Studies in Indo-Tibetan Buddhist Hermeneutics (4) the Vyakhyayukti by Vasubandhu1

STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS (4) THE VYAKHYAYUKTI BY VASUBANDHU1

PETER C. VERHAGEN

(0) Introduction. A considerable portion of the extraordinarily extensive and diverse literature which has been produced in the Indian and Tibetan Buddhist traditions throughout their long history belongs to the genre of the commentary. Either offering comments directly on a basic text or —quite frequently— commenting on another commentary, or giving a survey or synopsis of a basic text and / or its commentaries, a very large part of the Buddhist scholastical literature has come down to us in the form of a commentary. Nonetheless, surprisingly few treatises are extant in these literatures that deal specifically with the theory and practice of compos- ing such commentaries on the sacred scripture. It is my intention to devote a number of articles in this series to this genre of the commentator's manual. As the first of these, the present article will focus on one particular specimen of this type of text, namely the Vyakhyayukti attributed to Vasubandhu. In the Buddhological sec- ondary literature, very little investigation of this genre has been documented. For Vyakhyayukti we have a few studies2 which are mainly of a preliminary or fragmentary nature. By far the most important single

1 This research was made possible by a subsidy of the Netherlands Organisation for Scientific Research (Nederlandse Organisatie voor Wetenschappelijk Onderzoek, NWO). Cordial thanks are due to Professor T.E. Vetter (Leiden University, emeritus) for carefully reading draft versions of this article and providing a number of valuable suggestions for improvement. 2 Yamaguchi (1959) and (1962), Matsuda (1983) and (1985), Cabezón (1992) and Prapod & Skilling (1999). A (partial) outline of the text is given in Schoening (1992: 224, 234).

Journal Asiatique 293.2 (2005): 559-602 560 P.C. VERHAGEN study on this text which is accessible to me at present3 is Skilling (2000) which gives a most informative introduction on the text in general and a preliminary discussion of certain particulars4. In the present article I will attempt to outline the main characteristics of Vyakhyayukti, focussing in particular on the hermeneutical techniques it expounds.

(1) The Vyakhyayukti by Vasubandhu. The Vyakhyayukti (henceforth VY), the title of which can be rendered as ‘Proper Application of Exegesis'5, is a manual for the interpretation of the Buddha-vacana i.e. the ‘words of the Buddha', offering methods of explaining and expounding the doctrine within the conceptual frame- work of the Yogacara school of Mahayana Buddhism. The work is attributed to the famous master Vasubandhu6 (fourth-fifth cent. CE) and there seem to be no convincing indications that cast doubt on this attribution7. The text is written primarily in prose8 with intermit- tent use of verse, generally of the type of the ‘verse summary' (Skt. saµgraha-sloka), a feature which has been identified as typical of the work of Vasubandhu9.

3 Recently the following two titles came to my notice: Lee Jong-cheol (2001A), The Tibetan Text of the Vyakhyayukti of Vasubandhu, Tokyo: The Sankibo Press and Lee Jong-cheol (2001B), [English translation of Japanese title:] A study of Vasubandhu — with special reference to the Vyakhyayukti, Tokyo: The Sankibo Press. I have not had access to these publications while writing the present article. 4 I had reached an advanced stage in writing the present study when Skilling (2000) came to my notice. Given the tremendous importance of the VY on the one hand and the almost complete lack of serious academic exploration of this document on the other, I have decided to proceed with the publication of this study, inspite of some overlap with the scope of the article by Skilling, of course incorporating references to Skilling's admirable study where relevant. 5 Cf. e.g. Thurman (1984): «Principles of Elucidation», Cabezón (1992: 223): «The Science of Exegesis», Prapod & Skilling (1999: 13) and Skilling (2000: 297): «Princi- ples of Exegesis». 6 The colophon of the Indic manuscript, as reflected in the Tibetan translation, states: ‘The Vyakhyayukti, written by master Vasubandhu, has [now] been completed', rnam-par- bshad-pa'i-rigs-pa / slob-dpon-dbyig-gnyen-gyis-mdzad-pa-rdzogs-so //, 156r5-156r6. 7 Cf. e.g. Schmithausen (1987: 262-263 n. 101); Skilling (2000: 297-303, 309-313, 336) supplies arguments for Vasubandhu's authorship of VY and for the identity of ‘this' Vasubandhu with the Kosakara, i.e. the ‘author of the (Abhidharma-) Kosa'. 8 «Sastra prose», as Skilling (2000: 316) styles it. 9 Under the heading bsdus-pa'i-tshigs-su-bcad-pa: 44v6-7, 45r5-7, 50v6-7, 80v7-8,

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The Sanskrit original appears not to have been preserved. A limited number of passages have been preserved in the original language, in casu in quotations from VY occurring in Sanskrit works for which the original is extant, most notably in Mahayanasutralaµkara10, Bhavya's Tarkajvala (prob. sixth century)11, Haribhadra's Aloka commentary on Abhisamayalaµkara12 (prob. eighth century) and Viryasridatta's Artha- viniscayasutranibandhana (eighth century)13. For the entire text we have only a Tibetan translation which is extant in the Bstan-'gyur canon, under the title Rnam-par-bshad-pa'i-rigs-pa14. According to the colophon ‘The Indian scholars Visuddhasiµha and Sakyasiµha, and the translator of the Great Revision, the venerable Rtsangs DevendrarakÒita have translated [this text], revised [the translation] and established its definitive form.'15 It is noteworthy that, roughly speaking, the same team of translators was responsible for the Tibetan translations of two ancillary works to VY as well16. We cannot establish an exact date for this translation. It would in any case appear to date from the Snga-dar or ‘Earlier dissemination' period of Buddhism in Tibet (mid seventh-late ninth century CE) as the translators mentioned are known to have been active in that period17. Further

100v2-3, 109v5, 123r8-v1, 134r2-3, 146v6-147r1, 148v6-7, 152r5-6, 152v5-153r1; variant sdud-pa'i-tshigs-su-bcad-pa: 80v3-4; not explicitly indicated as saµgraha-slokas, yet possible other instances: 34r1-3 (cf. infra), 34r5-6 (cf. infra), 45v2-3 (?), 61r2-4 (?), 77r3 (?); cf. Prapod & Skilling (1999: 14, 20-22), Skilling (2000: 317, 337-338). On the saµgraha-sloka in general, cf. Mimaki (1980). 10 Cf. infra sub 5.5. 11 Cf. Skilling (2000: 330). 12 Cf. infra sub 3 and 5.3; also Prapod & Skilling (1999: 16, 20-22), Skilling (2000: 331, 332-333). 13 Cf. Prapod & Skilling (1999: 13), Skilling (2000: 330-331). 14 Peking Bstan-'gyur, Mdo-'grel (Sems-tsam) vol. si, f. 31v8-156r5, Otani repr. title no. 5562; Sde-dge Bstan-'gyur, Mdo-'grel (Sems-tsam) vol. shi, f. 29r2-134v2, Tohoku catalogue title no. 4061. All references in the present article are to the Peking edition. 15 rgya-gar-gyi-mkhan-po-bi-shuddha-singha-dang- / shakya-singha-dang- / zhu- chen-gyi-lo-tsa-ba-bande-rtsangs-de-bendra-rakÒi-tas-bsgyur-cing-zhus-te-gtan-la-phab- pa’o, 156r5. 16 Cf. infra sub (2), and Skilling (2000: 329-330). 17 For instance, two of the three translators mentioned here occur in the listing of translators belonging to the Snga-dar period which Si-tu Pa∞-chen Chos-kyi-’byung-gnas included in his longer version of the Sde-dge Bka'-'gyur dkar-chag (Gsung-’bum vol. 9, f. 1-260r5; facs. ed. Sherab Gyaltsen 1990.9: 1-523/524): Visuddhasiµha among the Indian pandits (no. 13, f. 191v6) and DevendrarakÒita as one of the Tibetan translators (no. 20, f. 192v2).

Journal Asiatique 293.2 (2005): 559-602 562 P.C. VERHAGEN corroboration for the early date of this translation can be found in the well-known Lhan-dkar-ma or Ldan-dkar-ma catalogue of Tibetan translations of the early ninth century, which includes an entry on a translation of VY (in 1800 slokas or ten bam-pos)18 and a translation of its main commentary (cf. infra; in 4500 slokas or fifteen bam-pos)19. This catalogue does not mention names of translators, so we cannot be entirely sure that this entry refers to the translation now extant in the Bstan- 'gyur, but it is highly probable. Early manuscript remains of a Tibetan version of VY have been found in Dunhuang (tenth-eleventh century) and Ta-pho (ca. eleventh-thirteenth century)20. The two major ancillary works associated with VY which are contained in the Tibetan canon, in casu a commentary on VY and a separate compilation of the sample-passages discussed in VY, will be briefly described in a separate paragraph infra. An important non-canonical Tibetan work that is closely associated with VY is the Mkhas-pa-'jug- pa'i-sgo by Sa-skya Pa∞∂ita Kun-dga'-rgyal-mtshan (1182-1251), in particular its second chapter. We will be having a closer look at this text in other articles in this series21. The importance of VY in the Indian as well as the Tibetan scholastic traditions is evinced by the frequency of references to and quotations from it in such important Sanskrit works as Bhavya's Tarkajvala, Haribhadra's Abhisamayalaµkaraloka and Viryasridatta's Arthaviniscayasutra-nibandhana (all three mentioned supra) and, for Tibet, the religious historiography (Chos-'byung) by Bu-ston Rin-chen-grub (1290-1364),22 the above-mentioned Mkhas-pa-'jug-pa'i-sgo by Sa-skya Pa∞∂ita23, the Legs-bshad-snying- po by Tsong-kha-pa Blo-bzang-grags-pa (1357-1419)24 and the Shes-bya- mtha'-yas-pa'i-rgya-mtsho by Kong-sprul Blo-gros-mtha'-yas (1813-1899)25.

18 Ed. Lalou (1953: 335): [649] rnam-par-bshad-pa'i-rigs-pa «1800 sl., 10 (lire 6) bp.»; regarding Lalou's reading of six instead of ten bam-pos: note that the canonical version of VY is subdivided into ten bam-pos. 19 Ed. Lalou (1953: 335): [650] rnam-par-bshad-pa'i-'grel-pa / slob-dpon-yon-tan- blo-gros-kyis-mdzad-pa 4500 slokas, 15 bam-pos. 20 Cf. Skilling (2000: 297). 21 SIBH 5 and SIBH 7. 22 Cf. Skilling (2000: 297, 331, 333-334). 23 Cf. Skilling (2000: 297, 333). 24 Cf. Thurman (1984: 222-223, 248-250). 25 Cf. Skilling (2000: 334).

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 563

One specific verse seems to have been the most frequent quotation from VY in the Sanskrit as well as the Tibetan scholastical literature. This verse, which is, for instance, often found repeated in the extensive (sub-)commentary literature ad Abhisamayalaµkara, will be dealt with in some detail infra, sub (5).

(2) Two canonical ancillary works. In addition to VY proper, the Tibetan canon contains two works associated with this treatise, neither of which appear to have been preserved in the original language either. The first of these is entitled Vyakhyayukti-sutra-kha∞∂a-sata (henceforth VYK), Rnam-par-bshad- pa'i-rigs-pa'i-mdo-sde'i-dum-bu-brgya in Tibetan26. This is attributed to Vasubandhu himself only in the title caption27, not in the colophon28. It consists of a mere compilation of the slightly more than one hundred scriptural passages —I have counted one hundred and nine— most of which stem from the Buddha-Word29 which are used as examples in VY, in particular in the third major section. As the textual materials collected in this text are considered as Buddha-vacana, strictly speaking Vasubandhu cannot be regarded as the author of this work, but rather as the compiler. The translation was made by Visuddhasiµha, Sarva- jñadeva, DevendrarakÒita and Mañjusrivarman, according to the colo- phon30. Primarily on account of the indissoluble connection between VY

26 Peking Bstan-'gyur, Mdo-'grel (Sems-tsam) vol. si f. 19r2-31v7, Otani repr. title no. 5561; Derge Bstan-'gyur, Mdo-'grel (Sems-tsam), vol. shi f. 17v1-29r2, Tohoku catalogue title no. 4060. 27 In minuscule: rnam-par-bshad-pa'i-rigs-pa-mdo-sde'i-dum-bu-brgya-slob-dpon- dbyig-gnyen-gyis-mdzad-pa-bzhugs, f. 19r2. 28 The colophon of the Indic manuscript, as reflected in the Tibetan translation, merely states: rnam-par-bshad-pa'i-rigs-pa'i-mdo-sde'i-dum-bu-brgya-rdzogs-so, f. 31v7. 29 Cf. Prapod & Skilling (1999: 14): «a collection of sources in the form of brief citations from (almost entirely) canonical texts», and loc. cit. note 5: «Here»canon«means the Sanskrit Tripi†aka of the Mulasarvastivadins, one of the great Sravaka schools of the mediaeval Buddhist world.» 30 rgya-gar-gyi-mkhan-po-bi-shuddha-singha-dang- / sarba-dznya-de-ba-dang- / lo- tsa-ba-bande-rtsa-ngas-de-bendra-ra-kÒi-tas-bsgyur-cing- / zhu-chen-gyi-lo-tsa-ba-bande- manydzu-shri-warmas-zhus-te-gtan-la-phab-ba [= bo?], f. 31v7-31v8, ‘[The text was] translated by the Indian pandits Visuddhasiµha and Sarvajñadeva and the venerable translator Rtsangs [?] DevendrarakÒita; this was revised and its definitive form established by the translator of the Great Revision, venerable Mañjusrivarma.’

