Two Slokas in the Sanskrit Text of (1) Tattva-Samgraha-Tantra, Chapter of (Vidyrja) Trailokyavijaya, with a Commentary and Indices

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Two Slokas in the Sanskrit Text of (1) Tattva-samgraha-tantra, Chapter of (Vidyrja) Trailokyavijaya, with a Commentary and Indices

Shinten (ShirO)Sakai and Shindo Shiraishi

Prof. Giuseppe Tucci's meritorious discovery of a Sanskrit text of his Maha-samaya-kalpa-raja or Tattva-samgraha-tantra in Nepal 1932, was a miraculous event for us Japanese Buddhist scholars, as it is one of the (2) three fundamental sutras of our Esoteric Buddhism. In 1932 he published already one Chapter of it in his fine edition: Indo-tibetica I, Appendice 11 (pp. 135-140) with his Italian translation (pp. 140-145): La lotta fra Vajrapani e Mahadeva. Prof. Shinten (pen name; Shiro) Sakai, Koyasan University, (3) has identified it in the Tibetan and Chinese Tripitakas and we studied together this precious Senskrit text and published a Japanese translation of it in our Journal 'Mikkyo Bunka' No. 41 & 42 combined (Januany 1959, reprint July 1958), Koyasan.

(I) Two Slokas.

Here in this Chapter, I believe to have found two Slokas, which had been hitherto taken for proses. The first Sloka. In Prof. Tucci's edition (4) (p. 135, 11) we have the following passage: Bhagavan Vajrapanir aha: "Buddham Dharmam Samgham ca Sarana -pratipattitah sarvajna-jnana- labhaya pratipadyadhvam marsa:" iti. Prof. Sakai reported me that in the Tibetan text he has found a verse in the words of the venerable Vajrapani. So I was encouraged to reconstruct these as a Sloka, daring some emendations, as follows: "Buddham Dharmam ca Samgham ca Sarana-pratipattitah,

Sarvajna-jnana-labhaya pratipadyata marisa!" (Notes) sarvajna must be here corrected to Sarvajna the Omniscient', i.

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e. the Buddha. And to meet the meter we may be perhaps allowed to change pratipadyadhvam (atmanepada) into pratipadyata (parasmaipada; and we find the latter form on p. 137, 5), and marsa into marisa (Buddhist hybrid Skt; in Pali: marisa, p1.). ("After you have practised taking refuge in the Buddha, the Law and the Order, You shall practise (the right paths) to gain the wisdom of the Qmniscient (i. e. the Buddha), Sirs!") (5) But in the Chinese text, tr. by Danapala in 1015 A. D., we find a prose as follows: 汝當齢命佛法僧寳, 是爲所作汝諸聖者。若如是行即得一籾智智。 ("You shall take refuge in the (three) jewels of the Buddha, the Law and the order, (indeed) in order to practise (the right paths), o you holy ones; If you practise like this, you will gain the wisdom of the Omniscient (i. e. the Buddha) at once.") We see of course that this is a liberal translation refined by his collaborators, as it is usual in the Chinese translation by Imperial Order. In any case it is perhaps clear enough that they took this passage for a prose and not for a sloka. But it may be also possible too conclude, this was at least formerly a sloka, and I like to suppose even so far, that it may be quoted from some words of another popular sacred text, which I remain unable to identify. The second sloka. Another similar passage occurs once more in the edition (p. 137, 5-6) as follows: "Buddham Dharmam ca Sangham ca saranam pratipadyata! (6) mam' ajna-karitayam ca yadi' stam vah sva-jivitam." ("You shall (take) refuge in the Buddha, the Law and the Order and practise (the right paths), While you observe moreover my commands (about it), if your own life is wished by (i. e. valuable for) you.") I am reported by Prof. Sakai, that this passage forms no verse here in the Tibetan, but it is too clear that it is a sloka without any emendations and I suppose it may be an improvisatory parody of the triumphant Vajra- (7) pani from the verse above. The Chinese translation runs: 汝等若欲活其命

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者・慮當蹄命佛法曾寳・依我教勅随順而行。〔"If you want to preserve your life (safely), you shall take refuge in the (three) jewels of the Buddha, the Law and the Order, (and) practise in accordance with my commands.") These Chinese sentences seem somehow more verse-like than the former ones, but I don't know whether it is possible to conclude from such a style, that it must have been a sloka of four padas. In any case it is not printed as a verse in the Chinese nor in the Tibetan versions. And here I believe to be able to conclude that we have now two slokas in our Chapter of the Sutra, though I must admit indeed that some emendations are necessary in the former verse.

