bodhisattva sila of subhakarasimha - bagchi prabodh chandra

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Throughout th e extent of the entire Buddhist lite rature in chinesei t is difficult to find information on the personal activities of theIndian teachers who had worked in China. Besides translatingIndian texts into Chinese, the most imp~rtant of the teachers musthave been engaged in teaching the fundamental doctrines of Buddhismbut t here is almost no information on tills aspect of thei r activities.Th e text studied here, the W u wzi sari tsang ch'an yao l however

forms a solitary exception. I t is a collection of th e teachings of an

eminent Indian teacher, ~ubhakarasifiha, who had been t o Chinain the beginning of the 8t h century. Th e text is found in the

standard coIlections of the Chinese Tripitaka." As i t was not

included in the Ming Tripitaka ther e is no mention of i t in the

Catalogue of Nanjio.

I n the preface of the Chinese text, ~ u b h a k a r a s simply describedas a "teacher of Tripitaka of the Venuvanavih~ra f N ~ l a n d a n thecity of Rajagrha of the country of Magadha in Centra l India." H e

belonged t o a noble family of th e Ksatriya race. More completeaccounts of ~ u b h ~ k a r a ' s ife are found in the ancient catalogues of

the Chinese Tripitaka an d in the Song kao seng chuan. Theseaccounts have been summarised in my Le Canon Bouddhique enChine ILb I n all these accounts the name of ~u bh~ka ra si r hha stranscribed either as Shu-p'o-kia-lo-seng-h~' or as Shu-p'o-kia-10.~Th e name is translated into Chinese ei ther as Tsing she-tseu,4"pure lion" or as Shan zvu ~ e i , ~gogd fearless." This last form of the

name -is of ten abridged as Wu-wei san t sang6 and this is the nametha t occurs in the text under consideration.

~ubhskarasimha was, according to all accounts a descendant ofAm~todana , he uncle of ~ ~ k ~ a r n u n i uddha, After ordination hefirst settled in the N~landZ monastery where he made a profound

study of t he Buddhist texts. H e then decided t o go to foreign landsin order to preach the law of Buddha abroad. Af te r leaving India

he first travelled in the country of th e Eastern Barbarians.' When

*

Sino-Indian Stud ies, Vol. I , Pa rt 3, pp. 132-160.

a. Tokyo XXV, 1; Shanghai XXV, 1; Taisho 917.b. pp. 561 ff.

-- I flu-( U d M PG*ryo



162 INDOLOGICAL STUDIES

he reached the frontier of China a n official invitation was sent to himrequesting him to proceed to the capital. He reached Ch'ang-ngan(Si-ngan-fu) in 715 A D . He had with him a colIection of manu-scripts of Buddhist texts.

H e first resided in the monastery of Hing-fu sses and then removedt o the Si-ming sse" a t the imperial order. I t was here th at he tran-slated some of the texts into Chinese in 717 A.D. The sramana Si ta(Siddha ?) who was evidently of Indian origin acted as in terprete r.s u b h ~ k a r a ollowed the Emperor to Lo-yang in 724 AD., and settledin the monastery of Ta-fu-sien sse.1° Here also he translated a few

more works into Chinese. H e died a t Lo-rang in 735 A.D., at theage of 99 and was subsequently buried a t Long-men. ~ubh?ik ara wastherefore born in 636 A.D., during the reign of Emperor Harsa-vardhana. It is not impossible that he had seen in his boyhood thefamous Chinese pilgrim, Hiuan-tsang, either while he was residingin NZland~ or passing through Magadha. At least he had heard ofhim by reputation during his own residence a t NglandB.

Most of the texts translated by ~ u b h ~ k a r a nto Chinese beIong

t o the mystic school of Ma h ~ y z n a hat is generally known as Vajra-yana. These are either d h ~ r a n i s or texts on mystic mandalas andmudras employed for the worship of Mah~va iroc ana and otherBuddhas. In fact ~ u b h s k a r a was the first t o introduce the teachingsof this school in China in a systematic manner. H e along with Vajra-bodhi and Amoghavajra are considered to be "the three great teachersof Tant rik Buddhism in China" of the K'ai-yuan period (713-741).They founded the first school of Tantrik Buddhism in that c o u n t r ~ . ~

Th e title of t he present tex t Wu wei sun tsang ch'an yao means"The essentials of d h y ~ n a as taught ) by the teacher of Tripitaka,~u bh ak ar a" . In the preface of the tex t it is said to be an abridge-ment of the essential doc trines of the hlahayana as taught by subha-kara. I t was compiled bs a dhyana teacher of Hui-shan sse of Song-shan named King-hien?' T h e latter had a discussion with S ub h~ k ar aand evidently took notes which were published later on. The colo-phon of the text however says that it was the d h y ~ n a eacher Hui-kingla of Si-ming sse13 in t he capital (i.e. Ch'ang-ngan) who fi rstcollected it.

c. Sino-Indian Studies. I, 2, p. 8 6 .



BODHISATTVA-SILA OF S U B H A K A R A S I M H A 163

About King-hien of Song-shan I have not been able to collect anyinformat ion. There is however mention of one Hui-king in the Songka o seng c h u m (k. 24). I t is said therz th at Hui-king was a monk ofth e Ch'ong-fu see14 in T'ai-yuan fu.15 He translated the Ta y u n king1=-Mahamegha-satra. Th er e is mention of an Empress in the Sacra.

When the Empress T'i en- hod7 came to know about it she was muchmoved and paid great tribute t o the translator. Hui-king learnt to

recite holy texts at the age of three. Wh en the Emperor saw it, hepat ted him on the back and gave him a ka~t iya. Late r on Hui-kingbecame a monk and established himself in his own monastery. He

was widely respzcted and feared by the Buddhist mo~lks for hisseveri ty in regard to those who were guilty of the breach of Buddhist

monastic discipline. In his lat er life Hui-king gave himself t o thepractice of the law of dhyana and attained much success in that line.H e died when he was more than 80 years old.

The above account gives us an idea of the time when Hui-kinglived. He was a contemporary of the Empress T'len-hou (684-706A D.). H e had received the kt i~ aya n his infancy from the Emperor

who was evidently Emperor Kao-tsong (650-683 A.D.). Even if wesuppose tha t he was 20 years old when the Emperor died, he musthave lived up to 743 A.D. and was thus able to establish personalcontact with ~ u b h ~ k a r a uring th e latter's residence in the Si-mingsse at Ch'ang-ngan. ~ u b h ~ k a r a as a t Ch'ang-ngan between 716 and724 A.D. when he shifted to Lo-yang. Hui-king was therefore abou t60 years old when he met S ubh~ka ra nd it was probably under th e

latter's influence that he took to the practice of d h y ~ n a . T h e bio-

graphical notice on him clearly says that he took to this practicein the latt er part of his life.

I t is thu s possible t o believe th at Hui- king who was originally a

monk of Ch'ong-fu sse of T'ai-yuan f u had been a tt ract ed t o theSi-ming sse by the reputation of ~u b h a k a r a few years aft er thelatter's arrival the re and had found the notes taken a few years earlier

by King-hien of th e oral teaching of ~ u b h ~ k a r a . hese notes wereedited by Hui-king and they constitute the present text. W e havetherefore reason to believe that these were authentic notes of the oral-eachings of t he famous Indian teacher .

As the preface would have us believe the tex t contains the essen-tials of the teachings on MahZyZna. But it is M a h ~ y ~ n a n the most




comprehensive sense. A study of the text will show that it containsteachings of the Mahayzna not only in the general sense of the termbut also in its special sense. I have therefore divided the text intothree broad divisions:

I . Bodhisattva-Ala.11. Anasvava-dharma-Ala; the practice of uhyana, dharanf and

mudra.111. Breathing exercises as an expedient for th e attainment of

Samadhi

Bodhisat tva-Sila

The first par t of the text deals with Bodhisattva-Sila. These con-tain the rules essential for initiation to the Mahayana. A text entitledBodhisattva-Pmtimokqa-siitra containing such rules was published byDr. N. Du tt in the Indzan Histovical Quarterly? Th e first pa rt of th etext , as noticed by Dr. Du tt , is a sor t of manual of ordination and con-tains an enumeration of seven different rites: (i) Ya c a n a , entreating a

Bodhisattva for initiation, (ii) PapadeSanti, enquiry whether sins havebeen committed or not, (iii) ~ a v a n a ~ a m a n a ,aking refuge in Buddha,Dharma and Sangha, (iv) Farznamana - ffering one's own merits toal l beings fo r th e sake of Bodhi, (v) Bodhicittotpada - wakening ofthe bodhi mind, (vi) Acnr~abh i .~eka- election of an Ac%rya and(vii) VijEapti - nnouncement. The same fundamental rules arefound in the Bodhicaryavatziva o f ~ ~ n t i d e v and have been enumeratedby Dr. Du tt - i) Va n ( l a n ~nd Pajana, (ii) Saranagamana, (iii)Anumodana - xpressions of approval of others* merits, (iv) Ya c a n aor A d h y e ~ a n a- entreating Buddha to be the guide of all beings,(v) Parinamana and (vi) Bodhicittotpada." The differences betweenth e tw o lists are minor.

Among the late compendiums Dr. Dutt has also referred to the

Kriyasamgvaha.paEjiktt of Kulada tta of which there is a detailed noticeby Dr. H.P. Shastri in his Catalogue of the Buddhist M a~lu scrip ts of

d. Vol. VII, 2.e . Aspec t s o f Mahayana Buddhism, pp. 302-5.



