* Laksanatika
Sanskrit Notes on the Prasannapada (1)
KO oh HR
ROLLE AE HOT HR
2004 4 2 A‘Laksanatika
Sanskrit Notes on the Prasannapada (1)
Yoshiyasu Yonezawa
The main purpose of the present paper is to revise the text partially
introduced in my previous paper, Yonezawa 1999, and to show the
continuous part of the text.” It has been desirable for me to revise
Yonezawa 1999, for the text transliterated therein is based upon my
initial hand-copy of the MS during my visit to People’s Republic of
China in 1997. To check the readings of the MS more critically was
enabled by the publication of the dBu med MSS in which that of “LT
is included. Although general information about “LT is provided in
Introduction 2001,” a tentative edition of “LT has been postponed
until the present paper.
Among several texts in “LT, Sanskrit notes on the first
chapter of Pras (MS 1b1-3a7) is limited to the scope of the present
paper. First, general information of “LT is provided in “I Textual
Survey” based upon Introduction 2001. Second, “II A Preliminary
Transliteration” is presented, in which the readings of ‘LT MS are
reproduced as they stand. This part is intended to be a preliminary
philological basis on which a text critique can be conducted, as in the
(1) The present paper was projected to be contributed to a different journal |
would like to beg forgiveness of readers for adjustment of the description of 26) in
Yonezawa 1999.
(2) The PDF file of the booklet, being attached to the dBu med MSS, can be
downloadable from the website of the Institute for Comprehensive Studies of Buddhism
at Taisho University (http://www.tmx.tais.ac jp/sobutsu/)16
next part of the present paper. Finally, “III A Tentative Edition of
‘LT with Pras” constitutes the main part of the present paper, in
which the text of “LT is collated with that of Pras. With regard to
textual problems and the contents of Pras, however, annotations are
kept to a minimum. Nonetheless, it is hoped that the primary purpose
of the present paper is fulfilled!”
I Textual Survey
1 General features of the MS
The MS of ‘LT is now preserved at Tibet Museum in Lhasa.” RS
reports the MS as a collection of Zha lu ri phug monastery at his
visit in 1936 and classifies it into three entries, i.e., Nos. 245-247,
(3)
based upon their contents.”’ Needless to say, the 18 leaves in these
three entries originally constituted one set, as being reproduced in
the dBu med MSS."*' In this respect, it is to be noted that most of the
leaf numbers in the margin of the MS are not always reliable.’ In
the dBu med MSS, corrected leaf numbers are given, upon which the
(1) Regrettably, the translation of ‘LT can not be included in the present paper.
This task, I believe, should be done on the basis of a further examination of Pras
MSS available for the moment. See McDonald 2001
(2) See Introduction 2001, esp., p. 1, fn. 1
(3) _ RS list p. 36. In addition to this RS list, the gTam rgyud gser gyi thang ma of
Rev. dGe ‘dun Chos ‘phel (gTam-rGyud-gSer-Gyi-Thah-Ma of dGe-hDun-Chos-hPhel,
with an Introduction cum Review by Ven. S. Rinpoche, The Dalai Lama Tibeto-Indological
Series—VII, Sarnath, Varanasi 1986.) who traveled together with RS, deserves more
than a passing notice. His report on the Sanskrit MSS preserved in Sa skya and Zha
lu ri phug monasteries is found in p. 13ff, The MS of *LT is described on pp. 18-19.
It is very likely that RS list owes very much to Rev. dGe ‘dun Chos ‘phel
(4) In detail, see Introduction 2001, p. 26-28, esp. p. 25,
(5) The leaf numbers are apparently added by a later hand, most probably by RS
himself*Laksananka — Sanskeit Notes on the Prasaunapada 1 117
present paper is based. The leaf numbers are as follows"
RS No. Leaf No(s). Corrected Leaf No(s).
245 1 = 14
2 = 13
3 =12
4 = 10
5 = ll
6-9 = 15-18
246 10-15 = 1-6
247 16-18 = 79)
The most salient feature of the MS of “LT lies in the fact
that both Indian and Tibetan dbu med scripts are employed by the
same scribe. The Indian script from Ib until 3a4 is so called “Proto-
Maithili-cum-Bengali,” whereas the Tibetan dbu-med script from 3a5
downwards can be classified as gshar-ma type.’
2 Title, Author, and Contents
First of all, it is to be noted that ‘Laksanatika’ is a provisional title
employed in RS list. At least within the text itself, no reference to
the title can be traceable.” For convenience, the present paper
employs the provisional title.
Based upon the scripts mentioned above and the other
circumstantial evidence, the scribe can be identified as Dharmakirti
(1) In detail, see Introduction 2001, p. 27.
(2) All Tibetan dBu med letters employed in "LT are included in “Script Table” in
Introduction 2001, pp. 29-49.
(3) The text called “Tshig gsal stong thun” (‘topics in Pras’ or ‘essence of Pras’) is
known in Tibetan tradition. It is not certain whether this text is related to the
present text or not. See Chizuko YOSHIMIZU, Die Erkenntnislehre des Prasangiha
Madhyamaka nach dem Tshig gsal stoi thun gyi tshad ma’i rnam par béad des ‘Jams
dbyaris bad pa'i rdo rje, Wiener Studien aur Tibetologie und Buddhismuskunde Heft
37 Wien, 1996, esp. SS. 7-10.; Ruegg 2002, pp. 9-11Ls
or Dharma grags, a Tibetan o ts@ 6a, most probably under supervision
of Abhayakaragupta in the beginning of 12th century CE.” Concerning
the author of “LT, the word ‘anonymous’ is used in Yonezawa 1999
As is mentioned in Introduction 2001, however, it might be possible
to presume that Dharmakirti or Dharma grags, the Tibetan scribe of
the MS, wrote down the text for the sake of memoranda of his own
understanding.”