Journal Asiatique 293.2 (2005): 559-602 564 P.C. VERHAGEN and VYK, it seems, Skilling has speculated that the VY translation referred to in the Lhan- (or Ldan-) dkar-ma catalogue mentioned above also included the translation of VYK31. Generally the VY does not cite in full the passages which are discussed. VYK is therefore an indispensable tool for the reading of VY as it supplies us with the full text of the canonical passages under considera- tion. It is conceivable that Vasubandhu does not cite the passages in toto in VY because they belonged to the standard répertoire of his (monastic) readership and therefore were known to his audience, so that there was no need to quote the full text; a brief indication, only citing the beginning of the passages, would have sufficed. In the appendix to the present article I include a location concordance of the canonical passages collected in VYK and their treatment in VY. A number of characteristics of these passages have led Skilling to conclude that they probably stem from a Sarvastivadin or Mulasarvastivadin canon32. The second work ancillary to the VY in the Bstan-'gyur is the Vyakhyayukti-†ika (henceforth VY™) or Rnam-par-bshad-pa’i-rigs-pa’i- bshad-pa33. This is a quite elaborate commentary on VY by Gu∞amati34 (prob. fifth century CE), occupying an entire volume in the Peking edition of the Bstan-gyur. It was translated by Visuddhasiµha, Sakyasiµha and DevendrarakÒita35. Gu∞amati has also written commentaries on other works by Vasu- bandhu. He is reputed to have written a commentary on his Abhidhar- makosa36, which is no longer extant, and the Tibetan Bstan-'gyur canon preserves a translation of Gu∞amati's elaborate sub-commentary on Vasubandhu's exegesis of the Pratityasamutpadadi-vibhanga-nirdesa-

31 Skilling (2000: 329 n. 92). 32 Skilling (2000: 315-316, 327-328). 33 Peking Bstan-'gyur, Mdo-'grel (Sems-tsam) vol. i f. 1r1-194r6, Otani repr. title no. 5570; Derge Bstan-'gyur, Mdo-'grel (Sems-tsam) vol. si f. 139v1-301r7, Tohoku catalogue title no. 4069. As for VY, all references for VY™ are to the Peking Bstan-’gyur edition. 34 The colophon of the Indic manuscript, as reflected in the Tibetan translation: rnam- par-bshad-pa'i-rigs-pa'i-bshad-pa-slob-dpon-yon-tan-blo-gros-kyis-mdzad-pa-rdzogs-so, f. 194r5. 35 rgya-gar-gyi-mkhan-po-bi-shud-dha-sing-ha-dang- / shakya-sing-ha-dang- / lo-tsa- ba-bande-de-wandra [= wendra?] -ra-kÒi-tas-bsgyur-cing-zhus-te-gtan-la-phab-pa, f. 194r5-194r6. 36 Cf. Skilling (2000: 313) for further references.

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 565 sutra37. Certain traditions attribute a commentary on Nagarjuna's Mula- madhyamaka-karikas to Gu∞amati, which seems not to have been preserved either38. I should note that it has not been possible to investigate this commentary in its entirety for the present study. It is only at certain points in the discussion that information from VY™ will be taken into account as well. Let me just make a few brief remarks with regard to this important commentary, which would merit thorough research in its own right. Strictly speaking VY™ is not a running commentary; it does not contain the full text of VY and it does not comment on the entire text, skipping paragraphs here and there. It does, however, ‘cover' VY in its entirety in the sense that it follows the main ‘flow' of the discourse of VY throughout. At times VY™ supplies full quotations where VY has brief(er) references, e.g. the quotation from Saµyuktagama (VY 36v5) which is cited in extenso in VY™ 9r8- 9v4. Note also that the first canonical passage as it is quoted in VY™ dis- plays considerable variants in comparison to the citation in VYK: the quotation in VY™ (2v1-2v3) appears to have been truncated.

(3) Five basic categories. The VY deals with a set of five basic categories and modes of exegesis and illustrates various aspects and ramifications of these categories by means of the analysis and interpretation of a large number of sample passages from the Buddha-Word. In the above-mentioned VYK, which consists of a compilation of these sample passages, Vasubandhu (or an anonymous redactor) recognizes, according to my reckoning, a total of one hundred and nine excerpts from the Buddha-vacana which are discussed in VY39. Vasubandhu introduces the five categories in the preliminary section of VY (31v8-34v3). After two prefatory verses, the author commences

37 Pratitya-samutpadadi-vibhanga-nirdesa-†ika, Tib. Rten-cing-'brel-bar-byung-ba- dang-po-dang-rnam-par-dbye-ba-bstan-pa'i-rgya-cher-bshad-pa; Peking Bstan-'gyur, Mdo-'grel vol. chi f. 71r8-283v6, Otani repr. title no. 5497; Derge Bstan-'gyur, Mdo- 'grel vol. chi f. 61v1-234r7, Tohoku catalogue title no. 3996. 38 Cf. Ruegg (1981: 49, 62, 112). 39 Compare, however, the title: ‘One hundred fragments of sutras [as appearing in] VY'; cf. Cabezón (1992: 237 n. 16) who counted one hundred and five passages.

Journal Asiatique 293.2 (2005): 559-602 566 P.C. VERHAGEN the actual exposé by introducing three qualities that should be present in the student aspiring to engage in explaining a sutra, namely ‘great learning' (thos-pa-mang-ba), ‘being well-founded in learning' (thos-pa'i- gzhi-can) and the talent (or desire) for ‘accumulating learning' (thos-pa- bsag-par-bya)40. He bases this set of three qualities on the first sample passage from the Buddha-Word, the source of which is not explicitly indicated here or in VY™.41 This passage is a stock phrase from the sutra literature extolling the qualities of the doctrine of the Buddha, inter alia stating it is ‘excellent at the beginning, excellent in the middle, and excellent at the end'. The first segment of this passage was already current in early Buddhist literature, and is frequently attested inter alia in the Theravada canon42.

40 mdo-rnam-par-'chad-par-'dod-pas-thog-ma-kho-nar-thos-pa-mang-ba-dang- / thos- pa’i-gzhi-can-dang- / thos-pa-bsag-par-bya’o, 32r2-32r3. Three comparable qualities are listed among the Sravaka-gu∞as in Mahavyutpatti, ed. Sakaki (1915-1926) sub no. 1096: bahu-sruta = mang-du-thos-pa or mang-po-thos-pa, no. 1097: sruta-dhara = thos-pa- 'dzin-pa (note: different term in VY) and no. 1098: sruta-saµnicaya = thos-pa-bsags-pa. VY™ explains the second quality as follows, 4v5: gang-la-gzhi-thos-pa-yod-pa-de-ni-thos- pa’i-gzhi-can-yin-no; Mahavyutpatti's term sruta-dhara seems to suggest ‘the [ability of] retaining learning'; VY's thos-pa'i-gzhi-can may reflect Skt. *srutadhara (i.e. sruta + adhara). Skilling (2000: 319) translates this passage as: «from the very start (adim eva), one who wishes to explain the sutras (sutraµ vyakhyatukama) should have listened to many [teachings] (thos-pa-mang-ba = bahusruta), should be endowed with the basis of listening to [teachings] (thos-pa'i-gzhi-can), and should accumulate [teachings] that have been listened to (thos-pa-bsag-par-bya'o)»; cf. also Schoening (1996: 112-113, 120 n. 1), who renders the second quality as «[to] base oneself on study». 41 Note that VY™ quotes this passage in a briefer (possibly truncated) form than VYK; VYK 19r3-19r6 has: chos-gang-dag-thog-mar-dge-ba / bar-du-dge-ba / tha-mar-dge-ba / don-bzang-po / tshig-'bru-bzang-po / ma-'dres-pa / yongs-su-rdzogs-pa / yongs-su-dag- pa / yongs-su-byang-ba / tshangs-par-spyod-pa / mngon-par-brjod-pas-mngon-par-brjod- par-byed-pa-ni-mang-du-thos-pa-dang- / thos-pa'i-gzhi-can-dang- / thos-pa-bsags-pa- yin-te / des-chos-de-lta-bu-mang-po-thos-pa-dang- / gzung-ba-dang- / kha-ton-byed- pa-dang- / yid-kyis-brtags-pa-dang- / mthong-bas-shin-tu-rtogs-pa-yin-no, VY™ 2v1-2v3 reads: chos-gang-dag-thog-mar-dge-ba / bar-du-dge-ba / don-bzang-po / tshig-'bru- bzang-po / ma-'dres-pa / yongs-su-rdzogs-pa / yongs-su-dag-pa / yongs-su-byang-ba / tshangs-par-spyod-pa / mngon-par-brjod-pas-mngon-par-rjod-par-byed-pa’i-chos-de-lta- bu-mang-po-thos-pa-dang- / gzung-ba-dang- / kha-ton-bya-ba-dang- / yid-kyis-brtags-pa- dang- / mthong-bas-shin-tu-rtogs-pa-yin-no. 42 So dhammam deseti adikalya∞aµ majjhekalya∞aµ pariyosanakalya∞aµ satthaµ savyañjanaµ kevalaparipu∞∞aµ parisuddhaµ brahmacariyaµ pakaseti, for places cf. Lamotte (1958: 157). Variant: ye te dhammaadikalya∞a majjhe kalya∞a pariyosanakalya∞a sattha sabyañjana kevalaparipu∞∞aµ parisuddhaµ brahmacariyaµ abhivadanti, Majjhima-nikaya I.213.2-4. Cf. also Mahavyutpatti, ed. Sakaki (1915-1926) sub

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It can be traced to a number of Mahayana sutras as well, such as Sad- dharmapu∞∂arika43, Mahaparinirva∞asutra44, the Pañcaviµsatisahas- rika45 and the Adhyardhasatika Prajñaparamita46. Note that the entire pericope is introduced in the Sravakabhumi to explain the quality of bahusrutya of the kalya∞amitra47. It may be noted that we find a striking parallel at this point between VY and Netti-ppakara∞a, the important commentators' manual belonging to the Theravada tradition48. Netti-ppakara∞a also introduces the first part of this pericope at the beginning of the treatise, as the first quotation from the Buddha-vacana in its treatment of the sixteen ‘phrasing dharma-paryaya, no. 1280: brahmacarya = tshangs-par-spyod-pa, 1281: adau kalya∞a = thog-mar-dge-ba, 1282: madhye kalya∞a = bar-du-dge-ba, 1283: paryavasane kalya∞a = tha-mar-dge-ba, 1284: sv-artha = don-bzang-po, 1285: su-vyañjana = tshig-'bru-bzang- po, 1286: kevala = ma-'dres-pa / skabs-gzhan-du-'ba'-zhig-gdag, 1287: paripur∞a = yongs-su-rdzogs-pa, 1288: parisuddha = yongs-su-dag-pa, 1289: paryavadata = yongs- su-byang-ba, 1290: abhivadamana abhivadanti = mngon-par-brjod-pas-mngon-par- brjod-pa. 43 E.g. ed. Dutt (1953: 13.3-5): sa dharmaµ desayati sma adau kalya∞aµ madhye kalya∞aµ paryavasane kalya∞aµ svarthaµ suvyañjanaµ kevalaµ paripur∞aµ parisud- dhaµ paryavadataµ brahmacaryaµ saµprakasayati (sma). Variant reading according to Mironoff, ed. Dutt (1953: note *): (…) so dharmaµ desayati adikalya∞aµ madhyaka- lya∞aµ paryyavasanakalya∞aµ sarttha[-]savyajanaµ kevalaµ paripur∞aµ parisuddhaµ gharyyavadataµ (?) brahmac […] saµprakasayati (…). Note that in this latter variant, its reading sar[t]tha savya[ñ]jana corresponds to the Theravadin Pali canon version of this pericope, cf. previous note, and to a variant reading which Vasubandhu attributes to ‘some' (kha-cig-ni- (…) zhes-'don-te, VY 33r1) thereby implying redactors of other canonical traditions, cf. Skilling (2000: 328). 44 Ed. Waldschmidt (1950: 296.8-14). 45 Ed. Dutt (1934: 218.10-13). 46 Ed. Vaidya (1961: 90.8-9): (…) adau kalya∞aµ madhye kalya∞aµ paryavasane kalya∞aµ sadarthaµ supadakÒaraµ paryavadataµ sarvadharmavisuddhinirharaµ desayati sma. 47 Cf. ‘Sravakabhumi, Sanskrit text, Analysis and Japanese Translation, Part VIII', Annual of the Institute for Comprehensive Studies of Buddhism, Taisho University, vol. 11, 1989, p. 337-338: ji-ltar-na-mang-du-thos-pa-yin-zhe-na / des-chos-tshangs-par- spyod-pa-dang- / thog-mar-dge-ba / bar-du-dge-ba / tha-mar-dge-ba / don-bzang-po / tshig-'bru-bzang-po / ma-'dres-pa / yongs-su-rdzogs-pa / yongs-su-dag-pa / yongs-su- byang-ba-gang-dag-yin-pa-de-dag-mngon-par-brjod-pas-mngon-par-rjod-par-byed-pa- dang / (..) evaµrupa anena bahavo dharma udg®hita bhavanti dh®ta vacasa parijita man- asa canvikÒita d®Ò†ya supratividdhaÌ / evaµ bahusruto bhavati. 48 Cf. ed. Hardy (1902), trl. Ña∞amoli (1962), Bond (1982). Note that some connection of this text with the Mulasarvastivada tradition may be supposed also, cf. Von Hinüber (1996: 80 par. 165).