BODHISATTVA-SILA OF SUBHAKARASIMHA 165

the G ~ ve rn m en t Collection in R. A.S B.f I have quoted the principalrules at the end of this study from thz said notice of Dr. H.P. Shastri.

Th e principal rules occur there as: (i) ~ a v a ~ a ~ a r n ~ n 2 ,ii) PlZcaS z k ~ a p a d a , (iii) Yacanzi or Adhyesarg , ( iv ) DaSa Stksapada, (v)Rules regarding robe, bowl etc., (vi) Observance of rules regardingSfla, sam adh l, prajfia, vimukti and vimuhtz-jfinna-darSana. These rulesas has been pointed out by Dr. Du tt have been borrowed from th eHinayanic rules of ordination and have nothing specially Mah~yZnicin character.

In fac t they are enumerated as such in another MahZyZna

compendium which is entitled Kriytisamuccaya which is as much usedin Nepal as the Paff j ik t iof Kuladatta. T h e Kriytisamuccaya may beIater than th e work of Kuladatta by about one hundred years. Itcontains a section called Posadhavidhzg which corresponds word forword with the first part of the Bodhisattva-Pratimok;aszitra publishedby Dr. Du tt . I have reproduced the t ext a t the end for facilitating acomparison with th e text published by Dr. Dutt. The author of theK r i y ~ s a m u c c a y athus frankly admits that it is a Poyadhavidhi, as

current among the Hinayana schools and have no Mahayanacharacter. Th e rules enumerated in it are almost the same as those

of the Kriynsamgraha.

The followers of MahagZna. always admitted the necessity ofprimary initiation according to th e rules prescribed for the Hinayanaor ~ r ~ v a k a ~ a n a . uch initiation once received, th e question arosewhether one should go higher up the ladder. Rules of this higherspiritual discipline constitute the real Bodhisattva-Sila or Bodhisattva-Pratimokja. In this respect the text under consideration is a morecomprehensive manual than the other works noticed above.

In the first section are narrated the ordinary rules that are foundin the Posadhavidhi and the Bodhisattva-Pratimoksa mentionedabove. Th is section has much in common with the Hinayzna rulesof ordination. For the facility of comparison I have quoted thecorresponding Sanskrit texts in extenso from the Kviyasamgraha and

the Kriyasamuccava at th e end. This section contains th e followingeleven items:

f. pp. 123-6.g. pp. 138-193, of the manuscript in my possession,




I. CittanuSdana or the cultivation of the mind. It amounts to

mental preparation of the candidate for initiation. The candidate

first entreats all Buddhas, Bodhisattvas and other great personages forhelp in the matter. This corresponds to Ylisana of other texts.

11. Puja -t he candidate th en worships the Buddhas, Bodhisattvasand great personages for help in the matter of initiation. This is notseparately mentioned in other sources and seems to have been a partof Yacant i .

111. AnuSocana- he candidate is then required to repent for thevarious kinds of sins committed by hi111 and seek the protection of theBuddhas and Bodhisattvas against further commission of such sins.This is not mentioned in other sources.

IV. ~ a r a ~ a ~ a m a n a he candidate then takes refuge in the threeewels- Buddha, Dharma and Sangha. Here there is a departure from

the H i n a y ~ n a onception of three jewels as the candidate takes refugein: (i) trz-ktiya of the Tathagata, (ii) vaipulya-rnahtiytina-dharmaand(iii) avaivartnka-safzgha. In the other texts mentioned above there isprovision for ~ a r a ~ a g a r n a n aut in the Hinayana sense of t he term.

V . BodhicittanuSilana - ultivat ion of the Bodhicitta. This occursin all th e sources as i t is the most important of all BodhisattvaSilas.The candidate is required to take th e vow that he will go on cultivat- -ing the Bodhicitta so long as he does not atta in the Bodhi knowledge.

VI. PapadeSana - s the same as found in the other texts. Thecandidate has to be first questioned by the teacher whether he has

committed the seven offences viz. killing a Buddha, kiliing the Arhats,killing the Upwdhy~yas d Acaryas and destroying the unity of theSangha. If the teacher is satisfied th at the candidate is immune fromsuch offences then he may give him ordination.

VII. A c ~ r y a b h i ~ e k a t is not the selection of Ac3rya in theWinayZna sense. The candidate invites Buddha S3kgamuni to be hisTJpZdhy~ya, MaBjuSri to be the Ka rm ~c ar ya , nd all Bodhisattvas andMahasattvas to be his fellow students.

VIII, K a r m a - t does no t occur in the other texts as a separateitem. In th e present text i t consists of the observance of three kindsof 8ilas - a6zvara-Sira, kuiala -Sila and sattvtirtha-kriyzi-&la. These threekinds of Silas are mentioned in th e other texts and specially discussedin the Bodhisat tva-bh~mi. Dr. Dutt (ibid) has explained these terms



BODHISATTVA-SILA OF S U B H A K A R A S I M H A 167

with the help of the last mentioned work. Sarhvara-Sda are thedisciplinary rules for the Bodhisattvas and are t o bz practised by allcandidates for Bodhisattvahood. KuSala-fila,also called Kufa ladha rma-sangrahaka-Sila consists of study, contzmplation, meditation, insight(Sumatha, cit taikagrata, samadhi, vipajy~na) etc. which a candidatepractises after being established in Sila. SattvanugrahaSila are elevenkinds of Silas to be practised for the benefit of others such as helpingall beings in their various useful works, helping them in the ir sufferings

from disease etc., warning persons through religious discourses andso forth.

I X . Sirnabandha - his does not occur in other sources. It is notquite clear what it really means. It is explained in the text as simply

a warning from the teacher to keep the three Silas of the Buddhas andBodhisattvas so long as one does not a ttain the highest Bodhi.

X . T h e practice of the four ad hi~ fha na s- he four adhi~thana-dharmas as enumerated in the tex t are: priyavadita, dunam, artha- '

carya and sarnarthattl. These are the same as found in the Maha-

vyutpatti. Th ey are not mentioned in th e othe r sources.XI. T h e ten important Sflasseem to be more or less th e same as

the Malapat t is and Slhalapattis described in later literatures. Thenumber of the Malaputtis is given as fourteen and th at of theSthalaputtis as eight in the A d v a y a v a j r a ~ a m g r a h a . ~They are alsomentioned in the Kviyasamuccaya' sometimes under more correctforms. Th e ten injunctions of ~ u b h ~ k a r a ay be compared with theA pattis.

I. Not t o turn down the Bodhicitta, cf. MiilZpatti no. 5 - odhi-citta-parityaga.

2. No t t o abandon the thre e jewels, cf. Mnla. no. 2 - ugatn-jfi~vzlamghana.

3. N ot to speak ill of the three jewels, cf. Mula. no. 6-

ana-tritaya-nindann.

4. Not to have doubts as to the meaning of the Mahayztna-satras, cf. Mala. no. 9 - uddhatma.dharma-sandeha Kriya -samuccaya: svabhava-Suddhadharmesu vicikitsa).

--. ed. by H.P. hastri, p. 13.i. fol. 163 of my ms.



168 INDOLOGICAL S T U D I E S

5-6. Not to speak such laws as may drive others to the twoyanas, i.e. Sravaka and Prat~eka-Buddha-y%nas, f. Sthiila-

patti no. 5 - ah Svaddhesu sattveSu gu hy ad ha rm ava te~ u cavipavitam samukhyatam,nos. 6 and 8 of the SthnlSpattis arealso similar - here are prohibitions of not to live with the~ r a va ka s ven for a week and not to divulge the true law tothose who are attached to other laws.

7. Not to speak of the highest and excellent Mahzyzna beforethose who follow the Hinay~na, f. Sth al~ pat ti o. 4 - uhya-dha rm am yada du$a nu gopayati na ~ta dh ih(?) , Malapatti

no. 7 - uhynkhyane jane pak~e( Kriya, apar ivar~ta-sa t tue~uguhyakhyana.

8. Not t o cultivate wrong views, cf. Mn l~ pa tt i o. 8 and 11 -j infitmaskhandha-dame, dharmeSvanadvayarope.

9. Not to speak before the Tirthikas that you keep the excellentdila for the highest bodhi, cf. Malapatti no. 7 - eferred toabove.

10. Not to do anything injurious to living beings, cf. Mnlapa tti

no. 4 - ahamaitri-vivarjana.Th e agreement between the injunctions of ~ u b h ~ k a r a nd the

apattis is very close in many cases. But i t is probable that theapattis had not been formulated in the time of ~ u b h ~ k a r a n thefrom we get them i n the later compendiums. The fourteen Maln-pattis and the eight S t h ~ l a p a t t i sn their present forms were conceivedlater than the eighth century.

With the enumeration of the ten injunctions th e section of Bodhi-sattva-gila proper comes to an end. ~u bh zk ar a hen "deals withother practices of Mahayzna th at properly belong to th e domain ofVajrayzna or Tantrayzna.

In the next section ~u bh ak a ra eaches the mystic up ~y a: y whichone may quickly at tain Bodhi knowledge. H e calls i t anasrava-dharma-&la. I t is also called th e 6da of the true law (satya-dharma-f i la ) . I t consists of the practice of d h y a n a , d h a r a ~ iand mudra.



