INDICA ET T I B E T I C A

Monographien zu den Sprachen und Literaturen

des indo-tibetischen Kulturraumes

Herausgegeben von Michael Hahn

unter Mitwirkung von
Jens-Uwe Hartmann und Konrad Klaus

B a n d 35

SÜRYACANDRÄYA

Essays in Honour of Akira Yuyama

On the Occasion of His 65th Birthday

Edited by
Paul Harrison and Gregory Schopen

I N D I C A E T T I B E T I C A V E R L A G • S W I S T T A L - O D E N D O R F 1998
 SÜRYACANDRÄYA

Essays in Honour of Akira Yuyama

On the Occasion of His 65th Birthday

Edited by
Paul Harrison and Gregory SchopenQ*»

SWISTTAL - O DENDORF • 1998

 /

Inhalt

Heinz BECHERT

Remarks on Buddhist Sanskrit Literature in Sri Lanka from the 9th

Century until the End of the Dambadeniya Period 1

Siglinde DIETZ

Notes on Udänavarga 14.5-16 9

Helmut E I M E R
The dKar chag to the "Supplementary" (kha skoti) Volume added
to the Narthang Kanjur 23

Ronald E . EMMERICK
More Verses from the Manjusrinairätmyävatärasütra 33

Richard GOMBRICH

Organized Bodhisattvas: A Blind Alley in Buddhist Historiography ... 43

Michael HAHN

On the hapax legomenon upoko (Patna Dharmapada n.30) 57

Jens-Uwe HARTMANN and Paul H A R R I S O N

A Sanskrit Fragment of the Ajätasatni-kaukrtya-vinodanä-sütra 67

Yoshiro IMAEDA

Ä propos du manuscrit Pelliot tib&ain 999 87

J.W. DE J O N G

Notes on the Text of Indrabhüti's Jnänasiddhi 95

Lewis R. LANCASTER

Narratives of Exemplars: Perspectives on Doctrine and Practice

in Early Buddhism 107

Marek MEJOR

TheÄrya-dharma-dhätu-garbha-vivarana Ascribed to Nägärjuna .... 125

XIV Contents

K.R. NORMAN

Does Mära Have Flower-tipped Arrows? 135

Lambert SCHMEHAUSEN

DasJMnaprasthäna-FTagment SHTVI11752 143

Gregory SCHOPEN

Marking Time in Buddhist Monasteries: On Calendars, Clocks,

and Some Liturgical Practices 157

Tadeusz SKORUPSKI

An Analysis of the Kriyäsamgraha 181

Tilmann VETTER and Paul HARRISON

An Shigao's Chinese Translation of the Saptasthänasütra 197

Albrecht WEZLER

Medhätithi on the Role of Manu, the Prayojana of the Manu-

smrti and the Incentive of the Brahmins to Study it 217

Klaus WILLE

Weitere kleine Saddharmapundarikasütra-Freigmente aus der

Sammlung Hoernle (London) 241

Peter ZIEME

The Conversion of King Subhavyüha: Further Fragments of an

Old Turkish Version of the Saddharmapundarika 257
 A Sanskrit Fragment of the
Ajätasatru-kaukrtya-vinodanä-sütra
Jens-Uwe H A R T M A N N , Berlin Paul H A R R I S O N , Christchurch

Although it is c e r t a i n l y not a well-known text, there are good reasons for regarding
the Ajätasatru-kaukrtya-vinodanä-sütra (AjKV) as a M a h ä y ä n a sütra of some
importance in India. In the first place, the AjKV is cited or mentioned in a number
of significant commentarial works. For example, it is quoted on five occasions, in
one passage at great length, in the Sütra-samuccaya (SS), whose attribution to
Nägärjuna (2nd C e n t u r y C.E.?) is upheld by many scholars, though it is not
1
without problems. I n the SS the AjKV is referred to as the Ma skyes dgra 7 le u
(Ajätasatru-pahvarta) or the Ma skyes dgra 7 mdo (Ajätasatru-sütra), with or
without the prefix 'Phags pa (Ärya). There is also a brief citation in the Dazhidu
lun JK"sf§Ltm or *Mahä-prajnä-päramitä-upadesa (T.1509, 340c), but the at-
tribution to Nägärjuna of this work is generally not accepted. The citation itself is
also somewhat problematic, since the title given—Fang bo jing Wl^-ML—suggests
that the reference is not to the AjKV as we know it, but to a smaller sütra which
appears to have been one of the "building blocks" from which the larger text was
2
constructed, and which survives independently in Chinese translation (T.629).
Although the AjKV appears not to have been used by Säntideva, when we come
down t o the 8th C e n t u r y w e find it referred to in Haribhadra's Abhisamayälam-
kärälokä ( W O G I H A R A 1973: 22) as the Ajätasatru-soka-vinodana-sütra, but unfor-
t u n a t e l y n o citations from i t are given. It i s similarly referred t o i n the second
Bhävanä-krama o f Kamalasila (c. 740-795) (see G O S H I M A 1983: 23) and the Rim
gyis jug pa 7* sgom don o f Vimalamitra (fl. late 8th C e n t u r y ) . The number of
3

known references i s thus not large, but the distribution i s interesting, suggesting
as i t does that the AjKV enjoyeö a slight resurgence i n p o p u l a r i t y with Indian

1
The attribution of the SS to Nägärjuna is maintained, for example, by PÄSÄDIKA (1997:
493-494) and LINDTNER (1982: 11, 172-178). For the Tibetan text of the SS see PÄSÄDIKA (1989).
An English translation by the same author was serialized in "Linh-Son"publication d'etudes
bouddhologiques in Issues Nos. 2-20 (1978-1982). The relevant citations from the AjKV in text
and translation are to be found on pp. 21 (= No. 4 [1978], pp. 26-27), 94 (= No. 11 [1980], pp.
37-38), 97 (= ibid, p. 39), 146-154 (= No. 15 [1981], pp. 27-32), and 182 (= No. 19 [1982], p.
54).
2
C f . LAMOTTE(1970: xxxv).
3
See Tibetan Tripitaka Peking Edition, Dbu ma A 402b2 (Vol. 102, p. 173). One notes
that the passage in which the reference to the AjKV occurs—and thus the reference itself—is an
almost verbatim repetition of KamalasTla's text. The overail relationship between these two
compilations may well merit closer attention.
68 Jens-Uwe HARTMANN & Paul HARRISON

