A Consideration
on the
Byams
sus kyi lehu
from the historical point of view
Noriaki
Hakamaya
The Byams sus kyi lehul) (BSL) is the 72nd chapter2) of the Tibetan versi-on of the Pancavimsatisahasrika-Prajnaparamita (PVSP) or the 83rd3) of the Tibetan of the Astadasasahasrika-Prajn"aparamita (ADSP) and it deals with
1) The actual name of this chapter in the Tib. trs. is the Byan chub sems dpahi slab pa (la) rab to phye (dbye) ba (Bodhisattvasiksaprabheda). Though E. Conze restores 'rab to phye (dbye) ba' to 'prabhavana, ' 'prabheda' is more fitting in with the content of the chapter (nn. 22, 29, 41). Cf. E. Conze, The Large Sutra on Perfect Wisdom with, the divisions of the Abhisamayalankara, (University of California Press, Berkeley, Los Angels, London, 1975), p. 644, n. 1.
The appellation of BSL does not originate from India but seems to have been given by the Tibetan scholars. As shown below nn. 7, 43, AsvabMva and vaviveka quote the passages from the chapter under the name of (lllaha-) aparamita and Damstrasena does under the name of PVSP, while Na dbon kun dgah dpal and Tson kha pa treat it under the name of BSL. See the Yid kyi sel, D. S. Ruegg, La Theorie du Tathagatagarbha et du Gotra (Paris, 1969), pp. 147-148 and the Legs brad snip po, P. ed., No. 6142, Na, 173b4 ff. It is intresting to note that Tsoni kha pa gives the name of BSL. to the same text that karasanti calls the Chos kyi skuhi lehu of the PVSP. Compare the Legs brad sniff po (ibid. 120b8-121a5) with the Prajn"aparamitopadesa of Ratnakarasanti (P. ed., No. 5579, Ku, 154a7-b4);...gsum pa ni hi khri la sogs hdod de hdihi byams sus kyi lehur sgra ji bsin gyi don du sen pahi...":...gan dag gn"is kas (=gsum pa) yin se na/hphags pa ni khri lna stop pa la sogs pa pa ste/dehi chos kyi
skuhi lehu las/gan gi phyir phyin ci ma log pa la dgod pahi hphrin las ryasanivesanakarinan=AA, VIII 5, 22, viparyasaprahana?)/sgra ji bsin pahi don la mon par sen pahi..."
In this paper, we shall call the chapter or its equivalent Sanskrit text the Byamns sus kyi lehu (BSL)' according to the Tibetan tradition.
2) P. ed., No. 731, Di, 243a'-254b2=No. 5188, Ca, 369a3-380a2. 3) P. ed., No. 732, Phi, 168b1-180a4.
-499-A Consideration on the Byams sus kyi lehu (N. Hakamaya) (21) the three laksanas (parikalpita0, vikalpita0 and d harmata0) which may be identical with the three svabhavas (parikalpita0, paratantra0 and parinispan-na0) of the Yogacara school respectively.
It was E. Obermiller who had taken notice of this chapter for the first time and referred to the relationship between the Prajnaparamita (=PVSP) and the Samdhinirmocanasutra (SNS) from the standpoint of the triple svabhava theory4).
E. Lamotte5) and S. Yamaguchi6) adopted Obermiller's view according to which they dealt with Asvabhava's and Bhavavivaka's quotations from the Prajnaparamita although they were not able to, locate the passage where they occur.
S. Iida succeeded in tracing them to the BSL7), and further he and E. Conze
4) E. Obermiller, "The Doctrine of Prajnaparamita, " AO, XI (1932), pp. 97-98. 5) E. Lamotte, Samdhinirmocana Sutra: L'Explication des Mysteres (Louvain,
Paris, 1935), pp. 14-16.
6) S. Yamaguchi, Bukkyo ni okeru mu to u tono tairon (Buddhist controversies ncerning existence and non-existence) (Tokyo, 1941), pp. 150-153, 392-393. 7) Shotaro lida, "Agama (Scripture) and Yukti (Reason) in Bhavaviveka, "
tises on Indian and Buddhist Studies, A commemoration volume for the eth birthday of Dr. Prof. E. Kanakura (Kyoto, 1966), pp. 85-91.