Notes.

(1) In the Chinese Tripitaka we have three versions of this text: (a) Amogha's text in 3 Vols. (tr. in 753 A. D.), containing the first Chapter of the next text. -(b) Danapala's text in 30 Vols. (tr. in 1015 A. D.), containing the whole 26 Chapters, which form the first division of the text in 100,000 slokas. Its 6th Chapter: Trail okyavijaya-mandala-vaipulya-kalpa. -(c) Vajrajnana's abridged text in 4 Vols. (tr. in 671-741 A. D.). The Commentary in Tibetan Tripilaka: Vajra-sekhara-maha-guhya-yoga-tantra, Tohoku Cat. No. 481 (Prof. Sakai). (2) The three fundamental texts of ours are: (a) Vairocanabhisambodhi, tr. into Chinese by Subhakara-simha in 725 A. D., 7 Vols. (Taisho No. 848; Tibetan; Tohoku No. 494.) (b) Tattva-samgraha (Taisho No. 882 etc.; Tibetan: Tohoku No. 479.) (c) Susiddhikara, tr. into Chinese by Subhakara-simha in 726 A. D. 3 Vols. (TaishoNo. 807; Tibetan: Tohoku No. 893.) (3) Taisho Tripilaka No. 882, Vol. XVIII pp. 370 C 14-372 B 27. The Tibetan version: Tohoku Cat. (sDe-dge edition) No. 479. Na 50 a 3-53 a 7.-(Peking reprint edition), ibidem No. 112, Na 55 a 3-58 b 6. (4) bhagavant, cf. in the Commentary and Index. (5) Taisho Tripitaka, ibidem p. 370 C-3. (6) ajfia-karitayam, loc. sing. of ajna-karita (f.); although we could read in the Ms. or emendate it into ajna-karita stha, periphrastic future, 2nd pers. pl. ('You will observe my commands') used in the meaning of Imperative. Though it is not convincible enough to read: ajna-karita' yam ('this one will observe my commands') from the context, it may be not impossible.

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(7) Taisho Tripitaka, ibidem p. 371 B 16.

(II) Commentary. (Ms. readings are kindly given by Rev. Jakuun Kiyota.)

(1) p. 135, 1. The epithet bhagavant is here for the Buddha Vairocana, whose name is mentioned on p. 137, 8 and in the Chinese equivalent of it on p. 139, 6. But this epithet is also applied to the Bodhisattva Vajrapani (p. 135, 11; 139, 11 etc.; cf. s. v. in the Index.). (2) p. 135, 3. Ms.: hum. (3) p. 135, 8. Ms.: sva-hrdayan grhy' ollalayan, to read: -hrdayad udgrhy', Prof. Tucci: togliendo it vajra dal proprio cuore. (4) p. 135, 11. Ms.: Buddham Dharmam ca Samgham ca, which make the first pada of a slot. a, cf. p. 137, 5. (5) ibidem, sarvajna-jnana of the Ms. must be read: Sarvajna-jnana, according to Prof. Tucci: "la sapienza dell' Omnisciete", Sarvajna, being a tatpurusa compound the Omniscient i. e. the Buddha. (6) ibidem, Ms. reads: pratipadyadhvam (atmanepada) marsa: These may be perhaps better to read: padyata (parasmaipada) marisa:, as these make the 4th pada of a sloka. In the Tibetan text here is a verse, but in the Chinese text a prose. marisa (Buddhist hybrid Skt., in POli: marisa pl.), m. c. (7) p. 136, 1. Instead of bhuvana, the Chinese has bhuta, which is found in Amrtakara's Samasartha to Nagarjuna's Niraupamya-stava (Prof. Tucci, Buddhist Minor Texts, Part I, 1956, p. 238, 9: bhuta-bhautika-sadrsam), but cf. tri-bhuvana- patayo (p. 137, 18). (8) p. 136, 2. Ms.: tat katham aham yaks'ajnarn karisyami? (9) p. 136, 4. 18; 137, 1; 138, 15. Before devo we added de vati, which wants in the Ms., reading Mahadevo devatidevo, according to p. 136, 1-2. (10) p. 136, 5. Ms.: idrsah (Pali: idiso) sattvo, corresponding to Prof. Tucci's Italian translation. (11) p. 136, 7. Ms.: Vajrapani-yaksah, but Prof. Tucci's reading is better: Vajrapanir yaksah...... (12) p. 136, 8. Ms.: cando maha-bodhisattvas ca. (13) p. 136, 21. Ms.; hum. (14) p. 137, 4. Ms.: maha-krodha-raja, but rajo in the text is better, cf. p. 138, 5. (15) p. 137, 4. we read: sarva-deva ((n Mahesvar'a)) din ahoy' according to the Chinese equivalent, but the Tibetan seems to lack the deva's name.