Buddhist scholars in the 8th Century. This is, one suspects, because its treatment
of certain themes S t r u c k a chord with other developments taking place in Buddhism
at that time, but to be sure o f this one would have to study more carefully the
4
works in which the text is mentioned.
The second reason for regarding the AjKVas an important document is that it
was among the first M a h ä y ä n a sütras translated into Chinese by Lokaksema in
the late 2nd Century: his version survives as T.626, the Azheshi watig jing H K l t ä
There are i n fact three complete Chinese translations o f the text, the second
having been made by Dharmaraksa in the late 3rd Century—T.627, the Wenshuzhili
puchao sanmeijing ~$C $F.~5L^JH^Hll^S—and the third by Fatian
}
in the
lOth—T.628, the Weicengyou zhengfa jing 7 ^ Ü W l E Ü f L I n scope and basic
structure all three renditions are similar, although Fatian's is an outstanding
example of Chinese bowdlerization (see H A R R I S O N 1993: 152-156), and is peculiar
in other respects as well. I n matters of detail it is so wildly divergent from all
other versions that it can hardly be considered a translation of the AjKVat all, and
is best seen as a free adaptation o f the text, o f little Utility for comparative
purposes, unlike the two older versions. Not only does the antiquity of Lokaksema's
translation make the AjKV historically important, then, but it may also be said
that from the point o f view o f content i t is one o f the jewels o f his collected
works. Rieh in narrative incident, packed with interesting doctrinal elements, and
also complex and demanding i n its more philosophical or theoretical passages,
the AjKV is perhaps the most sophisticated and evolved of the M a h ä y ä n a sütras
translated into Chinese by the Indo-Scythian master. It is, in short, an eloquent
witness to the level o f development which M a h ä y ä n a Buddhism had attained by
the middle of the 2nd Century.
Why then has this text been so neglected? Partly because until now, in order
to study it, we have had to rely on the three Chinese versions and the Tibetan
translation, the 'Phags pa ma skyes dgra 7 'gyod pa bsal ba zhes bya ba theg pa
chen po 7 mdo, which was revised by Manjusrigarbha and Ratnaraksita at the
5
beginning of the 9th Century. None of the commentarial citations and references
reviewed above yields a Single piece o f the original Sanskrit—or perhaps we
should say Indic—text. Recently, however, this S i t u a t i o n has changed. In 1994,

4
That the AjKV had a following in Tibet during the early period is also suggested by its
citation in an unidentified siddhänta in the Stein collection, for which see de LA VALLEE POUSSIN
(1962: 226, Cat. No. 704). Note, however, that the whole paragraph referring to fol. 13 of Cat.
No. 704 has been misplaced: it actually belongs to Cat. No. 705 (cf. the listing for the AjKV'm
the index, where the correct number is given). The short passage quoted is the same as the last
of the five citations in the SS listed above, and could, therefore, have been taken from it. The
AjKVis also the probable source of the much-used image of the lion-eub, on which see JACKSON
(1992).
5
The translation is listed in the IDan (or IHan) kar ma (No. 257) as Ma skyes dgra'i
'gyod pa bsal ba, 1,500 slokas or 5 bam po, so we know it was circulating in Tibet by the
beginning of the 9th Century. None of the available editions of the Kanjur gives any hint as to
the identity of the original translators. The colophons of the Tabo and Newark versions give the
revisers' names as 3äkyaprabha (instead of Manjusrigarbha) and Ratnaraksita.
 A Sanskrit Fragment of the Ajatasatru-kaukrtya-vinodanä-sutra 69

our friend and colleague Dr Lore S A N D E R (Berlin) was asked by a manuscript

dealer in London to write a brief introductory description for a collection of 108
folios and fragments o f Buddhist Sanskrit manuscripts which had originally come
from Afghanistan. This was published in 1996, together with two photographs
6
reproducing one side o f six folios from the consignment, which was sold in its
entirety to a Norwegian collector i n the same year. I n the following months,
similar fragments from various sources continued to reach the European art market,
and luckily they were also acquired by the same collector. Through the good
Offices o f Professor Jens B R A A R V I G (Oslo), relations with the collector were estab-
lished, and a team o f scholars was formed with the intention o f evaluating the
manuscripts and discussing how to make them known and accessible to the
academic world. I n November 1997 this team, consisting o f Lore SANDER, Jens
B R A A R V I G , Kazunobu M A T S U D A , Georg VON S I M S O N and J.-U. H A R T M A N N , visited
the collection and started to arrange the fragments, at least provisionally, according
to palaeographical criteria. It became evident that by this stage the collection had
grown to approximately 3000 pieces, most of which, however, are Single fragments
of varying sizes. There are comparatively few undamaged leaves. Palaeograph-
ically, the collection offers a very good profile of all the Scripts which were in
use in the northwestern corner of the Indian subcontinent during the period of
Buddhist cultures in this area, beginning with fragments written in Kusäna Brähmi
and ending with those in the Script termed "Gilgit/Bamiyan type I I " by SANDER
(1968: 137ff). It also includes a number of fragments in Kharosthi. In terms of
materials, the texts are written either on palm leaves or on birch bark, with a few
examples of leather manuscripts. According to the Information received so far,
all pieces were found in Afghanistan.

When Lore S A N D E R was asked to describe the first consignment of fragments

for Sam F O G G ' S catalogue, she received xerox copies of them and then started to
prepare provisional transliterations. It was on the basis o f her transliteration,
kindly put at our disposal, that the first fragment of the AjKV (the right one o f the
two pieces published here) could be identified. During the visit to the collection
in 1997, a second piece belonging to the same folio was discovered, and it
became evident that the folio itself belonged to a once voluminous palm leaf
manuscript containing an unknown number of M a h ä y ä n a sütras. Until now, most
of the approximately 25 surviving folios and fragments of this manuscript could
be attributed to the Srimälä-devi-simhanäda-sütra, the Sarva-dharma-apravrtti-
sütra (Peking No. 847)—both identified by Kazunobu M A T S U D A — a n d to the
AjKV. Since folio 392 contains both the end of the Srimälä-devi-simhanäda-sütra
and the beginning o f another, yet unknown sütra, at least four texts are now
documented by the leaves found so far. However, the manuscript is likely to have
comprised many more sütras; this is indicated by the fact that the lowest folio
number preserved is 389 (Srimälä-devi-simhanäda-sütra) and the highest—of the