BODHIS ATTVA-SILA OF SUBHAKARASIMHA 169

The dharanis are to be recited after entering the dhytina a t differentstages. The dhZranis prescribed by ~ u b h ~ k a r a re five in number

of which th e intermediate three are the most important as bypractising them one may realise the Bodhicitta, att ain the Bodhi

knowledge and enter the mystic magdala respectively. Th e dh ~ r a g i sare to be rec~ ted hree times each. If they are recited for a greaternumber of times the result comes more quickly.

Th e practice of d h y ~ n a nd m u d r ~ s essential for th e attainment

of samadhi. These are to be practised in a solitary place where th emind is no t disturbed by the external things. The mudrz to be

employed is explained by ~ u b h ~ k a r a y symbolical terms. Thewords for the ptiuamitas stand for the various fingers. This is

a practice commonly current in the Tan tr ik schools. Th e right handis called pugya18 and the left jii8na.lS Th e fingers of the right hand

beginning with the thumb are respectively called - h y ~ n a , ~ ' ? ~ y a , ~ ~

k@ntzZ2, and d ~ ~ r t a , 2 ~ nd those of the left hand in the same

order are j ~ a n a , 2~ a l ~ , ~ ~ ra?zidhana," upayaas and p r a j i ? ~ . ~ ~ heseare also enumerated in the same way in the ordinary Chinese Buddhist

~ o m p i l a t i o n s . ~ ~ See*

Editor's note.) ~ u b h ~ k a r a ecommends that themudra is to be made in seven different places in the upper pa rt of thebody. After making the mudrz one should repeat the d h z r a ~ i s n th erosary as many times as possible in one sitting. If one can tel l themup to one hundred thousand times then verious kinds of spiritualpowers may be quickly attained. As regards the sitting posture subhz-kara is in agreement with the earlier Yoga-Ssstras. H e does not

believe in sitting in postures that are painful. One should sit , accor-

ding to him, in any easy pose, th e best way being t o sit with legshalf-crossed. It is reasonable to believe, on ~ u b h ~ k a r a ' s vidence,th at the various complicated methods of sitting ( ~ s a n a ) had notyet come into use. ~ u b h ~ k a r a lso gives other details of the pract iceof d h y ~ n a . The eyes, he says, should not be either fully closedor kept fully open as both the practices are bad for atta ining

*

Editors note: Th e bibliographical information given by the author

relating to the Chinese work, the Chinese name of which is

included as item No. 30 in the P1. at the end of this article, is as

follows :

Published by the Shanghai Buddhist Text Publication House,



con centra tion of mind. T he eyes should be kep t, according t ohim, half shu t. T h a t this was th e common practice among theyogis is also corrob orated by oth er tex ts as well a s old sculpturalrep rese nta tion s of Buddha and ot he r famo us religious teache rs. T h eobject of dhyana, according to Su b h ~k ar a, s Buddha. But i t is no tth e historical Buddha but all Buddhas in ten directions in th e 4

DharmadhZtu. Th e dh ar m ad h ~ tu s no longer an empty region buta world which is filled with innu merable Buddhas. Bodhisattvas etc.O n e has to approach all the se Buddhas in dhyana and offer themworship in order to acqu ire the ir help an d blessing in his upw ardmarch. Th is practice leads t o th e compIete purification of th e mindand the ul t imate at tainmen t of sa m ~d h i.

Breathing exercises and other practi;es

I n t h e la st p art of t he t ex t, ~ u b h ~ k a r aives instruction on thebreathing excercises and oth er expedients for the attain me nt ofsamadhi. T h at the breathing excercises were current among th eBud dhists from the very earliest times can be seen from th e variousteachings o n nnaptina. T h e Ch inese translations of some of t he seAn apana-satras go back to th e second century and are attribu tedt o Nga n She-kao. W e will deal with one of these anc ient texts ina future ar ticle. ~ u b h ~ k a r a ' s ethod of breathing exercise is verysimple. H e says : "First think of breathing in and breathing out.It mu st go inside ou r body thro ugh all th e joints and muscles. Afte r-wards it goes out slowly tt lrough th e m ou th... O ne should followthe distance it goes. I t again slowly comes in th rou gh the nose.It goes t o th e joints and muscles all over th e body. It is then allowedto go o u t and come in th ree times." This is needed, according toSu bha kara , for keeping the body fit. If one takes this exercise th ebody is no t affected either by cold, he at or wind. Such a conditionof th e body is needed for th e atta inm en t of sa m ~d hi . In course ofth e breathing exercise th e breath stops a t a certain mom ent anddifferent kinds of tho ug hts bo th kus'ala and akus'ala, arise in th e mind.T h e akufala thoughts are to be avoided as th ey are th e cause of fearto the yogin. T h e kuSala thoug hts should be retained as they help inattainin g samyak smrti and purity of m ind.



~ u b h ~ k a r a escribes another peculiar practice which I have notbeen able to find elsewhere. I t is a means of attaining concentration

of mind and samadhi. ~ubh aka ra escribes it in t he following words:

"At a quiet place make the ground level and clean. Its surfaceshould have a length of 25 cubits. Erect two posts a t th e two

ends. Pass a rope through them and attach it t o the two ends.I t is hung high up to the chest. Ho ld the rope by means of abamboo tube which is big enough t o be held in t he hands.Tu rn th e bamboo tube with the sun on the right. Go and come

in a balanced way. The mind, quite composed, sees in thefront up to 6 feet."

Although the Chinese text seems t o be clear enough I have notbeen able to understand in what this peculiar practice consisted. I tlooks like dancing on the rope for which one must hold a bamboo inthe hands in order to keep the balance.

~ u b h ~ k a r a lso prescribes another means for attaining s a m ~ d h i

It is a menta l exercise which is described in the following words:

"Imagine a bright disc like th e clear moon at a distance of four

feet from th e body, direct in front neither high nor low. Itmeasures one cubi t and is completely circular. Its colour is

bright, it is shining both inside an d outside and is without a

like. A t first you will not be able to get a long view of i t bu tif you try attentively you will get it. After searching you can

have a large view of it. Then you will find its expansion in-

creasing up t o four feet, or double that size or becoming as big

as t o fill up the tui-sahasra-mahasahasra worlds."

~ u b h a k a r a also gives an explanation why thi s practice is helpfulin the at ta inment of samadhi. The moon is composed of four ele-ments and is bright. So it is compared with the intellect which has

the same characteristics. ~ u b h a k a r a probably means to say th at

concentration of t he mind on the brightness of the moon outside leadst o th e attainment of an identity between the two, the mind and th e

moon an d an ultimate projection of the mental faculties. The resultis: "Then you see only brightness and nothing else, not even th e

body and the mind. All dharmas are lost in emptiness." Subh~ka rasays t ha t this emptiness should no t be taken in the ordinary sense. I tmeans "absence of thought" or a y a t a n a - f ~ n y a t a nd not vacuity.




These are some of the peculiar practices which ~ u b h ~ k a r a eaches.According to him samadhi is nirvikalpa-dharma. The Buddhas aswell as the lowest creatures are all the same. It is only the badthoughts which cover them with av tdya and visaya. This is the reasonof their floating in the world of transmigration and becoming subjectto birth and death. The state of samadhi is free from this avidya.In th i s r ega rd ~ubh~kara epeats the fundamental teachings ofBuddhism. He also mentions several kinds of samadhis and bhnmis orstages of spiritual progress. H e states in this regard that a practisedmind has five different aspects: (i) kjana-ci t ta , (ii) srotiipanna-citta,(iii) madhura-ci t ta , (iv) vidhvamsana-vik~zpta-citta, ( v ) tedaria-citta.These indicate different capacities of the mind for realisation ofthe truth.

On the whole the teachings of ~ u b h ~ k a r a s embodied in thepresent text offer a complete practical code of the MahZyZnists of the7th and 8th centuries A.D. They indicate the peculiar mysticbent of the faith that was developing in th at period. As such thetext supplies us with an important landmark i n the development ofthe MahayZna Buddhism.



T R A N S L AT I O N

W u wei san tsang ch'an yao

Sub hakara was a SrarnaQa, the teac he r of Tripitaka of th e Ven u-v a n a v i h ~ r a ~ lt N ~ l a n d ~n the ci ty of R ~ ja g rh aof th e cou ntry ofMagadha in C entral India. His name is t ranslated in the T a n g .ri

language (i e. Ch ines e) as Shan wu weis2 "good fearless." H ebelonged t o a rich and noble family of t h e Ksatriya race. H e discussedthe law of Buddha with th e Venerable Dh ysn a teacher of the monas-t e ry of Hu i shan sse33 of S o n g - ~ h a n , ~h e Ho-shang K i n g - h i e ~ ~ . ~ ~eabridged th e essential doctrines3% f Ma hzyan a which quickly open th emind so t h a t all beings quickly realise the law. H e received t heKarmavidhi of the Bodhisattvaiila which is as follows:

H e w ho w ants t o en ter th e M a h ~ y ~ n aust first of all cultivatethe excelIen t bodhicirta, observe th e BodhisattvaSila and ke ep t h ebody-vessel (deha-bhtindas7) pure. T he n h e can receive th e law.Briefly speak ing i t is of eleven kinds:

i. CittanuSilana, th e cultiv atio n of th e mind."ii. Paja, worship.39iii. AnuSocana, repentance.aOiv . Saranogamana, taking refuge.41v. EodhicittanuSilana, cul tivation of B o d h i ~ i t t a . ~ ~

vi. PapadeSana - nquiry wh ether sins have been comm itted ornot.43

vii. A c ~ r y ~ b h i ; e k a hoosing the ?IctlrYa.''

viii. Karmavaca.P6ix. Sirnaband ha.""x. T h e prac tice of fou radhi~thanad h a ~ r n a s . ~ ~

xi. T h e te n im portant S i l a ~ . ~ ~Miilzpatti ? )

I. CittanuSilana - disciple so an d s o tak e refuge in a11 Bud dh as,great Bodhisattvas and great Bodhi minct ia ten directions. Wemake them o ur guide. M ay they save us from falling in t h e evilexis tence and show th e men andgods the g re a t ro ad t o n i r v a ~ a . So

w e worship them to-day with great a t tent ion.11. Pajn - W e disciples so and s o worship a11 th e Bud dhas, gre at

Bodhisattvas and the great Bodhi min ds with all th at is best in th eworId in the ten direct ions and v i t h fragrant incense, f lowers ,



174 I N D O L O G I C A L STUDIES

banners an d different kinds of good things. W e now cu lt iva te themind for all times to come and worship with full attention.'