Journal Asiatique 293.2 (2005): 559-602 568 P.C. VERHAGEN categories'49 or ‘modes of conveying'50 (Pali hara)51. The passage is in fact a stock phrase in the Buddhist canon, so perhaps we should not attribute too much signifcance to its occurrence in both VY as well as Netti-ppakara∞a. It is, after all, a very common description of the Bud- dha-Word and it is therefore hardly surprising to find it in a manual for the interpretation of precisely that same Buddha-Word. Nevertheless it is noteworthy at least to find that the citation is located at the same position in both texts, namely at the opening of the treatise, as the very first quotation of canonical scripture. It is tempting to speculate about some structural or historical relationship at this point between Netti-ppakara∞a (along with Pe†akopadesa, the major work on interpretational technique within the Theravada) and VY (the major interpretation manual within the (Yogacara) Mahayana). Further research will be required to establish the possibility of such a relationship52. I hope to turn my attention to this interesting question in the near future. For the first part of the passage, Vasubandhu gives —at least— two interpretations. The one which Vasubandhu devotes most attention to is traced to an explanation of these predicates in a ‘sutra belonging to the Kasyapiya canon'53. According to this interpretation the ‘beginning', ‘middle' and ‘end' in the pericope correspond to the cultivation of ‘proper behaviour' (Skt. sila), ‘meditation' (Skt. samadhi) and ‘insight' (Skt. prajña)54. This view is also quoted —as one of several possible

49 Bond (1988: 41). 50 Trl. Ña∞amoli (1962: passim). 51 Slightly variant form (first person singular instead of third), ed. Hardy (1902: 5): Dhammaµ vo bhikkhave desissami adikalya∞aµ majjhe kalya∞aµ pariyosanakalya∞aµ satthaµ sabyañjanaµ kevalaparipu∞∞aµ parisuddhaµ brahmacariyaµ pakasissami ti, Majjhimanikaya I.280, cf. trl. Ña∞amoli (1962: 13), Bond (1988: 33). 52 Skilling (2000: 328) notes: «Apart from the occasional use of similar terms, such as samklesabhagiya, and a similar interpretation of the mahapadesa, which might derive from a common source, I have not noticed any striking correspondences between the two texts [Verhagen: VY and Netti-ppakara∞a] (but a thorough study remains to be made).» 53 'Od-srungs-pa'i-sde-pa-dag-gi-mdo, 32r7; cf. Skilling (2000: 345) s.v. Kasyapiya- nikaya. 54 de'i-thog-ma-dang-bar-dang-tha-ma-dag-ni-tshul-khrims-dang-ting-nge-'dzin- dang- / shes-rab-kyi-phung-po-dag-yin-te / ‘di-ltar-'od-srungs-pa'i-sde-pa-dag-gi-mdo- las / dge-slong-dag-khyed-la-ngas-chos-thog-mar-dge-ba / bar-du-dge-ba / tha-mar-dge- ba-dag-bstan-pa-yin-te / tshangs-pa'i-spyod-pa'i-thog-ma-gang-zhe-na / tshul-khrims- dang-ldan-par-gnas-pa-dang-zhes-rgya-cher-'byung-ba-dang / tshangs-par-spyod-pa'i-

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 569 interpretations— by Bu-ston in his Chos-'byung55. A tripartite division of the Dharma into ‘proper behaviour', ‘meditation' and ‘insight' was of course already well-known in early Buddhism56. Compare, for instance, the three parts of Buddhaghosa's Visuddhimagga, dealing with sila, samadhi and pañña respectively57. Vasubandhu also touches on some problems that the naive interpreter of the scripture faces here, involving the risks of misinterpretation and problems of ambiguity, etc. As an extreme example he cites a verse — the exact source of which I have thus far not been able to trace— ‘spoken by Mara' (bdud-kyis-smras-pa'i-tshigs-su-bcad-pa, 33r6), which is followed by a parallel verse with a completely opposite meaning58. Vasubandhu describes the latter as resulting from ‘the possibility of interpreting [the verse] differently based on the permutation of [certain] phonemes' (yi-ge-rnams-bsgyur-nas-rnam-pa-gzhan-du-rnam-par-bshad- par-nus-pa, 33r7-33r8). The two verses, or perhaps rather the two interpretations of the single verse, run as follows: bar-gang-zhe-na / ‘dod-pa-dag-las-dben-pa-zhes-bya-ba-nas-rgyas-par-bsam-gtan-bzhi- pa'i-bar-du-rdzogs-par-byas-te-gnas-pa-yin-no-zhes-'byung-ba-dang- / tshangs-par- spyod-pa'i-tha-ma-gang-zhe-na / ‘di-ni-sdug-bsngal-'phags-pa'i-bden-pa-yin-no-zhes- yang-dag-pa-ji-lta-ba-bzhin-du-rab-tu-shes-pa-nas / rnam-par-grol-ba-la-rnam-par-grol-lo-snyam-du-ye-shes-mthong-ba-'byung-ba-yin-no- zhes-bya-ba'i-bar-du-rgya-cher-'byung-ba-yin-no / / dge-ba-yang-yongs-su-nyam-pa- mer-bas-mi-bslu-ba'i-phyir-ro, 32r6-32v3. 55 Cf. Obermiller (1931.1: 60). 56 Cf. e.g. Eimer (1976: 34-41). 57 Cf. also Vetter (2000: 13-14 n. 8). 58 gang-dag-mngon-par-brjod-pa-na-mngon-par-rjod-par-byed-pa-zhes-de-skad-du- 'don-pa-de'i-don-ni-tshig-gi-don-grags-pas-bdag-nyid-brjod-pa-na-yin-gyi / yi-ge- bsgyur-te / rnam-par-bshad-pas-mngon-par-brjod-pa-na-ni-ma-yin-te / ji-ltar-bdud-kyis- smras-pa'i-tshigs-su-bcad-pa-las / mi-rnams-tshe-ni-ring-ba-ste / / skyes-bu-dam-pa-slu-mi-byed / / ‘dir-ni-'chi-bdag-'ong-ba-med / / ‘phyar-ba-dang-ni-bag-med-spyod- ces-bya-ba / mi-rnams-tshe-ni-mi-ring-bas / / skyes-bu-dam-pa-rnams-la-bslu / / ‘dir-ni-'chi-bdag-'ong-yod-pas / / ‘phyar-dang-bag-med-spyad-mi-bya- zhes-yi-ge-rnams-bsgyur-nas-rnam-pa-gzhan-du-rnam-par-bshad-par-nus-pa-lta-bu'o- bya-ba-'di-yin-to, 33r5-33r8.

Journal Asiatique 293.2 (2005): 559-602 570 P.C. VERHAGEN

‘The lifetime of men is long —[I] do not deceive a noble individual— [I,] the Lord of Death, do not come here, so raise [yourself] up and be careless!' ‘The lifetime of men is not long —[I/he?] will deceive noble individuals— [I/he?,] the Lord of Death, will be coming here, so raise [yourself] up and do not be careless!'59 Vasubandhu does not add any other specification or explanation to these two verses, so, in the first instance, we have to turn to Gunamati's VY™ commentary for further elucidation here. Unfortunately Gunamati's comments are rather terse at this point60: ‘As regards the passage «just like in the verse[s] spoken by Mara: «The lifetime of men is long (…)»», [i.e. the verses] which are quoted in extenso [there in the basic text, we find that first] it is a verbal expression in the form of the statement of an idea [lit. ‘meaning' or ‘content'] that is intended by Mara which is in keeping with his character and this is followed by a statement of an idea different from that very idea [intended by Mara] in the form of a statement by means of an interpretation involving permutation of phonemes by the master [i.e. the Buddha]. Just like when some Buddhists, by means of an interpretation involving permutation of phonemes, would interpret the VaiseÒika-sutra etc. in the spirit of the Words of the Buddha, this would lead to extreme [undesirable] logical consequences and as such would be improper.

59 Alternative interpretation for the final line: ‘so do not raise [yourself] up and do not be careless!'. 60 VY™ 4r5-4v1: ji-ltar-bdud-kyis-smras-pa'i-tshigs-su-bcad-pa-las / mi-rnams-tshe- ni-ring-ba-ste-zhes-bya-ba-rgya-cher-'byung-ba-gang-yin-pa-'di-ni-de'i-rang-bzhin-yin- pa'i-phyir-bdud-kyis-bsams-pa'i-don-mngon-par-brjod-pas-mngon-par-brjod-par-byed- pa-yin-pa-las / slob-dpon-gyis-yi-ge-bsgyur-te-rnam-par-bshad-pas-mngon-par-brjod- pas-don-de-kho-na-las-don-gzhan-du-mngon-par-brjod-par-byed-pa-yin-pa-dang- / ji- ltar-bye-brag-pa'i-mdo-la-sogs-pa-sangs-rgyas-pa-kha-cig-yi-ge-bsgyur-te-rnam-par- bshad-pas-sangs-rgyas-kyi-gsung-gi-don-du-bshad-pa-lta-bu-de-ltar-ha-cang-thal-bar- gyur-na-mi-rung-bas-so / / bdud-kyis-mi-rnams-tshe-ni-ring-ba-ste-zhes-bya-ba-tshigs-su- bcad-pa-rgya-cher-smras-pa-'di-ni-bcom-ldan-'das-kyis / dge-slong-dag-mi-rnams-tshe- ni-thung-ba-yin-te / skyes-na-mi-'chi-ba-med-pas-tshe-phyi-mar-'gro-ba-la-phan-pa'i- dge-ba-bya-zhing-tshangs-par-spyod-pa-spyad-bar-bya'o-zhes-gsungs-pa-gang- yin-pa-de'i-gnyen-por-smras-pa-yin-te / de-la-mi-rnams-ni-tshe-thung-ba-yin-te-zhes- gsungs-pa-gang-yin-pa-de'i-gnyen-por-ni-mi-rnams-tshe-ni-ring-ba-ste-zhes-bya-ba- smras-so.

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 571

As regards the verse «The lifetime of men is long [etc.]» spoken by Mara, it states the opposite of that which is [usually] said by the Bhagavat [Bud- dha], namely: «Oh BhikÒus, the lifetime of men is short, and if one is born there is no [possibility of] not dying; therefore one should perform virtuous deeds that are of benefit in the next existence and one should practice virtuous behaviour (Skt. brahmacarya)». So, in contrast to what is [usually] stated [by the Buddha] namely that «Men are short-lived [etc.]», it is stated here [by Mara] that «The lifetime of men is long [etc.]».' We can at least gather from Gu∞amati's observations that the second verse (or the second interpretation of the verse) is attributed to a different speaker than Mara, namely the Buddha. Nonetheless we are still in the dark about various aspects of these verses, in particular the question what precisely this ‘permutation of phonemes' may be which underlies the alternative interpretation. A passage in the second chapter of the Sa-skya Pa∞∂ita's Mkhas-pa- 'jug-pa'i-sgo sheds some more light on the brief and rather opaque passage in VY introducing these two verses. In this compendium of scholas- tics, the thirteenth-century Tibetan author structures the second chapter, on the exposition of the doctrine, on the model provided by the five categories of VY. Sa-skya Pa∞∂ita discusses there, in the auto-commentary on verse II.10, as the last of three types of word-explanation, the ‘explanation involving permutation' (phan-tshun-bsgyur-te-bshad-pa, 195v1- 196v2), which itself is of two types, the latter being ‘[explanation through] permutation of phonemes' (yi-ge-bsgyur-ba, 195v3f.)61. It is in this connection that Sa-skya Pa∞∂ita speaks about these same twin-verses attributed to Mara and the Buddha. It is here that we find the first explicit statement that the two ‘verses' are in fact two different interpretations (and consequently two different Tibetan translations) of one and the same verse. And it is here also that the morphological basis for this ambivalence is explicitly indicated, namely the ‘overt' or ‘covert' presence of the negation. Sa-skya Pa∞∂ita states62:

61 On this text by Sa-skya Pa∞∂ita in general, and specifically on the hermeneutical categories it introduces, cf. SIBH 5 and SIBH 7. 62 legs-par-sbyar-ba'i-sgra-la / dgag-pa'i-sgra-phyir-bton-pa-dang-ma-bton-pa-gnyis- yod / dper-na-bdud-sdig-pa-can-gyis-dge-slong-rnams-la-smras-pa / mi-rnams-tshe-ni-ring-pa-ste /

Journal Asiatique 293.2 (2005): 559-602 572 P.C. VERHAGEN

‘In Sanskrit there is a distinction between negations which are overt and which are covert. For instance, the evil [deity] Mara spoke [the following words] to the monks: ‘The lifetime of men is long —[I] do not deceive a noble individual— [I,] the Lord of Death, do not come here, [so] raise [yourself] up and be careless!' To these words, the Bhagavat [Buddha] [replied] with the precise same verse: ‘The lifetime of men is not long — [I/he] will deceive a noble individual— [I/he,] the Lord of Death, will be coming here, so raise [yourself] up and do not be careless!'63 Here, on account of the distinction between overt and interior [i.e. covert] negations, there is no contradiction in the occurrence of two interpretations for one single verse. Accordingly, basing oneself on the grammatical rules concerning the overt or covert vowel a [i.e. the negative prefix a(n)], one should carefully investigate and be aware [of the possibility] that the word ‘wise' [may denote] ‘unwise', that the word ‘great' [may denote] ‘non- great', that the word ‘going' [may denote] ‘non-going', that the word ‘changing' [may denote] ‘non-changing', etc.' It is clear that Sa-skya Pa∞∂ita is speaking about the ‘invisibility' — occasionally problematic and leading to ambiguity— of the negative prefix a- in Sanskrit due to the effects of sandhi or morphophonemic interaction of contiguous phonemes. For example, a final long vowel -a followed by an initial vowel a- of a negative prefix in the next term, for

/ skyes-bu-dam-pa-slu-mi-byed / / ‘dir-ni-'chi-bdag-'ong-ba-med / / ‘phyar-ba-dang-ni-bag-med-spyod / / ces-brjod-pa-la / bcom-ldan-'das-kyis-tshigs-su-bcad-pa-de-nyid-la / mi-rnams-tshe-ni-mi-ring-ste / / skyes-bu-dam-pa-slu-bar-byed / / ‘dir-ni-'chi-bdag-'ong-ba-yin / / ‘phyar-dang-bag-med-ma-spyod-cig / / ces-dgag-sgra-phyir-bton-pa-dang-nang-du-bzhugs-pa'i-bye-brag-gis / tshigs-bcad- gcig-nyid-la-bshad-pa-gnyis-'byung-ba-ma-'gal-ba-dang- / de-bzhin-du-a'i-sgra-khong- nas-bton-pa-dang- / mi-bton-pa'i-sgra'i-mdo-la-brten-nas / mkhas-pa'i-sgra-mi-mkhas- pa-dang- / chen-po'i-sgra-mi-che-ba-dang- / ‘gro-ba'i-sgra-mi-'gro-ba-dang- / ‘gyur- ba'i-sgra-mi-'gyur-ba-la-sogs-pa-legs-par-brtags-la-shes-par-bya'o, 195v5-196r1. 63 Or: ‘so do not raise [yourself] up and do not be careless!'.