b
Sam FOGG, Manuscripts from the Himalavas and the Indian Subcontinent: Catalogue 17,
London, 1996, pp. 46-47.
70 Jens-Uwe HARTMANN & Paul HARRISON

fragment published here—can be read as 534. It is planned to publish all the

remains of this remarkable Mahäyäna sütra manuscript in one volume, which w i l l
be the first o f a series—with the title Buddhist Manuscripts i n the Sch0yen
Collection (BMSC)—devoted to the collection as a whole, and therefore we have
limited ourselves in this paper to presenting the fragments o f a Single folio as a
7
sample of the text. As luck would have it, the folio preserves part of the core of
the AjKV, the exchange between King Ajätasatru and Manjusri in which the latter
succeeds i n dispelling the remorse or guilt (thus the kaukrtya-vinodanä o f the
title) which the former feels after committing the heinous crimes for which he is
so notorious, not only in the Buddhist tradition, but in Jaina literature as well (see
S I L K 1997). Here we find a sustained application of the notion o f "emptiness"
(sünyatä) to the problems o f moral responsibility and personal continuity, i n
short, to the central Buddhist doctrine of karma, illustrated, as it were, with the
"worst case scenario" represented by Ajätasatru and his unspeakable crime o f
patricide. It is no wonder, then, that the message of the AjKV proved so unpalatable
to Chinese tastes that Fatian removed all references to parricide from his translation
of it, nor is it surprising that the authors of Buddhist sästras found the radical
philosophical Standpoint o f the text so compelling. Indeed, the section o f text
which our folio carries falls immediately after the exceedingly long quotation in
the SS. Nägärjuna, i f he was indeed the Compiler of this anthology, was obviously
convinced o f the importance o f the AjKV^s principal concern, i f he chose to
reproduce the text of its core passage at such great length. Our fragment picks up
the story, as it were, just at the point at which Nägärjuna's citation ends.
The discovery at long last of remnants of a Sanskrit version o f the AjKV is an
exciting development in the history of Buddhist Studies, and it is to be hoped that
further study of the Sch0yen Collection will turn up more fragments of this text
and of others hitherto thought to be lost in their Indic versions. When combined
with continuing research into the Chinese and Tibetan versions to which we
already have access, the study of such precious manuscript finds promises to put
our investigations into Mahäyäna Buddhism and its literature on a sounder footing.
In this particular case there are several indications that the recension of the text in
the Sanskrit fragment is closer to that preserved in the two early Chinese translations
of Lokaksema and Dharmaraksa—and more so to the former than to the latter—than
it is to that represented by the much later Tibetan version, but more work is
undoubtedly necessary to clarify the evolution of this interesting but neglected
text. Although the winds of academic fashion may now be blowing in a different
direction, solid philological research of this nature is still indispensable to deepening
our understanding o f Buddhism and its history. In pursuing that research, we
could not do better than to emulate the rigour and dedication personified by
Professor Akira Y U Y A M A , to whom this small contribution is dedicated.

7
We wish to thank Jens BRAARVIG for his help in getting access to the fragment. and Mi-
Martin SCH0YEN for his permission to publish it.
 A Sanskrit Fragment of the Ajätasatru-kaukrtya-vinodanä-sütra 71

The Scheven Collection, Oslo and London, No. 2378/l/7a-b

Description: palm leaf of a light colour with four lines; one punch hole after the
first quarter of the leaf, empty space for which is left in all four lines; incomplete
leaf consisting of two fragments, the first one from the left edge to the punch hole
(8.7 x 3.1 cm) and the second beginning from the punch hole (15.4 x 3.1 cm).
Judging from the complete folios of the ms. which survive, the leaf originally
measured 38 cm and contained only one punch hole. This means that a little more
than one third of the folio is missing. The folio number 534 is preserved on the
recto side. Lore S A N D E R describes the script as ornamental Northwestern Gupta
Type of the 4th-5th centuries and compares it to aiphabet h in her palaeography
(SANDER 1968: 105ff & plate 9ff).

Transliteration Conventions
Parentheses or round brackets ( ) signify restoration in a gap, Square brackets [ 1
damaged aksaras, pointed brackets < > an addition by us, and curved brackets { }
a deletion by us. A cross + denotes a destroyed aksara, two dots .. denote an
illegible aksara, one dot an illegible part of an aksara. O Stands for the punch
hole, /// marks the point where the fragment breaks off, * denotes the viräma and
I denotes the punctuation mark in the ms. (resembling a horizontal comma).

recto
1 tathaiveyam parsat p a s y ä m i I äha [ k ] . + + O nas tvam mahäräja tarn
kaukrtyam pasyasi I äha yathaiva mamjusnr iyam parsat* pürve caksu .. + + ///
2 mahäräja tathägatena änantaryakärinah O anamtaram narakagatih tat kirn
tvam mamjusnr narakam gamisyasi I äha tat kirn ca mamjusri ta[thä| ///
3 ayam n i r v v ä n a g ä m i I äha no hidam mahä O räja äha tathäbhisambuddhe
mamjusri sarvadharmaih tad apy aham dharmam na samanupasyämi + + ///
4 d h a r m a d h ä t u g a t i y a [na] ca dharmadhätur apäyagä O rni I na svargagämi I
na nirvänagämi I abhltä mamjusrih sar[va]dharmä dharmadhätugatl ///
verso
1 änamtaryagati mamjusri dharmadhätuh änamtarya O täyäm etad adhivaca-
nam I dharmadhätuprakrtikäny änamtaryäni yä änamtaryaprakrtih tat pra .r ///
8
2 yam na yamti [na] svargam I na nirvänam h O mamjusnr äha tarn sästärasya
tvam mahäräja vacanam vilomayisyasi I räjäha näham mam .. ///
9
3 tmyakoti I [bhjütakotl I da[s]itä yä [nairä] O tmyatä na tatra kä cit satvatä
I asamtä mamjusri satvasya na tatra kas cid yo bhisam[skaret]. .. ///
1 0
4 tyamtavi[no]di[ta] .. tvä[m] mamjusri I prahi[n]. O mahäräja k ä m k s ä I
äha tadatyamtaprahinatvän mamjusri I äha tat katham te mahärä[j]. + ///

8
This visarga is probably used as a punctuation mark.
9
The v in the ligature tva is open at the bottom and therefore looks almost like tta. Since
the v is similarly open in nirvänagämi in line 3, the word is transliterated as satvatä.
10
An elision mark appears here, with äh.. being added below the line.
72 Jens-Uwe HARTMANN & Paul HARRISON

