Brill's Encyclopedia of Buddhism

Brill’s Encyclopedia of Buddhism

Volume II: Lives

Editor-in-chief Jonathan A. Silk

Editors Richard Bowring Vincent Eltschinger Michael Radich

Editorial Advisory Board Lucia Dolce Berthe Jansen John Jorgensen Christian Lammerts Francesco Sferra

LEIDEN | BOSTON

Prelims Contributors ...... xi Editors and Editorial Board ...... xxxiii Primary Sources Abbreviations...... xxxv Books Series and Journals Abbreviations ...... xxxvii General Abbreviations ...... xlii Introduction ...... xliv

Section One: Śākyamuni: South Asia ...... 3 Barlaam and Josaphat ...... 39

Section Two:

South & Southeast Asia: Ajātaśatru ...... 51 Āryadeva ...... 60 Āryaśūra...... 70 Asaṅga/Maitreya(nātha) ...... 73 Bhāviveka ...... 81 Brahmā, Śakra, and Māra ...... 85 Buddhaghoṣa...... 92 Buddhas of the Past: South Asia ...... 95 Buddhas of the Past and of the Future: Southeast Asia ...... 109 Candragomin ...... 121 Candrakīrti ...... 125 Ḍākinī ...... 132 Devadatta ...... 141 Dharmakīrti ...... 156 Dharmapāla ...... 168 Dharmottara ...... 173 Dignāga ...... 179 Early Sarvāstivāda Masters ...... 186 Gavampati in Southeast Asia ...... 191 Gopadatta ...... 196 Guṇaprabha...... 198 Haribhadra ...... 204 Haribhaṭṭa ...... 209 Harivarman...... 211 Harṣa ...... 214 Hayagrīva...... 218 Indian Tantric Authors: Overview ...... 228 Jñānagarbha ...... 261 Jñānapāda ...... 264

Jñānaśrīmitra ...... 269 Kamalaśīla ...... 272 Karuṇāmaya ...... 279 Kṣemendra ...... 286 Kumāralāta ...... 293 Mahādeva ...... 298 Maitreya...... 302 Mārīcī ...... 325 Mātṛceṭa ...... 332 Nāgārjuna ...... 335 Paccekabuddhas/Pratyekabuddhas in Indic Sources ...... 348 Phra Malai in Thailand and Southeast Asia ...... 357 Prajñākaragupta ...... 363 Ratnākaraśānti ...... 366 Ratnakīrti ...... 371 Saṅghabhadra ...... 374 Śaṅkaranandana ...... 378 Śaṅkarasvāmin ...... 382 Śāntarakṣita ...... 383 Śāntideva ...... 391 Sarasvatī/Benzaiten ...... 398 Śāriputra ...... 409 Scholars of Premodern Pali Buddhism ...... 420 Seers (ṛṣi/isi) and Brāhmaṇas in Southeast Asia ...... 437 Siddhas ...... 443 Śrīlāta ...... 452 Sthiramati ...... 456 Śubhagupta ...... 458 Tantric Buddhist Deities in Southeast Asia ...... 463 Thera/Therī in Pali and Southeast Asian Buddhism ...... 474 Udbhaṭasiddhasvāmin ...... 479 Upagupta ...... 481 Vāgīśvarakīrti ...... 490 Vasubandhu ...... 492 Vināyaka ...... 507 Yama and Hell Beings in Indian Buddhism ...... 513

East Asia: Ākāśagarbha in East Asia ...... 521 Arhats in East Asian Buddhism ...... 529 Aśvaghoṣa (East Asian Aspects) ...... 540 Avalokiteśvara in East Asia ...... 546 Dizang/Jizō ...... 562 Jianzhen (Ganjin) ...... 571 Mahākāla in East Asia...... 576 Mahākāśyapa in Chan-inspired Traditions ...... 586 Mañjuśrī in East Asia ...... 591 Maudgalyāyana (Mulian) ...... 600 Musang (Wuxiang) ...... 608 Tejaprabhā ...... 612 Yinyuan Longqi (Ingen) ...... 616

China: Amoghavajra ...... 623 An Shigao ...... 630 Chengguan ...... 642 Daoxuan ...... 648 Falin ...... 653 Faxian ...... 657 Fazun ...... 662 Hanshan Deqing ...... 668 Hongzhi Zhengjue ...... 673 Huihong (see Juefan Huihong) Huineng (see Shenxiu) Huiyuan (see Lushan Huiyuan) Jigong ...... 679 Juefan Huihong ...... 684 Liang Wudi ...... 689 Lokakṣema ...... 700 Luo Qing ...... 707 Lushan Huiyuan ...... 711 Mazu Daoyi ...... 722 Mingben (see Zhongfeng Mingben) Nāgārjuna in China ...... 727 Nenghai...... 735 Ouyang Jingwu ...... 741 Ouyi Zhixu ...... 748 Paramārtha ...... 752 Qian Qianyi ...... 759 Qisong ...... 764 Shenhui (see Shenxiu) Shenxiu, Huineng, and Shenhui ...... 768 Śubhākarasiṃha ...... 777 Wumen ...... 782 Wuxiang (see East Asia: Musang) Wuzhu ...... 787 Xiao Ziliang ...... 791 Yinshun ...... 795 Yixing ...... 800 Yuan Hongdao ...... 806 Yuanwu Keqin ...... 810 Zhanran ...... 814 Zhi Qian ...... 818 Zhili ...... 826 Zhixu (see Ouyang Zhixu) Zhiyi ...... 833 Zhongfeng Mingben ...... 839 Zhuhong ...... 844

