POU��IIl . Le In,vall dal/I' ta MOln, p 74) The Sansknt text 1 of "lIpattl­ /u�l,1vahhliva" The Yogacara �ays that the dependently onglllated nature of each lIlelf-produced nature Neverthele��, an other-dependent na­ ture II1 heres exclm,lvely 111 each partIcular mstance of mind, and I� III that sense an exclusively-owned Inherent nature or an ulti mate eX I�tence that must not be negated, but ,>hould be retall1ed a" a genull1e remall1der (ell'a­ \z�l!am) of reality. hy and 111 the mll1d" of tho�e who de'>lre to know and �ee reality a'> It I�. I n �hort, for the Yo­ gacara "ulpat1/111�l,lvabhclV([" mean� both ",IVa{([-lllpC/ttl-lll�lIVabhclV([" (ultllnate ab�ence of a �el f-produced II1he­ rent nature) and "parala-Ulpaltz-salvabhava" ( u ltI mate pre'>ence ot an other-produced m herent nature) For B havavlveka. however. a nature that ongll1ates 111 dependence on others need" to be negated and excl uded a� non-on g m ated and as ab�olutely non-exl"tent m the ultImate �ense B havavlveka therefore reJect� "ulpaf­ lll71�lSVahlulva" 111 the Yogacara sense of "thll1g" u ltllnately lack mherent eX Ier[tated 111 hl I argue that conditioned entities are ultimately (tattvata�l) empty lot II1herent eXi stence I because they an'>e trom condltlon� I f you II1tend to "ay that conditioned entltle� are empty 111 the �ense that they lack I Ilherent eX Itance at all, you �houlcl not t in the thing [to which it is applied] because the nature of thi ngs doe� not con�ist of �yllables. I n fact, one and the same thing is expressed i n many different way� depending on the vanety of local l anguages (de�·ahha.ya) and word-derivat ions (niruktl). Water, for mstance, IS called "paniya", "ap" , "sali la" , " nira", and so forth. Now, if water had the nature of the verbal expression (abhidhana) effected by one of these words, then the other words woul d not be app licable to i t and could not express It. B ut that i s obviousl y not the case. ' That IS the u ltimate nature of thmg�' mean� that 'being mexpressible' (l1irabhilapya) i� the u lti­ mate nature (paramarthata) of thing�. Peopl e i n the world C\W!lvrti) i nvent name� and estab l ish connect ions between name� and th ings (sClI?1keta) for the sake of Identlfy mg and recogl1lzing (pratyahhljilci) lthings ]. Based on the characten�tic� (vI5e�'a) of a particular thing, these name� make it known that this thing is for m which do not have the nature they appear to have Accordll1g to B ha­ vavlveka, to eXist that way disqual I fies them from bell1g ultimately real. Common mll1ds, percelvll1g Isolated, ll1dlvld ual eX istences, perceive correctly a" far as common e It I '> the only non-dl l'>cn tI ue IMtLll e 01 thl l1g'> In d pdIdllel pd'>'>dgC 111 the K(// u((//{/ / a/l1o �c7 �/m (KR) Bhdvdv lvekd II1troduce'> the tol l ow l I1g YogdCdI d ObJCl­ tIon dg,lIn'>t h i � dl gu mcnt tOl the nonexl '>tence o t unconditIoned ( 0 1(//71 l k r/O ) t h l l1g'> (d Ydllldguchl P 1 98 553 ) 'The YOgdcdl ,I" dl gue d\ tollow" Thcl c CX I'>h no othel [ "t I l l mOl c ultlmdte l ultl l11dte l edlIty (P(I / (/llIcll t/W ) I II the u l tl l11dte l edht) The lI ue ndtu I e (!athu/(l ) l o t t h l llg'> I I " the ult l l1Mte I Cdl Ity (pwumC/I /!za ) 01 thll1g'> 11 you I B h dvdv lvekd l ,u guc that ultll11dtely (parall1({! I/w[ClIz ) the lI ue lMtuI e 01 t h l l1g� ( [(l[/7oli7 ) 1\ cmpty [ 01 dnothcl tl UC ndtu l e I you I PI OP0'>ltlon I'> 111 conjoI l11lty with I ed�on But 11 y ou d��eI t that thc tl UC ndtUI e [ ot thll1g\ I doc'> not l e,t lly eX I�t YOlll pI Opo�Itlon I'> not 111 contoll11lty W ith l ed"on How I I1dccd lould It be 1 11 conl clI Il1 Ity With rCd noth 1 l1gne\, ,I', It'> ohlect lu'>t '>0 It h not COl l CCt to '>dy [ d'> you do l th,lt thl\ [ '>Upl dl11unddne I know ledge hd\ ,I I Cdl entity d\ I h oblCLl To c l I ng to the view thdt the tl ue ndture 0 1 thll1g\ I '> d redl entIty I " not COllect bCldU'>C I h ndtu l e 01 be 1 l1g ,I l edl " cntlty I� very dI f tic u l t to plove ( 274d -5) ( ) Reg,u d 1 l1g YOlll qdtement There eXhh no uthcI ultl mdtc l edl­ Ity 111 thc U l t l l11dtC rCdl lty', It '>tatel11ent'> I I kc the,e mean thdt ,ol11eth 1l1g I '> empty heCdU'ie thl\ doe'> not eX I "t 111 thdt, then ,>hephel d,> dnd the l i ke w I l l all h dv e to be cdl lcd '>eer\ 01 thc tl llth becdu� I'> theI e l O i e not tdught \ 11 ordcl to l e tutc a view l i ke that ( 274c I 4- 1 9) The textudi �ou l ce 01 thc YOgdCdl d �tdtelllent 'ThcI C eXI'>h no othcl u ltl mdte I e,llIty 111 the u ltlllldte redhty 1\ !1l0�t pI Obdbl y the jol l owl l1g pa��agc j rom the SOl7ld/1l1l11 1l10WI1 0 I L/[/ (/ ' I I thc tI ue ndtul c oj thll1g� ( iO[/W/([ ) the u l tIl1ldte l edl ity (pOI Wllcll t/W ) OJ the dbdy� thdt thc true ndtUl e 0 1 t h ll1g tl LI Iy ultl Illdte beCdU\C I t 1\ thc only un c onditIOned I Cdhty Accol c1 l 11gly, thc PUI ­ pOl t ot thc YOgJCdl d thc�I'> 1 I1 l! oduced 111 M H K V 87 db and 111 the pdl dllel Pd�\dge 111 KR �CCI11'> to bc that the u lti mate ndtu l e 01 thl l1ge It I � thc only u ncondltI oncd l edhty beyond w h ich thcl c 1 \ n o othcl I t tl1cll ultI mdte Ildtul e wel e empty 0 1 It'>c l t I t would not CXI\t ,lI1d would be equdl to nothll1gnc,>,>