In order to facilitate the study of the fragment transliterated above, w e w i l l

now set it alongside the edited text of the relevant sections of the Tibetan translation
n
and the two earlier Chinese versions of the AjKV. A provisional English rendering
of the Tibetan w i l l also be given, with notes drawing attention to differences
between the Sanskrit, the Tibetan and the Chinese versions. First, however, a few
brief comments about the Tibetan text are i n order. The critical edition o f the
relevant passage is based on the following eight versions of the text (folio references
are given for the passage under consideration):
A : Tabo (Ta po) manuscript (Ke 70b7-71bl)
E : Newark Manuscript Kanjur (mDo bsde Pa 188a4-189a3)
F : Phug brag Manuscript Kanjur (mDo Ke 6 7 b l - 6 9 a l )
L : London Manuscript Kanjur (mDo Za 335b4-337a3)
N : sNar thang Blockprint Edition (mDo M a 408a3-409b4)
Q : Peking Blockprint Edition (mDo Tsu 267a6-268bl)
S : Stög Palace Manuscript Kanjur (mDo Za 330b4-332a7)
T : Tokyo or Kawaguchi Manuscript Kanjur (Mdo Za 305a3-306bl)
Füll bibliographical details of these eight witnesses will be given in the forthcoming
12
critical edition by H A R R I S O N . Furthermore, in order not to bürden this part of the
paper with a massive critical apparatus, the following types of variants are disre-
garded here:
(1) Purely orthographical variations and contracted spellings, e.g. ci for ji,
'tshams for mtshams, gzho nu for gzhon nu, yongsu for yongs su, 'di'ang for
'diyang, etc. (the latter is S t a n d a r d in N and S);
(2) Da drag, palatalized m and other such archaisms, e.g. 'dzind for 'dzin,
myed for med, stond pa for ston pa, bstsald for bsal, etc. (found almost
exclusively in A ) ;
(3) Single variants, i.e., readings attested i n only one witness, unless they
make a Substantive difference to the sense of the passage.
(4) Punctuation variants. The use of the Single and double shad w i l l , unless
otherwise noted, follow that of A.
Although this gives an oversimplified picture o f the textual transmission o f this
passage in the Tibetan translation, one should note that there are no major recensional

11
For ease of reading the square brackets have been removed from our transliteration of
the Sanskrit. Except for obvious errors the Sanskrit has not been corrected, but its salient
linguistic peculiarities are addressed in the footnotes to the text or to the translation o f the
Tibetan version. A füll study of the language of this manuscript is best postponed until all its
surviving leaves have been edited.
12
For the time being we would like to acknowledge the assistance of Dr Valrae REYNOLDS
in supplying a microfilm of the relevant volume of the Newark Kanjur (E) and Dr Ulrich PAGEL
for making available a xerox of the London Manuscript Kanjur (L). The collation of the Tabo
version (A) is on the basis of photographs taken by Dr Cristina SCHERRER-SCHAUB and Paul
HARRISON during the 1993 expedition to Tabo Monastery.
 A Sanskrit Fragment of the Ajatasatni-kaukrtya-vinodanä-sütra 73
13
differences between the available witnesses at this point. The resulting edition,
therefore, although lacking a complete apparatus, is adequate for the comparative
study of our manuscript fragment. It w i l l be apparent that there are significant
differences between the Tibetan and the Sanskrit. For this reason, a füll restoration
of those parts missing in the Sanskrit is not attempted. Some conjectures are,
however, presented in the notes to the English translation of the Tibetan version,
with reference also to the Chinese translations, in which the passage can be found
in the following places:
T.626 (Lokaksema), 4 0 2 b l 4 - c l 4
T.627 (Dharmaraksa), 423b27-424a5
T.628 (Fatian), 444b4-c8
The relevant sections of the first two of these translations (T.626 & T.627) are
also presented in the following pages. The text reproduced is based on the Taishö,
but does not follow it exactly, being edited on the basis of the variant readings
provided in the Taishö's critical apparatus, and also freely repunctuated. The
sigla used in the footnotes are as follows:
K: i ^ f f i ^ , Korean Edition of 1151 (base text of TaishÖ)
S: 5fc2|s:, Song Edition of 1239
Y: J C ^ , Yuan Edition of 1290
M: M i n g Edition of 1601
G: K f t ^ H * ^ * ( Ä 5fcfc) " O l d Song Edition" (1104-1148) belonging to
the Library o f the Japanese Imperial Household
N : TE^f^WMM^f: The T e m p y ö mss. (729-) and the Chinese mss. of the
Sui (581-617) and Tang (618-907) Dynasties belonging to the Imperial
Treasure House Shösö-in i n Nara, collectively called the Shögo-zö ( N for
Nara is used instead of S for Sheng to avoid confusion with the Song Edition).
The first characters in each case (jwj, 7f£, etc.) are those which appear in the
Taisfws own apparatus, with the exception of the last edition, for which the
siglum is W.. Finally, the order in which all the different versions are given does
not necessariiy reflect the chronological sequence of recensions of the AjKV.

n
Note, however, that our passage falls right at the beginning of what is marked as bam po
5 in E, L, N and Q, but as bam po 4 in S and T. A and F mark no bam po division at this point,
although A has two double shads with a space between, suggesting some kind of division.
74 Jens-Uwe HARTMANN & Paul HARRISON

Lokaksema (T.626) Dharmaraksa (T.627) Sanskrit

wumffm *- m m °

taczwmm * mw

/ / / tathaiveyam parsat
pasyämi I
äha <l>
2
k.+ + nas tvam mahäräja
ÜB o tarn kaukrtyam pasyasi 1
(1) £ G M S Y : o m . KN. 7
äha <l>
aiüf##aHij fiffM
(2) PBI GMSY: M KN.
yathaiva mamjusrir iyam
(3) JÜ KN: om. GMSY.
( 4 ) Note that the Taishö (and parsat pürve caksu(sä) ///
thus presumably all witnesses
collated) repeats the foregoing
sentences at this point, with (1) f|5 GKNSY: M. (1) Note that the fragment
only minor changes in word- (2) Variant forms of this has iyam parsat, while correct
ing, as follows: SCWtSWiä name are given in the text at Sanskrit would require imäm
this point: A l f GS, Ü M Y , parsadam (cf. BHSG 15.15 &
'Sitf K N . These editions are 21.9).
m - ttwttim"This dit- not consistent throughout. The (2) It is difficult to fill the
tography is to be deleted from form rÜüf will be used here. gap; katham would be expect-
the text. (3) X KN: X S GMSY. ed according to the Tibetan ji
(4) KN: GMSY. Itar, but does not help in ex-
:
(5) St GMSY: f K N . plaining the -nas after the gap.
(6) ÖP GMSY: M K N .
(7) i f f l GKMSY: fflg N.
 A Sanskrit Fragment of the Ajätasatru-kaukrtya-vinodanä-sütra 75