Korea: Chinul...... 853 Hyujŏng ...... 860 Ich’adon ...... 864

Kihwa ...... 869 Kim Sisŭp ...... 873 Kyŏnghŏ ...... 877 Kyunyŏ ...... 882 Muhak Chach’o ...... 887 Musang (see East Asia) Pou ...... 891 Tosŏn ...... 895 Ŭich’ŏn ...... 900 Ŭisang ...... 903 Wŏnch’ŭk ...... 908 Wŏnhyo ...... 913 Yi Nŭnghwa ...... 918

Japan: Amaterasu Ōmikami ...... 923 Annen ...... 930 Benzaiten (see South and Southeast Asia: Sarasvatī) Dōgen ...... 933 Dōhan ...... 941 Eisai (see Yōsai) Eison ...... 944 En no Gyōja ...... 951 Enchin ...... 956 Ennin ...... 961 Ganjin (see East Asia: Jianzhen) Genshin ...... 967 Hachiman ...... 971 Hakuin ...... 976 Hōnen ...... 980 Ikkyū Sōjun ...... 987 Ingen (see East Asia: Yinyuan Longqi) Ippen Chishin ...... 991 Jakushō ...... 995 Jiun Sonja ...... 998 Jizō (see East Asia: Dizang) Jōjin ...... 1002 Jōkei ...... 1006 Kakuban ...... 1011 Keizan Jōkin ...... 1016 Kōmyō ...... 1020 Kūkai ...... 1026 Kūya ...... 1036 Menzan Zuihō ...... 1041 Monkan ...... 1047 Mugai Nyodai ...... 1057 Mujaku Dōchū ...... 1062 Musō Soseki ...... 1066 Myōe ...... 1071 Nichiren ...... 1076 Nōnin ...... 1088

For use by the Author only | © 2019 Koninklijke Brill NV ®¯°±²°±³ ix Raiyu ...... 1094 Ryōgen...... 1097 Saichō ...... 1102 Saigyō ...... 1107 Shinran...... 1111 Shōtoku Taishi ...... 1117 Tenjin ...... 1122 Tenkai ...... 1128 Yōsai/Eisai ...... 1134 Zaō ...... 1139

Tibetan Cultural Sphere Atiśa and the Bka’ gdams pa Masters ...... 1145 Ge sar of Gling ...... 1159 Gter ston: Tibetan Buddhist Treasure Revealers ...... 1165 Gtsang smyon Heruka ...... 1171 Lcang skya Rol pa’i Rdo rje ...... 1175 Mi la ras pa ...... 1181 The Mongolian Jebdzundamba Khutugtu Lineage ...... 1191 Padmasambhava in Tibetan Buddhism ...... 1197 The Sa skya School’s Five Forefathers ...... 1213 Spirits of the Soil, Land, and Locality in Tibet ...... 1226 Ston pa Gshen rab: The Bön Buddha ...... 1233 Tibet's Crazy Yogins ...... 1239 Tsong kha pa and his Immediate Successors ...... 1246 Worldly Protector Deities in Tibet ...... 1254

Appendix To Volume I: Buddhist Narrative Literature in Japan ...... 1269 Poetry: Japan ...... 1286 Korean Sŏn Literature ...... 1294