Asvabhava's and Bhavaviveka's quotations from the Prajnaparamita are as lows, adopting the, subdivision nos. inserted by S. lida in the Sanskrit text of the BSL. in order to facilitate cross-refeference between them.
Asvabhava's quotation in the Chinese tr. of the MSU(1): 如大 般 若 波羅 蜜 多 経 中説, "(47)慈 氏, 於 汝 意 云 何, 諸 遍 計 所 執 中, 非 實 有性 爲 色 非 色, (48)不 也, 世 奪, (49)諸 依 他 起 中, 唯 有 名想 施 説 言 説 性 爲 色 非 色, (50)不 也, 世 奪, (56)諸 圓成 實 中, 彼 室 無 我 性 爲 色非 色, (57)不 也, 世 尊, (51)(56)(60)慈 氏, 由 此 門 故, 慮 如 是 知, 諸 遍 計 所 執 性 決 定 非 有, 諸 依 他 起 性 唯 有 名 想 施 設 言 読, 諸 圓成 實室 無 我 性 是 眞 實 有, 我 依 此 故 密 意 説 言, 彼 無 二 数 謂 是 色 等"(Taisho ed., No. 1598, p. 382c). The first appraiser of it is attributed to S. Iida.
(2): 如 大 般 若 波 羅 蜜 多 経 中亦 説, "(39)若 於 彼 彼 行 相 事 中, 遍 計爲 色爲 受 爲 想 爲 行 爲 識 乃 至 爲 一切 佛 法, 依 止 名想 施 設 言 説, 遍 計 以 爲 色 自性 乃 至 一 切 佛 法 自性, 是 名遍 計 所 執 色乃 至 遍 計 所 執 一 切 佛 法, (40)若 復 於 彼 行 相 事 中, 唯 有 分 別 法性 安立, 分 別爲 縁, 起 諸戯 論 假 立 名想 施 設 言 説, 謂 之 爲 色 乃 至 謂 為 一 切 佛 法, 是 名 分 別 色 乃 至 分 別 一 切佛 法, (41)若 諸 如 來 出 現 於 世 若 不 出 世, 法性 安 立 法界 安 立, 由 彼遍 計 所 執色 故, 此 分 別 色, 於 常 常 時, 於 恒 恒 時, 是 眞 如 性, 無 自性 性, 法無 我 性, 實際 之性, 是 名 法性
-498-(22) A Consideration on the Byars sus kyi lehu (N. Hakamaya)
published the Sanskrit text with an introduction8), which corresponds with the chapter or portion of the three Tibatan versions.
In this paper, we will scrutinize the BSL on the basis of the late results mentioned above from the historical standpoint of the triple svabhava theory in the Yogacara school9).
色, 乃 至, 由 彼 遍 計 所 執 一 切 佛 法 故, 此 分 別-一 切 佛 法, 於 常 常 時, 於 恒 恒 時, 乃 至 是 名 法 性 一 切 法"(ibid., P. 399b-c). It is this passage that E. Lamotte paid attention to.
Neither quotation is shown in the Tib. tr. of the MSU. See below n. 10. Bhavaviveka's quotation in his Tarkajvala: hdir smras pa/de ni ses rab kyi pha rol to phyin pa las kyan gsuns te/"(37) byams pa byan chub sems dpah gzugs kyi bye brag gdags pa ni rnam pa gsum gyi (s) khon du chud par bya ste/hdi
lta ste/hdi ni kun btags pahi gzugs so//hdi ni rnam par brtags pahi gzugs so// hdi ni chos Aid kyi gzugs so ses bya bas so//(38) de la kun btags pahi gzugs gan se nal (39) gzugs ses bya ba ni min dan hdu ses dan/gdags pa dan/tha
snad la brten nas gzugs kyi no bo Aid du rtog pa gan yin pa de/(43) de ni rdsas su med do (//) (38) de la rnam par btags pahi gzugs gan se nal (40) rnam par rtog pa la brten nas gan la min dan/hdu ses dan/gdags pa dan/tha sn"ad kyi gzugs ses bya ba la sogs par mason par brjod pa nid de/(44) hdi ni rnam par rtog pa rdsas su yod pa hid la brten nas rdsas su yod pa yin gyil ran dban du hjug pa las ni ma yin noi/(38) de la chos nid kyi gzugs gan se na/ (41) kun btags pahi gzugs des rnam par btags pahi gzugs de la rtag to no bo Aid med pa dan/chos bdag med pa Aid dan/yan dag pahi mthah la sogs pa gan yin pa ste/(45) de la rdsas sa yod pa yan ma yin la/rdsas su med pa yan ma yin te/rnam par btags pahi don gyis stoic pa Aid dan/ rnam par ses pa yod pahi phyir roll" ses gsuns so (P. ed., No. 5256, Dsa, 229b8-230a1). The sentence
rlined is not found in the BSL.