The *LT consists of Sanskrit notes on Pras, MABh, CST, etc.
The end of each chapter of those Urtexts is indicated by the numeral
For instance, the locations of Sanskrit notes on Pras are as follows:
Ad Chapter 1 1b1-3a7 Ad Chapter 15............3b8-4al
Ad Chapter 2........... 3a7-8 Ad Chapter 16 .4al-2
Ad Chapter 3......... Ad Chapter 17 402-4
Ad Chapter 4 ..... Ad Chapter 18.......... 4a4-b4
Ad Chapter 5.......... Ad Chapter 19............4b4-5
Ad Chapter 6 Ad Chapter 20............4b5-7
Ad Chapter 7.0... Ad Chapter 21............4b7-5a5
Ad Chapter 8........ Ad Chapter 22...... ...5a5-b1
Ad Chapter 9...
Ad Chapter 10..
Ad Chapter 11...
Ad Chapter 12.........
Ad Chapter 13
Ad Chapter 14
Ad Chapter 23.
Ad Chapter 24.
Ad Chapter 25
Ad Chapter 26.
Ad Chapter 27.
Ad Madhyamakaéastrastuti
secseseene 6BT-704
(1) In detail, see Introduction, pp. 3-8
(2) One of the ground of this hypothesis is the usage of the word “sUnyatadrsti-~
(ibl1), which is definitely employed for “Sdnyatadarsana-.” To my knowledge, the
positive connotation of the former word has not been confirmed in Indic texts. This
is probably caused by “mthong ba” in Tibetan, which is employed as the rendering of
both “dargana-” and “drsti-.”*Laksanaika Sanskrit Notes on the Prasannapada | | 9
3 Remarkable Data from ‘LT
—Especially Sanskrit notes on Pras Chapter I—
As is shown above, the Sanskrit notes in “LT is a very brief text
Accordingly, it is sometimes difficult to identify which part of Pras is
commented on. Nonetheless, “LT provides interesting information
about interlocutors presupposed in Candrakirti's argumentations. In
this respect, Yonezawa 1999 reports that ‘LT reads not ‘Bhavaviveka’
but ‘Bhaviveka*" and ‘bhavivekah kila svatantrasanavadi (Bhaviveka
is called svatantrasanavadin-). Moreover, ‘LT provides
information about the unnamed Buddhist logician who postulates two
valid means of cognition (pramana) in Pras, although his name has
been deduced from the context of Pras, as ‘Dignaga.’
Most of comments on Pras are regarded as paraphrastical
explanations. It is to be noted that several readings of Pras quoted in
“LT can be considered to be desiderata for understanding of Pras,
even though they are not always attested by the extant MSS of
Pras.”
Taking the dating of “LT into consideration, we may consider
such variant readings of Pras as more archaic and thereby need to
check them more critically.
Although much still remains to be investigated, it is at least
certain that “LT is a unique and interesting source material by which
remarkable data can be collected.
(1) The occurrences are found in MS 1b2, 3, 4, 6 (twice), 2a4, 5, 6 (twice), Sal, 2,
Mb7, 13a, 1, 2, 17b6 (twice).
(2) MS 1b6. See below.
(3) Nowadays, more than 16 MSS of Pras are reported. Some of them are
carefully scrutinized in order to confirm and imporve the readings of LVP's Pras
based upon, according to LVP’s Avant Propos, 3 MSS. See Tsukamoto 1990, pp
237-239, De Jong 1978, and McDonald 2000.120
Symbols:
(bt)
(1b2]
(1b3]
a
II A Preliminary Transliteration
Virama, e.g., tat
<< >> Interlinear insertion
i Superfluous aksara
: Illegible aksara
- Erased aksara, e.g., b
{stddham] namo buddhaya // nagas casau
' guklatvad arjunas ceti
<>'
nagarjunah Seso nagah sa iva nagarjuno pi / antadvayarh
Sasvatecchedai / aeet<>jate ca / sambuddhadhir
bbodhicittarh // darSanath Sanyatadrstis ca tejarhsi
prabhavah / nage paravadimatarn gakratvenabhimatarh /
tamamsi ajhani yasya darSanety adisloke nagarjunesv eva
va yojyah / tada tamarhsi kirnbhatani manasani // athava
arjunah pandavah / nagah Sre-
sthah / arjunat Srestho nagarjunah / asamajfianarh /
tadvatthanivacanany eva saraughah / bhavah sarhsarah sa
evaris tasya Senamaradayah / Sivona tasyarisenarjunena
nirjita / raksaSrir buddhatvam nrpatvan ca / tac ca
yudhisthirasya dattarh sati prattkriya kleSaksayo papam
angi yasmin vakye megre tena grathitam vidheneti karuna
‘dvayajfanarh / bodhicittah cety uktarh / tatra tadvad atrapi /
prathamacittotpadarn /
prathamabhamith / yavad ity uktai / prajhaparamitanitirn
jfatva astrarh krtam ity arthah / tatasvabhaveti /
pratityasamutpadasvabhavah / apeksayam apeksarupaya yas
tu bhaviveko dusanam abhidhatte / tasyakauSalam eva
tavata sambhavya iti sambandhah karyah / eke iti
Written in Tibetan dBu med script[1b4]
(1b5]
{1b6]
[1b7]
(2a1]
*Laksanauka — Sanskrit Notes on the Prasannapada
buddhapilitah / anye iti kascit tikakarah / eke anye ity
akhyalrnjm uktapaksadvayam evoktam / tene-
ti karanena / anddya bhaviveko diisanam dha / etac
cayuktam iti / ubhayor api paksayo vipsoktety anidya tayo
vipsayor atrapi sambandhabhavah ity apara ity
anenatmanam nirddigati candrakirttih / abhimatas tu
prathamoktapaksa evasya / avyutpanna evayam
aranyetilakasabdah tila dhe(?) eva tilakah / ekahetur isvarah /
visamahetun nityanityahetutvarh /