Śāntideva (Tib. Zhi ba’i lha; dated variously c. 690– he used to meditate uninterruptedly upon light 750/685–763/691–743; Saitō, 1996b, 594; Pezzali, while eating (bhu[ñjāna]), sleeping (su[pta]), and 1982, 38–40; de Jong, 1975, 179–180; Kanakura, 1965, walking (ku[ṭiṃ gataḥ]). Thus persisting in the 232–233) was an Indian Buddhist monk and philos- samādhi called bhusuku, he was known as Bhūsuku opher, and a talented Sanskrit poet who meditated (Obermiller, 1932, 162, n1128; Pezzali, 1982, 30, 33; upon the conduct of a Mahāyāna practitioner. He is de Jong, 1975, 170, 176, §X in the edition; Bhusuku/ known as the author of two related works, the poem Bhūsuku is the [nick]name of a later Śāntideva Bodhi(sattva)caryāvatāra, “Entering the (Bodhi- who might have been a representative of the Ārya sattva’s) Way to Awakening,” and the anthology school of Guhyasamāja exegesis (see Seyfort Ruegg, Śikṣāsamuccaya, “A Compendium of [Buddhist] 1981, 106). Angry at his idleness, his fellow monks Teachings.” Tibetan tradition generally places him decided to try him by inviting him to recite the in the lineage of the *Prāsaṅgika (Thal ’gyur ba) Law on a lofty lion’s throne. Having easily reached branch of the Mādhyamika school, to which he the top of the seat, Śāntideva wondered which “made a signiª«cant contribution […] by taking the of his three works (granthatraya, Tib. gzhung perfections (pāramitā) of the Bodhisattva as the gsum), the Sūtrasamuccaya, the Śikṣāsamuccaya, focus for his exposition of the Mahāyāna” (Seyfort or the Bodhicaryāvatāra (sic), he should recite on Ruegg, 1981, 82). His life, works, and activities in that occasion. Upon reciting stanza 9.35 of the Nālandā are described in detail in several Tibetan Bodhicaryāvatāra (“When neither existence nor hagiographies (Bu ston’s Chos ’byung [1322], ed. non-existence presents itself before the mind, then, Gangs ljongs shes rig gi nying bcud, 1988, 166:17– being without any support [to which to attach 169:14, trans. Obermiller, 1932, 161–166; Tāranātha’s itself], the [mind] is still,” trans. Seyfort Ruegg, 1981, Rgya gar chos ’byung [1608], ed. Schiefner, 1868, 125– 83), Mañjuśrī appeared, and just as suddenly disap- 129, trans. Schiefner, 1869, 163–168; Sum pa mkhan peared together with Śāntideva. Inspecting his cell, po’s Dpag bsam ljon bzang [1748], ed. Das, 1908, 103) the previously suspicious monks discovered the as well as Vibhūticandra’s (around 1200? Stearns, three books (pustakatraya), which soon became 1996) commentary on the Bodhicaryāvatāra, whose famous. initial biographical outline served as a partial basis According to Bu ston’s Chos ’byung, Śāntideva is for Bu ston’s (1290–1364) and Tāranātha’s (1575– known through seven wonderful stories connected 1634) accounts. to his (1) tutelary deity, (2) activity in Nālandā, (3) Vibhūticandra’s Bodhicaryāvatāratātparyapañ- victory over the non-Buddhists (*tīrthika) in the jikā Viśeṣadyotanī (P 5282, sha, 229b6–231b5, east, (4) converting to Buddhism 500 adherents of ed. and trans. Pezzali, 1982, 27–32; de Jong, 1975, the non-Buddhist teachings in the west of Magadha, 168–177, together with the Sanskrit text edited by (5) feeding thousands of beggars in that country, (6) Haraprasād Śāstri, 1917, 52–53) likely provides the helping a king in the east, and (7) defeating a non- earliest extant biography of Śāntideva. According Buddhist teacher called Śaṅkaradeva in the south. to Vibhūticandra, the person who, once a monk, Stories 1 and 2, as well as parts of story 6, are largely would be named Śāntideva, was born in the south based on Vibhūticandra’s narrative. in Śrīnagara to King Mañjuśrīvarman. At the According to the ª«rst story (Chos ’byung, ed. moment of being crowned as the latter’s successor, Gangs ljongs shes rig gi nying bcud, 1988, 166:20– Śāntideva ran away, on the advice of his mother, 167:3; trans. Obermiller, 1932, 161–162), Śāntideva was to Bengal, where he sought – and obtained – the born in the southern country of *Saurāṣṭra (Tib. Yul consecration of Mañjughoṣa. After a brief stay at ’khor bzang po) as a son of King *Kalyāṇavarman a Magadhan king’s court (see below), Śāntideva (Tib. Dge ba’i cho ga). He was called *Śāntivarman reached Nālandā, where he was given this name (Tib. Zhi ba’i cho ga) and, while still a youth, learned on account of his tranquility (praśānta). Accord- many diÂferent sciences. Having learned and ing to the legend, having listened to the Tripiṭaka, obtained the method of conjuring up Mañjuśrī, he