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 573 instance within a compound, leads to a sandhi form -a- as the single substitute for both vowels, thereby effectively ‘hiding' the negative prefix, making it ‘covert' or ‘invisible'. Or, if we speculate just for a moment about the Sanskrit original underlying the Tibetan translations of the verses at hand, it is conceivable that the first pada of the two verses may have contained the passages *naro dirghayus (lit. ‘man is long-lived', in Mara's verse) and *naro ‘dirghayus (lit. ‘man is not-long-lived', in the Buddha's rejoinder) respectively, where in the latter instance the negative prefix a- is elided in the pronunciation and, what is more, the remaining avagraha-sign (') is usually not written in Indian manuscripts. Although, as I mentioned, I have not yet been able to identify the precise source of these stanzas, there is one significant parallel in Buddhist literature which comes to mind. In the Pali canon, in the Saµyutta- nikaya, towards the end of the first vagga of the verses associated with Mara, we find a set of verses which are similar to the ones under consid- eration, but not identical. One important difference lies in the fact that in the Pali we have in fact two different verses, not one ambivalent verse64: Mara's verse: dighaµ ayu manussanaµ // na naµ hi¬e suporiso // careyya khiramatto va // natthi maccussa agamo ti // Buddha's verse: appaµ ayu manussanaµ // hi¬eyya naµ suporiso // careyyadittasiso va // natthi maccussa nagamo ti // In the translation of Rhys Davids (1917: 136): «Long time have sons of men on earth to live. Let the good man herein no trouble take. As babe with milk replete, so let him act. There is no present coming on of death.» «Brief time have sons of men on earth to live. Let the good man herein much trouble take. Acting as were his turban all a-blaze. There is no man to whom death cometh not.»

64 Saµyutta-nikaya IV.1.9, 4-5, ed. Feer (1884/1960: 108). Cordial thanks are due to Prof. Vetter for pointing out this parallel to me; cf. also Skilling (2000: 343) s.v. Marokta-gatha.

Journal Asiatique 293.2 (2005): 559-602 574 P.C. VERHAGEN

Sa-skya Pa∞∂ita's explanation appears to be plausible, but, of course, until the Indic original of the verse(s) in question comes to light, we cannot really be certain that it is correct. According to him the ‘permutation of phonemes' would here amount to the adding of the negative prefix a- at certain specific points in the analysis of the sandhi. It is of course also conceivable that Vasubandhu may have had more drastic manipulation of the text in mind, perhaps involving the addition of na, the usual San- skrit indeclinable indicating negation, in the verses in question at points where the meter allows this or as a substitute for another indeclinable or for a part of another word in the verse. At the end of the preliminary section, after discussing the three above- mentioned qualities required of the commentator, Vasubandhu leads the reader to the main topic of the work by means of the following state- ment65: ‘If one asks, in what manner should [the commentator] who is [of] such [qualities] go about explaining the Sutranta, [the answer is he should do this] by means of the following five ‘aspects', namely stating the intention of the Sutranta, the summarized meaning, the meaning of the words, the connections, and the objections along with [their] rebuttals. Then follows a verse in which Vasubandhu formally introduces the five categories. This is cited by Haribhadra in his Abhisamayalaµkar- aloka and is consequently still available in the original Sanskrit there: prayojanaµ sapi∞∂arthaµ padarthaÌ sanusaµdhikaÌ / sacodyapariharas ca vacyaÌ sutrarthavadibhiÌ //66 / mdo-don-smra-ba-dag-gis-ni / / dgos-pa-bsdus-pa'i-don-bcas-dang- / / tshig-don-bcas-dang-mtshams-sbyor-bcas / / brgal-lan-bcas-par-bsnyad-par-bya //67

65 de-lta-bur-gyur-pa-des-ji-ltar-mdo-sde-rnam-par-bshad-par-bya-zhe-na / rnam-pa- lnga-dag-gis-te / mdo-sde'i-dgos-pa-dang- / bsdus-pa'i-don-dang- / tshig-gi-don-dang- / mtshams-sbyar-ba-dang- / brgal-ba-dang-lan-gnyis-brjod-par-bya'o, 33v4-33v5. 66 Abhisamayalaµkaraloka, ed. Wogihara (1934: 15). 67 F. 33v5-33v6; cf. e.g. Cabezón (1992: 237-238 n. 16), Skilling (2000: 318-319); this well-known verse is also quoted in Bu-ston's Chos-'byung, trl. Obermiller (1931.1: 71). A slightly variant form can be found in Dharmamitra's Prasphu†apada commentary on Abhisamayalaµkara, Peking Bstan-'gyur Mdo-'grel, title no. 5194, vol. nya f. 4r (cf. Schoening 1992: 224-225 note 34) and Atisa's Pañjika commentary on his Bod- hipathapradipa, Peking Bstan-'gyur Mdo-'grel vol. ki 278r7-8.

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‘Those who expound the meaning of a sutra must state [its] intention along with [its] summarized meaning, and the meaning of [its] words along with [its] structure and [possible] objections [against its contents] and [their] rebuttals.' The five basic categories which are introduced here are68: (1) Skt. prayojana, Tib. dgos-pa, ‘intention', ‘purpose' (2) Skt. pi∞∂artha, Tib. bsdus-(pa'i-)don, ‘summarized meaning [of the sutra]' (3) Skt. padartha, Tib. tshig-( gi-)don, ‘meaning of the words [of the sutra]' (4) Skt. anusaµdhi, Tib. mtshams-sbyor or mtshams-sbyar, ‘connection [of the various parts of the sutra]'69 (5) Skt. codya-parihara, Tib. brgal-lan, ‘objections and [their] rebuttals' The primary structure of the text is based on the fivefold schema of categories introduced in the sloka quoted above: VY: VY™: Introduction: 31v8-34v3 1r1-6r6 (1) ‘Intention': 34v3-36v5 6r6-9r7 (2) ‘Summarized meaning': 36v5-37r2 9r7-10r7 (3) ‘Meaning of the words': 37r2-98v8 10r7-126r1 (4) ‘Connection': 99r1-100v3 126r1-129r1 (5) ‘Objections and rebuttals'70: 100v3-156r5 129r1-194r5 After introducing the set of five categories in the verse quoted above, Vasubandhu adds the following general considerations on the five: ‘Why should these [five categories] be stated? If one has heard the greatness [i.e. importance] of the Sutra and its meaning, it makes one take effort to study and retain it [in memory]; therefore the intention [of the Sutra] must be stated [by the commentator]. This intention can also be understood on the basis of the summarized meaning of the Sutranta. The summarized meaning, in its turn, [can also be understood] on the basis of the meanings of the words [of that Sutra].

68 Cf. also e.g. Schoening (1996: 118-119). 69 One might consider ‘structure [of the sutra]' as an alternative translation for this term; cf. also Cabezón (1992: 238 n. 16): «the boundaries (of their different sections)», Skilling (2000: 318): «sequence or connection». 70 It should be noted at this point that Skilling (2000: 318, 325-326) regards ‘chapter' (le'ur-bcad-pa) no. 5, VY f. 133r4-156r5, not as part of the treatment of the fifth category, but as a kind of appendix.

Journal Asiatique 293.2 (2005): 559-602 576 P.C. VERHAGEN

The non-contradictory order of the meanings of the words [or: topics?] [can be understood] on the basis of the connection. And logical non-contradictions and structural non-contradictions [can be understood] on the basis of the objections and rebuttals; therefore also the summarized meaning etc. should be stated.'71 This is summarized in two verses which may be saµgrahaslokas, but are not, however, explicitly designated as such72: 'If he [i.e. the student] has heard the greatness [i.e. importance] of the Sutra and its meaning [or: (…) of the meaning of the Sutra], it generates respect in the student, so that he will study and retain it [in memory]; therefore the intention [of the Sutra] must be stated at the outset [by the commentator].

71 ci'i-phyir-'di-dag-brjod-par-bya-zhe-na / mdo-sde'i-don-bcas-kyi-che-ba-nyid-thos- na-nyan-pa-dang-'dzin-pa-la-'bad-par-byed-pas-dgos-pa-brjod-par-bya'o / / dgos-pa- de'ang-mdo-sde'i-bsdus-pa'i-don-las-rtogs-par-'gyur-ro / / bsdus-pa'i-don-yang- / tshig- gi-don-las-so / / tshig-gi-don-gyi-go-rims-mi-'gal-ba-ni-mtshams-sbyar-ba-las-so / / rigs-pa-dang-mi-'gal-ba-dang- /snga-phyi-mi-'gal-ba-ni-brgal-ba-dang-lan-las-yin-pas- na-bsdus-pa'i-don-la-sogs-pa-yang-brjod-par-bya'o, 33v7-34r1. 72 mdo-don-che-ba-nyid-thos-na / / nyan-pa-dang-ni-'dzin-pa-la / / nyan-pa-po-ni-gus-byed-pas / / thog-mar-dgos-pa-brjod-par-bya / / di [= de?] -'grub-de-ni-bsdus-don-las / / bsdus-pa'i-don-ni-tshig-don-las / / go-rims-rigs-pa-snga-phyi-dag (/) / mi-'gal-ba-ni-gnyis-las-so /, 34r1-34r3. Note that a slightly variant form of the first of these two verses is found in section 5, 133r7-133r8: mdo-sde'i-che-ba-nyid-thos-na / mnyan-pa-dang-ni-bzung-ba-la / / nyan-pa-po-ni-gus-byed-'gyur / / de-phyir-thog-mar-dgongs-pa-brjod. The former verse is in fact quite frequently cited, usually with minor variations, e.g. in Bu-ston's Chos-'byung (trl. Obermiller 1931.1: 17), Sa-skya Pa∞∂ita's Mkhas-pa-'jug- pa'i-sgo (167r3-4) and (omitting the second line) in the Legs-bshad-nyi-ma'i-'od-zer Hevajratantra-commentary by Sgam-po-pa Bkra-shis-rnam-rgyal (1512-1587) (cf. Broido 1983: 9, 14). The Sanskrit original of the former verse has been preserved in Viryasri- datta's Arthaviniscayasutranibandhana: srutva sutrasya mahatmya srotur adarakarita / srava∞odgraha∞aµ syad ity adau vacaµ prayojanam //, ed. Samtani (1971: 72), cf. Skilling (2000: 330-331).

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That [intention] is established on the basis of the summarized meaning; the summarized meaning [is established] on the basis of the meaning of the words; the order [is established] on the basis of two [namely] the logical non-contradictions and structural non-contradictions.' Vasubandhu continues with a differently phrased rationale for these categories: ‘Moreover, on the basis of the statement of the intention [of a Sutra] one can know the perfect result of [the teaching contained in] the Sutranta. On the basis of the statement of the summarized meaning one is [able to know] the scope [or: domain] of the meaning [of the Sutra]. On the basis of the statement of the meaning of the words one is [able to know] the summarized meaning, the characteristics of the Dharma and the characteristics of the intention [of the Sutra]. On the basis of the statement of the connection [one can know] the relation [and ] the order of the words [of the Sutra]. On the basis of the statement of the objections and rebuttals [one can know] the logical and structural non-contradictions [of the Sutra].'73 This is recapitulated in what may be a saµgrahasloka74: ‘On the basis of the exposé of [these] five [categories] one can know the result, the domain, the three [items], the summarized meaning etc., the relation and the non-contradictions.'75 After this introductory section, the main body of the text of VY follows, in five main sections corresponding to the five ‘categories' or ‘aspects' of the commentatorial enterprise, as mentioned above. Before turning to these five main sections of VY, I will first, in the next para-

73 / gzhan-yang-dgos-pa-brjod-pa-las-ni-mdo-sde'i-'bras-bu-phun-sum-tshogs-pa-shes- par-'gyur-zhing- / bsdus-pa'i-don-brjod-pa-las-ni-don-gyi-dbang-du-byas-pa-yin-la / tshig-gi-don-brjod-pa-las-ni-bsdus-pa'i-don-dang- / chos-kyi-mtshan-nyid-dang- / dgos- pa'i-mtshan-nyid-yin-la / mtshams-sbyar-ba-brjod-pa-las-ni-tshig-rnams-kyi-go-rims- 'brel-pa'o / / brgal-ba-dang-lan-brjod-pa-las-ni-rigs-pa-da-snga-phyi-ma'i-'gal-ba'o, 34r3-34r5. 74 Not identified as such in Skilling (2000: 337 appendix 2.1). 75 lnga-po-bstan-pa-byas-pa-las / ‘bras-bu-phun-sum-dbang-byas-dang- / / de-bzhin-bsdus-don-la-sogs-gsum / / ‘brel-dang-mi-'gal-shes-par-'gyur /, 34r5-34r6.

Journal Asiatique 293.2 (2005): 559-602 578 P.C. VERHAGEN graph, briefly discuss other segmentations that can be discerned in this text.

(4) Other divisions. It should be noted that in fact three distinct subdivisions or segmentations of the text can be found in VY. First of all, as mentioned above, there is the segmentation based on the five main topics. In addition to that we find a division into five ‘chapters' (le'ur-byas-pa, and variant forms) and one into ten ‘volumes' (bam-po). It is only once that any of these subdivisions coincide: the end of the first and the beginning of the second ‘chapter' correspond to idem of the ‘volumes'. With the exception of this one correspondence, these three segmentations appear to be mutually entirely independent. Note for instance that the end of ‘chapter' 2 and the beginning of ‘chapter' 3 is only one half folio removed from the end of ‘main topic' 3 and the beginning of ‘topic' 4. Division of VY (and VY™) in ‘chapters’ (le'u(r)-bcas-pa, le'ur-bcad- pa): VY: VY™: (1) 31v8-45v4 1r1-19v7 (2) 45v4-98r7 19v7-125v3 (3) 98r7-113r8 125v3-146v4 (4) 113r8-133r4 146v4-164r1 (5) 133r4-156r5 164r1-194r5 Division of VY and VY™ in ‘volumes’ (bam-po): VY: (1) 31v8-45v4 (2) 45v4-59v6 (3) 59v6-75r8 (4) 75r8-92r5 (5) 92r5-105v3 (6) 105v3-116v6 (7) 116v6-128v1 (8) 128v1-138v5 (9) 138v5-148r4 (10) 148r4-156r5

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VY™: (1) 1r1-14v5 (2) 14v5-27v7 (3) 27v7-41v2 (4) 41v2-54r4 (5) 54r4-67v2 (6) 67v2-78v4 (7) 78v4-91r2 (8) 91r2-106r6 (9) 106r6-119v3 (10) 119v3-133v1 (11) 133v1-146v4 (12) 146v4-158v3 (13) 158v3-171v1 (14) 171v1-184r5 (15) 184r5-194r5

(5.1) ‘Intention'. Within the sections on the five main topics, further subdivisions can also be discerned.76 Under the first main topic, ‘intention' or ‘purpose', Vasubandhu distinguishes four aspects, namely: (1) ‘Proper instruction to the deluded' (kun-tu-rmongs-pa-rnams-la-yang-dag- par-bstan-pa) (2) ‘Bringing the careless properly to accept [the practice]' (bag-med-pa- rnams-la-yang-dag-par-len-du-gzhug-pa) (3) ‘Proper uplifting of the despondent' (kun-tu-zhum-pa-rnams-la-yang-dag- par-gzeng-bstod-pa) (4) ‘Bringing proper delight to those who are well established [in the practice]' (yang-dag-par-zhugs-pa-rnams-la-yang-dag-par-dga'-bar-bya) The treatments of these aspects are entirely interwoven and no separate subsections dealing with them can be distinguished in this section. A brief excursus can be found near the end of this segment dealing with the meanings of the Sanskrit indeclinable alam (36r6-36v3).