111. AnuSocana- disciple so an d so (realise) th at from th epast w ith ou t beginning till to-day all beings hav e been suffering frommisery (kleSa4'),such as gresd, ang er, ignorance, hatred etc . ? h emiseries mu ch dist urb the body an d mind and make us comm it allkinds of s ins . T h e deeds of th e body which are no t good (akuiala)are kill ing, robbing and committing sexual offence. T h e deeds of th espeech wh ich a re no t good a re telling lies, using bad wo rds an dpractising duplicity. T h e deeds of th e mind th at are no t good ar egreediness, anger a nd holding w rong view. All

these miseries whichare wi tho ut beginning an d end (i.e. numberless) continualIy f ett erthe mind and th e body. The y le t the body, mouth and the mindcomm it sins witho ut l imit. Som e kill the ir parents, some kill th eArh ats, some cause the blood flow from th e body of a Buddha, somedestroy th e uni ted Sangha, some calumniate the thre e jewels , somecause violence t o l iving beings, so m e spoil th e fast and th e rules ofconduct (Sila), some drink wine, some eat meat and some com mit

similar oth er offences, endless an d unthink able. To-day wi th a s inceremind w e pract ise repentance . O n ce we repent we des troy thecont inui ty (of sins) for ever an d w e wil l not venture to commit t hemagain. W e place ourselves under th e pro tec t ion of the Buddhas andth e grea t Bodhisattvas in te n directions. L e t our sins be destroyed.(So we worship them ) with complete at tent ion.

IV. $aranagamana-- I disciple so and so take refuge in th eexcel lent t r i -kHya of the T a t h ~ g a t aro m the b.eginning of th e pres ent

body u p to the s i t ting on the Bodhimanda. I place myself underthe protect ion of the Vaipulya-rn~ha~nna-pitaka.~~ take refugein the comm unity of th e avaivartikaS1Bodhisattvas. L et th e Buddhasand the gre at Bodhisattvas in te n directions recognise us. W eworship them w i th comple te a t te n t i on ,

j, A Chin ese no te says: YOU should teach th e disciple t o le t hismind act . L e t him think of a l l Buddhas in t en directions an dpres ent himself before th e Budd has a nd Bodhisattvas, num berlesslike t h e sands of th e Gan ges,in t h e lim itle ss d h ~ t u s nd l an d s a n dseas as many as th e a toms. Let him worship, praise and makeofferings t o ea ch of the Buddhas.



TRANSLATION O F THE BODHISATTVA-SILA 175

V. Bocihicittanuklana - disciple so and so take th e vow t o culti-va te th e highest Bodhicitta beginning with the pre sen t body up t os itt ing on th e Bod him a~d a.

Living beings without limit take the vow of crossing,M erit and knowledge witho ut l imit (the y) wish to collect,Means witho ut l imit they wish to learn,Tathagatas without l imit they wish to serve,Th e path of anu ttara Buddha the y wish to attain.

W e now cult iva te the mind and remove f rom i t the tw o charac ter-i st ics ( l ak ~a na ) of t i t r n a d h a ~ r n a . ~ ~ t clearly reveals the originalknowledge,63 i.e. b d h t which is th e tr u th . By considering all th ingsequa l we atta in the right knowledge. T h e mind is th en fully attainedand becomes all-good (samantabhadra). L et th e Buddhas and th egreat Bod hisattvas in te n directions recognise us. W e r e pe nt w ithcomplete at te nt io n (i.e . s ince rely) .

VI. PzipadeSam - irst enq uire if t h e seven sins have been com-mitted. (If they are comm itted) the teache r should no t give ordina-tion. H e should advise th e disciple to repent. H e must rep ent

sincerely eith er for one week, two weeks, seven weeks or on e yearand becom e on e of good ch arac ter. If he does not become so, noordination can be given."

You children of Buddha, have you killed fa th er since the t i n e ofyour bir th ? H ave you killed mo ther ? Ha ve you caused th e bloodof the Buddha's body flow ? H av e you killed th e Hrhats, UpzdhyXyasand A c ~ r y a s H av e you destroyed t h e unity of the Sabgha? If youhave com mitted any of the above sins you must confess i t in th e

midst of all and pra ctise 'repen tance. Do no t hide it. If yo u d o soyou will fall t o the avici hell and hav e unlimited suffering. If youfollow th e teachings of Buddha, mak e t h e confession. G re at sin willbe des troy ed and you will have a pu re body. You will en te r Buddha'sknowledge and get enlightened by th e highest and rig ht bodhiknowledge. If you have not com mitted it (sin) you should answ er"no". Yo u children of th e Buddha, fro m to-day up t o yo ur sitting on-k. Chinese note - f th e sin com mitte d is light you should confess

th e guilt. You must not hide it. Otherwise great retr ibu tionwill be in store for you. If ot he r sins are n ot comm itted youshoyld answer "no",



176 I N D O L O G I C A L S T U D I E S

th e Bodhimanda, ca n you energeticaIly k eep th e highest Bilas of allth e Buddhas arld th e g reat Bodhisattvas and the best samvaraSila?6 4

So it has been called th e tri-iaraga-fila, Keep the santvaraiila.Kee p th e k~cSala-Ala.~' Keep the s a t t v ~ ~ t h a - k r i ~ ~ - S i l a . ~ ~OU shouldfollow it in this body u p to your attainment of Bodhi.

Can you keep this vow without lapses during all this time?[Yes.]

C a n you do th at during all this t ime without giving up the tri-Sarana and t he fou r vows ?

[Yes.]

T he n cultiva te t h e Bodhicitta and receive the Bodhisattva-Sila.

Le t t h e B uddhas and th e grea t Bodhisattvas in ten directionsrecognise and pro tect us. L et us no t go back. Le t us worship w ithcomplete attention.

zse a - WII. A c a ~ ~ a s ' h ~ e ciisciples so and so invite all t heBuddhas and Bodhisattvas in te n directions, the Bodhisattva Avalo-kitegvara, the Bodhisat tva Mai t reya , A k ~ ~ a g a r b h a odhisa ttva,

Sam anta bh adr a Bod hisattva, Va jrad har a Bodhisattva, MaiijuSri Bodhi-sat tva, Vajragarbha Bodhisattva, Sa rv an iv ar a~ a Bodhisat tva, and th eassembly of all gre at Bodhisattvas wh o according t o the ir previou svow came t o the Bodhimanda t o recognise us. W e worsh ip themwith full attention .

I d iscip le so and so inv it e the Buddha ~ ~ k y a m u n io be ou rUpZdhyZya. W e respectfully invi te the Buddhas in ten direct ions t obe o ur teac her for recognising th e 6ila. W e respectfully invite all

Bod hisattvas an d MahBsattvas t o be our fellow-students of law.M ay all th e Buddhas and the gre at Bodhisattvas have compassionfo r us an d kindly accept our invi tat ion. W e worship them wi thcomplete attention.

VIII. Ka rm a- Listen , you all children of Buddha. N o w for yo uis given the ka~ma-dana-Sila. It is t irue to receive the Sila. Listenattentive ly t o wh at has been wr itten on kie-mo (karma).

All th e Buddhas and Bodbisattvas of th e three w orlds in te n direc-tions may remem ber th eir mercifu l intentio ns. You all ch ildren ofBuddha, beginning from today ti l l you sit on th e Bodhimanda,lear n th e pure Sila of all th e Bud dhas and Bodhisattvas of th e past,present and future ... I t means keep ing the sa ~v ara - i i l a , eep ing th e



TRANSLATION OF TH E BODHISATTVA-StLA 17'7

k3 ala -fil a an d sattvnrtha-kriya-iila. Th ese thr ee pure Bilas have beencompletely received.' W e worship with full a t tent ion.

IX. Simtibandha- You all children of Bu dd ha, beginning ffomtoday ti ll you attain th e highest Bodhi, should fully keep th e th re epur e Silas of all th e Buddhas and Bodhisattvas. N ow you havereceived th e pu re Sila. Keep it thus." W e worship with full atten -tion.

X. The practzce of the four adhisthana dharm as: You a11 childre nof Buddha, you have cultivated the Bodhicitta and practised the

BodhisattvaSila as m entioned above. You should th en practi sethe four adhisthana dharrnas and t h e ten im port ant Silas. You mustnot v io la te them. Th e four dharmas are : to make chari ty, d ~ n a r n ; ~ 'to use agreeable words, p rz y a~ ad zt a ; ~ ~o d o beneficial a cts , a r t h a - c a r y ~ ~ ~ ~a nd to w or k i n u n it y, s a r n ~ n i i r t h a t a . ~ ~f you wish t o curb your endlessdesire an d t o do good to oth er l iving bzings practise charity. If youwish to control anger, vani ty and other t roubles of th e mind and t odo good t o ot he rs use agreeable words. If you wish to do good t o

others and fulfi l your original vow , d o ac ts beneficial t o others. Ifyou wish to be acqua inted with learned men an d not t o le t goodminds be destroyed, work in uni ty (w ith them)."