Tibetan English Translation of the Tibetan

1 2
de nas rgyal po ma skyes dgras 'du Thereupon King Ajätasatru, freed of
shes dang I sems p a ' i rnam par rtog all conceptualisation and discursive
pa thams cad dang bral nas I ting nge thinking, emerged from that State of
'dzin de las längs ma thag tu 'khor de meditative concentration (samädhi),
dang I bdag gi lus dang I bdag gi khang and as soon as he did so, he saw the
5 6
pa dang I bdag gi g.yog snga ma kho assembly, his own body, his house and
bzhin du mthong nas I 'jam dpal gzhon his servants, just as they had been
nur gyur pa la ' d i skad ces gsol to II 1
before. Then he said to Prince
8
'jam dpal bdag gis 'khor 'di sngar Manjusri, "Manjusri, when I couldn't
1 0
ma mthong na I gar mchis par gyur I see this assembly before, where had it
'jam dpal gyis smras pa I gone?"
11
rgyal po chen po khyod k y i 'gyod Manjusri said, "Great king, where
pa de gang na bar gyur pa 'khor ' d i that remorse of yours was, that is where
yang der song bar gyur to II yang rgyal this assembly also went. Now then,
1
po chen po 'khor ' d i dag mthong great king, do you see this assembly?"
ngam I He replied, "Mahjusri, I see i t . "
gsol pa I He said, "How do you see it?"
'jam dpal mthong ngo II He replied, " I see this assembly in
smras pa I 1 3
the same way that I see that remorse."
j i ltar mthong I He said, "Great king, how do you
gsol pa I see that remorse?"
3
'gyod pa de j i ltar mthong ba de He replied, " I n the same way that
bzhin du 'khor 'di mthong ngo II beforehand I did not see this assembly
smras pa I with my eyes, I do not see that remorse
rgyal po chen po 'gyod pa de j i ltar internally, externally, or anywhere
4
mthong I eise."
gsol pa I
14
j i ltar 'khor ' d i sngar m i g gis ma
1
mthong ' ba de bzhin du 'gyod pa de ( 1 ) This corresponds to the last sentence
16
nang du yang ma mthong I phyi rol of Nägärjuna's lengthy citation from the AjKV
du yang ma mthong I gnyi ga ma 7 in the SS, but the content differs somewhat
18 (see PÄSÄDIKA 1 9 8 9 : 1 5 4 ) : de nas rgyal po
gtogs par ma mthong ngo II
(chen po) ma sk)>es dgra rlom sems dang /
rnam par rtog pa thams cad dang bral nas /
ting nge 'dzin de nyid las längs pa dang /
( 1 ) rgyal po AELNQST: rgyal po chen po F;
'khor de thams cad kyang mthong ngo. One
(2) dgras ELST: dgras I A, dgra NQ, sgra F;
notes that the wording of the AjKV passages
(3) sems pa'i AENQST: sems dpa'i FL; (4)
found in the Tibetan version of the SS in the
dang AFNQST: om. EL; (5) khang pa NQST:
Tenjur frequently differs from that of the
khab AE (with signs of erasure in E), pho
complete translation of the AjKV in the Kanjur.
brang F; (6) g.yog ALNQST: yog E, 'khor
(2) Tib. literally "these assemblies."
F; (7) ma kho ENQST: mkho' A, mkho L ,
(3) Note that Sanskrit adds Manjusri
'khor F; ( 8 ) gis AENQST: gi FL; ( 9 ) gyur
here.
LNQST: gyurd A , 'gyur EF; (10) I EFLNQST:
( 4 ) Note that T.626 & T.627 have only
II A; (11) khyod kyi AFLNQST: om. E; (12)
internally and externally, or inside and outside.
chen po AELNQST: om. F; (13) I LST: om.
They are thus closer to the Sanskrit than the
AEFNQ; (14) gis ALNQST: gi EF; (15) ma
Tibetan, since the space in the missing part
mthong ANQST: mthong EFL; (16) yang
of our folio is insufficient for the third term
AEFN('ang)Q: om. LST; (17) gnyi ga ALQT:
(viz., nobhavam antarena or something sim-
gnyis ka ES, gnyis ga FN; ( 1 8 ) par AELST:
ilar).
par yang FNQ.
76 Jens-Uwe HARTMANN & Paul HARRISON

0
M
1
/// (desitä) mahäräja ta-
thägatena änantaryakä-
i t ° rinah anamtaram naraka-
gatih <l>
tat kirn tvam mamjusnr
narakam gamisyasi I
O äha <l>
tat kirn ca mamjusri ta-
thä(gatena) ///

/// ayam nirvvänagämi I

äha <l>
no hidam mahäräja <l>

(1) Desitä is a possible re-

construction from gsungs na.
(2) Note that the treatment
of the vocative manjusrlh is
erratic throughout.
 A Sanskrit Fragment of the Ajatasatru-kaukrtya-vinodana-sütra 11