svety atmanaivatmahetutvam / siddhyabhavam iti kadacid
utpadanantararh nirodho nirodhantaram va vinagah / amrta
eva sann utpadyeta pirvarnh maranadyabhavat / seti
upapattih / parato py utpade ava ety abhisarnbandhah /
tasmat svabhavat asya / svabhavam paraguna iti
vidyamanatvat, / ityadineti madhyamakavataragranthena /
atraika iti bhavi-
vekah prasangetyadi saphalyad ityantam ekah paksah
prasangaviparyayena viparitasya sadhyasya vyaktinispattih
tasmin asati / parasmad vapanna bhava iti syat /
nispannasyapi punah # punarjanma syad ity
uktasyanisthanasya nisedhan nisthanarn syad utpadasya
paryasyasyat / bhavivekah kila svatantrasanavadi vayam iti
candrakirttih / acdrya iti bhavivekah pratyaksa-
dipratitair arthaih karanabhitaih kifcita pravartte
nivartteyarh va / adhyatmikaniti / adhyatmanah /
pradhanatvad uktarh / parapratijianirakaranan tu
madhyamikasya yujyate / ubhayasiddhanumanena /
anumanena virodhacodanayarn tasyanumanasya paksadibhir
bhavyari / kimbhiitaih paksadinam apaksatma dosas tena
rahitaih / tadanabhidhanat paksadyana-
bhidhanat,/ taddosah paksadidogah / tasmat aparenaiva[2a2]
[2a3]
(2a4]
(2a5]
nasmabhih / atha so pi pare vina hetvadibhih param
pratipadayisyatity aha / tac cayam ityadi // tatra
yathetyadina paraprakriyayam apy ayarh pratikaro stiti
kathayati paroktadosapariharad iti paksarh dUsayann aha //
paroktetyadi ghato drstantikrto na ghatadi<>r anaikantikatetyaha //
ghatettyadi / anya iti / pirvaprayogat,
buddhapalitasyaivapara ity arthah / purusa Atma / tata eva
svartpad eva na badhaka ity utpadyasyanirddistatvat, /
tathavy utpadagabdenatrabhivyaktir ucyate / nipatya niyojya /
utpado hi pirvam anupalabdhah pagcad upalabhyate //
tathabhivyaktir apiti sadharmyarh katharh punar ayam
uktaprayoge ayarh vicdro jnayatarh / sarnkirttatvad ity aha /
arthapradhanatvad arthavakyani
nikarakaroti smety asya vinetyadi nety antena sambandhah //
akasalaksanat / pirvam akasa namanete nasty eva / yadi
syat tada <<’>>laksanarh prasajyeteti prasangah /
ripakaranam {prthivyadi}prthivyadirahitarn yadi raparh syat /
ahetakam evahetukath syad iti prasangah svarthe’na /
nirvanam api kalpitam ity aha / yadi bhavardparh nirvanam
sya tada jaramaranalaksanam tad bhaved iti pra-
sangah / tarkkikasyeti / bhavivekasya / prayogavakyarn /
sadhanaprayogah / etata idrSarh / adharacaksuradih / sa
tatvato na siddha ity asiddhadharah viparyaso bhrantis
tanmatrenasaditatmabhavaksya ghatade ddharmmina
utpattir nastity ukte tasya pracyutir abhavo ‘ngikrta / ato
na drstanteena sahasya ‘Sadréata / yatu viparyasaviparyasav
anyonyavyava-
cchedasthitau / satvad iti sarnkhyarh prati bhavivekenoktarh /
asiddharthatodbhavanety asiddhatvarh / itthan ceti
viSesodbhavanarn santy evetyadinasanga aha / svata iti
sarnkhyasya pratyayatvarh karanatvarh / tasya nirakaranat /(2a6]
(2a7]
[2b1]
(2b2]
*Laksanatika Sanskrit Notes on the Prasannapada | 125
sadadirupakaryam na nispadyate /
vastudharmatvenopanyastah sarhkhyena heltultvadatyo yatra /
svata eveti sarnkhysya / anena vicarena sam
khyasya hetavah / bhavikasya ca tathetyadinoktahetuvo
vihanyante ghatasyeti / ghatanujanyeti gesah / asiddhavetam
iti vigesa bhavikasya uktavicdrena svasyaivato boddha /
anena bhavivekena pareti sarmkhyah kim uktam ityaha /
athetyadi tatvato ’siddho yarn hetuh / svakrteti
bhavivekakrtarh / sabhagarn savyaparath savijnanakam ity
arthah / tatsabhadgam avyaparam / svartipa-
vad iti rdpasyaiva ghatadih // sann apy
athavabhivyaktiripenotpadyata ity aha / ghatadinam ityadi //
tathanabhidhanat, / ghatadity anabhidhanat,/ adhyatmikanity
abhidhanac ca // agamabadhacintayam api na tathaivety aha /
tatha hiti yadi nameti yady arthe / namabhyupagame va /
yato ’vasyarh kutascita kasya cid utpattir bhavati / tena
pracyuke utpadye bhavapaksah //
sadhanadisananantahpatitvad iti / na sadhanarn napi
diisanam ity arthah / ahetor i$varadeh / karyarn notpadyata
iti pratipadanartham ahetuta ity uktam ity aha / yac capity
artha jhanavisayasvabhava utpadadayo naiva / yo
yathopaddistam Siinyatam janati / sa nitarthetyadi janati
janati saradyamh stambhitatvarh veditam vedana /
veditavyam iti badhapathah / tayo nirodhasamapattim /
anayoh samsara{<>)pravrtau mukhyatvan nirdesah /
anupadayeti / trsnadyupadanarh hatva dharmmersato
anupanitah / asati viparyasah / sadripatvaropah /
karmadharayovaca / purusa ity atmapi syated atah pudgala
ity aha / sarvadharmmaih Siinyatvadibhir mukto bahihkrtah /
tena moha ity ucyate / mukhyatasreyah / tac catrakasath /
naraka<> mukham yesam sarvadharmmanam
yatha naraka akaéaSrayas tatha sarvadharma apity arthah /[2b3]
[2b4]
(2b5]
(2b6]
(2b7]
sarvabuddhadharmmadharanad dharanipadam /
prajhaparamitarh svabhavasambhatah svardpenaiva sthitah
yamaloka pretah kharam ityamé@radi kayikirh / uttarity
avyayam uttaram / strinimittarn mukhadivaisistyam / tata