8) Edward Conze and Iida Shotaro, "Maitreya's Questions in the Prajnaparamita," Melanges d'Indianisme a la Memoire de Louis Renou (Paris, 1968), pp. 229-242.
This Sanskrit has been edited on the basis of the Tokyo Ms. (S. Matsunami's Cataloguse, No. 234), Cambridge Add. 1628 and 1629, and it is the closest to No.
5188 (Conze's abbreviation, Ta) among the three Tibetan versions for both the Sanskrit and the Tibetan are revised to conform to the divisions of the AA (see, ibid., pp. 229-230).
For the English tr. and Japanese tr. of the Sansklit texs, see E. Conze, The Large Sutra...pp. 644-652 and N. Hakamaya, "A Japanese Translation and Notes on The Maitreya Chapter in the Prajnaparamita," Journal of Buddhist Studies o f Komazawa University, No. 6 (1975).
9) As for the subject that Conze set us, see op. cit., p. 233.
-497-A Consideration on the Byams sus kyi lehu (N. Hakamaya) (23)
I
With regard to Asvabhava's quotation extant only in the Chinese (Hsuan-tsang's tr.)10), E. Lamotte writes:
Cet extrait de la Mahaprajnaparamita est important. Avec ses theories des trois caracteres et du ((Rien-qu'idee)) (vijnaptimatra), it indique le theme general sur lequel sont venus se greffer les developpements du Samdhinirmocana, du tara et du Ghanavyuha (sic.) que l'ecole Yogacara systematisera dans ses traitesil).
Though this is an excellent view on the historical development of the Yoga-cara thought, it is necessary, in advance of estimating the character of the quotation, to examine the date of occurrence of the BSL from which it seems to have been cited, becauce it is not self-evident under the present circumstances that the BSL has existed before the SNS.
The BSL is missing not only in Hiisan-tsang's translation of the Mahapra-jnaparamita which f. Lamotte indicates12), but also in other Chinese transla-tions13). Therefore we lack in the best way to ascertain the date. Now there is no way but to start off with Hsilan-tsang's translation of Asvabhava's Mahayanasamgrahopanibandhana (MSU) which shows the oldest quota-tions14) from the passage equivalent to the BSL. According to these quotati
10) See above n. 7 and my articles: "Some Features of Asvabhava's mgrahopanibandhana according to its Tibetan Translation (in Japanese)," JIBS,
XXIX-1 (1970), pp. 46-51 and "MAHAYANASAMGRAHOPANIBANDHANA (I) -Its Tibetan and Chinese Texts-," Introduction, Journal of the Faculty of dhism of Komazawa University, 31 (1973), pp. 8-14, and (II) ed., ibid., 32 (1974),
p. 12, n. 1.
Now we cannot regard the quotations from the Prajnaparamita as Hsuantsang's addition since it seems to preserve the original from India because of the velent missing in all Chinese Prajnaparamita literature (n. 13).
31) E. Lamotte, op. cit. p. 16.
12) E. Lamotte indicates its source as 'Taisho n. 220=Satasahasrika' in La Somme du Grand Vehicule d'Asanga, II (Louvain, 1938), p. 91.