'jam dpal gyis smras pa I Manjusri said, "Great king, since the
rgyal po chen po de bzhin gshegs Realized One (tathägata) has said that
pas mtshams med pa byed pa n i de l
a person who commits the "immedi-
1
ma thag tu sems can dmyal bar 'gro'o~ ates" w i l l go immediately to hell, w i l l
2
zhes gsungs na I ci rgyal po chen po you, great king, go to hell?"
khyod sems can dmyal bar 'gro 'am I When he had said that, K i n g
de skad smras pa dang I 'jam dpal Ajätasatru replied as follows to Prince
3
gzhon nur gyur pa la rgyal po ma skyes Manjusri, "Manjusri, did the Realized
dgras 'di skad ces gsol to II One awaken fully to any dharma say-
'jam dpal ci de bzhin gshegs pas ing, T h i s one goes to a bad rebirth,
3
' d i ni ngan song du 'gro ba'o II ' d i ni this one goes to heaven, and this one
mtho ris su 'gro ba'o II ' d i ni mya goes to n i r v ä n a . ' ? "
4 5
ngan las 'da' bar 'gro b a ' o zhes I He said, "No, great king."
chos gang yang mngon par rdzogs par
sangs rgyas sam I
smras pa I (1) The five änantatya, or "(offenses in-
rgyal po chen po de ma yin no II volving) immediate (retribution)" are matri-
cide, patricide, killing an arhat, provoking
dissension in the Sahgha, or causing the Tath-
(1) ni FLNQST: ni I A , om. E; (2) 'gro'o ägata's blood to flow. See BHSD, s.v.
AELST: 'gro FNQ; (3) 'gro ba'o AFLNQS: (2) In this sentence the Sanskrit and
'gro'o ET; (4) 'da' bar ALNQST: 'das par Tibetan versions deviate: in the Tibetan text
EF; (5) 'gro ba'o FLNQST: 'gro ba'o I A , Manjusri is asking the question ("Will you,
'gro'o II E. Great King, go to hell?") which fits the
following reply of Ajätasatru, while in the
Sanskrit Ajätasatru appears to be asking
Manjusri the same question. However, this
makes no sense: it is likely that manjusri was
written in error for mahäräja, and that we
should emend the text accordingly. Note that
in T.626 this is split into two questions: "Have
you heard that the Buddha has said...?" and
"Do you know, king, that you will go to hell?"
T.627 is closer to the Tibetan and to the
Sanskrit.
(3) In the Sanskrit there is nothing which
corresponds to the stock phrase in Tibetan de
skad smras pa dang / jam dpal gzhon nur
gyur pa la rgyal po ma skyes dgras 'di skad
ces gsol to.
78 Jens-Uwe HARTMANN & Paul HARRISON

ig ° äha <l>
mr-mmm « m m tathäbhisambuddhe mam-
1 2
jusri sarvadharmaih tad
apy aham dharmam na
samanupasyämi ///

/// dharmadhätugatiya na
3
ca dharmadhätur apäya-
gämi I na svargagämi I na
nirvänagämi I

(1) S J I G K M S Y : M A N .
(1) The Sanskrit text here
(tathäbhisambuddhe ... sarva-
dharmaih) is problematic in
terms of case usage. There are
several possibilities, but inter-
pretation as a poorly Sanskri-
tized "instrumental absolute"
(perhaps from abhisambud-
dhehi sarvadharmehi) seems
most plausible, since instru-
mental for locative is well at-
tested in Buddhist Hybrid San-
skrit (cf. BHSG, 7.30-7.34; cf.
also BHSD, s.v. abhisambu-
dhyate). The correct Classical
Sanskrit equivalent would thus
be tathäbhisambuddhesu ..sa-
rvadharmesu. Tibetan chos
thams cad la also suggests the
locative, as does T.627.
(2) Tad apy ... dharmam
should read tarn apy ...dha-
rmam, unless this is a case of
a neuter modifier with a mas-
culine noun, cf. BHSG 6.14.
The expression is found fre-
quently enough, e.g. in Chap.
1 of the Astasähasrikä-prajnä-
päramitä-sütra{tam apy aham
bhagavan dharmam na sam-
anupasyämi yaduta prajnä-
päramitä näma, etc., VAIDYA'S
ed., p. 3).
(3) Read sünyatägatiya na
ca sünyatä ? See note to trans-
lation.
 A Sanskrit Fragment of the Ajätasatru-kaukrtya-vinodanä-sütra 79

gsol pa I " M a n j u s r i , after becoming fully

'jam dpal chos thams cad la de 1
awakened in the same way with regard
2
bzhin du mngon par rdzogs par sangs to all dharmas, I do not see any dharma
3
rgyas nas chos gang sems can dmyal which goes to hell, goes to the gods,
bar mchi ba 'am I lhar mchi ba 'am I or goes to nirväna.
mya ngan las 'da' bar 'gyur ba'i chos M a n j u s r i , no dharma ever goes
4
de bdag gis ma mthong ste I 'jam dpal beyond having emptiness as its re-
2
5
chos thams cad n i stong pa n y i d du course, and emptiness is not some-
mchi ba las kyang ma 'das la I stong thing which goes to a bad destiny, or
pa nyid ni ngan song du mchi ba yang goes to heaven, or goes to nirväna.
ma lags I mtho ris su mchi ba yang
6
ma lags I mya ngan las 'da' bar mchi
ba yang ma lags so II (1) Note that for Sanskrit sam-anu-pas
the Tibetan has the simple verb mthong.
(2) This is a loose translation of chos
thams cad ni stong pa nyid du mchi ba las
(1) la AELNQT: om. FS; (2) du AEFNQS: kyang ma 'das, the sense of which is not
du I LT; (3) nas I LST, nas E: na FNQ, na I entirely clear, although the point seems to be
A; (4) de ALNST: om. EQ, de gang yang F; that emptiness applies to all dharmas inev-
(5) ni AEFLST: om. NQ; (6) 'da' bar itably and without exception. Tib. ma 'das
ALNQST: 'das par F, 'das par yang E; probably represents Skt. anatlta (cf. BHSD,
s.v.). Here the recension represented by the
Tibetan text and by T.626 and T.627 appears
to add an extra step to the argument, in that
it equates all dharmas with emptiness (which
does not go to hell, etc.) before equating them
with the dharma-dhätu (which does not go
to hell, etc.). The Sanskrit text seems to carry
only the second equation, and may thus be
defective, perhaps due to haplography. What-
ever the reason, the various texts diverge mark-
edly at this point, and cannot easily be aligned
with each other. The term -gatiya here, as in
dharmadhätugatlya, presumably has the same
sense as -gatika, cf. BHSD, s.v. gatika. Note
that the expression sarva-dharmäh sünyatä-
gatikäh also occurs in the Asta (VAIDYA'S ed.,
p. 148), in a context reminiscent of our present
passage. CONZE (1975: 190) translates "all
dharmas are situated in emptiness."
80 Jens-Uwe HARTMANN & Paul HARRISON

abhita mamjusrlh sarva-

- m m ^m m m ° d h a r m ä dharmadhätuga-
tl///

/// ä n a m t a r y a g a t i mam-
j u s r i d h a r m a d h ä t u h än-
A 1
° § t $ £ ^ t £ & a m t a r y a t ä y ä m etad adhi-
vacanam I dharmadhätu-
# ° w&<fcM&* ° e prakrtikäny änamtaryäni
frlJi# * tt^AMW * yä änamtaryaprakrtih tat-
pra(k)r(ti)///