© Koninklijke Brill NV, Leiden, BEB, vol. II Also available online – www.brill.com For use by the Author only | © 2019 Koninklijke Brill NV 392 ÃÄÅÆÇÈÉÊË came to behold the deity’s countenance. After his the condensed Sūtrasamuccaya.” As someone heard father’s death, he was to be crowned king; however, that he was residing in the south, near the pagoda in the evening before enthronement, he beheld in of *Śrīguṇavat (Tib. Dpal yon can), two monks were a dream Mañjuśrī who, sitting on the throne, said, sent to ask the author and invite him. He told them “[m]y son, this seat belongs to me. I am your well- that the Śikṣāsamuccaya and the Sūtrasamuccaya wishing friend. It is by no means suitable that both were to be found on the beam of his schoolhouse, you and I sit on this single chair.” Having under- written in the small characters of the Paṇḍitas. As stood the message in his dream, he ÌÍed to Nālandā for the Bodhisattvacaryāvatāra, he speciª«ed that it and took orders with *Jayadeva (Tib. Rgyal ba’i was to be kept in the version of 1,000 verses. He also lha). Hereafter, he became known by the name of gave instructions on the manner in which those Śāntideva (<*Śāntivarman + *Jayadeva). works should be explained and practiced. Concern- According to the second story (Chos ’byung, ed. ing the diÂferent sizes of the Bodhisattvacaryāvatāra, Gangs ljongs shes rig gi nying bcud, 1988, 167:3–23; Tāranātha’s Rgya gar chos ’byung (ed. Schiefner, trans. Obermiller, 1932, 162–163), Śāntideva heard 1868, 127–128; trans. Schiefner, 1869, 165–166) trans- in his mind the doctrine from Mañjuśrī, meditated mits a story according to which, Kashmirian people over it and composed profound treatises. But to his have a version containing more than 1,000 ślokas fellow monks in Nālandā he was known as doing and whose reverential verse was composed by the nothing but eating, sleeping, and walking around. author himself; Eastern people possess a text which Hence he was given the nickname of Bhusuku. contains only 700 ślokas, whose reverential verse Although the business of monks was to study the was excerpted from the Mūlamadhyamakakārikā three wheels of Buddhist doctrine, Bhusuku appar- and in which the chapters on the “Confession [of ently knew nothing of any of them, and was thus Sin]” and the “[Perfection of] Wisdom” are omitted deemed unworthy to enjoy the alms of the faithful. (see below). Finally, people of the Madhyadeśa pos- Eager to cast him out, the monks decided to recite sess a version containing 1,000 ślokas which lacks, the scriptures one after the other so that, being however, the author’s words of reverence or those caught incapable of reciting them, Bhusuku would on his resolution for composing the text. Concern- leave the monastery of his own accord. They asked ing the Bodhisattvacaryāvatāra, Śāntideva asserted, Bhusuku to recite the scriptures, but he answered as in Bu ston’s account, that the version in 1,000 that he was unable to do so, and appealed to his ślokas was the correct one. preceptor. After receiving his preceptor’s order to Stories 3–7 are all connected with various bio- recite, however, he bounded up to the lofty seat graphical events that provided Śāntideva with that the monks had erected to confound him. He opportunities to display his supernatural abilities then asked whether he was to recite that which and thus to make many conversions. Story 3 (Chos had or that which had not been known before. ’byung, ed. Gangs ljongs shes rig gi nying bcud, 1988, They requested him to recite what had not yet been 167:24–25; trans. Obermiller, 1932, 163) brieÌÍy nar- known. Considering that since the Śikṣāsamuccaya rates how, in the East, Śāntideva was able to pacify was too large and the Sūtrasamuccaya too short, two parties engaged in a great debate. Accord- he recited the Bodhisattvacaryāvatāra, which con- ing to story 4 (Chos ’byung, ed. Gangs ljongs shes densed an extensive subject matter in few words. rig gi nying bcud, 1988, 168:1–5; trans. Obermiller, After he recited verse 9.35 (as above), his body rose 1932, 164), Śāntideva lived among 500 non-Bud- up into the air, higher and higher. Finally, while dhists (*pāṣaṇḍika) as a natural disaster caused his body became invisible, his voice continued to them to suÂfer from hunger and thirst; having been sound. And after the recitation was completed, he appointed as their head, he made a single bowl of vanished. rice suÂª«ce for all. Story 5 (Chos ’byung, ed. Gangs Thereafter, those who were possessed of good ljongs shes rig gi nying bcud, 1988, 168:5–7; trans. memory rehearsed the work as they heard it. But, Obermiller, 1932, 164) similarly tells how Śāntideva as there appeared diÂferent versions, in 700, 1,000, was able to feed thousands of starving beggars. In and more than 1,000 verses, there arose doubt. Fur- story 6 (Chos ’byung, ed. Gangs ljongs shes rig gi thermore, the monks did not understand what was nying bcud, 1988, 168:8–15; trans. Obermiller, 1932, meant (in Bodhi[sattva]caryāvatāra 5.105–106) by 164), Śāntideva rescued King Ariviśana from his dis- “The Śikṣāsamuccaya should be looked at again and satisª«ed people in a riot; but seeing that Śāntideva again,” and “Alternatively, one should ª«rst look at only had a wooden sword stamped with the seal of