13) E. Conze and S. Iida, op. cit., p. 229. Cf. R. Hikata, cha Prajnaparamita-sutra (Fukuoka, 1958), Table III (3), n, 1.
14) See above n. 7.
-496-(24) A Consideration on the Byams sus kyi lehu (N. Hakamaya)
ons, it is well possible to assume that the BSL had already existed in the 5th century since Asvabhava is said to have lived between 450-530-A. D15).
This assumption could be comfirmed by Bhavaviveka's quotation16). As judged from his attitude towards the quotation, Bhavaviveka must have admitted the existence of the BSL in the Prajnaparamita when he wrote his Tarkajvala in spite of the BSL suggesting the triple svabhava theory which he was busy refuting. If the BSL had been inserted in the Prajnaparamita17) during his time, he would have denied the authenticity as agama even though he had regarded all scriptures (agama) as pramana and explained their true meaning by reason (yukti)18). Therefore, the existence of the BSL can go back some generations before Bhavaviveka (500-570)19), i. e. in the 5th century.
II
However, the problem remains unsettled whether the BSL had existed before the SNS. It is interesting to note here the passage where Asanga seems to presuppose the occurence of the three laksanas in the Prajnararnita literature, since he stands in close relations with the SNS in time and in doctorinal co-ntent20). The passage is found in his Abhid harmasamuccaya (AS), which runs as follows:
15) This date is set forth by H. Ui in his "On the Dates of Pre-Hsuan-tsang an Acarya (in Japanese)," Indo tetsugaku kenkyia, Vol. V (Tokyo, 1929), pp. 147. We follow him for the sake of convenience though Asvabhava, if he is a pupil of Dignaga, may be placed later than 50 years according to E.
lner's calculation of the date of the Dignaga (c. 480-540). See "Landmarks in the History of Indian Logic," WZKO, V (1961), pp. 137.
16) See above n. 7.
17) Cf. E. Obermiller, op. cit., p. 98, n. 1. According to Bu ston's Chos hbyun, he says that the BSL seems to be a later interpolation.
18) See S. Iida, op. cit., pp. 90-91.
19) For Bhavaviveka's date, see Y. Kajiyama, "Bhavaviveka, Sthiramati and rmapala," WZKSO, XII-XIII (1968-69), pp. 193-203.
20) See my article, "On a Paragraph in the Dharmav. iniscaya Chapter of the dharmasamuccaya," JIBS, XXI-1 (1972), pp. 40-51.
-495-A Consideration on the Byams sus kyi lehu (N. Hakamaya) (25) api khalu samasatah skandha-dhaty-ayatananam pradhedas trividhah, laksana-prabhedah, vikalpita-laksana-prabhedah, dharmata-laksana-prabhedas call tra parikal pita-Zaksana-prabhedah katamah/skandha-dhaty-ayatanesv atmeti va sattvo jivo jantuh posah pudgal o manujo manava iti va yat parikal pyate//vikal prabhedah katamah/tany eva skandha-dhatv-ayatanani//dharmata-Zaksana-prabhedah katamah/test/eyes skandha-dhaty-ayatanesy atmabhavah,
la-manuja-manavabhavah, nairatmyastita2l)//
In this passage, Asanga clearly deals with the three laksanas (parikalpita0, vikalpita0 and dharmata0) under the same subject as the d harma-prabheda22) of the BSL in the Prajnaparamita23). Beside, a suit of words, atman, sattva, jiva, jantu, posa, pudgala, manuja and manava employed in the explana-tion of the three laksanas is found frequently in the expression of the Prajna-paramita literature24). So it seems that Asanga had been well aquainted with a Prajnaparamita in some form similar to the BSL when he wrote it.
Asanga also says as follows in his Mahayanasamgraha (MS):
de dag (=dharmah) kyan gnas kyi mtshan flid (asraya-Zaksana) dan/kun brtags pahi mtshan nid (parikal pita-Zaksana) dan/chos Rid kyi mtshan Rid na) doll hdis ni no bo nid gsum (tri-svabhava) gyi mtshan Rid bstan pa yin te25)/ This passage too suggests that the teaching of the three laksanas26) had
exis-21) V. V. Gokhale, "Fragments from the Abhidharmasamuccaya of Asanga," RAS, N. S., Vol. 23, p. 29, ll. 1-6: Taisho ed., No. 1605, p. 672b: Tib., ed., No.