/// ( a p ä ) y a m na yamti na
(1) A G M S Y : y K N . svargam I na nirvänam Ii'

(1) ÜS GMNSY: W. K.
(1) Here II represents the vi-
sarga used as a punctuation
mark.
 A Sanskrit Fragment ofthe Ajatasatru-kaukrtya-vinodanä-sütra 81

'jam dpal chos k y i dbyings ni ma 'dres Manjusri, the totality o f dharmas is

1
pa'o II chos thams cad kyang chos inviolable. A l l dharmas too have the
k y i dbyings k y i rang bzhin can te I character of the totality o f dharmas,
chos k y i dbyings ni ngan song du yang and the totality of dharmas does not
m i mchi I mtho ris su yang m i mchi I go to a bad destiny, does not go to
mya ngan las 'da' bar yang m i m c h i ' o heaven, nor does it go to n i r v ä n a .
II 'jam dpal mtshams med pa zhes Manjusri, the word "immediate" is a
b g y i ba n i I chos k y i dbyings su synonym for immediacy in the totality
2
mtshams ma mchis pa'i tshig bla dags of dharmas. Manjusri, the "immedi-
so II 'jam dpal mtshams ma mchis pa ates" possess the same character as the
ni chos k y i dbyings k y i rang bzhin totality of dharmas, and so whatever
2
can te I mtshams ma mchis pa gang the character of the "immediates," all
3
3
gi rang bzhin pa chos thams cad kyang dharmas too are o f that character.
de'i rang bzhin no II 'jam dpal de bas Therefore, Manjusri, all dharmas are
4
na chos thams cad ni 'gro ba ma mchis not subject to going, and for that reason
4
5
pa ste I d e ' i slad du bdag n i ngan I w i l l neither go to a bad destiny, nor
song du yang m i mchi I mtho ris su go to heaven, or go to nirväna."
yang m i mchi I mya ngan las 'da' bar
6
yang m i m c h i ' o II
(1) Tib. ma 'dres pa, literally unmixed,
untainted, unaffected, pure. How and whether
(1) yang A E F N Q : om. LST; (2) can this corresponds to Skt. abhitä is unclear, since
EFLNQST: om. A; (3) pa AELST: pa I N , the sense of the latter is obscure, but it may
yin pa II Q, om. F; (4) ma AEFLNQ: om. ST; just be a corruption of abhinna (unbroken,
(5) I E F L N Q S T : o m . A ; (6) m i undifferentiated, whole, etc.). One notes in
A(myi)ENQST: ma FL. this regard that ma 'dres pa is indeed a Stand-
ard equivalent for Skt. asambhinna, while the
Chinese versions point in a similar direction.
At this point in the text T.626 observes that
all dharmas are imperishable, therefore they
enter the dharma-käya—dharma-käya here
has the sense of dharma-dhätu, or total
collection of dharmas—while T.627 states
that all dharmas are imperishable, all dharmas
return to the dharma-dhätu. T.627 thus
suggests something like abhinnä manjusri h
sarvadharmä dharma-dhätugatiyäh sarva-
dharmäh, but the missing portion of the ms.
probably lacks the room for the second
sarvadharmäh as well as na ca dharmadhätur
apäyagämi / na svargagämi / na nirvänagä-
mi /, and would thus be closer to T.626.
(2) The Tibetan seems to presuppose a
reading änamtaryam iti mamjusri dharma-
dhätvänamtaryatäyäm, etc.
(3) The Tibetan suggests a reconstruction
to tatprakrtikäh sarvadharmäh.
(4) Sanskrit yamti should perhaps be
corrected ioyämi in line with the reading of
the Tibetan and the Chinese of T.626 and
T.627.
82 Jens-Uwe HARTMANN & Paul HARRISON

mamjusrir äha <l>

1
tarn sästärasya tvarn ma-
° häräja vacanam viloma-
yisyasi I
räjäha <l>
näham ma(njusri) ///

/// (bhagavatä nairä)tmya-

m± jm m *mw » koti {I} bhütakoti {I} de-
2
sitä <l> y ä nairätmyatä
mit * M f t # ^ M na tatra k ä cit satvatä I
3
asamtä mamjusri satva-
sya na tatra kas c i d yo
4
<'>bhisamskaret. ///
(1) K G M N S Y : H C K .
s
(2) M & W Ä # K: M -
(1) Note the genitive sästä-
GMSY. rasya instead of Classical Skt.
sästuh.
(2) Ms has dasitä.
(3) Asamtä Stands here ev-
idently for asato, T i b . ma
mchis na.
(4) This should perhaps be
corrected to abhisamskaroti
or, more likely, abhisamsku-
tyät.
 A Sanskrit Fragment of the Ajätasatrii-kaukrtya-vinodanä-sutra 83

'jam dpal gyis smras pa I Manjusri said, "Great king, when

rgyal pö chen po khyod de skad smra you say that,'are you contradicting the
na I ston pa'i bka' dang 'gal bar byed word of the Teacher?"
dam I He replied, "Manjusri, I am not con-
gsol pa I tradicting the word of the Teacher, be-
'jam dpal bdag ni ston pa'i bka' cause the Lord has said that the truth
dang 'gal bar m i bgyid do II de c i ' i of non-self is the real truth, and so
slad du zhe na I bcom Idan 'das kyis according to that truth of non-self, there
2
bdag med pa'i mtha' n i yang dag pa'i is no such thing as a sentient being. I f
mthar gsungs te I gang bdag med pa'i there is no sentient being, there cannot
mtha' de la ni sems can gang yang ma be any performer (of action) with re-
mchis so II sems can ma mchis na I gard to it, nor can there be any experi-
3
gang de na mngon par 'du byed pa encer (of the result of any action)."
gang yang ma mchis so II gang tshor
4
bar bgyid pa gang yang ma mchis so
II (1) There is no Skt. equivalent for Tibetan
de skad smra na, "when you say that."

(1)1 LNQST: II A, om. E; (2) ni EFLNQST:

ni I A; (3) de na AFNQ: de E, de ni LST; (4)
pa FNQ: pa yang ALST.
84 Jens-Uwe HARTMANN & Paul HARRISON

A i ^ umm¥°
^B«
III (a)tyamtavinoditatvam
<l>
mamjusri {I} äh(a) <l>
HB - p r a h i n ( ä te) m a h ä r ä j a
kämksä I
äha <l>
tadatyamtaprahinatvän
<l>
3E g ° mamjusri {I} äha <l>
tat katham te mahäräj(a)
M ° ///
E M °
HB °

(1) Ü G M S Y : Ä K N .
(2) It is possible that the text
is corrupt at this point.