XI. The ten important-iilas: Yo u all childre n of Bud dha receiveth e Bodhisat tva-i ila . I shall now speak on th e te n important-SilasYou should carefully listen:1. You should no t tu rn dow n the Bodhici tta . I t is harmful for those

who wan t t o become Buddha.

2. You should no t aband on the thre e jewels and tak e refuge in th ereligion of the Tirthikas which is harmful to the law.

3. You should n ot speak ill of the thr ee jewels an d the teachings ofthe thr ee Yanas. I t goes against th e Buddha-sattva.

4 . If y o u c a n n o t u nd er st an d t h e d ee p me an in g of t h e M a h ~ y ~ n asatras , d o no t have any doubts . A common man (pythag-jana)cann ot unders tand i t .

5. Even t o me n wh o have not cul t ivated the Bodhici tta you should

no t speak such laws as may drive th em to th e pract ice of thetw o YZnas. Otherw ise you will violate t he original vow.

1. Chinese note- t o be said three t imes.m. Chinese note- t o be said three t imes.n. Chinese note- these four laws relate to conduct .

1 2



178 I N D O L O G I C A L STUDIES

6. W h e n some people have already cultivated the Bodhicitta do no tspeak t o them such laws as may destroy the Bodhicitta and leadth em to th e tw o Yanas. You will otherwise destroy the seed ofthe three jewels.

7. T o thos e wh o follow thes e Yifnas and have wrong views youshould no t speak a t once of th e highest and excellent MahHyBna.F o r ther e is fear of abuse and g reat mischief.

8. You should no t cultivate t l ie wron g views. It will leadto t h edestruction of the good foundation.

9.You should no t yourself speak before th e Tirth ikas th at youke ep th e excellent Sila for th e highest bodhi. Th is makes themjealous an d seek for such Silas. W h e n they canno t keep themth ey abando n Bodhisattvasila. Both are harmful.

10. You should no t do anyth ing injurious or no t beneficial t o theliving beings. You should no t ask others t o do t ha t or feelhapp y wh en you see others doing that . I t is contrary to the law

'i,of doing good to o thers and to the na tureof a compassionate

mind.Suc h is the Bodhisattvasila th at I have now g iven you. You

sho uld observe these pu re Silas an d let no mistakes be committed.T h e n th e p ure Silas concerning th e three refuges are received.

You should also graduaIIy receive th evipadyan a jiiana," i ts methods,th e law of dhyana an d oth er exce llent things of the MahByZna. Youshould have a desire to receive this law. I t is very deep and profoundand you should no t reveal i t to others as a believer is rarely found.Give the secret religion accordingto capacity. Fir st of a ll spea k onthe different upayas and then communicate the teachings of theAr yas . L e t firm belief gro w so th at th e net of dou bts may bedestroyed. T h en one's mind is fully i l luminated.

T h e master of the Tt ip i taka , ~u b h g k ar a , hen said: T h e force ofth e K u ~ a l a r n r i l a ~ ~f all beings is n ot th e same. T he teachings of th eA ryas have no t been given in th e same way. You should not holdon e law against others . Even you canno t obtain bir th amongst th egods and me n, no t to speak of attaining the highest law. O ne maybecome Buddha by doing charity (dnna ) One may also become a



T R A S S L AT I O X O F THE BODHISATTVA-SILA 179

Buddha by observing th e Ssla. One may also become Buddha bypatience ( k ~ a n i i ) ,nergy (vauya), meditation ( d h y ~ n a ) , rujAa etc , or

by following any of the cigh ty-four thousa nd ways of the law. To day ,according t o the V a 3 ~ o ~ ~ ~ ~ a - s a t r a , G 3am going to give you an upayaby practising wh ich you may become a Buddha. If you listen t owha t I say. purify your mind and practise meditation peacefully.

T he master of th e Tripitaka th e n remained seated in his placein th e midst of th e assembly no t moving from his seat, qui et as ifentering the dhyana. After a long time he woke u p from his medita-ti on and looked on four kinds of people (arou nd him). All of thembowed to Him with folded hands an d showed respects t o him againand again.

T h e maste r of the T ripitaka aft er a while said: Formerly youreceiv ed th e pure Bodhisattva-Sila. N ow you should receive th eSila of th e pu re undefiled law janaruava-dharma-Sila),64 hich is thevery essence of all Buddhas. You can the n en ter t he dhyzna.On e nt er in g t h e d h y ~ n a ou s ho uld r ec it e th e d h ~ r a n i .T h e d h ~ r a n is

ultimately th e same as th e law of Buddha. Th is leads t o a n oceanof all know ledge. I t is th e Sila of t h e tru e la w (satya-dharma-Sila).Nobody should be allowed t o hear th e secret of this law a t once.If on e w an ts t o hear i t he should first receive the followingd h ~ r a p i :

om samaya stram (? )

Th is dharani should be reci ted three t imes, T he n let him hearthe Sila and other secret laws so th at he may have all th e rules of

the pure Vinaya of the Bodhisattvas. Its m erits are innumerable.T he n for cultivating th e mind th e foI1owing dhz ran i is given:

om b odh icitta m u t p ~ d a y ~ m iT his d h ~ r a n ihould be recited three t imes. Then the Bodhici t ta

should be cultivated wit h i irmness and without any lapse u p t o th eat ta in m en t of Buddhahood. T he n for realisation the followingd h ~ r a ~ is given:

om cittapratibodham karomiThis d h ~ r a n i hou ld be r eci ted th ree times . Thereby one may

get th e treasures of t he deep Silas and acquire th e know ledge of allseeds." T hi s quickly leads to t h e realisation of th e excellentBodhi, It is the sound of all th e Buddhas unified and utter ed



i8d IKDOLOGICALSTUDIES

simultaneously. T h en for entering th e domain of th e Boddhisattva-carya t he following dharani is given:

om va jramandalam praveszmiIf this d h ~ r a n i s reci ted thre e t imes i t leads to al l kinds of

nitiation (abhiseka) and establishment in the mandala. On e canthe n hear al l the secret laws with out hindrance. After get t ing th eBodhisattvabhiseka (init iation to Boc~ hisattvahood ) one gets th edhyana . Th is is th e Sila of th e undefiled secret law (a n ~s ra va -) .Then for the pro tec t ion of the in i t ia ted the fo l lowing dh~ranis

given:om Sudha Sudha

By repeating it one hu ndr ed times you can remove all obstacles.T h e thre e karmas are purif ied. T h e s ins are removed. T h e evi lone ( m ~ r a ) an no longer dis tu rb you. Th e pract ice is l ike th e purewhite silk which may be easily coloured, W h e n the sins an dobstacles a re all destroyed you realise the sam2dhi quickly. T h e nfor the Cary a the fo l lowing dh a a n i i s given:

om sarvavide svahaT h e method of reci tat ion i s t o repeat e i ther of the tw o d h ~ r a q i s

(a t a t ime) bu t no t in pairs. Oth erw ise the re is fear of taxing th e mindto o much and losing full attention.

Those who wan t to enter Samadhi should keep away f rom a llworldly affairs at the t ime of first learning. Alo ne, ina solitaryplace he should s i t cross- legged. Firs t make th e m u d r ~or yourprotection. Combine th e d a n a (th e little finger of th e rig ht ha nd )wi th the prajfia (th e litt le finger of the left), raiseSila (ring fingerof th e r ight hand) , k jan t i (middle finger of t h e right han d),u p a y a (ringfinger of t he left hand ) and pranidhana (middle finger of the left).T h e tw o hands are in an inter lacing posit ion. T he nvirya (fore-fingerof the r ight hand) an d bala (fore-finger of the left) ar e joined an draised . Th en open the hear ta6(? ) a little, and join the d h y a n a(thumb of the right hand) and the jfiana (thu mb of th e left) an d raisethem. Th i s makes the mudra ( comple te ). T he Ers t m u d r ~ s madeon the top of th e head , the second on the forehead, the th i rd on th eright shoulder, th e fou rth on th e lef t shoulder, the fi fth on the heart ,th e s ix th on th e r ight knee an d seventh o n the le f t knee . W hi lemaking the mud ras, rep eat each of th e dh2ra1;lis me ntion ed ab ov e,