5550, Li, 81b3-8. Cf. Le Compendium de la Super-doctrine (Philosophie) rmasamuccaya) d'Asanga (Paris, 1971), p. 51. Compare this passage with that of the BSL, E. Conze and S. Iida, op. cit., pp. 237-8, subdivision nos. (36)-(41)-22) dharma-prabheda=skandha-dhatv-ayatananam prabhedah. Cf. E. Conze, The large
Sutra...p. 648, n. 13.
23) The MAV alos refers to the three laksanas under the subject of bheda (nn. 28, 29).
24) Cf. PVSP ed. by N. Dutt, p. 39, ll. 3-4, p. 237, ll. 3-4, p. 237, ll. 10-11, etc. 25) E. Lamotte, La Somme..., I, ed., p. 42.
26) asraya-Zaksana=vikalpica-Zaksana. Compare the explanation of vikal prabheda cited above from the AS with that of asraya-prabheda dah katamah/yavantah sattvasrayas tavanti skandha-dhatv-ayatanani, V. V. Gokhale.
op. cit., p. 29, ll. 9-10).
-494-(26) A Consideration on the Byams sus kyi lehu (N. Hakamaya)
ted before the triple svabhava theory was established i. e. before Asanga27). A similar case to the above-mentioned is recognized in the Mad hyantavi-bhagabhasya (MAV). The passge is worth citing in length:
katham idam dasavidham kausalya-tattvam mula-tattve 'ntarbhavati/yatas trisu. u svabhavesu to skandhddayo 'ntarbhutah/katham antarbhutah/
parikal pa-vikal pa rtha-dharmata rthena tesu tell III. 16.
trividham rupam parikal pitam rupam yo rupasya parikal pitah svabhavah/vikal pitam rupam yo rupasya paratantrah svabhavas tatra hi rupa-vikalpah kriyatel rupam yo rupasya parinispannah svabhavah/yatha rupam evam vedanadayah dhah dhatv-ayatanadayas ca yojyahl evan trisu svabhavesu skandhadinam vad dasavidham kausalya-tattvam mula-tattva eva drastavyam28)/
Such a explanation of skand ha etc. by the triple svabhava theory would have been possible just on the presupposition that the teaching of three laksanass has been stated concerning skad ha etc. (dharma-prabhed a). In this point, it is very interesting that the BS'L manifests the laksanas in connection with
27) In his MS (E. Lamotte, La Somme...I, Chap. II, 26, pp. 37-38), Asanga furthermore interpretates by the three svabhava theory, the teaching of nasti, mayopamadi and caturvidha-vyavadana as proclaimed in the Mahayana Scripture
(makayana-vaiplya), which Dignaga regards as the Prajnaparamita in the verses 27-29 of his Prajnaparamitapindartha (E. Frauwallner ed., WZKO, III (1959), p. 142). Cf. M. Hattori, "Dignaga's interpretation on the Prajnaparamita (in panese)," Bulletin o f Universtiy o f Osaka Prefecture, Series C, Vol. 9 (1971), pp. 119-136; S. Iida, op. cit., pp. 85-86.
The verses are as follows:
prajnaparamitayam hi trin samasritya desana/ kal pitam paratantram ca parinispannam eva call nastity-adi-padaih sarvam kal pitam vinivaryatel may opamadi-drstantaih paratantrasya desana//
caturdha vyavadanena parinispanna-kirtanaml prajnaparamitayam hi nanya buddhasya desanall
It should be noted that Jnanasrimitra cites and includes the same verses in his, Sakarasiddhisastra and Sakarasamgrahasatra (A. Thekur, ed.,
ndhavali,, p. 505 and p. 549).
28) G. M. Nagao, ed., p. 44, ll. 12-22. For Sthirama's Tika, see S. Yamaguchi, ed, p. 138, 1. 16-p. 139, 1. 18.