For use by the Author only | © 2019 Koninklijke Brill NV ÃÄÅÆÇÈÉÊË 393 Mañjuśrī for his weapon, the king’s courtiers took as Śāntideva, but in the colophons of the Tibetan him for a fraud. Before drawing out the sword on manuscripts from Dunhuang is found rather as the king’s invitation, Śāntideva warned him that Tibetan Blo gros myi zad pa, which can be recon- he should shut one of his eyes. The radiance of the structed as *Akṣayamati. Blo gros mi zad pa (the sword blinded the king, who only retrieved his eye- spelling myi is merely an archaic form of mi) was sight thanks to Śāntideva. (Note that story 6 expands also referred to by →Atiśa Dīpaṃkaraśrījñāna in on Vibhūticandra’s account of Śāntideva becoming his commentary on the Bodhisattvacaryāvatāra a knight named Acalasena at the court of the king of (Bodhisattvacaryāvatārabhāṣya, ed. Mochizuki, Magadha; in this account, the episode takes place 1999, 50:5; P 5872, nyo, 426b2–5, trans. Saitō, 1993, prior to Śāntideva’s ordination in Nālandā; the king’s 21) and by Bu ston in the catalogue section of his eye falls to the ground; de Jong, 1975, 169–170; 176). Chos ’byung (ed. Lokesh Chandra, 1971, ya, 59a2–4; Finally, story 7 (Chos ’byung, ed. Gangs ljongs shes rig Nishioka, 1981, 53, §609). When the catalogue (dkar gi nying bcud, 1988, 168:16–169:9; trans. Obermiller, chag) to the Derge Tanjur, in its turn, recounts a 1932, 165) narrates how Śāntideva was able to defeat version of the abovementioned story of the author the non-Buddhist Śaṅkaradeva, who had threatened of the Bodhisattvacaryāvatāra reciting his treatise, King Khativihara that he would destroy all Buddhist immediately after mentioning the recitation of books and images and force him to convert to Brah- 9.35, it continues: “While directly perceiving Ārya- manical practices unless he was able to erase the Mañjuśrī in the sky, many people became faithful magic circle of Maheśvara (= Śiva) that he was about and exclaimed together: ‘[t]his holy being is Blo to draw in the sky. The local monks declared them- gros mi zad pa” (Derge Tanjur dkar chag, shri 79a4; selves incapable of destroying the circle, but a female Saitō 1993, 21). Although the question whether or slave (and hence the lowest of the low) named not *Akṣayamati and Śāntideva refer to the same Kacalahā told the king about the supernatural pow- person has yet to be fully examined (Saitō, 1993, ers of a religious mendicant she had encountered a 20–22; 2002), it seems safe to call the author of few days earlier. Thanks to powers gained from med- the early version of the Bodhi(sattva)caryāvatāra itation, Śāntideva called forth a mighty wind which *Akṣayamati, and to reserve the name Śāntideva for blew the circle away, together with herbs, trees, cit- the author of the later enlarged version, composed ies, and all the non-Buddhist teachers. of 913 stanzas in Sanskrit and Tibetan. According to the ª«rst two stories, (1) Śāntideva Second, the story according to which Śāntideva is the name he was given when he was ordained composed three works, the Bodhi(sattva) a monk in Nālandā; he had two other names, caryāvatāra, the Śikṣāsamuccaya, and the Sūtrasa- *Śāntivarman as a youth and Bhusuku as a nick- muccaya, has become diÂª«cult to accept, since it name given by other monks in Nālandā; (2) he is relies heavily on Bodhisattvacaryāvatāra 5.104– reported to have composed three works, that is, 106: “[t]he principles of training are seen in the the Bodhisattvacaryāvatāra, the Śikṣāsamuccaya, sūtras. Therefore one should recite the sūtras and and the/a Sūtrasamuccaya; (3) concerning the one should study the fundamental sins in the Bodhisattvacaryāvatāra, three diÂferent versions Ākāśagarbhasūtra. The Śikṣāsamuccaya should def- were transmitted. Of the three, the second story initely be looked at again and again, since correct relates that Śāntideva regarded the 1,000-verse recen- conduct is therein explained in detail. Alternatively, sion as authentic, which is followed by Tāranātha’s one should ª«rst brieÌÍy look at the Sūtrasamuccaya account. While these accounts are certainly to some with great care, which was composed by the noble extent legendary, and did not seem to be conª«rmed Nāgārjuna and is secondary.” It would appear that by the extant textual record, subsequent discoveries the story that Śāntideva wrote three works can be altered the picture. In the mid-1980s, a shorter, early traced back to Prajñākaramati’s understanding version of the Bodhisattvacaryāvatāra composed of verse 106 as: “[a]lternatively, one should ª«rst of 702.5 verses was discovered among the Tibetan brieÌÍy look at the Sūtrasamuccaya and then with manuscripts discovered at Dunhuang. This led to a great care at the second pair, the Śikṣāsamuccaya reconsideration of at least these three points regard- and the Sūtrasamuccaya, composed by the noble ing Śāntideva’s names and works (Saitō, 1986; 1993, Nāgārjuna.” (La Vallée Poussin, 1901–1914, 164; Saitō, 14–22). 2004, 137–138.) That is, Prajñākaramati seems to First, the name of the author of the early ver- ascribe the authorship of a Śikṣāsamuccaya and a sion of the Bodhisattvacaryāvatāra is given not Sūtrasamuccaya to both Śāntideva and Nāgārjuna.