ity avyayarn / tac chabdarthe indriyam manah akasasthite
nanalambanena / anubhava iti / bijadibhya
evankusyotpalvilttir ity esah / idanim iti
prathamaprakarananantarath vigesaya karanam eva kim
artha ity a-
tra pratipadanartham iti sambandhah / laukika eva
pramanaprameyavyaharo yukto na paramarthika ity asmin
pakse aha / athetyadi / asmabhi dignagadibhih / tad
anuvarnnanasya he<>lath vacyam ity atraryah
kutarkkikair iti dignagah sa iti vyavaharah / laksye dhumad
vahnipratitau laksam iti prameyarh / tadaparam iti /
samanyavigesalaksanadvayata / api ce-
tyadi / svalaksanarh svasarnvedyariipatvarh /
tadvyatirekendsiddharh jianarh laksabhitarh /
nahetukacittasya dhareti esah / cittasya kartrtvam ity ukte
arthac cittanam karanatvam uktath / karanadityadi /
$abdena kartrtvarh anavadharanad iti / atmanah kartrtvarh
tatra caritam na tu cittasyapi / etac coktar
madhyamakavatara iti / tatraivavacdryo ’tra nokta iti vese-
sah svalaksanam iti khakkhatitvarh / Sariram ity ukte /
buddhyadi sahabhavipadarthantarasapeksata bhatevati /
akamksa iti pratibhtipatta / yady api prastute nasti
anyagatar tu vidyata eva Sariradilakseti / prthivyadi /
yatha / avidyamane pi pudgale rapadyupadana
pudgalaprajfiapti tadvat Sarim upadanarn krtva / silaputraka
upadata upadiyate prajnapyate / ayukta-
m iti visenanabhave pi visesanavisesabhava iti na yuktarh /
sarhvyavaharasiddhasya vigesanasya bhavad eva yady(3al]
[3a2]
[3a3]
[8a4]
a)
*Laksananka Sanskrit Notes on the Prasannapada 1) 125
avicasera'” sarvrtina bhave tada tvam eva na bhavet / tata
upapatya na viyujyeta / prameyadvayasyanavasthanad
anekaprameyabhesambhavah / agamadeh pramanantaratvam
yuktarh / kifca pramanalaksanam ayuktam avyapitvat, / yato
loke ghatapratya-
ksa ucyate / tvaya tv acarya vyavaharena jnanarh karye
ghate karanopacararh pratyaksaniladinimitopacararh //
naivam ity acaryah / agrayasyeti ghatarGpasya / madhuram
iti rasah / mrdv iti sparSah / yatha tu sa eva dagdho ’gnir
ity ucyate / ubhayadhinendriyavisayau / aSrayasyeti /
caksusah // tadvikareti caksurvvikarah / artham arthath
pravartata iti / artha eva yadi nama varttata ity arthah /
naitad ity acaryah /
bheda iti caksurvijhanam ity ukte manovijianavyavacchedo
bhavati / vikarnnyata sakasat / tadvisesasya
<> yo bhedas tasya asadharanakaranena
aksam aksam pravartate ity anena / pratigatam asminn iti
vyutpaty api vikalpadbhe<>h /
vikasyaspastatvat, / salaksanapravrtteh / aprastutatvad iti
paramarthapeks@ayoktatvena vyavaharanangatvat /
kalpanapotam agama evoktam ity aha
cakgur ity aha / jadatveti / yathabhatanavabodhat <> / prameyarh tac ca svalaksanarh / samanyalaksanam va /
tadvisayena / etata upamayabhidarSitamh tesarh buddhanam
satyana kascid asti yo janati / taniti pramanani / ekangeti /
svatah paksah dharmmah kayabhitah / alambanapratyayo
na eva / hetor nirodho vaibhasikenotpatipratyaya uktah /
ti-
miradhipatyena kesondikadarganam iti adhipatih parojatah
kusilastho yah paramparaya janayati / sahetau /
sa<>jata // sahabhii vaisikenoktah / sadhamyo
‘The erased ‘sa’ seems to be a unfinished aksara(3a5}"
[3a6]
(3a7]
a
nyadhipatyena pascajjata maranadhiyepatyena nasatankuh /
hetupratyayanam parena / samagrivastubhita janikesta
nirhetukatvam iti / yady asti svabhavas tada hetuna kirh /
kartavyary / svabhavotpadanartharh hetur anvinesyate /
vyavaharamatrenoktam / na tu tatvata ity agamabhiprayah /
kartra vineti vijnanadyupapadyata iti / vijhanarn kartr
tadabhave tadaérita kriya katharh bhaveda / na jayate na
yuktah / kutah / ardhajatatvat,/ yaj jatarh tan na jayate
nispannatvat / ajatam apy abhavardpatvan na jayate / atha
jayat / na ca sarvarh jayéate / hetu / nirgunata
nirhetukah / ahetava ity arthah kriyapi bhava ucyate /
vidyamanana(m)m arambhanatve sarvakarika yojita /
avidyamanaperambhanatve pi sarvarh yojayann aha /
athetyadi / asati / atatvarape arambhaketyalambagah /
vicalvya}ryate disayate / ankure utpanne bija nirudhyate /
nanutpanne SUnyavidyeti / anya ’vidya / aakuner iva
padarh yatha antarikse nasti / antariksapatho gaganarh tena
tulya ekarupa jayante ye ’caladi ripah
sthitah gila yuktah Sailaparthatah / prathamamh // 1 //
From this line downward written in Tibetan dBu med script.*Laksananka Sanskrit Notes on the Prasannapada 1) 125
Ill A Tentative Edition of “LT with Pras
Explanatory Remarks
Most of texts in “LT are paraphrastic annotations. In order to
understand “LT, it is indispensable to identify which part of Pras is
annotated. Therefore, both texts of “LT and Pras are collated below,
based upon the following rules:
1)
2)
4)
The words of Pras, which are picked up and briefly annotated
in “LT, are printed in Bold
Compounds are sometimes hyphened. To divide the vowel
sandhi, a special mark ( _ ) is used. E.g., aa
Emendations are shown in /talics except the following cases
a) The correction of sandhi rules and dandas.