T R A N S L AT I O N OF THE BODHISATTVA-SILA 181

seven times in all the seven places, th e last mu dra being made onthe top of the head. Th en re pea t the dhzranis o n the rosary. I f

you can repe at i t from 200 or 300 times to 3000 or 5000 times a teach sittin g the n repea t th em fully for a lo-ch'a ( l a k j n ) times. Bydoing so you can a t tain various s iddhis . I t increases the s t re ng than d sustaining power of t he body. Th e body is t o be kept ere ct asbefore with Iegs half-crossed, th e right leg on the left. They needno t be fully crossed. W h e n Iegs ar e fully crossed i t becomes painful.T h e mind is then distracted by pain. I t is t he n difficult t o attaincon centra tion of mind. If from th e beginning one can sit fullycross-

legged the n th at is the best thing. T h e head is kept s t raight lookingin a Ievel, th e eyes are neither fully o pen ed nor completely closed. If

they are fully opened the mind is distracted. If they are fully closedthe n also th e mind is distracted. D on ' t be at t racted by outside object .Aft er sit t ing peacefuIly one shouId direc t th e mind t o worship andrepentance. Firs t le t the mind see Buddhas in te n directions inthe assembly of men and gods, teaching th e law to th e fourassemblies. Then you should see your own self doing the three

acts of respecting, worshipping and praising all the Buddhas oneby one. T h e man wh o gets this vision should clearly distinguishhimself a n d see it as if i t w ere be fore his ow n eyes. A ft er th ishe should take his mind to the world of all gods an d men in tendirections and worship with flowers, scents, banners, drin k an dfood an d various kinds of precious thin gs. T h e em ptine ss of all th eDharmadhZtu is the n filled up. W or sh ip al l t he Buddhas, the grea tBodhisattvas, th e Dharmakzya, the Sambhogakaya, an d th e Nirm ana-

kzya, t h e Caryaphala and th e gre at assembly. T h e man wh oworships them can direct his mind t o th e presence of each of theBuddhas and the great Bodhisat tvas and can acquire the highests incerity. Th is leads t o repentance: W e , from t ime immemorial t i l lnow, hav e been floating in birth an d dea th wit h m ind afflictedby troubles. W e have been doing a cts of body, speech a nd mindin numberless mays. Today we ar e only full of repentance. By oncerepenting we destroy th e cont inui ty of karma. W e will no t do any

more karma. W e only wish tha t a11 th e Buddhas an d Bodhisattvas bythe power of their great mercy may protec t us and accept ourrepentance. Le t our s ins be immediately d e ~ t ro y e d .~

Q. Ch inese note-it is calledadhy~trna-guhya-anu.iocana which is the. .highest and the best.




You should then take the fo llowing vow: I have been long floating

in the pas t , the n pract ised the Bo dh isa t tv aca ry~ , b ta ined benef i t forth e numberless l iving beings. By pract is ing th e dhya na an d bysteadfast ly pract is ing the Virya we have protected th e three karmas.67By doing this we have acquired meri ts as numerous as the sands ofthe Ganges. So a lso we have acqui red the Buddhaphala . W e nowwish th at a l l the Buddhas a n d Bodhisat tvas throug h their mercifulpower may pro tec t us and le t us w in these mer i ts , and quick ly a l lowus to a t ta in Samtidhimukha-yoga an dDharani-,~joga. May they a l low

us to acq uire all th e purity of na tu re (svabhavaiuddhatti) .If

youfully tak e this vow you will imm ediately at ta in spir i tual success(siddhi) wi thou t h ind rance .

A f te r th i s you should lea rn brea th ing . Brea th ing i s as fo l lou~ s :

Fi rs t th in k of brea th ing in an d brea th ing out . I t mus t go insideour body throug h a l l the jo in ts an d muscles. Af te rw ards i t goeso u t s lowly th rough the mou th . You shou ld th ink tha t t h e b rea this as whi te as sno w an d as l iqu id as milk . On e should fo llow th edis tance i t goes . I t again s lowly com es in throu gh nose. I t goest o th e jo in ts an d muscles a l l o ver the body. It is then al lowed t ogo ou t and com e in th re e t imes . If you do th i s brea th ing the bodywill no lon ger suffer from cold. he at, win d etc. , an d all will be pacified.

A f te r th i s learn Samadhi.T h e m a st er of t h e Tr i p it a k a , ~ u b h a k a r a h e n said : T h e f i rs t

l ea rne r s may g e t fr igh tened a t t he though ts t h a t a r is e wh en th ebrea th s tops . So some t ry t o ge t r id of thoug hts comple te ly. I t i sno t poss ib le t o succeed in tha t . T h e thoug h t s a r e of two k~ nd s -kuia la an d aku fa la . T h e akusa la thoug hts should be avoided f romth e beginning. Do n' t le t th e kuSala thoug hts be destroyed. T h em an w ho fol lows th e t ru e an d cor rect pract ice should f i rs t of a l l

follow righ t m em ory jsamyaksmyti) in a n increasing m ann er. Afte r-wards th i s leads t o comple te pur i ty. As a man who learns t o shoo tbecomes a good marksman by long p ract ice so also(by long pract ice)one can a tt a in the n l i c i t t a - sa ~ j f i a f i \ nd r ema in firm in samadh i.T he n th ere is n o mo re fear of the r is ing of thoug hts . T h e re is fearo f i t o n l y a t t h e t i m e qf th e f i r s t p rac t ice .



TRANSLATICIS OF TH E BODHISATTVA-SILA 183

N e x t y o u sh ou ld p ra ctic e s a m ~ d h i . W h a t is m e a nt b y s a m ~ d h iis n oth in g b u t n i r v i k a l ~ a - d h a r r n ~ . ~ ~o i t i s cal led th e knowledge of the

great an d ful l mirror." Beginning with al l Buddhas abov e do w n toth e senseless creatures a l l are of t h e same class, n o more a n d n o less.But impure and bad thoughts cover the m wi thavidya and visaya.This is w hy they f loat in th e w orld of t ransm igrat ion, ar esubjec t t o b i r th and dea th and cann ot a t ta i n Buddhahood. SO thosewh o prac t ise should remain firm and peacefu l. Th ey should no t bea t t r ac t ed by ob ject s. Imagine a br ight d i sc l ike th e c lear moo n a t ad istance of four fee t f rom the body, d i r ec t in the f ront ne i ther h igh

nor low. I t measures one cub i t an d is completely circular. I t s coIouris br ight , i t i s shining bo th inside an d outs ide and is with ou t alike.A t f i rs t you will no t be ablc to get a long view of i t bu t if yo u t ryat tent ively you will get i t . Af ter searching you can ha ve a largeview of i t . T h e n you will f ind i ts expansion increasing u p t o fou rfeet , or dou1,le tha t s ize or becoming as big as t o f il l up thetr i -sahasra-m ah ~s ah as va worlds . You can clearly dis tinguish i t . It appearsc lear ly t o you a l though i t is beyond ( th e ord inary) s ight . T he n

s lowly re tu rn to the or ig ina l na ture . W h e n you f i rs t saw it , i tlooked l ike a moon. But when you wi ll have gone round, i t nolonger looks square or c i rcular. T hi s so r t of seeing enab Ies yo u t oremove a l l h indrances an d a t ta in samzdhi. Th is samadhi i s kno wna s ti ts'ien sa n hien.71 W i t h i ts h e lp y ou c a n a dv a nc e s l o w l ~hroughthe dharmadh atu . I t has been spoken of in the Snt ras as t h e f ir s tbhnmi - o i t i s kno wn as th e prathamti -bhami . Th is method wasno t kno wn before but now you can ge t i t fo r the f ir st t ime. A s youg et g re at joy f ro m i t t he first b h a m i is c alled k ~ a n - h i ~ ~uditn. N odistinct ion is made (in this bhnmi). Further-m ore, as in th e caseof

th e moon , th e puri ty of nature has th re e aspects : f irst ly it is purityof na tur e (svabhtiva-Suddhata) free from gree d, desire an d im pu rit iessecondly, i t i s perfect ly cool being free f rom anger an d passions;thi rdly, i t i s br ight being free f rom ignoran ce and fool ishness ( l i tdzrkness .

T h e mo on is composed of th e four elements (mahabhatas) , whichar e ul t imately destroyed. So is th e m oon seen by all people . T h eytake i t for comparison with th e intel lect . Pract ice m eans seeingit

fo r a long t ime an d at ta ining success (s iddhi). O ne should no tgo ei ther to o s low or to o fast. T h en you see only br ightness an dnoth ing el se , no t even th e body an d th e mind. Al l dharm asare lost




in empt iness. But th is should not be taken as empt iness. I t i sabsence of an d hen ce i t is ayatana-s' iinyata and no t vac ui ty.It

may be realised after a long practice. T h e n you are in a st at e ofCyoga wit ho ut obsracle7%hether walking, si t ting, staying or lying dow no r t h in k i n g a t a ll t im e s a n d i n a l l ~ l a c e s . You a r e t h e n n o l on ge rmoved by wron g thou ght , greediness , anger, foolishness or an y othe rtroub le (kleia) . O nce destroyed they will not ar ise again. N atu reis a lways pure. G o on practising in this way til l you atta in Buddha-hood. Th is i s the only method and ther e is no o ther method. Th isis th e way of th e inne r l ight of th e Buddhas and Bodhisattvas. I t is

no t wi th in the access of the tw o ya nas and the Ti r th ikas . T he mer i tsof th e law of al l Buddhas ar e as numerous a s the sands of th e Ganges.T h e y c a n n o t b e a t ta i n edby an y oth er method. You can real ise themwith th is (method) a lone . If you can unfold one le t ter you can speakon number less laws. In one m om ent (ksana) you awaken a l l Dharmas .Th is is th e s ta te of iSvarai5 in which ther e is n o obstacle . T he reis the n no going , no coming, no r ise and no des t ruc t ion . All a t ta ins a m a t z . - V y advanc ing s lowly you can a t l as t a tt a in sel f- il lumina tion .