76 For a summary outline, containing some of the major subdivisions within the topics, cf. Schoening (1992: 234).

Journal Asiatique 293.2 (2005): 559-602 580 P.C. VERHAGEN

(5.2) ‘Summarized meaning'. The second main topic, ‘summarized meaning', is itself dealt with quite summarily by Vasubandhu (36v5-37r2). He briefly distinguishes five aspects:77 (1) ‘What is to be comprehended' (gang-zhig-yongs-su-shes-pa / ci-zhig- yongs-su-shes-par-bya, 36v7) (2) ‘How [that] is to be comprehended' (or: ‘as what [that] is to be comprehended'; ji-ltar-yongs-su-shes-par-bya, 36v7) (3) ‘The comprehension' proper (yongs-su-shes-pa, 36v7-36v8) (4) ‘The result of [that] comprehension' (yongs-su-shes-pa'i-'bras-bu, 36v8) (5) ‘The explicit statement of that [result78]' (de-rjod-par-byed-pa, 36v8- 37r1) He subsequently applies this fivefold analysis to one passage from the canon, stemming from a Saµyuktagama (Tib. Yang-dag-par-ldan-pa'i- lung). VY proper only cites the incipit of the passage (36v5), but VY™ supplies us with a citation of the passage in full.79 Schoening (1992) describes how Kamalasila (eighth century) adopted schemata from VY and used these as a model for the structure of his ™ika commentary on Salistamba-sutra. The five main categories (cf. 3 supra) constitute the primary structure and Kamalasila adopted the first four of

77 Cf. also Schoening (1992: 234). 78 Or does de, ‘that', refer to ‘comprehension', or perhaps even to all four aspects, (1) to (4), mentioned above? In the immediately following practical example for this fifth aspect, applying it to a Saµyuktagama passage, VY explicates: de-rjod-par-byed-pa- gang-yin-zhe-na-bdag-gi-skye-ba-zad-do-zhes-bya-ba-de-lta-bu-la-sogs-pa'o (36v8-37r1), which clearly suggests that Vasubandhu refers to the explicit statement of the result of the comprehension or insight, and not the insight itself. 79 'di-lta-ste-zhes-bya-ba-rgyas-par-'byung-ba-ni-'di-lta-ste-yang-dag-par-ldan-pa'i- lung-las-dge-slong-dag-dge-slong-gzugs-yod-pa-'di-la-mi-rtag-par-yang-dag-par-rjes- su-lta-ba-de-la-ni-yang-dag-pa'i-lta-ba-de-'byung-ste / yang-dag-par-mthong-na-skyo- zhing-dga'-ba-zad-pa'i-phyir-'dod-chags-zad-par-'gyur-la / dga'-ba-dang-'dod-chags- zad-pa-las-sems-shin-tu-rnam-par-grol-ba-yin-no-zhes-smra'o / / dge-slong-dag-dge- slong-tshor-ba-dang-'du-shes-dang-'du-byed-rnams-dang-rnam-par-shes-pa-yod-pa-'di- la-mi-rtag-par-yang-dag-par-rjes-su-lta-ba-de-ni-yang-dag-pa'i-lta-ba-de-'byung-ste / yang-dag-pa-mthong-na-skyo-zhing-dga'-ba-zad-pa'i-phyir-'dod-chags-zad-par-'gyur-la / dga'-ba-dang-'dod-chags-zad-pa-las-sems-rab-tu-rnam-par-grol-ba-yin-no-zhes-smra'o / / de-ltar-dge-slong-sems-yang-dag-par-shin-tu-rnam-grol-na-gal-te-'dod-na-bdag-nyid- kyis-bdag-nyid-la-bdag-gi-skye-ba-zad-do / / tshangs-par-spyod-par-spyad-do / / bya-ba- byas-so / / 'di-las-srid-pa-gzhan-mi-shes-lung-ston-par-byed-do-zhes-bya-ba-la-sogs- pa'i-mdo-sde-ste (...), VY™ 9r7-9v4.

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 581 the five aspects listed above among the seven sections which he distinguishes within the category of ‘summarized meaning' (which he placed before ‘intention'). A possible antecedent for the five aspects of ‘summarized meaning' which VY distinguishes here, may be found in Saµdhinirmocana-sutra, namely in one of its explanations of the artha-pratisaµvid(s), the ‘special forms of knowledge regarding the meaning' typical for the Bod- hisattva (8.20-8.23), usually one of the four types of knowledge related to the expounding of religion, the others being dharma-, nirukti- and pratibhana-pratisaµvid, ‘special forms of knowledge regarding the doctrine', ‘regarding etymology' and ‘regarding eloquence'80. The Saµdhinirmocana discusses artha-pratisaµvid from a number of different points of view, respectively distinguishing ten (8.20), five (8.21), four (8.22) and three aspects of artha-pratisaµvid (8.23). The paragraph 8.21 is relevant here, as it introduces a fivefold schema which corresponds quite closely to the five aspects of bsdus-don according to VY81: (1) ‘The things that can be comprehended' (yongs-su-shes-par-bya-ba'i- dngos-po, *parijñeya-vastu) (2) ‘The meanings that can be comprehended' (yongs-su-shes-par-bya-ba'i- don, *parijñeyartha) (3) ‘The comprehension' (yongs-su-shes-pa, *parijñana) (4) ‘The acquisition of the result of the comprehension' (yongs-su-shes-pa'i- 'bras-bu-thob-pa, *parijñana-phala-labha) (5) ‘The explicit statement of that [result (or: comprehension?)]' (de-rab-tu- rig-par-byed-pa, *tat-prajñapana)

(5.3) ‘Meaning of the words'. The third section, dealing with ‘the meaning of words', the lengthiest of the five, approaches its topic from a number of different viewpoints. Initially, Vasubandhu distinguishes the phenomena of polysemy ((tshig-) gcig-la- (don-) du-ma-'byung-ba, lit. ‘several meanings applying to a

80 On the four pratisaµvids in general, cf. e.g. Abhidharmakosa VII.37cd-40c, trl. La Vallée Poussin (1925: 89-94 [who gives references to Pali and Sanskrit sources, p. 89-90 n. 3]); Mahayana-sutralaµkara XVIII.34-38, trl. Lévi (1911: 234-235); Arthaviniscaya- sutra, par. 11 & 24; ed. Vaidya (1961: 317-318, 325); Mahavyutpatti ed. Sakaki (1915- 1926: nos. 196-200), Dharmasaµgraha no. 51.

Journal Asiatique 293.2 (2005): 559-602 582 P.C. VERHAGEN single word') and synonymy ((tshig-) du-ma-la (don-) gcig-'byung-ba, ‘a single meaning applying to several words'). The treatment of polysemy consists for the most part of the discussion of thirteen Sanskrit terms and the various meanings associated with them, where Vasu- bandhu begins the discussion for each term with a verse listing the various de- and connotations of the term82. For the topic of synonymy the author merely refers the reader to the treatment of ‘synonyms' (rnam- grangs) near the end of this third section83. The chapter continues with a threefold schema of aspects of meaning: (1) ‘Meaning to be expressed in each individual [term]' (so-so-re-re-la-brjod- par-bya-ba'i-don, 42v4-42v5) (2) ‘Summary meaning' (bsdus-pa'i-don, 42v5-43r1) (3) ‘Intended meaning' (dgos-pa'i-don, 43r1-45v4) It seems reasonable to expect some form of connection between the latter two aspects listed here, ‘summary meaning' and ‘intended meaning' on the one hand, and the first two of the five main topics in VY, namely ‘intention' and ‘summarized meaning' on the other. No such connection is made explicit in VY or VY™, nor is it particularly evident in the treatment that these receive in the basic text (VY 42v3-45v4) or its commentary (VY™ 16v4-19v7). VY confines its discussion here to a brief description and ditto example for the three. Vasubandhu defines ‘the meaning to be expressed in each individual [term]' as ‘that which is to be expressed by every term; this pertains, for instance, to the explanation with regard to [questions] such as «What is ignorance?» and «What are the saµskaras?» in [the phrase] «The saµskaras [arise] on the condition

81 Lamotte (1935: 102-103, 220-221). 82 The terms discussed here are: rupa (38v4-38v6), anta (38v6-39r2), vara (?) (39r2- 39r8), loka (39r8-39v3), amiÒa (39v4-39v7), bhuta (39v7-40r4), pada (40r4-40v2), dharma (40v2-41r2), praha∞a (?) (41r2-41r6), nyaya (41r6-41v4), karmanta (41v4-42r2), skandha (42r2-42r5) and saµgraha (?) (42r5-42v2). Note that in these verses the Sanskrit terms which are discussed are cited not in their Sanskrit original, but only in Tibetan translation. There is one exception to this: only the term pada is cited in its Sanskrit form. The above identifications of the Sanskrit terms are therefore in some cases tentative. Cf. Skilling (2000: 319, 338 app. 3) who has agra instead of vara, and pada instead of pada. 83 tshig-du-ma-la-don-gcig-pa-ni-dper-na-rnam-grangs-kyi-tshig-lta-bu'o, f. 42v3; for the treatment of rnam-grangs, cf. f. 98r8 and 98v2-98v4.

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 583 of ignorance».'84 The ‘summary meaning' is defined as ‘the summary [or collective?] meaning of words with various meanings'85. And for the third aspect, ‘the intended meaning', again some tantalizingly brief and subsequently rather opaque observations follow, concluding that ‘one is required to state the intended meaning, i.e. [the answer to the question] «Why [or: To what purpose] was [this] teaching set forth?».'86 Under the third aspect, Vasubandhu specifically addresses the purpose or rele- vance of formulating teachings in numerical categories87. Three verses in this section correspond to stanzas found in Haribhadra's Abhisamay- alaµkaraloka and are consequently extant in the original Sanskrit88. The first two of the three are saµgraha-slokas; the precise status of the latter is unclear. Although there is a remote possibility that both Vasubandhu and Haribhadra are quoting these verses from a common third source, it seems most likely that Haribhadra derived them from VY89. Most of the remainder of the section on padartha is occupied by a wide range of examples of discussions with regard to the meaning of words. It is in this major segment90 of the third section that Vasubandhu discusses the more than one hundred canonical passages which are com- piled separately in VYK, one of the two major subsidiary works to VY (45v4-98r7). With the sole exception of the very first passage, all passages quoted in VYK are dealt with here in the third section. As we have seen supra (sub 3), Vasubandhu examined the first passage cited in VYK already in the introductory section of VY.

84 de-la-so-so-re-re-la-brjod-par-bya-ba'i-don-ni-brjod-pa-gang-gi-brjod-par-bya- ba-yang-yin-te / dper-na-ma-rig-pa'i-rkyen-gyis-'du-byed-rnams-shes-bya-ba-la-ma-rig- pa-gang-zhe-na / ‘du-byed-rnams-gang-zhe-na-zhes-bya-ba-de-lta-bu-la-sogs-pa-bshad- pa-gang-yin-pa'o, 42v4-5. 85 bsdus-pa'i-don-ni-don-tha-dad-pa'i-tshig-rnams-kyi-don-bsdus-pa-gang-yin-pa, 42v5. 86 ci'i-phyir-bstan-pa-byas-zhes-dgos-pa'i-don-brjod-dgos-te, 43r3. 87 rnam-grangs-gsungs-pa-rnams-kyi-don-brjod-pa (43r1-2), grangs-gsungs-pa'i- dgos-pa'i-don-yang-brjod-dgos (43v3), rnam-grangs-gsungs-pa-dag-gi-dgos-pa'i-don (43v6-7), grangs-gsungs-pa'i-dgos-pa (44v3); cf. Prapod & Skilling (1999: 14). 88 44v6-44v7 = ed. Wogihara (1934: 7.18); 45r5-45r7 = ed. Wogihara (1934: 11.15); 45r7-45v2 = ed. Wogihara (1934: 983.11); cf. Prapod & Skilling (1999: 16-22). 89 The verses in question and their direct context are analyzed, edited and translated in Prapod & Skilling (1999); cf. also Skilling (2000: 320, 332-333). 90 Note that the beginning of this segment, f. 45v4, coincides with the beginning of bam-po 2 and chapter 2.