NB. The text below does not follow sandhi rules
strictly.
b) The dittography after r (Only in the part of Indian
script).
As the combination of 1) and 3), Bold Italic type of letters
are used as well.
Annotations to emendations
LT
a) As the readings in MS are presented in “II A
Preliminary Transliteration” above, the annotations
are omitted.
Pras
a) The text of the Pras is printed in small fonts.
b) The basic text is LVP Pras. Emendations based only
on De Jong 1978 are not annotated at all
ics The titles of (a part of) paragraphs are supplied in
Italics on the basis of Tanji 1988 and Ruegg 2002.[1b1]) namo buddhaya //
Etymology of ‘Nagarjuna’
Buddha arya-Nagarjunavacye / naga casau guklatvad arjunas ceti
Nagarjunah / Seso nagah sa iva Nagarjuno ’pi /
Homage Verses of Candrakirti (LVP 1.1-2.4]
ye ‘ntadvaya avasavidhitavasah sambuddhadhisagaralabdhajanma /
saddharmatoyasya gabhirabhavam yathanubuddham krpaya jagada //
yasya dargana-tejarsi paravadimata indhanam /
dahanty adyapi lokasya manasani tamarnsi ca //
yasya asamajianavacahSaraugha nighnanti nihSesabhava _ari-senarh /
tridhatu-rajyagriyam adadhana vineyalokasya sadevakasya //
Nagarjunaya pranipatya tasmai tatkarikanam vivrtim karisye /
uttana-sat-prakriya-vakyanaddham tarkanilavyakulitam prasannam //
antadvayath $a$vafocchedau labdhajate ca sambuddhadhir bodhi-
cittarh / darganath Siinyatadystig ca tejarnsi prabhavah / nage paravadi-
matarh gakratvenabhimatath / tamamsi ajfiani yasya darsana_ity
adigloke Nagarjunesv eva va yojyah / tada tamamsi kirnbhitani
manasani / athava arjunah Pandavah / nagah éresthah / arjunat
Srestho Nagarjunah / asamajfanarh / tadutthandni vacandny eva
Saraughah / bhavah sarhsarah sa eva_aris tasya senamaradayah /
sivona tasyaarisenaarjunena nirjita / rajyasrir buddhatvarh nrpatvarh
ca / tac ca Yudhisthirasya dattarh sati prakriya kleSaksayo papamangi
yasmin vakye tena grathitarh /
Soteriological raison d’étre (sambandha) of Pras
(LVP 2.6-3.2] tasya kani sambandhabhidheyaprayojanani / iti prasne /
Madhyamakavataravihitavidhind advayajianaalamkrtam maha-
karunaupayapurahsaram prathamacittotpadarh_tathagatajfanot-
pattihetum adim krtva yavad dcarya-Nagarjunasya viditaviparita-
prajiaparamitaniteh karunaya paravabodhartham Sastrapranayanam / ity
esa tavac chastrasya sambandhah /
vidhina iti karuna ‘dvayajianarh bodhicittar cety uktarm / tatra“laksanatika Sanskrit Notes on the Prasannapada | \29
tadvad atrapi prathamacittotpadam prathamabhumim / yavad ity
uktau prajnaparamitanitim jnatva sastram krtam ity arthah /
Subject matter (abhidheya) of Pras
(LVP 3.5-7] svayam eva cacaryo vaksyamanasakalasastrabhidheyartham
saprayojanam upadarSayaris tad aviparitasamprakasatvena mahatmyam
udbhavya tatsvabhava avyatirekavartine paramagurave tathagataya
au
Sastrapranayananimittakam prandmam kartukama aha /
tatsvabhava iti / pratityasamutpadasvabhavah /
In Etymology of Dependent Origination (pratityasamutpada)
[LVP 5.4] pratityagabdo ’tra lyab-antah praptav apeksayarh vartate /
apeksayam apeksaripayam /
Opinion of Bhaviveka on ‘Pratityasamutpada’ [LVP 7.6-8.4]
yas tu / vipsarthatvat pratyupasargasya / eteh praptyarthatvat /
samutpadaSabdasya ca sambhavarthatvat / tams tan pratyayan pratitya
samutpadah prapya sambhava ity eke / prati prati vinasinam utpadah
pratityasamutpada ity anye / iti paravyakhyanam aniidya diisanam
abhidhatte / tasya parapaksaénuvadaakausalam eva tavat sam-
bhavyate // kim kaéranam / yo hi praptyartham pratityagabdam
vyacaste ndsau pratim vipsartham vyacaste / ndpy etim praptyartham /
kim tarhi pratim praptyartham etim ca gatyartham / samuditam ca
samutpadagabdam praptav eva varnayati /
yas tu Bhaviveko disanam abhidhatte / tasyakausalam eva tavat
sambhavyata iti sambandhah karyah / eke_iti Buddhapdlitah / anye iti
kascit Tikakarah / eke anye ityakhyam uktapaksadvayam evoktarn /
(LVP 8.5-11] tenaidanim ‘~prapya sambhavah’”’ pratityasamutpada
ity evam vyutpaditena pratityasamutpadaSabdena yadi niravasesa-
sambhavipadarthaparamarso vivaksitah / tada tam tam hetupratyaya-
samagrim prapya sambhavah pratitya samutpada iti vipsasambandhah
(1) ‘The homage verse of MMK, in which dependent origination (pratityasamutpada)
is characterized by eight negations, follows hereafter.