(1) P3KN: om. GMSY.

(2) ^ » K N : | f t ^ G M S Y .
 A Sanskrit Fragment of the Ajätasatni-kaukrtya-vinodanä-sutra 85

smras pa I He said, "Great king, has your re-

1
r^yal po chen po 'gyod pa de bsal morse been dispelled?"
tarn" I He replied, "Inasmuch as all dhar-
gsol pa I mas are thoroughly dispelled."
3
chos thams cad rab tu bsal ba'i slad Manjusri said, "Great king, have you
du'oll eliminated your doubt?"
'jam dpal gyis smras pa I He replied, "Inasmuch as all
4
rgyal po chen po khyod the tshom 1
dharmas are utterly eliminated."
Spangs sam I Manjusri said, "Great king, as far
gsol pa i as you are concerned, w i l l this
2
chos thams cad shin tu Spangs pa'i assembly hold you to be a committer
slad du'o II of the "immediates," or not, or what?"
'jam dpal gyis smras pa I He replied, "Manjusri, they will hold
5
rgyal po chen po khyod la 'khor me to be established in that "immedi-
'di dag mtshams med pa bved par ate" through which unshakable liber-
6 7
ram 1 'on te ma y i n par ram I j i ltar ation is comprehended. They w i l l hold
'dzin par 'gyur I 9
me to be established in that "immedi-
gsol pa I ate" through which the patient accept-
'jam dpal mtshams ma mchis pa ance of the bodhisattva is w o n .
gang gis m i bskyod pa'i rnam par grol Manjusri, "immediate" is that in which
10
ba rtogs par gyur p a ' i mtshams ma there is no end and no middle, and in
mchis pa de la bdag gnas par 'dzin that (state) in which there is no end
par 'gyur ro II mtshams ma mchis pa and no middle they w i l l hold me to be
3
gang gis byang chub sems dpa' bzod established."
pa thob par bgyid p a ' i mtshams ma
mchis pa de la bdag gnas par 'dzin
11 12
par 'gyur ro II 'jam d p a l mtshams (1) Chos thams cad has no counterpart
ma mchis pa zhes bgyi ba ni gang na in Sanskrit, although the tad in tadatyamta-
mtha' yang ma mchis I dbus kyang prahinatvän could conceivably pick up a
ma mchis pa ste I gang na mtha' yang previous sarva-dharmänäm. However, there
does not seem to be sufficent space for it in
ma mchis r dbus kyang ma mchis pa
the missing part of the folio. Further, neither
de la bdag gnas par 'dzin par 'gyur
T.626 nor T.627 mentions all dharmas at this
roll point, and thus appear to belong to a recension
of the text closer to the Sanskrit fragment.
(2) Once again, Tib. actually has "these
(I) 'gyod pa ALNQST: 'gyid pa F, bgyid pa assemblies." See above, p. 75.
E; (2) tarn AEFLST: lam NQ; (3) bsal ba'i (3) Our rendering of this difficult passage
ELNST: gsal ba'i Q, bstsald pa'i A, stsal ba'i is tentative. The Chinese is not much help,
F; (4) chen po AELNQST: om. F; (5) chen but here a play on words appears to be in
po AELNQST: om. F; (6) par ram NQ: par progress, in which änantarya, used so often
'am AF, pa 'am LST, pa ste E; (7) I FLQST: with a negative meaning (leading immediately
om. AN, I ram E; (8) ram ELNQST: 'am AF; to punishment), is used positively (leading
(9) I LNQST: I! AF, om. E; (10) gyur pa'i immediately to spiritual success) (cf. BHSD,
A(gyurd pa'i)FLNST: 'gyur pa'i Q, 'gyur ba'i s.v.). The last sentence employs it to suggest
E; (11) gnas par 'dzin par A('dzind)EF: gnas the non-differentiation of the enlightened
par LNQST; (12) 'jam dpal AFNQ: om. State, the immediacy of non-dual realization,
ELST; (13) I EFLNQST: om. A. in which ends and middle, like seifand other,
drop away. For similar formulations see, e.g.,
the Asta, VAIDYA'S edition, p. 23.16-25, CONZH
(1975': 101).
86 Jens-Uwe HARTMANN & Paul HARRISON

Abbreviations
AjKV Ajätasatru-kaukrtya-vinodanä

BHSD Franklin EDGERTON, Buddhist Hybrid Sanskrit Dictionaiy, New Häven, 1953.

BHSG Franklin EDGERTON, Buddhist Hybrid Sanskrit Grammar, New Häven, 1953.

T. or Taishö TAKAKUSU Junjiro & WATANABE Kaigyoku, eds., Taishö shinshü daizökyö,
100 vols., Tokyo, 1924-1935.

Works Cited
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1975 The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary, 2nd
ed., Bolinas.
GOSHIMA Kiyotaka
1983 The Tibetan Text of the Second Bhävanäkrama, Kyoto.
HARRISON, Paul
1993 "The Earliest Chinese Translations o f M a h ä y ä n a Sütras: Some Notes on the
Works o f Lokaksema," Buddhist Studies Review, 10, 2, pp. 135-177.
JACKSON, David
1992 "Birds in the Egg and Newborn Lion Cubs: Metaphors for the Potentialities and
,,
L i m i t a t i o n s o f " A l l - a t - o n c e " Enlightenment, in IHARA S h ö r e n and
YAMAGUCHI Z u i h ö , eds., Tibetan Studies: Proceedings of the 5th Seminar
of the International Association for Tibetan Studies Narita 1989, Narita,
V o l . I , pp. 95-114.
LAMOTTE, Etienne
1970 Le Traite de la grande vertu de sagesse, Tome I I I , Louvain.
LINDTNER, Christian

1982 Nagarjuniana: Studies in the Writings and Philosoph)' qf Nägärjuna, Copenhagen.

de L A VALLEE POUSSIN, Louis
1962 Catalogue ofthe Tibetan Manuscripts from Tun-huang in the India Office
Library, Oxford.
PÄSÄDIKA, B h i k k h u
1989 Nägärjuna 's Sütrasamuccaya: A Critical Edition ofthe Mdo kun las btus pa,
Copenhagen.
,,
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