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VY classes only the passages no. 2 up to and including 10 under a specific rubric91: ‘praise of the Buddha' (passages 2-5)92, ‘praise of the Dharma' (6-8)93, ‘praise of the Saµgha' (9)94 and ‘on the subject of the klesas' (10)95. The remaining ninety-nine passages are not explicitly arranged systematically or offered under a categorical heading of any kind. I have added a location-list of the VYK passages in VY in the appendix infra. A rare instance where VY names the source of a passage is no. 19, which Vasubandhu traces to the *Ja†ilasutra96. Occasionally VY quotes the passage in full97, but commonly it cites only the beginning (or rarely some other significant part(s)) of the passage it discusses, the full passages being available to the reader in VYK98. Near the end of this long section Vasubandhu introduces the well- known division of the Buddha-Word into angas, ‘members', not nine (or

91 Skilling (2000: 320, 337). 92 VY 45v5-7: sangs-rgyas-kyi-bsngags-pa-las-brtsams-nas-ni-'di-ltar-yang-bcom- ldan-'das-de-ni- [= VYK pass. 2] zhes-rgyas-par-'byung-ba-dang- / de'i-tshe-lha-dang- bcas-pa-dang- [= VYK pass. 3] zhes-rgya-cher-'byung-ba-dang- / ma-dul-ba-rnams-dul- bar-mdzad-pa- [= VYK pass. 4] zhes-rgyas-par-'byung-ba-dang- / de-bzhin-gsegs- pa-ni-lam-mkhyen-pa-lam-thugs-su-chud-pa- [= VYK pass. 5] zhes-rgyas-par-'byung-ba- mdo-sde'i-dum-bu-bzhi-dag-ste; discussion of the four passages VY 45v7-49r5; cf. Skilling (2000: 337) for an identification of the Indic sources. 93 VY 49r5-7: chos-kyi-bsngags-pa-las-brtsams-na-ni-bcom-ldan-'das-kyi-chos-ni- legs-par-gsungs-pa-yang-dag-par-mthong-ba [= VYK pass. no. 6] -zhes-rgyas-par- 'byung-ba-dang- / bcom-ldan-'das-kyi-legs-par-gsungs-pa'i-chos-'dul-ba-ni-legs-par- bstan-pa [= VYK pass. no. 7] -zhes-rgyas-par-'byung-ba-dang- / dge-slong-dag-nga'i- chos-ni-legs-par-gsungs-pa-gsal-ba-che-ba [= VYK pass. no. 8] -zhes-rgyas-par-'byung- ba-mdo-sde'i-dum-bu-gsum-ste; discussion VY 49r7-50v8, concluded by a saµgra- hasloka (50v6-7); cf. Skilling (2000: 337). 94 VY 50v8-51r1: dge-'dun-gyi-bsngags-pa-las-brtsams-nas-ni / bcom-ldan-'das-kyis- nyan-thos-kyi-dge-'dun-ni-legs-par-zhugs-pa [= VYK pass. no. 9] -zhes-bya-ba'i-mdo- sde'i-dum-bu-ste; discussion VY 51r1-51v2; cf. Skilling (2000: 337). 95 VY 51v2-3: kun-nas-nyon-mongs-pa'i-phyogs-las-brtsams-nas-ni-dge-slong-gang- tshul-khrims-'chal-pa-sdig-pa'i-chos-can [= VYK pass. no. 10] -zhes-bya-ba-ni-mdo- sde'i-dum-bu-ste; discussion VY 51v3-52r2; cf. Skilling (2000: 337). 96 Ral-pa-can-gyi-mdo-sde, 55v5; discussion on passage 19: 55v5-8. Cf. Skilling (2000: 341) who has identified a parallel in the Bimbisarapratyudgamana-sutra (Peking Bka'-'gyur title no. 955); note that the latter sutra is quoted under this title (Gzugs-can- snying-po-bsu-ba ['i] -mdo) in VY 152v8. 97 Specifically passages no. 87, 92, 94, 96-98 and 102; cf. the appendix for the location of these passages in VYK and VY. 98 Cf. Skilling (2000: 314-315, 320).

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 585 fewer) as usual in the early schools, but twelve as is common in Mahayana contexts (97r1-97v3)99. Note that this passage is quoted in extenso by Bu-ston in his Chos-'byung100. Also interesting is the immediately subsequent passage which offers seven explanations of the element maha ('great') in the name Mahayana (97v6-98r3), in the context of two explanations of the designation Vaipulya. In the final paragraphs of his elaborate treatment of the third main topic, Vasubandhu discusses a set of four ‘types' of exegetical proce- dure. Elsewhere101 I have studied this passage in some detail, so I will mainly touch on it briefly here, recapitulating the main facts presented there and adding some minor observations. The four types that he distinguishes are102: (1) supplying of ‘synonyms' (Tib. rnam-grangs, Skt. *paryaya)103 (2) supplying of ‘definitions' (Tib. mtshan-nyid, Skt. *lakÒa∞a)104 (3) supplying of ‘etymologies' (Tib. nges-pa'i-tshig, Skt. *nirukti)105 (4) supplying of ‘classifications' or ‘subdivisions' (Tib. rab-tu-dbye-ba, Skt. *prabheda?)106 Vasubandhu offers the following characterization of the four types107: ‘Of these [types] the synonym is an alternative term [with the same meaning]. The definition is [the statement] concerning the meaning in which a specific term occurs. The etymology is the statement of the basis (lit. cause) of a term. The classification amounts to statements based on subdivisions, such as between [elements] that have form and [elements] that are formless, and between [notions] that can be expounded and [notions] that cannot be expounded.'

99 Cf. e.g. Lamotte (1958: 158-161), Von Hinüber (1994) & (1996: 7). 100 Cf. Obermiller (1931.1: 31-33). 101 SIBH 6. 102 Cf. also Cabezón (1992: 238 note 16), Skilling (2000: 321). 103 F. 98r8, 98v2-98v4. 104 F. 98r8; 98v4-98v6. 105 F. 98r8; 98v6-98v7. 106 F. 98r8-98v1; 98v7-98v8. 107 de-la-rnam-grangs-ni-ming-gzhan-yin-no / / mtshan-nyid-ni-don-gang-la-ming-de- yod-pa'i'o / / nges-pa'i-tshig-ni-ming-gi-rgyu-mtshan-brjod-pa'o / / rab-tu-dbye-ba-ni- brjod-par-bya-ba-de-gzugs-can-dang- / gzugs-can-ma-yin-pa-dang- / bstan-du-yod-pa- dang- / bstan-du-med-pa-la-sogs-pa’i-rnam-par-rab-tu-dbye-bas-so, 98r8-98v1.

Journal Asiatique 293.2 (2005): 559-602 586 P.C. VERHAGEN

Our author then presents examples of these four types of terminolog- ical explanation in the form of quotations —at least three of the four are— from the Pratityasamutpadadi-vibhanganirdesasutra, i.e. —inter- estingly— not from the commentarial literature but from the Buddha- Word itself108. One might again venture a comparison with the Theravada commentarial theory documented in Netti-ppakara∞a and Pe†akopadesa which describe similar modes of exegesis among the sixteen haras ('phrasing categories' or ‘modes of conveying', cf. supra). The first from Vasubandhu's listing here corresponds to the tenth hara, ‘synonym' (Pali vevacana)109: «here there is a diverse wording (vividhaµ vacanaµ) that words (vacaka) but one meaning, thus it is synony- mous»110. As for the second type listed here by Vasubandhu, although, of course, the defining and delineating of the meaning of terms is an important element in the exegetical procedures in Netti-ppakara∞a and Pe†akopadesa, there is, at least among the haras, no category specifically corresponding to it. The third may perhaps be likened to the first element in the so-called ‘fourfold array' (hara no. 6), Pali nerutta (or nirutti; terms corresponding to Skt. nirukti) which Ña∞amoli renders as «linguistic»111 and which, however, seems to involve grammar in general, not merely etymology112. The fourth is reminiscent of hara no.11, ‘description' (Pali paññatti)113: «Description (paññatti): by this, or here, it is by kind (pakara) or by class (pabheda) that meanings are made to be known (ñapiyanti), thus it is a description»114.

108 For a translation of these four examples, cf. SIBH 6, paragraph 3. 109 Cf. Netti-ppakara∞a, ed. Hardy (1902: 53-56), trl. Ña∞amoli (1962: 79-84, par. 285-301); Pe†akopadesa, trl. Ña∞amoli (1964: 129-130, par. 351-356). 110 Ña∞amoli (1962: xxxix); cf. Netti-ppakara∞a commentary, ed. Hardy (1902: 203): vividhani ekasmiµ yeva atthe vacanani vivacanani, vivacanani eva vevacanani. 111 Cf. Ña∞amoli (1962: 9, note 10/2). 112 Cf. Netti-ppakara∞a, ed. Hardy (1902: 33), trl. Ña∞amoli (1962: 55, par. 185- 186); Pe†akopadesa, trl. Ña∞amoli (1964: 121-122, par. 326-327); cf., however, also Netti-ppakara∞a commentary, ed. Hardy (1902: 202): neruttan ti niruttaµ padanibba- canan ti attho. 113 Cf. Netti-ppakara∞a, ed. Hardy (1902: 56-63), trl. Ña∞amoli (1962: 84-92, par. 302-350); Pe†akopadesa, Ña∞amoli (1964: 130-132, par. 357-365). 114 Ña∞amoli (1962: xxxix); cf. Netti-ppakara∞a commentary, ed. Hardy (1902: 203): paññattihi ti paññapanehi pakarehi ñapanehi, asankarato va †hapanehi.

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(5.4) ‘Connection'. The fourth major section of VY, on ‘connection' (scil. of the various parts of the scripture) or perhaps ‘structure' (scil. of the scripture) (Skt. anusaµdhi, Tib. mtshams-sbyar(-ba), var. mtshams-sbyor(-ba)), is quite brief (99r1-100v3) and it is subdivided into two segments. The first deals with ‘connection in the sense of the relation between the successive topics' (don-snga-phyi-'brel-pa'i-mtshams-sbyar-ba; 99r1-99r5)115 whereas the second treats the ‘connection in the sense of the ordering of the successive [elements]' (snga-phyi-nyid-kyi-go-rim-gyi [= rims-kyi] - mtshams-sbyar-ba; 99r5-100v2)116. The former segment appears to be devoted to what could in general be called textual structure, in other words the relationship existing between the various topics dealt with within a certain text. The latter pertains primarily to the systematical ordering of, and the concommitant sequence of instruction in doctrinal elements, the ‘dogmatische Begriffsreihen' as they could -and have- been styled, exemplifying this by exposés on the four Noble Truths (99v2-99v5) and the three sikÒas (99v5-99v6). VY™ enters into considerable detail with regard to the sequence of the sikÒas, offering a variety of rationalia for the traditional ordering of adhisila-, adhicitta- and adhiprajña-sikÒa (VY™ 126v6-129r1).

(5.5) ‘Objections and rebuttals'. The fifth and final major section of the text deals with the topic of ‘objections and [their] rebuttals' (brgal-lan). It is quite lengthy, in size second only to the third section, and covers more than fifty-five folios in the Peking Bstan-'gyur (100v3-156r5)117. Firstly two categories of objections are distinguished: ‘objections regarding the form' (sgra-la-brgal-ba; 100v4-101r5) and ‘objections regarding content' (don-la-brgal-ba; introduced 101r5). In the latter category a further subdivision is applied, namely into ‘objections involving structural [lit.:

115 Schoening (1992: 234): «Connection that relates the successive topics». 116 Schoening (1992: 234): «Connection of the succession of prior and posterior». 117 Note, as mentioned above, that Skilling (2000: 318, 325-326) regards the second half of what I identify as the fifth section, f. 133r4-156r5 to be precise, as an appendix, not as an integral part of the section on ‘objections and rebuttals'.

Journal Asiatique 293.2 (2005): 559-602 588 P.C. VERHAGEN sequence-related] incompatibilities' (snga-phyi-'gal-bar-brgal-ba; introduced 101r5) and ‘objections involving incompatibilities with logical rea- soning' (rigs-pa-dang-'gal-bar-brgal-ba; introduced 101v5)118. In connection with the latter subtype of objection, Vasubandhu also offers a methodology of establishing the validity of scripture by means of testing its compatibility with three ‘valid means of cognition' (Skt. prama∞a; 102v6-104r4). Elsewhere I have dealt with this passage separately, which would seem to be of some significance for the history of Buddhist epistemology, in so far as it constitutes an attestation of the application of a set of three prama∞as in pre-Dignaga Buddhist episte- mology119. Then follows a lengthy section of the text devoted to a wide range of specific objections raised by doctrinary opponents and the various coun- terarguments and other forms of rebuttal that can serve as response to these objections. There is every reason to assume that such doctrinal debates between advocates of the early Buddhist schools and the adher- ents of the Mahayana were actually taking place in the period of our author. The central theme of the objections which are discussed in this chapter is the authenticity and validity of the canon (or, rather, canons), opposing an unidentified early Buddhist canon (or perhaps even more than one) to the Mahayana canon, here specifically equated with the Vaipulya class of Sutras120. Of course, from the standpoint of the Yogacarin author of VY, the out- come of this debate can only be, as it is stated at the end of this discussion: ‘Therefore, this does not contradict the claim that «The Mahayana is the Word of the Buddha». [And,] on account of that, there is [also] no contradiction in the claim that «The Vaipulya class [of scripture] is the Mahayana».'121

118 Cf. also Skilling (2000: 321). 119 In SIBH 6. 120 A first formulation of the question can be found already f. 103v2-104r4. It is repeated f. 113r8-113v1, which is followed by the main discussion, f. 113v2-133r3 i.e. up to the end of the fourth ‘chapter' (le'ur-bcad-pa); cf. Cabezón (1992: 239 n. 22). A selec- tion of passages from this authenticity debate in the fifth section of VY has been studied in Cabezón (1992). 121 de-bas-na-theg-pa-chen-po-sangs-rgyas-kyi-gsung-yin-no-zhes-bya-ba-de-ni-mi-

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In the course of this authenticity debate a variety of arguments is set forth by the anonymous opponent(s), generally identified as ‘Sravaka' i.e. adherent(s) of pre-Mahayana Buddhism, opposing Vasubandhu's position. Some of these arguments revolve around the question of the completeness of the canon. Vasubandhu argues that not even the Sravakas can rightfully claim that their canon contains all the scriptures, without exception, which they themselves would regard as Buddhava- cana, ‘Word of the Buddha'. In this connection Vasubandhu offers in evidence quotations from c.q. references to sixteen such sutras which are no longer extant122. First he lists the titles of these sutras in a verse (114v3-114v4), and then proceeds with a brief discussion of a quotation (in one case, number (2) below, two quotations) from these sutras (114v4-116r8). This verse also figures in Bhavya's Tarkajvala, where it appears to be a citation from VY, although it cannot be ruled out that both Vasubandhu and Bhavya are quoting this stanza from a common third source, as yet unidentified123. The verse in fact lists fourteen titles and states that this goes for ‘other [sutras] as well'. For these ‘other [sutras]', Vasubandhu introduces quotations from two sources, viz. nos. (15) and (16) below. These lost (or at least incompletely transmitted) scriptures124 are identified as follows: (1) Bla-ma'i-mdo (*Uttarasutra?, 114v4-114v7)125 (2) Kun-dga'-bo'i-mdo (*Anandasutra, 114v7-115r1 & 115r1-115r5)126 (3) 'Od-sel-gyi-mdo: (Skt.?, 115r5-115r6)127 (4) Sdug-bsngal-gyi-phung-po-ston-pa (*DuÌkhaskandhanirdesa, 115r6- 115r8)128

'gal-lo / / de'i-phyir-shin-tu-rgyas-pa'i-sde-theg-pa-chen-po-yin-no-zhes-bya-ba-'gal-ba- med-do, 133r3, cf. Cabezón (1992: 239 n. 22). Compare also: de'i-phyir-yang-theg-pa- chen-po-ni-sangs-rgyas-kyi-gsung-ma-yin-no-zhes-bya-ba-ma-grub-bo, 123r7-123r8, and de-de-lta-bas-na-'gal-ba'i-phyir-theg-pa-chen-po-ni-sangs-rgyas-kyi-gsung-ma-yin-no- zhes-bya-ba-de-ma-grub-bo, 124r5-124r6. 122 Cf. Cabezón (1992: 227), Skilling (2000: 323). 123 Cf. Skilling (2000: 330). 124 yang-dag-bsdus-pa'i-gzhi-nyams-phyir / / mtha'-dag-min-par-rtogs-pa-yin, 114v4. 125 Skilling (2000: 340): parallel in Anguttaranikaya IV. 126 Cf. Skilling (2000: 340). 127 Cf. Skilling (2000: 344). 128 Skilling (2000: 342): parallels in Majjhimanikaya 14 (Cu¬adukkhakhandhasutta) and Majjhimanikaya I 92.26.