For use by the Author only | © 2019 Koninklijke Brill NV 394 ÃÄÅÆÇÈÉÊË However, this interpretation is questionable edited by Minayev as early as 1890. Among the since so far no trace of any Śikṣāsamuccaya written numerous translations of the work, mention can by Nāgārjuna nor any Sūtrasamuccaya by Śāntideva be made of the ª«rst English rendering, by Barnett has been found, neither in Sanskrit literature nor in 1909, and those of La Vallée Poussin (1907), Finot in Tibetan or Chinese translation (Filliozat, 1964). (1920), Schmidt (1923), Kanakura (1965), Matics Further, comparison of the early and later ver- (1970), Batchelor (1979), Steinkellner (1981), Pez- sions of the Bodhi(sattva)caryāvatāra has revealed zali (1982), and Crosby and Skilton (1996), although that stanza 105 stressing the importance of the there are quite a few others as well. It is indeed a repeated study of Śikṣāsamuccaya is in fact a later favorite of many contemporary Buddhists, espe- interpolation (Ishida, 1988; Saitō, 2004), for which cially those inÌÍuenced by Tibetan traditions, and some unknown reviser who highly esteemed the translations with sometimes extremely extensive Śikṣāsamuccaya was likely responsible (Saitō, 2004, commentaries by recent Tibetan teachers have 140–143). The Dunhuang version indeed runs: “[t]he been produced in abundance. principles of training are seen in the sūtras. There- The text mainly deals with the topics of the fore, one should recite the sūtras and one should thought of awakening (bodhicitta), the six per- at the beginning look at the Ākāśagarbhasūtra. fections (ṣaṭpāramitā), and transfer of merit After that, one should also carefully look at the (pariṇāmanā). Whereas the Dunhuang version is Sūtrasamuccaya composed by the noble Nāgārjuna composed of nine chapters (1–9), the later enlarged since it needs looking at with great care.” Not only is “vulgate” consists of ten (I–X): verse 105 lacking in this early version, but the parts 1. Untitled in the Dunhuang version (I: Bodhi- emphasized are also diÂferent from the later and cittānuśāṃsā “Praise of the Awakening Mind”) widely circulated recension of the Bodhi(sattva) 2. Bodhicittaparigraha “Adopting the Awakening caryāvatāra. Though problematic, Prajñākaramati’s Mind” (II: Pāpadeśanā “Confession of Faults,” interpretation that Śāntideva composed the three and III, Bodhicittaparigraha “Adopting the works has thereafter been transmitted through Awakening Mind”) Vibhūticandra to the “later diÂfusion” (phyi dar) of 3. Nairātmya “SelÌÍessness” (IV: Bodhicittā pra- Tibetan Buddhism. Therefore, in our present state māda “Vigilance regarding the Awakening of knowledge, we may safely attribute both the Mind”) Bodhisattvacaryāvatāra and the Śikṣāsamuccaya 4. Samprajanyarakṣaṇā “The Guarding of to Śāntideva, whether or not he was identical with Awareness” (V) *Akṣayamati, and the Sūtrasamuccaya to another 5. Kṣāntipāramitā “Perfection of Forbearance” (VI) author, considered by the author of the verse in 6. Vīryapāramitā “Perfection of Vigor” (VII) question to be Nāgārjuna, although modern schol- 7. Dhyānapāramitā “Perfection of Meditative arship questions this attribution (Saitō, 2004, 2010). Absorption” (VIII) Third, no less unreliable is the story accord- 8. Prajñāpāramitā “Perfection of Understand- ing to which, among the three versions of the ing” (IX) Bodhisattvacaryāvatāra, Śāntideva himself regarded 9. Pariṇāmanā “Dedication” (X); not commented the recension in 1,000 verses as authentic. Recent upon, but referred to by Prajñākaramati (on 1.33) comparative studies of the early and later versions suggest that this story was likely created in order to Considering the work as giving expression to a more authorize the later and then accepted version of the devotional if not mystical approach of Madhya- Bodhi(sattva)caryāvatāra in 913 verses (Saitō, 1993, maka and Mahāyāna, as is often done, overlooks 14–18). the fact that its most signiª«cant and by far longest The Bodhi(sattva)caryāvatāra consists of didac- chapter, the ninth, is the one dedicated to insight tic verses to be recited and remembered by a (prajñā). This chapter “consists essentially in a Mahāyāna practitioner (Kajihara, 1991; on the detailed study of the basic philosophical ideas of transmission of the work, see Liland, 2009). The the Madhyamaka school. We thus ª«nd in it a cri- work, one of the classics of Indian Buddhist litera- tique of the pramāṇas [sources of valid cognition]; ture, was ª«rst scientiª«cally edited, together with a discussion of pratītyasamutpāda [dependent Prajñākaramati’s Pañjikā commentary, by La Vallée origination]; the theory of the two truths together Poussin (1901–1914); subsequent editions include with a demonstration establishing that the practice that of Shastri (1988). The stanzas alone had been of the Mahāyānist path is not made redundant