I t i s no t poss ib le t o speak m ore fu l ly about i t .T h e m a ste r of t h e Trip ita ka , ~ u b h ~ k a r a ,he n said: A fte r pract ice

and atta inm en t of success you will b e in th at sta te of mind w hic h hasfive aspec ts: t h e firs t is ksana-cztta. Th is citta sees th e wa y by on e~ m ~ t t - ~ o g a . ? ~t is quickly lost an d forgot ten. I t is l ike th e l ightninga t night which quickly appea rs an d disappears . So i t is cal led ksana.T h e se co nd is t h e s r o t a p a n n a - ~ i t t a ~ ~- whe n one has a l ready seen th eway an d th inks of i t more and mo re wi thou t s topping . I t i s l ike th ecu rre nt fa ll ing. So it IS ca lled s ro tapannacit ta . Th e th i rd i s themadhu~a-cztta7'- hen throu gh th e accumulat ion of endless effortssnn yata is a t ta ined and th e body an d mind become l ight (i.e . t o a t ta inprairabdhi) and a tas te of th e way is obtained. So i t is cal ledmadhura. T h e four th is t he vidhvamsana-vzks~pta-cittam y this e i theryou energetically r ise at once or give up the pract ice. B oth ar eagainst th e way an d so it is called the vzdhvarizsana-vlk?ipta-cttta.T h e fifth is th e i idaria-cit lasl- ne goes awa y from th e sca t te red andt roubled s ta te of mind and sees the round br ight l igh t. Th ennothing else remains. So i t is ca l l ed ada~ ia -cz t t a .

If the se five cit t as are understood an d realised by oneself thent h e thr ee yanas, the com mon people (pythag-jana) and the sages(8ryas) will be distinguished, All of you a r e pract is ing, first



TRANSLATION OF TH E BODHISATTVA-SILA 185

p r a c t i s e r n e d i t a t i ~ n . ~ ~ou shou ld pract ise th e secret me thods( g u h y o p ~ y a ' ~ )of a l l th e past B uddhas an d hold an d pract iseth e law of med itation. Fir st of al l g et th e yoga of all th e dharanis.S o yo u s h o ul d p ra ctise t h e f o u r d h ~ r a n i sha t follow:

om snksma vajraT his d h a r a ~ ian make you a t t a in the cipaSyan&-siddhi.

om t istha vajraTh is dhara ni can make your vipasyanti undecaying.

om supra vajraTh i s dha ra n i can m ake youruipa iyann gradual ly a t ta in vastness .

om samhara va j raTh is dha rani can make your vlpasyanri vas t and the n make aga in

gradual ly cont rac ted .

T h e s e a r e t h e f o ur d h ~ r a n i s . T h i s i s t h e B ha ga va n. I t i s t h esec ret up zya of th e self-il lumined law wh ich opens th emind of the

s tuden ts an d quick ly en l igh ten them. If you wish t o a t ta i n samadhiin t h e f o u r i r y ~ p a t h a s 8 gh e n a l w a y s r e p e a t t h es e d h ~ r a n i s . A lw a y scul t ivate it i n y o u r m i nd a n d d o n o t g iv e i t u p f o r a m o m e n t . I twill never fa il you. You all w h o pract ise samadhi should kno w th eru le of ~ a l k i n g . ~ "

A t a qu ie t p lace make the g rou nd l eve l a nd c l ean . I t s su rf ace.should have a length of 25 cub it s. E rec t ( two) post s a t t h e tw o ends.

P ass a r o p e t h r o u g h t h e m a n d a t t a c h i t t o t h e t w o e nd s. I t i s h u n ghigh up to the chest . Hold th e rop e by m eans of a bamboo tub ewhich is b ig enough to be held in the hands . T ur n th e bam boo tubewi th the sun on the r igh t. Go an d come in a ba lanced way. T h emind, qu i te composed , sees in th e f ro nt up t o6 f ee t. I n th i s wayp rac tise s a m ~ d h ind con trol th e mind in i ts or iginal s ta te . Clear lyrea li se the t ru th and don ' t l e t i t be los t. P u t one foo t d ow n andr e p ea t a d h ~ r a n i . I n t h is w a y r e p e a t t h e f ou r d h ~ r a n i s r om t h e

beginning to the end . Repea t the m wi tho ut s top . If you feel t i redthe n s i t qu ie t ly.

T h e man w ho prac tices i t thus , real ises th e upgya, if he goes deepand proceeds energe t ica lly. T h e mind th en becomes as s trong asthe vajra, unshakabie, unchangeable and armed with a very s t rong



arm our. T he nlind becomes s t rong and sharp. Ta ke vow to pract isei t t il l the end . D o not go back an d ge t moved to the las t. Do notlearn m any things th at ra ise do ub t in the mind. I t i s passing t ime inva in . T he law has no tw o charac te rs . Both the m ind and speech ar elost in i t. W i t ho ut the means (upzya) you cannot e n ter i t o rherwise . C

Sanslrrits%nd Chinese" ar e different languages. O ne ca nn otunders tand the one wi thout t rans la t ing i t in to th e o ther. I haveins t ruc t ed wh a t I r emember to be wr i t t en down so tha t t hose who a reignoran t abou t i t may be in st ruc t ed to do th is . Th e d h y ~ n a eache rH ui -k in g8 ' of th e Si-ming sse8' in th e capital first co llected it. It

has now been found out again and pu t in orde r. W i th ou r headsbent le t us say ful ly:

Obeissance to t l ~ e uddhas in tel l d irect ions .T ru th i s l ike the nec tar in the bot tom of the sea.To the three sages , the te n Aryas , the Arh a ts and the Bhikshu-

sangha,W e pray so tha t they may increase t he power of our memory

(smyti-bala)by their wonderful power.R a re a r e t h e d h ~ r a n i s n d t h e e sse ntia ls of t h e d h y ~ n a .

Cult ivate th e ful l, br ight , vast , gr ea t mind.W e accord ing ly p ra ise i t nowA nd ge t benefi t for a l l beings of the dh ar m a dh ~ tu .



K R I Y A S A M U C C A Y A

[pp. 137 - 139 b]

[I] t a t 0 g u r u n ~ ' d h y ~ 6 a y a p r a v r t t a ~isyam zlokya yathHSaktip ra ya cc h~ m i t i v jkz rapurah sa ram evam da tavyamI I vadatvayusrnan(l )

+ saman vaharan tu mam dasadig lokad hatu samnipa t i ta budd ha bhaga-van to mah8bodh isatvZS cat s a rnanvaha ran tu ~ c ~ r y y o ' h a mv a m n a m ay a t k i k i t k a ya v an m a no b hi r b ud dh a-b od his atv zn m a t ~ p i t a r a u a d a n g ~ nvz satvan samagamya ihajanmani anyesu V H j a n m ~ n t a r e s u m ayZpB pakam k a r m a k r ta m k ~ r i t a m7 3 anumodi tam va ta t sa rvam ekadhyam

a bh is am k si py a p i n d a y i t v ~ t u la y it va s a r v a b u d d h a b o d h i s a t v ~ hnamaz c a ry a sy a v z a n t ik e a g ra y z p r a va r ay z d e s a n a y ~ r at id e Sa ya m iI j anans m a r a v p r a t i c c h ~ d a g a m iI t r i r evam 1 1

[II] so 'ham evamnarna evam desi ta tyay a imam divasam upadayay a v a d ~ b o d h i m a ~ d a n i s a d a n ~ tuddham bhagavantam mahzkgrunikamsarvaji5am sarvad ar i inam sarva vairabh ayat i tam mahapurusam ab he-dyaksyam anut ta rakxyam dharmak zyam Saranam gacchami dv ipada-nzm ag ram I so'ham evam namz evam de i i ta tgaya hI imam divasamup2dZya y ~ v a d a b o d h i m a n d a n i ~ a d a n a tdharmaiaranam gacchamianu t t a r am mahayanam dha rmanam p rava lamI so'ham evam deSit8-tyayah I imam divasam upadaya y ~ v a d a b o d h i r n a n d a n i s a d a n ~ tvai-v a r t t i k a b o d h i s a t v a s a m g h a S a r a ~ gacchami dantam gananzm Sre-s tham 1 1 t r i revam 1 1

[III] so 'ham evamnam8 evam de i i t a tyayahI imam divasamu p ~ d a y a t r i S a r a n a g a t o ' a n a n t a s a t v a d h i i t u n t a r a r ? g y a ca

s am s ar ad uh kh ~ t p a r i t r ~ n ~ y aasvajRBne pratisfhapanaya I yathat i -t~n~gatapratyutpann~buddh~ hagatan to mahabodhisa tva i ca bodhi -c i t t am u tpadya buddhatvam adhigatavanto'dhigacchanti adhigami-syant i ca I y a t h ~ t e s a r v a sa m b u d d h ~ a na va ra ne na b u d dh a ji i~ n e nabu dd ha ca ks us ~ ananti pa iyant i ya thZdharman5m dharm atam jiia tva-dutyanuj i inan t i I t e n a v i d h i n ~a h a m e v am n a m na a c %r ya sy a a n t i k ~ ts a m b u d d h a b o d h i s a t v ~ n ~ ma pu ra to ' nu t t a r ayam samyaksambaudhauci t tam u tpadayami I1tr irevam Il t ri re v am ~ d y a g r e n a b o d h i s a t v ~ m a w

s a r v a b u d d h a b o d h i s a t v ~ c a ry a s c a d h a r a y a n ta11 i t i r a tna t r aya i a rana -gamanam bodh ic i t t o tp~dap t i rvakamI

1. F r o m h e r e u p t o t h e en d o f t h e 3 r d p a r a g ra p h t h e t e x t a g re e sc lose ly wi th the tex t o f Bodhisa t tva -Pra t imokSa-sn t~a publishedby Dr. N. D u t t (loc. cit.)