- 1 56 -

perfectly establIshed nature] IS to see the true nature of thmgs," then why not say that to see a pot IS abo to see ultimate realIty because m a pot also there eXIsts no other, second pot,)4 You mIght also argue as follows "Although the non-dIfferentiable [realIty] IS beyond the scope of words, stIll the realm of realIty (dharmadhatu) IS thought to be pure (s uddha ), J ust as water, gold and space are pure And because the [realm of realIty] IS pure, the mmd ['>eemg It] IS also pure "S We refute that as follows It cannot be that the defilement and punty of that [realm of realIty] eXIst Just for the sake of conceahng the errors m your own theory As a matter of fact, [the defilement and pu­ nty] of gold, and so forth, occur m conformIty wIth condItIons (88)6 Pure water, gold and space appear to be contammated (samala ) when [pollutmg] condItIOns such as dust, rust, and clouds are present, and they appear to be pure (Suddha ) when these condItIOns are absent Thus, they sometImes get contammated and afterwards they get pure agam If the realm of realIty were exactly lIke that, It would sometImes get pure and sometimes get defiled [Smce that IS ImpOSSIble] , your statement merely attempts to conceal the errors m your own the­ ory As a matter of fact, the realm of realIty does not become defiled and does not become pure [m the same manner] , because gold, and so forth, change m conformIty wIth the conditIOns The examples of gold, and so forth, do therefore not establIsh the meanmg [of defilement and punty] you attnbute to the realm of realIty [The Yogacara obJects ] [Our theory] proves to be correct when It IS understood as follows Space IS always pure, but IS seen as eIther contammated or uncontammated dependmg on whether the eyes are Impure or pure The true nature of thmgs IS Just hke that (89) You mIght object as follows A person who suffers from partIal blIndness (talmmka ) and whose VIsual sense faculty IS ImpaIred sees space as obscured by a net of unreal haIrs, msects and flIes When hIS eyes have become pure after the applIcatIOn of an eye medlcme that cures partIal bhndness, he sees space as entIrely free from haIrs, msects and flIes However, when hIS Im­ paIred Visual sense faculty [first] '>ees space as Impure and hIS cured VIsual sense faculty [later] sees It as pure, no change at all occurs m space Itself The same IS true of the mtnnslcally pure (Prakrtya vl s uddha ) true nature of thmgs Commoners (bala ), whose mental eye IS Impure, see It

as contammated (samala ) Supenors (arya), whose mental eye has become pure by applymg the )