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(16) p. 137, 5. Ms. wants ca, which is suppliel rightly by Prof. Tucci, as this part makes a s'loka, while the corresponding passages of the Tibetan and Chinese have here prose, cf. (4) and (6). (17) p. 137, 6. Ms.: Sambuddha-Dharma-Sam gha-samudram ccharanam gacchamah, which seems to be more poetic. (18) p. 137, 13. santataya, Skt. santataya. (19) p. 137, 14. yusmabhir, Skt. yusmabhir. (20) p. 137, 16. Ms.: karisyamaha (for omahe, atmanepada) iti; karisyama (for omah, parasmaipada) iti in the edition. (21) 137, 20. bho Sugata is not found in the Ms. and in the Chinese equivalent, added by Prof. Sakai according to the Tibetan, which seems more natural in feelings, as it forms an antithesis with bhagavant: paritrayasva bho Bhagavan, paritrayasva bho Sugata ato marana-duhkhad! But these epithets are for the Bodhisattva Vajrapani. (22) p. 137, 21. Ms. tan dev'adin ahuy'; to read; tan Mahadev'adin ahuy'. (23) p. 137, 24. The lacuna of syllables is filled by Prof..Sakai with Santa-suvinitah, which corresponds to the Tibetan and Chinese readings. (24) p. 138, 7. Ms. wants om before vajr'. (25) p. 138, 12. Ms.: mahasattvo (nom.), we read mahasattva (voc.), another epithet to a bodhisattva. (26) p. 138, 19. Ms. Bhagavan cchakto; Editon: van sakto. (27) p. 138, 20-21. Before aha, we added Mahesvara, Bhagavan, Mahesvara, one after another, to make the circumstances clearer. (28) p. 138, 20. Ms. kasmad dhetor? to read: otoh? (29) p. 139, 5. sva-krama-talad, so also in the Tibetan; but the Chinese proves: sva-hr dayad, which may be more easy to understand, cf. p. 135, 2. Then follows: ida))m Vajranuca))ram niscacara, filling a lacuna. Vajranucara, being a Vrddhi-derivative, means 'a mantra or dharani of the demon or servant Vajranucara', which appears in the line 7 on the same page. He is also called Vajradharanucara, which appears in the mantra (1.9). The Chinese runs: a figure of the demon Vajranucara'. In the Tibetan it is not clear, whether it means a demon or a mantra in its transcription. (30) p. 139, 6. Prof. Sakai added vajra- before garbhah according to the Tibetan; samanta-jvala-vajra-garbhah a new-born vajra-child radiating on all sides.' (31) p. 139, 7. 11. Ms.: puratah. (32) p. 139, 9. According to the accurate Chinese transcription, the lacuna of the