For use by the Author only | © 2019 Koninklijke Brill NV ÃÄÅÆÇÈÉÊË 395 or unnecessary by the truth of the pāramārthika works. (Extensive discussion →BEB I: Sūtra Anthol- [absolute truth] level of śūnyatā [emptiness]; and ogies, 293–294). The primary themes of the 27 a refutation of the Vijñānavāda [idealism] together verses are called the “vital points” (marmasthāna) with critiques of other schools of Buddhist and for a Mahāyāna practitioner (Harrison, 2007, 2009). non-Buddhist philosophy in India, including the- These seven “vital points” consist of body, posses- ism” (Seyfort Ruegg, 1981, 83). sions, merit, sacriª«ce, protection, puriª«cation, and Bu ston, who wrote his own extensive com- increase, and are expressed in the fourth stanza of mentary on the text (Spyod ’jug gi ’grel pa Zla ba’i the Śikṣāsamuccayakārikā: “[t]he sacriª«ce, for the ’od zer, TBRC W1904), refers in the narrative por- sake of all living beings, of one’s body, one’s posses- tion of his History (Gangs ljongs shes rig gi nying sions, and one’s merit acquired in all three times, bcud, 1988, 169:13–14; trans. Obermiller, 1932, 166) and the protection, puriª«cation and increase of to about one hundred commentaries written on those [three things, i.e., one’s body, possessions, the Bodhi(sattva)caryāvatāra (B[S]CA) in India, of and merit].” This motif clearly echoes stanza 2.75 which only eight had been translated in Tibetan. of the Bodhisattvacaryāvatāra in the early version In the catalogue portion of his History, however, he (3.10 in the later one), which reads: “I sacriª«ce with- lists 11 commentaries, nine of which can be identi- out regret my bodies, my possessions, my merit ª«ed in the Tanjur (Nishioka, 1980–1983, §609–618; acquired in all three times, to accomplish good for Pezzali, 1968, 69–71). Commentaries (and summa- all living beings.” ries) in the Tanjur are as follows: The above survey leads to the following chronol- 1. BCA-pañjikā, attributed to Prajñākaramati ogy of the three works related to Śāntideva, and (D 3872/ P 5273); Skt. ed. La Vallée Poussin, their posterity. The Sūtrasamuccaya, ascribed by tra- 1901–1914; Shastri, 1988. dition to Nāgārjuna, is almost certainly not by him, 2. BSCA-vivṛtipañjikā, anonymous (D 3873/ nor by Śāntideva, but may have been compiled dur- P 5274); nine chapters. ing the 5th century. In the 8th century, *Akṣayamati 3. BSCA-saṃskāra, attributed to *Kalyāṇadeva composed a Bodhisattvacaryāvatāra, consisting of (Dge ba’i lha; D 3874/ P 5275). nine chapters and 702.5 verses (translated by Dpal 4. BSCA-duravabodha(pada)nirṇaya, attributed brtsegs and others in the early 9th century, cited to Kṛṣṇa(pāda) (D 3875a/ P 5276). in the Lhan dkar ma catalogue [Herrmann-Pfandt, 5. BSCA-pañjikā, attributed to Vairocanarakṣita 2008, §659, 600 ślokas]). Still in the 8th century, (D 3875b/ P 5277). the Śikṣāsamuccaya (translated by Ye shes sde et al. 6. Prajñāparicchedapañjikā, authored and/or re- in the early 9th century [Herrmann-Pfandt, 2008, vised by Blo ldan shes rab (D 3876/ P 5278), on §655, 4,200 ślokas]) was authored by “Śāntideva” chapter 9. in accordance with the motif of *Aksayamati’s 7. BSCA-vivṛti, anonymous (D 3877/ P 5279), on Bodhisattvacaryāvatāra 2.75. InÌÍuenced by the chapters 9 and 10. Śikṣāsamuccaya, the enlarged Bodhi(sattva) 8. BSCA-ṣaṭtriṃśatpiṇḍārtha, attributed to caryāvatāra was composed, sometime between the Dharmapāla/-kīrti of Suvarṇadvīpa (= Suma- 8th and the 10th centuries, by “Śāntideva,” after omit- tra; D 3878/ P 5280); see Eimer, 1981. ting, supplementing, and changing the contents 9. BSCA-piṇḍārtha, attributed to Dharmapāla/ of *Aksayamati’s early Bodhisattvacaryāvatāra. -kīrti of Suvarṇadvīpa (= Sumatra; D 3879/ The Sanskrit text of this enlarged version prob- P 5281); see Eimer, 1981. ably amounted to 10 chapters, and more or less 913 10. BSCA-tātparyapañjikā Viśeṣadyotanī, attrib- verses. In the late 10th century, Prajñākaramati’s uted to Vibhūticandra (D 3880/ P 5282). story about the ascription of the three works 11. BSCA-bhāṣya, by Atiśa/ Dīpaṃkaraśrījñāna (Bodhi[sattva]caryāvatāra, Śikṣāsamuccaya, and (P 5872); ed. Mochizuki, 1999. Sūtrasamuccaya) to “Śāntideva” became inÌÍuential. Prajñākaramati’s extensive commentary was enti- Turning to his other work, composed of 19 chap- tled Bodhicaryāvatārapañjikā, and not Bodhisat- ters and structured along 27 basic verses, the tvacaryāvatārapañjikā. Still in the late 10th century, Śikṣāsamuccaya (ed. Bendall, 1897–1902; trans. the enlarged Bodhicaryāvatāra was also translated Bendall & Rouse, 1922; Goodman, 2016) cites into Chinese by the Indian monk Tian Xizai (天息 approximately 130 Mahāyāna-sūtras and is thus an 災), who titled it Puti-xing jing (菩提行經, T. 1662, invaluable source for Sanskrit fragments of these *Bodhicaryāsūtra) and ascribed it to Nāgārjuna