"

The Yogacara replies that seeIng a pot IS not seeIng ultImate truth, because a pot IS not the object ot pure knowledge Only the true nature of thIngs IS the object of a pure mInd (vl�uddhyalambana ) that '>ees redlity a'> It IS Ver�es 88 -90ab Introduce and refute the Yogacara theory of 'the u ltImdte nature of the mInd a an undIff erentIated nature The Oml1l�ClenCe lof the LOi dl can therefore know leveryth mg ] m a '>mgle m 'ltant wIthout makmg any dI�tmctIOn'l

12

But I f 1 0ml1 l '>clent] knowledge

I" m '>tdntaneou�, O m l1l'>Clence cannot '>lmultaneou,> l y know the dlfterent form'> of rai l ] knowab le thmg�

I,

Othel WI�e, the contradictIOn that know ledge actclou therewIth al"o negated S mgle- m,>tant Oml1 l "ClenCe I '. thel efore not e however e"tabl t '>hed m OUI "y"tem, a" fol l ow,> What I � gra'.ped by the e thmg'> that do not an�e (a}ata) [a,> mhel ent eXI trated m Chapter [Th l ee] Tattv(ljllan(l/ \C/J.1a M oreover, becau'>e thmg,> con-

I'

1 1

Thl� I � B h avdv lvekd � dccount 01 omIll'>ll ence 'WIthout ma"-mg d n y dl�tll1ctIOn�' medn� wIthout pel celvll1g dny l l1dlvldudl IdentI tle'> of t h l l1g�' See dl�o vel �e� 1 02 and 1 06 Bhdvdv lvekd reJ ect,> the YogdCdl ct view t h at the B uddhct\ omIl l �Cl ence Cdn knO\\ dll the v drIelIe'> of thmg� 1 11 '>ome thll1g'> w h I le not knowl l1g othel " nOI l � It the ca�e thdt It know" '>ome th mg� fil �t dnd other t h l l1g� I dtel It "-now� the dggl egctte" (,kol/dlw ) , the con'>tI tuent'> of cogIl l tlon ( dhc7tu ), dnd '>0 t Oi th all dt once (dl/ I gC lg Ill ) " (0 MI 1 23ct l -2 ) Bhdvdvlvekd'� vIew I '> tlMt omnl�Clence Cdn 1 n d �ll1gle l l1�tdnt "-now dl l thll1g" [al'>o 1 not noneX I '>tence, becau::,e the eXI "tence [that could be negated] I ';; not [ real] eX i stence [111 the fi r.;; t p l acel

If the eXIstence [of thlOg'>] were [a real] eXI "tence, th1 l1g.;; could become nonexI�tent

through the ce.;; s atI On of that [eXIstence I However 'I1l1ce the eXI'>tence [ of th 1 l1gs] I '> not [a real ] eXIstence, th1l1g" d o n o t [real l y ] become nonexistent

17

We a'>sert that the non-dudhty (advayam)

comlstll1g m the absence of both [ 1 l1 herent] eXI 'Itence and [1 l1herentl non-exl'ltence, I � the true na­ ture of th 1 l1g::, Therefore, that non-dual I ty does not contradict rea.;,on

1\

Another .;,enou .;; error fol l ow� from your doctrine [The m1l1d of] the Teacher w i l l not be a non -obJectlfYlOg [ m l Od ! , becau'Ie It WI l l have the true nature (t([thata) [of thlOg.;; ] a.;; Ib object The enl I ghtened m1l1d w i l l then not be charactel lzed by the �amene.;; 1, ( wmata) [of peI ceIver and perceIved] , becduse the true nature 17