Journal Asiatique 293.2 (2005): 559-602 590 P.C. VERHAGEN

(5) Sa-ston-gyi-mdo (*Mahisasakasutra?, 115r8-115v1)129 (6) 'Char-ka'i-mdo (*Udayisutra, 115v1-115v2)130 (7) Stong-pa-nyid-kyi-mdo (Sunyatasutra, 115v2-115v3)131 (8) Chu-las-skyes-pa'i-mdo (*Jalajasutra?, 115v4-115v5)132 (9) Gang-po'i-mdo (*Pur∞asutra, 115v5-115v6)133 (10) Sa-mtsho'i-mdo (*Gopakasutra, 115v6-115v8)134 (11) Chu-shing-gi-mdo (*Kadali-sutra?, 115v8-116r1)135 (12) Yongs-su-mya-ngan-las-'das-pa-chen-po'i-mdo (*Mahaparinirva∞a-sutra, 116r1-116r3)136 (13) 'Phags-pa-yul-'khor-skyong (-gis-smras-pa) (*RaÒ†rapalasutra, 116r3- 116r5)137 (14) 'Gro-ba'i-mdo (*Gati-sutra?, 116r5-116r6)138 (15) Cang-mi-smra-ba'i-mdo (Skt.?, 116r6-116r7)139 (16) Gnas-pa'i-mdo (*Sthana-sutra?, 116r7-116r8)140 It is also in this section that Vasubandhu enters into the discourse concerning the dichotomy which lies at the core of Buddhist hermeneutics, namely the distinction between Buddha-word of ‘provisional' and ‘definitive meaning', designated neyartha and nitartha respectively. As noted earlier by Cabezón (1992: 239 n. 24), Vasubandhu appears to avoid the term neyartha, which is usually reflected in Tibetan by drang- (ba'i-)don, as the standard complement to nitartha (Tib. nges-(pa'i-) don). Instead, he contrasts nitartha typically with abhiprayika (or *abhiprayikartha?), ‘indicating a specific [implicit] intention'141 (Tib.

129 Cf. Skilling (2000: 346). 130 Skilling (2000: 340): cf. Saµyuttanikaya IV 224,29-30? 131 Skilling (2000: 343): parallels in Sunyatanamamahasutra Peking Bka'-'gyur title no. 956, in Majjimanikaya 121 (Cu¬asuññata-sutta), and in Majjhimanikaya III 104,7-11. 132 Cf. Skilling (2000: 344). 133 Skilling (2000: 342): parallel in Saµyuttanikaya III.105-6 (Anandasutta). 134 Skilling (2000: 341): parallels in Majjhimanikaya 108 (Gopakamoggallanasutta) and Majjhimanikaya III 13.26-32. 135 Cf. Mahavyutpatti, ed. Sakaki (1915-1926) no. 4518: kadali = chu-shing; Skilling (2000: 341). 136 Skilling (2000: 342): parallel in Dighanikaya 16 (Mahaparinibbanasutta). 137 Skilling (2000: 343): parallels in Majjhimanikaya 82 (Ra††hapalasutta), Majjhi- manikaya II 68,15f. 138 Cf. Skilling (2000: 341). 139 Cf. Skilling (2000: 344). 140 Cf. Skilling (2000: 344). 141 On the problem of an accurate English translation for the technical term abhiprayika and abhipraya, cf. Broido (1984) and Ruegg (1985).

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 591 dgongs-pa-can-gyi-don)142 and only once in VY with Tib. bkri-ba'i-don (116v6-116v7)143 which in all probability reflects Skt. neyartha144, but is not the standard translation of that term. At one point in this discourse, Vasubandhu refers to a well-known verse from Udanavarga145 as one of several examples of an abhiprayika statement, i.e. a statement which is not to be taken literally146. This verse is quoted in a similar context in the Pali treatise Nettippakara∞a147, in Asanga's Abhidharmasamuccaya148 and in later Tibetan sources such as Sa-skya Pa∞∂ita's Mkhas-'jug149 and Bu-ston's Mdzes-rgyan and Lung- gi-snye-ma150. I intend to review the various hermeneutical approaches to this verse in a later article in the present series. One might add at this point, by way of supplement to Cabezón (1994: 239 n. 9) re the statements to that effect in VY and in Stong-thun-chen- mo by Mkhas-grub-rje, that indeed (at least) one branch of early Bud- dhism seems to have been of the opinion that all words spoken by the Buddha were «literally true», namely the Mahasanghika. According to Vasumitra's Samaya-bhedopacarana-cakra the Mahasanghikas held that everything the Buddha said was ‘conform the sense' (yathartha), and that all sutras expounded by the Buddha are nitartha151.

142 F. 116v5-116v7, 118r1-118r3, etc. The term nges-don or nges-pa'i-don per se: 97r3, 114v1-114v2, 116v5-6, 123r8, 123v1, 123v2 (citation from Saµdhinirmocanasu- tra), 124r5; the term dgongs-pa-can-gyi-don per se: 119r8, 122r7, 122v6. 143 Cf. also VY 97r2-97r3: de-nyid-tshigs-su-bcad-pas-phyis-dbyangs-su-bsnyad-pa- dang-bkri-ba'i-don-gang-yin-pa-ste-dbyangs-kyis-bsnyad-pa'i-sde'o. 144 Cf. Ruegg (1973: 85 n. 3). 145 Tibetan Udanavarga verse 29.24, being a combination of verses 33.61 and 33.62 of the Sanskrit version; a close Pali parallel is Dhammapada 294; cf. Ruegg (1973: 84 n. 1). 146 dper-na-pha-dang-ma-ni-gsad-byas-shing-zhes-bya-ba'i-tshigs-su-bcad-pa-'di- dang- / ma-dang-byas-pa-mi-shes-dang-zhes-bya-ba'i-tshigs-su-bcad-pa-'di-la-nges-pa'i- don-bshad-pa-med-par-yang-sgra-ji-bzhin-gyi-don-tu-nges-par-gzung-bar-mi-bya-ste / mdo-sde-gzhan-dang-'gal-ba'i-phyir-ro / / ‘on-ci-zhe-na / dgongs-pa-can-yin-no, 118r2- 118r3, and again: ci'i-phyir-gang-dag-sgra-ji-bzhin-gyis-don-ma-yin-no-zhes-de-skad- bstan-pa'i-tshig-de-dag-bstan-zhe-na / re-zhig-tshigs-su-bcad-pa-las / pha-dang-ma-ni- bsad-byas-shing-zhes-bya-ba-de-lta-bu-la-sogs-pa-bstan-pa-ji-lta-bu-yin, 125r3-125r4. 147 Ed. Hardy (1902: 165.8-12), trl. Ña∞amoli (1962: 217-219, par. 873). 148 There as an example of pari∞amanabhisaµdhi, ed. Pradhan (1950: 107), cf. Ruegg (1973: 84 n. 1), Ruegg (1985: 324). 149 Sa-skya-bka'-'bum, vol. tha 168v2-168v3 and 204v2-204v3. 150 Cf. Ruegg (1973: 83-84). 151 Cf. Lamotte (1949: 348), Bareau (1955: 58 no. 5, 67 no. 42).

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As mentioned earlier, the famous historiography by Bu-ston Rin- chen-grub (1290-1364) contains a considerable number of citations from VY, both verbatim quotations and paraphrases of passages. The majority of these citations stem from this fifth section of VY, nineteen in all152. Twelve can be traced to the preceding four sections of VY153. One of the passages which are paraphrased in Bu-ston's Chos-'byung explains why the Word of the Buddha can rightfully be called a sastra, ‘technical / scientific treatise / discipline' (143r4-143r6)154. Within this passage Vasubandhu quotes a verse which is also preserved in Can- drakirti's Prasannapada, underpinning an etymology155 of the term sastra. This etymology, of the type which can best be termed hermeneutical, associates the term with the elements sas, which is glossed ‘to bring to order' (i.e. ‘to conquer' or ‘subdue'), and tra or the causative of t®ˆ, both meaning ‘to save’ or ‘to protect’:156 ‘The Word of the Buddha (buddhavacana) complies with the characteristics [or: definition] of a sastra. In accordance with the [hermeneutical] etymology, it ‘brings to order' [i.e. ‘conquers' or ‘subdues'?]157 and it ‘protects'158 and therefore it [is] a sastra.

152 Passages at: f. 129v4-5 (= Obermiller 1931.1: p. 136), 135v6-7 (= p. 9), 135v7- 136r8 (= p. 10), 136r8-v3 (= p. 10), 136v4-137r8 (= p. 9), 137v1-138r1 (= p. 25-26), 138r1-139v6 (= p. 26-29), 141r1-2 (= p. 13), 141r4-8 (= p. 10), 141r8-v3 (= p. 11), 141v3-7 (= p. 11), 142r3-5 (= p. 10), 142v6-143r4 (= p. 82), 143r4-6 (= p. 42), 143v2-4 (= p. 81), 143v8-144r1 (= p. 81), 144v8 (= p. 60), 146r1-5 (= p. 80) and 147r3-4 (= p. 84). 153 F. 32r4 (= Obermiller 1931.1: p. 20), 32r6 (= p. 60), 33v5-6 (= p. 71), 34r1-2 (= p. 17), 40v2-3 (= p. 18), 40v3-41r2 (= p. 18-19), 62v4-5 (= p. 45), 72r2-75r7 (= p. 65- 67), 75r8-v8 (= p. 77), 77r3-4 (= p. 78), 97r4 (= p. 32) and 98r7-8 (= p. 72). 154 Cf. Obermiller (1931.1: 42), Cabezón (1994: 233-234 n. 18, 236 n. 36), Skilling (2000: 326). 155 nges-pa'i-tshig, ‘etymology' rather than «definitive formulation» (Cabezón 1994: 233 n. 18). 156 sangs-rgyas-kyi-gsung-bstan-bcos-kyi-mtshan-nyid-du-'thad-pa'i-phyir-ro / / nges- pa'i-tshig-du-'chos-pa-dang- / skyob-par-byed-pas / de'i-phyir-bstan-bcos-so / / nyon- mongs-dgra-rnams-ma-lus-'chos-pa-dang- / / ngan-'gro-srid-las-skyob-gang-yin-de / / ‘chos-skyob-yon-tan-phyir-na-bstan-bcos-te / / gnyis-po-'di-dag-gzhan-gyi-lugs-la-med / / de-lta-bas-na-sangs-rgyas-kyi-gsung-kho-na-don-dam-par-bstan-bcos-yin-pas-'chos-pa- dang- / skyob-pa'i-yon-tan-gyi-phyir-yang-don-bzung-ba-la-'bad-pa-dang-ldan-par- bya'o, 143r4-143r6. 157 Sanskrit sas ‘to rule', ‘control', Tibetan gloss: 'chos-pa ‘to make (ready)', ‘con- struct', i.e. ‘bring to order' (?). 158 tra < tra, Tibetan: skyob-par-byed-pa, ‘to save', ‘protect'.

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That which rules over all your enemies, namely the afflictions (klesa) and which protects [you] from lower forms of rebirth and existence [in the cycle of transmigration in general], is [called] a sastra on account of these qualities of ‘ruling' and ‘protecting', two [qualities] which are lacking in [texts belonging to] other traditions [than Buddhism]159. Therefore, only the Word of the Buddha is a sastra in the truest sense (don- dam-par); on account of these qualities of ‘ruling' and ‘protecting', one should make an effort to grasp its meaning.' We also find a longer passage corresponding to a pericope in the Mahayana-sutralaµkara here, which is therefore available in the San- skrit original. It is not explicitly identified as a quotation from that text, so we cannot be sure of the relationship between the two passages; they might both be based on a third common antecedent. I am referring to the longer passage on the list of sixty qualities of the voice and speech of the Buddha (138r1-138v1) with an explanation for all sixty qualities (138v1-139v6) which corresponds to the treatment in Mahayana-sutralaµkara sub 12.9160. However, the supposition that the author of VY cited from Mahayana-sutralaµkara at this point is con- siderably strengthened by the circumstance that he must have known this text, as elsewhere in VY we find him referring explicitly to that same work161.