(2) LVP. prapyasarnbhavah. See Tanji 1988, p. 110, n 57).kriyate / atha viSesaparamarsah / tada caksuh prapya ripami ceti na
vipsayah sambandha iti // evam tavad anuvadakaugalam acaryasya //
"kim ca /‘ etac cayuktam**’ / caksuh pratitya riipani cotpadyate
caksurvijhanam iti /‘-atra ubhayarthabhisarnbandhasarnbhavat °Y iti
yad uktam disanam tad api nopapadyate /
tenaiti karanena / antdya Bhaviveko disanam aha / etac cayuktam
iti / ubhayor api paksayor vipsa_uktety anddya tayor vipsayor atra_api
sambandha_abhavah /
{LVP 9.6] [tato] disanam api nopapadyate / ity apare //
ity apara ity anenatmanam nirdigati Candrakirtih / abhimatas tu
prathamoktapaksa evasya /
Against another opinion on ‘Pratityasamutpada’
{LVP 10.3] athapi raghiSabdam pratityasamutpadaSabdam abhyupetya
aranyetilaka adivad evam ucyate / tad api nopapannam /
avyutpanna evayam aranyetilaka-sabdah tild eva tilakah /
Introduction to the comments on the homage verse of MMK
{LVP 10.11-12] tad evarh hetupratyayapeksarh bhavandm utpadarh pari-
dipayata bhagavata ahetv-ekahetu-visamahetu-sambhitatvam sva-
parobhayakrtatvarh ca bhavanarh nisiddhirh bhavati /
ekahetur igvarah / visamaheturh nitydnityahetutvarh / sva_ity
atmanaivatmahetutvam /
Why the modifier ‘anirodha’ precedes ‘anutpada’ in the homage verse of MMK
{LVP 12.4-7] atra ca nirodhasya piirvarn pratisedhah / utpadanirodhayoh
paurvaparyavasthayah siddhyabhavarh dyotapiturh / vaksyati hi /
parvarm jatir yadi bhavej jaramaranam uttararh /
(1) LVP adds “etad va [alyuktarh /". See Tanji 1988, p. 111, n. 61)
(2) LVP ayuktam etat
(3) LVP atrarthadvayasambhavad; De Jong 1978, indicating R atra bhayarthabhi-
sarhbandhasarnbhavad, suggests atra dvayarthaabhisambandhasarnbhavad. See also
Tanji 1988, p. 116, n. 63)*Laksanatika Sanskrit Notes on the Prasannapada 131
nirjaramarana jatir bhavej jayeta ca.amrtah // [MMK XI-3] iti /
siddhyabhavam iti kadacid utpadanantarat nirodho nirodhantararh
va vinagah / amrta eva sann utpadyeta parvath maranadyabhavat /
Ad MMK I-1
— quotation of MA—[LVP 13.6-9]
yaya ca_upapattya svata utpado na sarnbhavati / sa
tasmad dhi tasya bhavane na guno ‘sti kagcij
jatasya janma punar eva ca naiva yuktarn / (MA VI-8cd]
ityadina Madhyamakavatara_adidvarenavaseya //
saiti upapattih / parato ‘py utpade tavat saity abhisarnbandhah /
tasmat svabhavat / tasya / svabhavam paraguna iti vidyamanatvat /
ityadina iti Madhyamakavataragranthena /
Bhaviveka’s objection against Buddhapalita’s comments and Candrakirti’s reply
(LVP 14.4-15.4] atraike disanam ahuh / tad ayuktarh / hetudrstanta_
anabhidhanat / paroktadosapariharac ca / prasangavakyatvac ca
prakrtarthaviparyayena viparita[-artha]-sadhyataddharmavyaktau
parasmad utpanna bhava janma-saphalyat / janmanirodhac ceti
krtantavirodhah syat // iti //
sarvam etad disanam ayujyamanarm eva vayarh pasyamah /
atraika iti Bhavivekah prasangaityadi saphalyad ityantam ekah
paksah prasangaviparyayena viparitasya sadhyasya vyaktinispattih
tasmin asati / parasmad utpanna bhava iti syat / nispannasyapi
punah punarjanma syad ity uktasyanisthanasya nisedhan nisthanam
syad utpadasya paryasyat /
Bhavivekah kila svatantrasadhanavadi / vayam iti Candrakirtih /
On Bhaviveka’s position
(LVP 16.1] tasmat priyanumanatam evatmana acaryah prakatayati /
[LVP 16.9-10]
yadi kitheid upalabheyarh pravartayeyarh nivartayeyarh va /
pratyaksidbhir arthais tadabhavan me ‘nupalambhah // [VV 30] iti /acarya iti Bhavivekah / pratyaksadipratitair arthaih karanabhitaih
kimcit pravartayeyarh nivartteyarh va /
Objection from the Samkhya school
{LVP 16.11-12] yada caivarh svatantranumana_anabhidhayitvam
madhyamikasya tada kuto / nafdhyatmikany ayatanani svata
utpannani / iti svatantra pratijia yasyarh Sarnkhyah pratyavasthasyante
@dhyatmikani_iti / adhyatmanah pradhanatvad uktath /
Modification of Bhaviveka’s opinion (LVP 18.5-9; McDonald 2000, p. 172]
athapi syat / Madhyamikanar paksahetudrstantandm asiddheh
svatantranumananabhidhayitvat svata utpattipratisedhapratyndrtha-
sadhanam” ma bhid ubhayasiddhena va_anumanena parapratijna-
nirakaranam / parapratijidyas tu svata eva_anumanavirodha-
codandyam” svata eva paksahetudrstanta.apaksdlarahitaih”
(1) See McDonald 2000, p. 172, fn. 21
(2) LP: ‘codanaya. Based on the reading attested in the extant Sanskrit MSS of
Pras, McDonald 2000, in n. 23, insists that this reading is the best. However, the
reading “codanayam' can be accepted, for the entire passage beginning with “athapi
syat” (LVP 18.5-9) can be construed as a retort of Bhaviveka, in the imagination of