1\

Compcll e w i t h M"I/amadl1 \ ulI1akaklinka X V 5 and X l I I 7 ' I f thel e I � no I l l1herent l eX l qenee, thel e I � al\o no I l l1herent J nonexl..,tence People I l1deed �ay that thel e I.., noneXI \tence when dn eXI\tence hd.., changed mto ..,ome­ thll1g el ..,e ' (bhava \ WI ced api a �lddhll abhav() natva I ldh \ Utl hhc7vo n ({ h\ ({I1 V({Thahhal'all1 ahhawl1l hi llvatc Janclh) " I t any non-empty thll1g eX l ..,ted, empt l l1e..,.., woulu .110 re£1lIze� slmultaneou,,>ly and non-dua l l y, [ whIch 1 ::- to ::-ay] by W£1Y of non-realI zmg, the true n£1ture ( dharmatci ) of It­ "elf a" knowledge (jllii na ) and the true natUl e of [al l l othel [ thmg::- [ a"> the known (jlleya ) [ We a'."ert thIs ] becau">e m our vIew perfect enlightenment ( abhnw}lhodhl ) occurs m a ">lble to logIcal rea" rbtlrty of tdnt Ol1ll1 l ed on the Sansknt text On the relatIOn between scnpture and reasomng according to Bhavavlveka, see note I to my tramlatlOn of MHKlTJ V 8-9 TramlatlOn based on the Sansknt text 'Seeing by way of non-seeing' IS the usual Madhyamaka way of charactenzlng the knowledge ot reality a'> It I� Thl Ne­ verthele toward I t you a5k how lI1ferentlal rea'>onll1 g can ehmll1ate that which oppo'>eo when the �ame [ B uddhl ,>tl �cnptureI'>t of a Pl Opotatl l1 g one's own the'>l� (pratt/lia r) And how cou ld non-dual knowledge dn al e not ehmll1ated 7 ,7 ( 1 09) Whoever want'> to refute all [ m l"taken 1 thought'> cannot do '>0 by merely '>tdtI ng a the'>I'>, cll1d nondual knowledge doeccl nment (p/ O\ 1 \ eA.a ) 01 dl l the thll1g\ that l edl ly eXI\t (h/ullii l t/w M H K I I I 7 ) dCCOI dll1g to convcntlO ndl thought ( \O/11V/ ll \am�ero ) I I, .In l I1dl '>pe n\dblc fi l '> t I'> beCdU\C thel c 1\ 110 nced to cumlne the u l t l l11dtc-rcalIty ch,u dctel of th111g\ th,lt do not eX I thdt do eXI"t accOl dll1g to conventIonal thought \uch d\ ex­ tel n,t! Ob)ech (wh I C h the Yogdcdra dl'>ml '> de It IS an object of perceptIOn (iilambana ), J ust l Ike t lIke color " (PP, D Te argu ment..,l ( 1 1 3 ) When one carefu l l y exammeo;, the Yogdcara under5>tandmg of the true nature of thing" (tattvam). l one tInd" that ] It doe" not w lth5>tand ratIOnal analY'>I" (vluim) Some are attached to the foreo;,t of the aggi egate� Other" are Impeded by the ocean of comclOue I 1 3 1 11 the TIbetan vel �lOn 0/ the vel '>e'>-on ly text 01 M H K V where I t I '> loll owed by MHK I I I 2 6 6 ( nmtdke nly added a:" ve l '>e 1 1 4 ) Note that the TJ­ lommen tdl Y thdt f ol low,> ,tltel ver'>e 1 1 4 I '> d colllmental Y on ver�e 1 1 3 , ,lIld not on ver'>e 1 1 4 M y gue,>,> I'> theretore that ver'>e 1 1 4 Wd� not l I1c1 uded 111 the Ol l g l l1.t1 S,lI1�knt tex t 0/ M H K V It I '> 1110"t PI Obdbly d ljUOtd­ tlon 0/ ,111 ul1 I dentl fied '>utrd thdt Wd'> added a'> the conc l udll1g vel '>e ot Chapter FIve by ,] Idtel edltOl Y EJ lllld on the othel hdnd, con'>l der'> ver'>e 1 1 4 ' tOl the t l lne bell1g to be the lond udll1 g VCI �C ot Chaptcl FIve (n ote to ver'>e 1 1 4 III hI'> unpubiJ,>hcd edItIOn 01 the S anc who dre dttdched to the dggregdte'> dre the Valbhd'>lkd, he conclude,> " I n the p l ev l Olh chdpter B h dV lvekd hd� retuted the v Iew of the Vdlbhd'>lk,h .lI1d I'> now c1o�lI1g the Cl ltlCdl lhdptel on Yogdldrd theory In thl'> �en,>e k 1 1 4 dgl ee'> With [ the l duthOl ' ,> own I Iltentlon ' QUotdl lon of M H K I I I 266 jiieH/I \(/ lonOilu/l /ddhel /1 // vlko/papl wtl ([ dhThl llotp({c/\'({te tad otu/WI/1 t({tt\ ([/ll {([ttVO V{(/o

\

Idu h ll

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