A Consideration on the Byams sus kyi lehu (N. Hakamaya) (27) rupa, etc. to bud d ha-d harmas29)(=skand hah d hate-ayatanad ayah in the MAV).
III
As the result of the foregoing examination, we cannot however determine the precedence of the BSL in time to the SNS though we may assume an earlier existence of the former than Asanga and Vasubandhu (=AS, MS, MAV). We lack clear evidence to determine it at present.
Hence we will first of all compare the BSL with the SNS apart from such a determination. Nobody will have any objection to the fact that both are si-milar to each other in vocabulary, style and doctrinal content if he investiga-tes them carefully. We are going to show below a good example of these si-milarities:
BSL
ya utpadad va tathagatanam anutpadad va sthitaiveyam dharmanam dharmata dharma-sthitita dharma-dhatur yat tena parikal pita-rupena tasya vikal pita-rupasya nityam nitya-kalam dhuruvam dhruva-kalam nihsvabhavata dharma-nairatmyan tathata bhutakotir idam dharmata-rupam...ime yavad buddha-dharmah30)
SNS
de bsin gsegs pa rnams byun yan ma byun yan run ste/rtag pa rtag pahi dus dan ther zug ther zug gi dus su chos gnas par bya bahi phyir chos rnams kyi chos hid dbyins de ni rnam par gnas pa kho na yin pa31)
de Ita bur gsan gyi dban mtshan hid de (/) kun brtags pahi mtshan hid der rtag pa rtag pahi dus dan/ther zug ther zug dus su yons su ma grub cin no bo hid med pa hid kyis yohs su grub pahi mtshan hid blta bar byaho32)//
29) All dharma-prabheda such as rupa, etc. to buddha.-dharmas is shown in the first nos. 1-5 of the BSL (E. Conze and S. Iida, op. cit., pp. 233-234).
30) E. Conze and S. Iida, op. cit., no. 41, p. 238. 31) E. Lamotte, op. cit., p. 52, ll. 11-14. 32) ibid., p. 62, ll. 30-34 or p. 63, ll. 8-10.
33) The restoration is given by N. Hakamaya with reference to that of E. Lamotte or in comparison with the Skt. and Tibs. of the BSL.
34) 'nityakalam sasvatakalam' restored by E. Lamotte should be corrected according to the Skt. of the BSL.
-492-(28) A Consideration on the Byams sus kyi lehu (N. Hakamaya) The Skt. restoration33) of the SNS
ya utpadad va tathagatanam anutpadad va nityam nitya-kalam dhruvam kalam34) dharma-sthapanaya sthitaiveyam dharmana't dharmata dhatuh.
evam yat tena parikalpita-laksanena tasya paratantra-laksanasya35) nityam kalam dhruvam dhruva-kalam34) aparinispannatvam nihsvabhavata idam
laksanam drastavyam.
Thought we have no need for any explanation of the similarity between both, let us notice only the expression 'nityam nitya-kalam dhruvam dhruva-kalarn'
peculiar to the SNS, which is also found in the BSL.
However, the close resemblance between them cannot assure us the prece-dence of the BSL to the SNS, and it may, on the contrary, strengthen the possibility that the former was produced under the influence of the latter and inserted in the Prajnaparamita literature (PVSP or ADSP) at some period approximate to Asafiga. In order to determine it, it matters whether the BSL is more similar to either the Prajnaparamita or the SNS36). In this point, it is necessary to scrutinize the BSL also from the standpoint of the historical development of the Prajnaparamita and Abhisamayalamkara (AA) literature, where the problem of gotra presented in the end of the B, SL may play a leading role.
IV
As we have neither space nor ability to spare for discussing such a problem, we will try to show below only a few references to the BSL among the AA literature37).
35) 'tenor parikalpita-laksanena tasya paratantra-laksanasya' is restored according to the expression in the Vijnanavada literature. For example, see the Trimsika v. 21, nispannas tasya (=paratantrasya) purvena (=parikal pitena) sada rahitata to ya" (S. Levi, ed., pp. 39-40).