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Ms. is filled: om pad'akars'akarsaya sarva-Vajradha ((ranucara kanda kanda)) vajra hum jah! (33) p. 139, 13-14. Ms. vajr' akrama hoh! 'om tread upon (them) hoh!' (34) p. 139, 15. According to the Tibetan and Chinese equivalents we read: daksi- nena c' Oma ((-devim akrama))yann. (35) p. 139, 17. Ms. reads: Mahadevam samavistva, which is corrected rightly in the edition, as Mahadeva must be here the Subject of ahanat. (36) p. 139, 17. We read here according to the Tibetan and Chinese texts: sva- kara-sahasrena ((sva-mukha-sahasram)) gatasum ahanat. (37) p. 139, 19. According to the Tibetan and Chinese texts we added samavistah. (after anena mahatmana), which remains as a lacuna. (38) p. 139, 22. Ms.: Vajrapani-pada-tala-sparsam, it is not impossible to read -sparsam ((adaya+)), but rather better to read: spars-ad an°, cf. 1. 24: Bhagavat- pada-tala-sparsat. (39) p. 140, 3. Ms. -sama lokadhatavo 'tikramya, instead of -samara or -saman.

(III) Index (a) of Words.

adhisthaya p. 136, 16. adhisthita p. 137, 14. abhaya p. 137, 3; 138, 1. abhisikta p. 137, 11. abhiseka p. 139, 23. ajna p. 135, 10; 136, 2. 5. 12. 15. 16; 137, 5. 7. 9. 14. 16; 138, 3. 18; 139, 1. 4. 7. ajnapayati p. 136, 3. isvara p. 136, 1. 1. 5. Uma p. 139, 10. 15. kata-putana p. 136, 14. kutagara p. 135, 6. 7; 139, 18. Ganga p. 140, 2. bhagavant (a) to Vairocana; p. 135, 1. 7; 136, 4. 5. 6. 18. 18. 20; 137, 2. 4. 8. 15. 16; 138, 11. 16. 17. 17. 19. 20. ((21)). 21. 22; 139. 6. 12. 13. 13. 19. (b) to Vajrapani p. 135, 11; 136, 10. 24; 137, 19. 25; 138, 1. 10. 24; 139, (11). 12. 24; 140, 1. Saman- tabhadra p. 137, 10, 24; 138, 1; Vajradhara p. 139, 18. 20. bhaya p. 138, 10. Bhasm'achanna p. 140, 3. Bhasmesvara-nirghosa p. 140, 4.

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mahatman p. 139, 19. Mahadeva p. 135, 12; 136, 2.4.15. 18. 23; 137, 1. 12. ((21)); 138, 12. 15. 24; 139, 1. 10. 14. 17. 20. 22. 24; 140, 1. Mahesvara p. 135, 4; 136, 6. 9. 15; ((137, 4)); 138, 5. 7. 19. ((20, 21)); 139, 8. mahaisvarya p. 136, 19. yaksa p. 136, 1. 2. 7. vajra (a) thunderbolt' p. 135, 1. 5. 8; 136, 3. 8. 13. 20. 21. 22; 137, 22; 138, 6. 15; 139, 6. ((6)). 9. 14. 16. 21.-(b)diamond' p. 135, 6. 7; 139, 17. Vajradhara p. 137, 19. Vajradharanucara p. 137, 9. Vajrapani p. 135, 8. 11; 136, 2. 7. 10. 13. 17. 21. 24; 137, 2. 2. 3. 21; 138, 1. 5. 10. 11. 14. 24; 139, 4. 7. 8. 11. 12. 14. 22; 140, 1. Vajrasattva p. 139, 2. Va jranucara p. 139, 7. 11. ((Vajranucara)) p. 139, 5. Vairocana p. 137, 8. sas p. 138, 17; anu-sas p. 137, 18. Sasana p. 135, 10; 136, 19; 137, 7. 22. samvara p. 136, 7. Samantabhadra p. 137, 10. 23; 138, 3. samaya p. 135, 1. 2. 5; 136, 4. 7. 17. 21; 137, 14; 138, 4. samadhi p. 135, 1; 139, 23; 140, 1. Sugata ((p. 137, 20)). Sumeru p. 135, 6. hrdaya (a) 'dharani' p. 135, 2; 136, 22; 138, 7. 14; 139, 15. 20.-(b) 'heart' p. 135, 2. 8; 136, 20; 138, 9.

Index (b) of things.

dharani p. 135, 3; 136, 21. 22; 138, 7. 15; 139, 5. 9. 13. 16. 21.

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