Candrakirti, who states “However, it is not valid for Madhyamikas to employ an
inference for their own (svata eva) and autonomously (svatantram)... (na ca
Madhyamikasya svatah svatantram anumanarh karturh yuktarh. LVP 16.2).” Here
Candrakirti seems to let his imagined Bhaviveka provide another interpretation of
the previous statement as “[if] not autonomously (na svatantram), it is valid to
employ an inference for one's own, i.e. the logical statement free from faults of
presupposition, logical reason, and example,” after the discussion (LVP 16.11-18.4)
which seems based on an interpretation of this statement as no autonomous employment
of an inference (na svatantram anumanarh kartum).
If the reading “codanayamn’ is accepted, the grammatical subject of ‘bhavitavyam’
is construed not as ‘paksadibhih’ but as “pratijiarthasadhanam’ and ‘parapratijna-
nirakaranam,’ both of which are explicit grammatical subject in the previous concessive
clause
The original Sanskrit text Tibetan translation might have had the reading
“codanayarh,’ as is suggested in LVP 18, n 8. Incidentally, Ruegg 2002 is based on
this reading. (See p. 30, n. 19.)*Laksanawthd Sanskrit Notes on the Prasannapada 1 133
paksadibhir bhavitavyam // tatag ca tadanabhidhanat taddosa
apariharac ca sa eva dosa iti //
parapratijnanirakaranamh tu Madhyamikasya yujyate / ubhaya-
siddha.anumanena/anumanena virodhacodanayath tasyanumanasya
paksadibhir bhavitavyam / kimbhitaih paksadinadm apaksala dosas
tena rahitaih / tadanabhidhanat paksadyana™"bhidhanat / taddosah
paksadidosah /
Candrakirti’s refutation [LVP 19.1-7; McDonald 2000, p. 179]
ucyate / naitad evarh / kirh karanam / yasmad yo hi yam artharh
pratijnanite / tena svanigcayavad anyesam nigcayotpadanecchaya yaya_
upapattyasav artho ‘dhigatah saivopapattih parasmay upadestavya /
tasmad esa tavan nyayah / yat parenaiva sva-abhyupagata-
pratijnatarthasadhanam upadeyam / ‘tac cayam " pararh prati
) hetudrstantasarhbhavat pratijhanusaratayaiva kevalarn svaprati-
jiatarthasadhanam upadatta iti nirupapattikapaksabhyupagamat
svatmanam evayarn kevalarh visarhvadayan na Saknoti paresarh niScayam
adhatum iti / idam evasya spastataram disanarm yaduta svaprati-
jiatarthasadhanasamarthyam iti kim atranumanabadhodbhavanaya
prayojanam //
upadeyarn nasmabhih / atha so 'pi pare vina hetvadibhih param
pratipadayisyatity aha / tac cayam ityadi //
Five-membered formal probative inference
(LVP 20.7-21.4] tatra yath@ anityah Sabdah / krtakatvat / krtakatvam
anityam drstam, yatha ghatah / tathd ca krtakah Sabdah / tasmat
krtakatvad anitya iti /
krtakatvam atropanayabhivyakto hetuh / evam ihapi / na svata
utpadyante bhavah svatmana vidyamananarh punarutpadavaiyarthyat /
iha svatmana vidyamanarh puro 'vasthitam ghatadikam punar-
(3) See McDonald 2000, p. 174, n. 24.
(1) McDonald 2000 reads ‘sa cayarn’ and discusses this emendation in pp. 174-179
(2) LVP adds ‘{hetub] /.”134
utpadanapeksarh drstam / tatha ca mrtpindadyavasthayam api yadi
svatmana vidyamanarm ghatadikam iti manyase tadapi tasya svatmana
vidyamanasya nasty utpada iti /
tatra yathaityadina paraprakriyayam apy ayarh pratikaro 'stiti
kathayati /
Logical ratification of Buddhapélita’s statement on MMK I-1
{LVP 21.8-9] na ca kevalam hetudrstantanabhidhanam na sarhbhavati /
paroktadosaparihdro na sarnbhavati /
paroktadosapariharad iti paksarn diayann aha // parokta_ityadi //
On example (drstanta)
{LVP 22.1-2] ghatadikam ityadiSabdena niravasesotpatsupadartha~
sarhgrahasya vivaksitatvad anaikantikataapi ghatadibhir'” na_eva
sathbhavati //
ghato drstantikrto na ghatadis tena ghatadir anaikantikata_ity aha //
ghata ityadi /
Especially against Sarnkhya school
{LVP 22.3-5] atha vayam anyah prayogamargah / purusavyatiriktah
padarthah svata utpattivadinah / “tata eva’” / na svata utpadyante /
svatmana vidyamanatvat / purusavat / itidam udaharanam udaharyam //
anya iti / pirvaprayogat Buddhapalitasyaivapara ity arthah /
Purusa atma / tata eva svardpad eva /
Objection form Proponents of manifestation (Abhivyaktivadin = Samkhya)
(LVP 22.6-8] yady api cabhivyaktivadina utpadapratisedho na
badhakah / tathapy abhivyaktav utpadaSabdamh nipatya / parvarh
pascac ca.anupalabdhy upalabdhisadharmyena utpadagabdena_
abhivyakter evabhidhanad ayarh pratisedho nabadhakah //
na badhaka ity utpadyasyanirdistatvat / tathapy utpadagabdena_
atra abhivyaktir ucyate /nipatya niygyea /utpadohi piirvamanupalabdh ah
pascad upalabhyate / tatha abhivyaktir api_iti sadharmyarh /
(1) See LVP Pras p. 22, n. 1) and Tanji 1988, p. 147, n. 170).