For use by the Author only | © 2019 Koninklijke Brill NV 396 ÃÄÅÆÇÈÉÊË (龍樹). The enlarged version of the Bodhi(sattva) the care of the Asiatic Society of Bengal. Volume I, Bud- caryāvatāra was translated by Rin chen bzang po dhist Manuscripts, Calcutta: Baptist Mission Press. (958–1055) and others, and revised and completed, Haraprasād Śāstri, 1913. “Śāntideva,” IA 42, 49–52. in the late 11th to the early 12th century, by Blo ldan Harrison, P., 2009, “Verses by Śāntideva in the shes rab (1059-1109) and his collaborators. In the late Śikṣāsamuccaya: A New English Translation,” BAI 23, 87–103. 12th century, and following Prajñākaramati’s story Harrison, P., 2007. “The Case of the Vanishing Poet: about the three works, Vibhūticandra established New Light on Śāntideva and the Śikṣāsamuccaya,” the biography of Śāntideva, which was placed at the in: K. Klaus & J.-U. Hartmann, eds., Indica et Tibetica: head of his commentary, the Bodhicaryāvatāratāt- Festschrift für Michael Hahn, Zum 65. Geburtstag von paryapañjikā Viśeṣadyotanī. This biography sup- Freunden und Schülern überreicht, Vienna: Arbeitskreis plied the later Tibetan tradition with its basic ideas für tibetische und buddhistische Studien Universität about Śāntideva’s life and works. Wien, 215–248. Herrmann-Pfandt, A., 2008. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistisch- Bibliography en Texte, Vienna: Österreichischen Akademie der Wissenschaften. Batchelor, S., 1979. A Guide to the Bodhisattva’s Way of Life, Ishida, Chikō (石田智宏), 2001. “Notes on the Deśanā- Dharamsala: Library of Tibetan Works and Archives. ritual in the Bodhicaryāvatāra: Evidence of its Revi- Barnett, L.D., 1909. The Path of Light, rendered for the ¡rst sion,” Bukkyō shisō Bukkyōshi ronshū : Taga Ryūgen time into English from the Bodhicharyāvatāra of Śānti- hakushi koki kinen ronshū (仏教思想仏教史論集：田 deva, a manual of Mahā-yāna Buddhism, New York: E.P. 賀龍彦博士古稀記念論集), Tokyo: Sankibō Bussho- Dutton & Company. rin, 199–216. Bendall, C., 1897–1902. Śikshā-samuccaya, A Compendium Ishida, Chikō (石田智宏), 1988. “Some New Remarks on of Buddhistic Teaching Compiled by Çāntideva, St.- the Bodhicaryāvatāra Chap. V,” IBK 37/1, 476–479. Petersburg: Académie Impériale des Sciences. Jong, J.W. de, 1975. “La légende de Śāntideva,” IIJ 16/3, Bendall, C., & W.H. Rouse, 1922. Śikshā-samuccaya, A Com- 161–182. pendium of Buddhist Doctrine, London: John Murray. Kajihara Mieko (梶原三恵子), 1991. “Bodhicaryāvatāra Crosby, K., & A. Skilton, 1996. Śāntideva: The Bodhi- no kihon seikaku: Ichininshō no imi suru mono” caryāvatāra, Oxford: Oxford University Press. (Bodhicaryāvatāra の基本性格︰一人称の意味する Das, Sarat Chandra, 1908. Pag Sam Jon Zang (dPag bsam もの),” Machikaneyama ronsō, tetsugaku hen (待兼山 ljon bzang), Part I, History of the Rise, Progress, Downfall 論叢, 哲学篇) 25, 25–38. of Buddhism in India by Sum pa mkhan po Te shes dpal Kanakura Enshō (金倉圓照), trans., 1965. Satori e no ’byor, Calcutta: The Presidency Jail Press; repr. Kyoto: michi(さとりへの道), Kyoto: Heirakuji Shoten. Rinsen Book Co., 1984. La Vallée Poussin, L. de, 1907. Introduction à la pratique Eimer, H., 1981. “Suvarṇadvīpa’s Commentaries on the des futurs Bouddhas, Poème de Çāntideva, Paris: Librai- Bodhicaryāvatāra,” in: K. Bruhn & A. Wezler, eds., rie Bloud & Cie. Studien zum Jainismus und Buddhismus, Gedenkschrift La Vallée Poussin, L. de, 1901–1914. Bodhicaryāvatāra- für Ludwig Alsdorf, Wiesbaden: Franz Steiner Verlag, pañjikā, Prajñākaramati’s Commentary to the Bodhi- 73–78. caryāvatāra of Śāntideva, Calcutta: Bibliotheca Indica. Ejima Yasunori (江島惠教), 1966. “Nyūbodaigyō-ron no Liland, F., 2009. “The Transmission of the Bodhi- chūshaku bunken ni tsuite” (「入菩提行論」の註釈 caryāvatāra: The History, DiÂfusion and InÌÍuence of 文献について),” IBK 14/2, 190–194. a Mahāyāna Buddhist Text,” MA thesis, University of Filliozat, J., 1964. “Śikṣāsamuccaya et Sūtrasamuccaya,” JA Oslo. 252, 472–478. Lokesh Chandra, 1971. The Collected Works of Bu-ston, Part Finot, L., 1920. La marche à la lumière (Bodhicaryāvatāra), 24 (Ya), New Delhi: International Academy of Indian Paris: Éditions Bossard. Culture. Gangs ljongs shes rig gi nying bcud, ed., 1988. Bu ston chos Lindtner, C., 1991. “Text-critical Notes on Sanskrit Texts, ’byung: Gangs ljongs shes rig gi nying bcud, pe cin, Bei- I, Bodhi(sattva)caryāvatāra,” in: Li Zheng (李錚), et al., jing: Krung go bod kyi shes rig dpe skrun khang. eds., Ji Xianlin jiaoshou bashi huadan jinian lunwenji Goodman, C., 2016. The Training Anthology of Śāntideva. (季羨林教授八十華誕紀念論文集), vol. II, Nanchang: A Translation of the Śikṣā-samuccaya, New York: Oxford Jiangxi renmin chubanshe, 651–660. University Press. Matics, M.L., 1970. Entering the Path of Enlightenment: Haraprasād Śāstri, 1917. A Descriptive Catalogue of the San- The Bodhicaryāvatāra of the Buddhist Poet Śāntideva, scrit Manuscripts in the Government Collection, under London: George Allen & Unwin Ltd.

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