159 Cf. Prasannapada, introductory section: yac chasti vaÌ klesaripun aseÒan saµtrayate durgatito bhavac ca / tacchasanat tra∞agu∞ac ca sastram etad dvayaµ canyamateÒu nasti /, ed. Vaidya (1960: 1.15-16). In the translation of this verse I follow mainly the Sanskrit original; cf. Cabezón (1994: 45, 233-234 n. 18, 236 n. 36). 160 zhi-ba'i-blo-gros-gzhan-yang-de-bzhin-gshegs-pa'i-gsung-ni-rnam-pa-drug-cu- dang-ldan-par-'byung-ste / mnyem-pa-dang- (…) de-la-mnyen-pa-ni-sems-can-gyi- khams-kyi-dge-ba'i-rtsa-ba-ston-pa'i-phyir-ro / (…) rnam-pa-thams-cad-kyis-mchog- dang-ldan-pa-ni-'jig-rten-pa'i-don-thams-cad-dpe'i-chos-su-sgyur-ba'i-phyir-ro /, 138r1-139v6, corresponding to Mahayana-sutralaµkara, ed. Bagchi (1970: 78.6-79.5): santamate tathagatasya ÒaÒ†hy-akaropeta vag niscarati snigdha ca (…) tatra snigdha sattva-dhatu-kusala-mulopastambhikatvat / (…) sarvakara-varopeta sarva-laukikartha- d®Ò†anta-dharma-pari∞amikatvat / where it should be noted that the latter text enumerates only the first five items in the initial listing; also quoted in Bu-ston's Chos-'byung, trl. Obermiller (1931.1: 26-29), Obermiller's notes 207-269 also containing the Sanskrit text.

Journal Asiatique 293.2 (2005): 559-602 594 P.C. VERHAGEN

(6) Concluding Observations. In the Vyakhyayukti by Vasubandhu we have in hand a document of tremendous religious- and literary-historical import162. Vasubandhu was one of the most prominent Buddhist authors of his time, in fact ranking among the most brilliant and widely respected minds of Buddhism in general. VY deals with subject-matter of extraordinary importance in Mahayana literature, namely the theoretical models for and the technical devices available to the scholastical exegesis as primarily laid down in the commentary traditions. VY, being one of the few texts dealing with this topic, is therefore a valuable tool for our fuller understanding of the extensive corpora of commentary literature which constitute the main platforms for the presentation of doctrinary development and innovation in later Buddhism. Moreover VY reflects the polemical discourse between the religious communities and belief systems of Mahayana Buddhism on the one hand and the Nikayas of early (or ‘Mainstream') Buddhism on the other during the formative centuries of the Mahayana. The representation of this debate in a work by this particular author is perhaps all the more fascinating on account of the possibility —this is, of course, by no means an established fact163— that Vasubandhu may have been an adherent of the Sautrantika school of early Buddhism before ‘converting' to the Yogacara tradition within Mahayana Buddhism. If so, Vasubandhu's writing is here, one might say, reflecting certain aspects of the internal debate, of the personal struggle which may have been taking place in his own individual history in connection with his ‘conversion'. He is then, in a way, representing a debate with his own past. I cannot but concur with Skilling's conclusion that VY constitutes one of the most important Buddhist scriptures that remains to be studied and as such, as Skilling phrases so delicately, «can no longer be safely

161 mdo-sde'i-rgyan-las-kyang-mdo-sde-rnam-par-bshad-pa'i-tshul [?] -bstan-to, 155v3- 155v4; cf. also Skilling (2000: 348 s.v. Sutralaµkara). 162 Cf. also Skilling (2000: 335-336, 350). 163 Most notably at variance with this possibility being the theory set forth by Frauwallner (1951) supposing the existence of two separate Vasubandhus, one being the (Sautrantika) author of Abhidharmakosa, the other the Yogacarin Mahayana author of inter alia VY; cf. also Skilling (2000: 297-299, 309-313).

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 595 ignored»164. I should stress also that this present investigation and the findings with regard to this same text which I have reported in SIBH 6 constitute first explorations of the wealth of data that awaits unearthing in VY and the ancillary literature associated with it. I can merely express the hope —as did Skilling— that these first preliminary surveys of this more or less unexplored territory may contribute to the accessibility of this fascinating work and indeed stimulate an active interest in these materials in present-day Buddhology.

ABBREVIATIONS

SIBH 5 = Verhagen (forthcoming A) SIBH 6 = Verhagen (forthcoming B) SIBH 7 = Verhagen (forthcoming C) VY = Vyakhyayukti VYK = Vyakhyayukti-sutra-kha∞∂a-sata VY™ = Vyakhyayukti†ika

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164 Skilling (2000: 336).

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Appendix: Location-list VYK passages in VY.

Passage in VYK: = Treatment in VY: VYK 1 (19r3-19r6) = VY 32r3-33r3

Praise of the Buddha: passages no. 2-5: VYK 2 (19r6-19r7) = VY 45v7-47r1 VYK 3 (19r7-19v1) = VY 47r1-48r3 VYK 4 (19v1-19v3) = VY 48r3-48v5 VYK 5 (19v3) = VY 48v5-49r5

Praise of the Dharma: passages no. 6-8: VYK 6 (19v3-19v4) = VY 49r7-50r3 VYK 7 (19v5-19v6) = VY 50r3-50v2 VYK 8 (19v6-19v7) = VY 50v2-50v8

Praise of the Saµgha: passage no. 9: VYK 9 (19v7-19v8) = VY 50v8-51v2 On the klesas: passage no. 10: VYK 10 (19v8-20r4) = VY 51v2-52r2 VYK 11 (20r4-20r5) = VY 52r2-52v2 VYK 12 (20r5-20r7) = VY 52v3-53r1 VYK 13 (20r7-20r8) = VY 53r2-53r6 VYK 14 (20r8-20v1) = VY 53r6-53v8 VYK 15 (20v1-20v2) = VY 53v8-54r7 VYK 16 (20v2-20v4) = VY 54r7-54v8 VYK 17 (20v4) = VY 54v8-55r3 VYK 18 (20v4-20v5) = VY 55r3-55v5 VYK 19 (20v5-20v6) = VY 55v5-55v8 VYK 20 (20v6-20v7) = VY 55v8-56r3 VYK 21 (20v7-20v8) = VY 56r3-56r6 VYK 22 (20v8-21r2) = VY 56r6-56v4 VYK 23 (21r2-21r3) = VY 56v4-57r1 VYK 24 (21r3) = VY 57r1-57r4 VYK 25 (21r3-21r5) = VY 57r4-57v1 VYK 26 (21r5) = VY 57v1 VYK 27 (21r5-21r6) = VY 57v2-57v6

Journal Asiatique 293.2 (2005): 559-602 600 P.C. VERHAGEN

Passage in VYK: = Treatment in VY: VYK 28 (21r6-21r7) = VY 57v6-57v8 VYK 29 (21r7-21r8)165 = VY 57v8-58r3 VYK 30 (21r8-21v1) = VY 58r3-58v1 VYK 31 (21v1-21v2) = VY 58v1-58v7 VYK 32 (21v2) = VY 58v7-59r3 VYK 33 (21v2-21v3) = VY 59r3-59r6 VYK 34 (21v3-21v5) = VY 59r6-59v6 VYK 35 (21v5-21v6) = VY 59v6-60r2 VYK 36 (21v6-21v7) = VY 60r2-60r4 VYK 37 (21v7-21v8) = VY 60r5-60v4 VYK 38 (21v8-22r2) = VY 60v4-61v4 VYK 39 (22r2-22r3) = VY 61v4-61v8 VYK 40 (22r3-22r4) = VY 61v8-62r6 VYK 41 (22r4-22r5) = VY 62r6-62v7 VYK 42 (22r5-22r6) = VY 62v7-63r2 VYK 43 (22r6) = VY 63r2-63r7 VYK 44 (22r6-22r8) = VY 63r7-63v8 VYK 45 (22r8) = VY 64r1-64r8 VYK 46 (22v1-22v5) = VY 64r8-64v4 VYK 47 (22v5-22v6) = VY 64v4-65r6 VYK 48 (22v6) = VY 65r6-65v2 VYK 49 (22v6-22v7) = VY 65v2-65v8 VYK 50 (22v7-23r2) = VY 65v8-66r8 VYK 51 (23r2-23r3) = VY 66r8-66v7 VYK 52 (23r3-23r4) = VY 66v7-67r7 VYK 53 (23r4-23r5) = VY 67r8-67v6 VYK 54 (23r5-23r6) = VY 67v6-68r3 VYK 55 (23r6-23r7) = VY 68r3-68r8 VYK 56 (23r7-23r8) = VY 68r8-68v4 VYK 57 (23r8-23v2) = VY 68v4-69r8 VYK 58 (23v2-23v3) = VY 69r8-69v7 VYK 59 (23v3-23v4) = VY 69v7-70r2 VYK 60 (23v4-23v5) = VY 70r2-70r7 VYK 61 (23v5-23v6) = VY 70r7-70v3 VYK 62 (23v6-23v7) = VY 70v3-71r5 VYK 63 (23v7-24r3) = VY 71r5-72r3

165 Different marking of the end of the passage: zhes-gsungs-pa-lta-bu-dang- / (21r8) instead of the usual zhes-bya-ba-dang.

Journal Asiatique 293.2 (2005): 559-602 STUDIES IN INDO-TIBETAN BUDDHIST HERMENEUTICS 601

Passage in VYK: = Treatment in VY: VYK 64 (24r3-24r4) = VY 72r3-72v3 VYK 65 (24r4-24r5) = VY 72v3-73v1 VYK 66 (24r5-25r5) = VY 73v1-74r2 VYK 67 (25r5-25r8) = VY 74r2-75r8 VYK 68 (25r8-25v4) = VY 75r8-76r8 VYK 69 (25v4-25v5) = VY 76r8-76v8 VYK 70 (25v5-25v8) = VY 76v8-77r4 VYK 71 (25v8-26r2) = VY 77r4-78r3 VYK 72 (26r2-26r5) = VY 78r3-80r3 VYK 73 (26r5-26r7) = VY 80r3-81r4 VYK 74 (26r7-26v2) = VY 81r4-81v4 VYK 75 (26v2-26v4) = VY 81v4-81v6 VYK 76 (26v4-26v7) = VY 81v6-82r5 VYK 77 (26v7-27r2) = VY 82r5-82r7 VYK 78 (27r2-27r3) = VY 82r7-82v1 VYK 79 (27r3-27r5) = VY 82v1-82v7 VYK 80 (27r5-27r6) = VY 82v7-83r3 VYK 81 (27r6-27r8) = VY 83r3-83r7 VYK 82 (27r8-27v2) = VY 83r7-83v2 VYK 83 (27v2-27v3) = VY 83v3-84v5 VYK 84 (27v3-27v5) = VY 84v5-85r3 VYK 85 (27v6-28r5) = VY 85r3-86r5 VYK 86 (28r5-28v2) = VY 86r5-86v5 VYK 87 (28v2-28v3) = VY 86v5-87r7 VYK 88 (28v3-28v5) = VY 87r7-87v2 VYK 89 (28v5-29r4) = VY 87v2-87v5 VYK 90 (29r4-29r5) = VY 87v5-88r2 VYK 91 (29r5-29r6) = VY 88r2-88v1 VYK 92 (29r7) = VY 88v1-88v2 VYK 93 (29r7-29r8) = VY 88v2-88v6 VYK 94 (29r8-29v1) = VY 88v6-89r3 VYK 95 (29v1-29v2) = VY 89r3-89r7 VYK 96 (29v3) = VY 89r7-89v1 VYK 97 (29v3-29v5) = VY 89v1-89v8 VYK 98 (29v5) = VY 89v8-90r8 VYK 99 (29v5-29v8) = VY 90r8-91r8 VYK 100 (29v8-30r4) = VY 91r8-92r5

Journal Asiatique 293.2 (2005): 559-602 602 P.C. VERHAGEN

Passage in VYK: = Treatment in VY: VYK 101 (30r4-30r7) = VY 92r5-92v5 VYK 102 (30r7-30v1) = VY 92v5-93r8 VYK 103 (30v1-30v3) = VY 93r8-94r3 VYK 104 (30v4-30v6) = VY 94r3-94r8 VYK 105 (30v6-31r2) = VY 94r8-95v3 VYK 106 (31r2-31r6) = VY 95v3-95v4 VYK 107 (31r6-31r8) = VY 96r6-96v5 VYK 108 (31r8-31v4) = VY 96v5-96v8 VYK 109 (31v4-31v6) = VY 96v8-97v3

SUMMARY The Vyakhyayukti by Vasubandhu (fourth/fifth century CE) is one of the few tradition-internal treatises offering theoretical and practical models for the composition of commentary on the scriptures attributed to the Buddha as they were preserved within the Mahayana Buddhist canon. The present article gives an outline of the contents of this major text, analyzing its structure and highlighting some aspects of particular interest. The Vyakhyayukti has thus far rerely been studied, in spite of the tremendous importance of the author on the one hand, and of the genre of the commentary within Buddhist literature in general on the other. Key words: Mahayana Buddhist commentary literature, Mahayana Buddhist hermeneutics, Scriptural interpretation, Vasubandhu, Vyakhyayukti.

RÉSUMÉ La Vyakhyayukti de Vasubandhu (IVe-Ve siècle de n. è.) est l'un des rares trai- tés qui présente des modèles théoriques et pratiques pour la composition de commentaires aux écritures attribuées au Buddha et transmises par les collec- tions de sutra qui revendiquent leur appartenance au Mahayana. L'article pré- senté ici donne un résumé du contenu de l'œuvre en analysant sa structure et en relevant quelques-uns de ses aspects les plus intéressants. La Vyakhyayukti a fait jusqu'ici l'objet de rares études en dépit de son importance tant du point de vue de son auteur Vasubanhu que du point de vue du genre littéraire que cet ouvrage représente à l'intérieur de la littérature du bouddhisme indien et de la littérature indienne tout court. Mots-clés: Bouddhisme indien, littérature relative aux commentaires, exégèse et herméneutique des textes du Mahayana, Vasubandhu, Vyakhyayukti.

Journal Asiatique 293.2 (2005): 559-602