(2) Missing in Tibetan.*Laksanatika Sanskrit Notes on the Prasannapada\\) 135
Candrakirti's refutation
{LVP 22.9-23.2] katharm punar ayam yathoktartha-abhidhanam
vind evettharnvicaro labhyata iti cet / tad ucyate / arthavakyani hy
eléni maharthani yathoditam artharh sarhgrhya pravrttani / tani ca
vyakhyayamanani yathoktam arthatmanarh prasiyanta iti naatra
kirncid anupattarh sarhbhavyate /
katham punar ayam uktaprayoge ayath vicaro jnayatam / samkirtatvad
ity aha / arthapradhdnatvad arthavakyani nirakaroti ‘syaity asya
vina ityadi na_ityantena sambandhah //
The Authority for rejection of an opponent's thesis — quotation of MMK —
(LVP 24.7-25.2] tatha cdcaryo bhiyasd prasaigapattimukhenaiva
parapaksarh nirakaroti sma /
na akasarh vidyate kirhcit purvam akasalaksanat /
alakganarh prasajyeta syat pirvarh yadi laksanat // [MMK V-1]
rapakarananirmukte ripe ruparh prasajyate /
ahetukarh na casty arthah kascid ahetukah kva cit // (MMK IV-2]
yatha /
bhavas tavan na nirvanarh jaramaranalaksanam /
prasajyetasti bhavo hi na jaramaranam vina // (MMK XXV-4]
ityadina //
ak@salaksanat / pirvam akasarh nama na_asty eva / yadi syat tada
‘lakganarh prasajyeta iti prasangah / rapakdranath prthivyadirahitarh
yadi riiparn syat / ahetukam evahetukarn syd iti prasangah svarthena /
nirvanam api kalpitam ity aha / yadi bhavariparh nirvanam syat
tada jaramaranalaksanam tad bhaved iti prasangah /
On the modifier as a ultimate truth (paramarthatah)
[LVP 25.7-9] api cdtamanas tarkaéastratikaugalamatram acikhyasor
angikrtamadhyamakadarganasyapi yat svatantraprayogavakya_abhi-
dhanamh tad atitaram anekadosasamudayas padam asya tarkikasya_
upalak syate/katharh krtva/tatra yat tavad evam uktam / prayogavakyarn
tv etad bhavati /
tarkikasya_iti / Bhavivekasya / prayogavakyam sadhanaprayogarn /136
The problem of the failure of a common subject of debate (asrayasiddha)
{LVP 27.7-9] api ca yadi sarhvrtyotpattipratisedhaniracikirsuna
vigeganam etad upadiyate / tada svato 'siddhadharah paksadosa
asrayasiddho va hetudosah syat / parmarthatah svatas caksurady-
ayatananam anabhyupagamat //
etad idrSarn / adharacaksuradih / sa tattvato na siddha ity asiddha,
adharah /
[LVP 30.1-2] yasmad yadaivotpadapratisedho ‘tra sadhyadharmo
‘bhipretah / tadaiva dharminas tadadharasya viparyasamatra.
Asaditatmabhavasya pracyutih svayam evanenaangikrta / bhinnau
hi viparyasaviparyasau /
viparyaso bhrantis tanmatrenaasaditatmabhavasya ghatader
dharmina utpattir nastity ukte tasya pracyutir abhavo ‘ngikrta /
ato na drstantena sahasya ‘sadrSata / yato viparyasaviparyasav
anyonyavyavacchedasthitau /
The unestablished inferential reason (asiddhahetu) in Bhaviveka’s argument
(LVP 30.15-16} yaé cayam asiddhadharapaksadosodbhavena vidhih /
esa eva sattvad ity asya hetor asiddharthatodbhavane ’pi yojyah //
sattvad iti Sarnkhyarn prati Bhavivekenoktam / asiddharthatod-
bhavane ity asiddhatvarm /
[LVP 31.1-3] itthamh ca.etad evar yat svayam apy anenayarh
yathoktartho ’bhyupagatas tarkikena / katharh krtud /
santy eva adhyatmikayatanotpadaka hetvadayah / tatha tathagatena
nirdesat / yad dhi yatha tathagatenasti nirdistan tat tatha / tadyatha
4ntan nirvanam iti /
ittham caiti visesodbhavanam santy eva_ityddindsanga dha /
{LVP 31.4-9] ko hi bhavatam abhipreto ’tra hetvarthah / sarnvrtya
tatha tathagatena nirdesat / uta paramarthata iti / sarhvrtya cet / svato
hetor asiddharthata / paramarthatas cet /
na san nasan na sadasad dharmo nirvartate yada / [MMK I-7ab]
sadasadubhayatatmaka-karya-pratyayatva-nirakaranat / tad
katharh nirvartako hetur evath sati hi yujyate // [MMK I-7cd]