36) With regard to Ratnakarasanti's and Tson kha pa's views on the relationship between the BSL. and the Prajnaparamita or the SNS, see E. Conze and S. Iida, op. cit., pp. 232-233. There is room for re-examining the relationship though E. Conze says (ibid., p. 233) that the BSL differs radically from the remainder of
the Prajnaparamita.
A Consideration on the Byams sus kyi lehu (N. Hakamaya) (29) The BSL belongs to VIII 5, 22 of the AA according to Ratnakarasanti though E. Conze pointed out that it is sandwiched between VIII 5, 21 and VIII 5, 2238).
37) Haribhadra's reference to the three laksanas has already been pointed out by E. Obermiller, op. cit., p. 97. Cf, AAA, U. Wogihara, ed., p. 47, ll. 12-15. 38) Conze and S. Iida, op. cit., p. 229.
39) As for the Brhattika or its author, Damstrasena, see E. Obermiller, op. cit., p. 5, n. 4; D. S. Ruegg, "The Jo nan pas: a School of Buddhist Ontologists rding to the Grub mtha' sel gyi me lon," JAOS, Vol. 83, pp. 74-75.
-490-(30) A Consideration on the Byams sus kyi lehu (N. Hakamaya) Damstrasena treats the BSL in his Brhattika39) as follows:
de ltar bcom ldan hdas ma hbum pahi brad pa yons su rdsogs par byas nas/da ni ni khri lna stop pa (PVSP) las hbyun ba de brad par byaho40)//...yan hphags pa byams pas kun rdsob dan/don dam pahi dban gis gzugs la svgs pa chos thams cad kyi rab to dbye ba41) bstan pahi phyir dehi hog tul "bcom ldan hdas byan chub sems dpah ses rab kyi pha rot to phyin pa la spyod pa- chos rab to dbye ba mkhas pa l a su (g) s pas/gzugs rab to dbye bahi brtags pa du sig to rtogs par bgyi42)
ses bya ba la sogs pa sus so//de nas bcom ldan hdas kyis/"byams pa rnam pa gsum du rtogs par bya" ses bya ba la sogs pa rab to dbye ba bstan toll "kun brtags pahi gzugs (parikalpita-rupa) dan/rnam par brtags pahi gzugs (vikalpita-rupa) dan/ chos nid kyi gzugs (dharmata-rupa) ses bya ba nas/...bar" gyis ni hjig rten dan hjig rten las hdas pahi chos thams cad rnam pa gsum gyi nan du hdus par bstan
to//43)
Such a way to deal with the BSL in the AA literature seems to reflect the peculiar situation at that time of insertion. Even if so, the insertion, we belive, must have been done in some form before Asanga.
40) This sentence suggests that the BSL is peculiar to the PVSP.
41) It should be noted that he uses here the word sarva-dharma-prabheda' (cf. n. 1, 22, 29).
42) This statement corresponds to the subdivision (36) of the BSL (p. 237): jnaparamitayam carata Bhagavan bodhisattvena mahasattvena, kausalye varttamanena katibhir akarair rupa-prabheda-prajn"aptir anugantavya. 43) Brhattika, P. ed., No. 5206, Pha, 320a1...325b1-5,
P. S.) To fill in space, we will show below Ratnakarasanti's view on the onship between the three laksanas of the BSL and the three svabhavas of the SNS:
dgons pa nes par hbrel ba la sogs pahi mdo las/kun to brtags pa dan gsan gyi dban dan yons su grub pa ste/no bo nid gsum gsuns la/de nid bcom ldan hdas ma phyin ci ma log pa la dgons (sic. dgod 2) pa las/ kun brtags pa dan/ rnam par brtags pa dan/chos Aid kyi (s) sgras gsuns tel kun br tags pahi gzugs dan/...ses bya ba nas...kyi bar duho ses bya baho//de dag mtshan nid la sogs pa mdo rnams las rgyas par nes par bstan pa de rnams hdir mdor bsdus nas
brjod par ste/(Prajnaparamitopadesa, P. ed., No. 5579, Ku, 156a5-8). Notice that he quotes it under the name of the Bhagavati (=Prajnaparamita), cf. n. 1.