188 I N D O L O G I C A L S T U D I E S

[IV] pa"naaSiks8padagrahanam up8sakasamvara savzdhyesitavates i syzyam evam da tavyam I! vada tvamayusman samanvaha ra Zcaryyay a t h a t e a c a r y y a a r h a n t o y z va jj iv a m p r8 n zt ip a ta m g r a h ~ y aprxnxt i -pa ta t p ra t iv i ra tzh / evam evzham ukan ama imam divasam upzdayay ~ va j j iv a m p r ~ g ~ t i p g t a mrahaya pranz t ipa ta t p ra tiv i ramarn i1 ane -naham p ra tha rne n~ ng ena e@m gryanam a rha t sm SikszyZm anu i ik seanuv idh iye anuka romi I p u n a r a p a r a m s a m a n v ~ h a r aa c a r y a y a t h a t ezca ryz a rh an to ysva j jivam ada t tada nam kamami thyacaram mysavadams u r ~ r n a i r e ~ a m a d y a ~ r a r n a d a s t h ~ ~ ~ a ma p r a h ~ y a d a t t ~ d z n z tk ~ m a m i -thgzcZr%t mysavZdzt surZmaireyamady a pram adasth anat ca prativi-r a t ah I ta th ~h am u ka n; i rn Z m a m d iv asam u p ~ d ~ y azvaj j ivam adat tZ-d ~ n a m ~ m am i th yH cz ra m n ys zv ~d ams u r a m a i r e y a m a d y a p r a m a d a s t h ~ -n am ca p a h a y a a d a t t ~ d ~ n a tZm ami thy ZcZr~ t mrsavnda t suramai re -yamadyapram8dasthZnZt ca prat ivi ramarni1 anenaham pa i icame-nan gen a tesarn aryy%nZm arh ata m Siksayam anuSikse an uv idh ireanuka romi upzsakam ca mHm ZcHryH d h ~ r a y a t u evam dvi rap it r i rap i l l

[V] ~ r ~ ~ ~ ~ ~ a n g i k a p o ~ a d ~a r t t um i ccha ti t ad% pnrvavada -d h y e si ta v a te t ~ i p i i a r a n a g a m a n ~ n i a tv z 's ta u Si li gp a da n y e va d a t a-vyan i 1 v a d a t v ~ m ~ y u s m a na ma nv ah ara ZcZrya a ha m a m u k a n ~ m ~im sm v e l ~ m padaya yavacca rz t r igzmin i yHvataS ca su ryy od ay o ' t r~ n-ta rz h ~ a r v a ~ r ~ g i v a d h ~ ta r a s v a h a r a ~ ~ d a bra hrn ac ary yz t t a t h av a g b h e d ~ dany tz t madiyajanan~nyat~dvik~I~sanzrm-snam arpakam-n r t y a g i t a l a l i t ~ t S a y y ~ s a n z d u c c h ri ta d a d ya h aq l v i r a t a h k a r o m ya r h a t ~ m r tr am g un air as fa bh ihI I t r i r evam II

[ I ] idam me posadham BilasamvarasamZd~nam ci t ta lan karz-paci t tapar iskaraya sarvasatvZmantarajE~naphal~vZptaya t i I a t r agu runz vak tavyam aupayikam 1 Si syen as~dh v i t i pusnz t i ya sma tkusa l a sa rnag ram k r t am ca s amiodhaya t iha paya t a t posa~acci t tavi-S o d h a n ~ c a t a th a g a t ah p o sa d h am i tt u va c aj posadhavidh i Ii



(H.P. Shastr i , Catalogue . . . , , , pp. 123-126)

aham i t t ha rpnama yzvajj ivam buddhaSaranam gacchami dvi-padanam agryam I dharmam Sarapam gacchami virag%nZmagryam I sarjgham Saranam gacch ami gagZn8m agryam I

(dvirapi)

ah am i t thamn zma yava j jivam przn z t ipa ta t p ra tiv i ramamiIaham i t t h a m n z m ~ zvaj ji vam ada t tadgna t p r at iv i ramamiI

a h a m i t t h a m n z m ~ ~ v a j j i v am ~ m ~ m i t h y ~ c i i r ~ tra t ivi ramami I

aham i t t hamn ama yava jj ivam rn r s zv zd ~ t ra ti v ir amamiIaham i t tham yava jj ivam m u r a m a i r e y a m a d y a p r a m ~ d a - s t h Z n Z t

prat ivi ramami I ( t r i rapi)

a h am i t t h a m n a m ~ c ar yy am yZceI ZczryyenZham pravrajisye I I

(dvirapi)a h a m i t t h a m n ~ m ~psdhy3yena pravraj isye I ( t r i r a ~ i )aham i t thamnam a y iiva jj ivam grha l ingam p a r i ty ~ ja m i ravra jyz-

l ingam samzdade I (tcirapi)

aham i t t h a m n ~ m ~avaj j ivam bud dham Saranam gacchamid v i p a d ~ n z g r y a m

aham i t tham nzm a yzva j jivam dharmam Saranam gacchamivirZgZnZmagryam I

a h a m i t t h a m n a m ~ a va jj iv am s a m g h am S aran am g a cc h am igananamagryam I ( t r i rapi)

a h a m i t t h a m n ~ m a ~ v a j j i v a m r ii nZ ti pZ ta va ira m am S r z m a ~ e r a -

S i k g h s a m xd ad e 1 evam e v ~ h a m rathamena ligena te sa rn Z ryya-n z m a r h a t ~iks~yZm nu i ik se anuv idh iye anuks romi ya thz t ez ry yz a rh an to ygvajjivam a d a t t ~ d ~ n a m a b r a h m a c a r y ~ a m ~ ~ ~ v Z d a -s u r ~ m a i r e y a m a d y a p r a m ~ d a s t h ~ n Z tr t y a g i t a v ~ d i t r a m a l a g a n d h a -v i l e p a n v a r n a k a d h ~ r a ~ u c c a s a y a n a m a h ~ s a y a n ~ k ~ l a b h o j a n a j ~ t a -r n ~ a r a j a t a p r a t i g r a h ~ tra t ivi ra tah I

a h a m i t t h a m n ~ m z a v a jj iv a m a d a tt a dZ n a v ai ra m a n a S rz ma ne raS ik s~ pa da m a m ~ p a d a y ~ m i

aham i t t hamnama yzva j j i vam ab rahmaca ryyava i r amana -ii iksapadam samzdade I

aham i t tham nam a yavaj j ivam mrsZvadavairamanaSikszpadams a m ~ d a y ~ m i

aham i t t hamnama yava j j fvam s u r ~ m a i r e y a m a d y a p r a m ~ d a -s thZnavairamapaSiksi ipadam samaday~mi



190 IF~DOLOGTCAL STCDIES

a ha nl i t t h a m n ~ m z z va jj iv amuccaSayanamahaSayanaSik$padam

sam8dayZmi ]aham itthamnZmH yavaj jivam nr tya g i t av sd ya va i ra m arn

S i ks ~ pa d a m a m ~ d a y a m iaham i t thamnama yavaj j ivanlm ~ l ~ g a n d h a v i l e p a n a v a i r a m a p a q

S i k s ~ p a d a m a m a da ya m iIaham i t thamnHmZ yzvajj ivamjztaraparajatapratigrahanavaira-

m a na m S i k s ~ p a d a m a m 2 d a y ~ m i ( tr i ra p i )

(V)aham itthamnama ScZryya adhyesayzmi idam Civar-awz samghasya

viivase s a m g h a p a r i b h o g ~ y ~ d h i s ~ h a t ua ha m i t t h a m n ~ m i iaczryya adhyesayami idam civaram rajakula-

g a m a n a y ~ d h i t i s f h a t uaham i t thamna ma zca rgya ad hy es ay ~m i dam c iva ram gra rna-

nagarajin8r~mapallipattanagaman~y~dhitihatu

aham i t t h a m n ~ m ac a r y y a a d h y e s a y ~ m idam Pa tra? rs ibhaja-nam SiksZbhajanabhojanaparibhogikam adhi t i s tha tu 1

a h a m i t thamnamz ZcZryya a dh ye sa y~ m i m ~ m zksabha jana-kundtkayn a dh iti sth atuIaham i t tham nam a ZcHryya Sradhye~ ay&ni imam khik~irz kan~

adhi t t i sha tu I ( t r i r ap i )... ... u p ~ d h y ~ y a ... r t r i rapi]. . . ... Zc8ryyasamgha ... [trirapi]aham i t tham nam a idam civaram samghasya v iSv~sapar ibhogaya

d h ~ r a y ~ m i. . . . .

r ~ j a k u l a g a m a n ~ ~ ah ~ r a y ~ m i . . . . . grarnanagaranigama-pa l l ipa t t anagamanZya dhzray~mi. . . . .

pztram ysibhzjanam SiksZbhZjanam bhojanopabhogzya dhzra-......8mi . . . . . . Biks~mZ janakupdikam dharayami khiksir ikam-

d h ~ r a y a m ia h a m i t t h a m n a m a ~ r y y a k h y a s a m v a r a m s a m p a ts y e1

(VI) aham i t t h a m n ~ m z a d ~amghasya samagrim 1apss.e ta da a ne na

samghena sarddham posadham karisge1

.... ~ z l a inndha ... Samadhiskandha . . . Prajf iaskandhn Vimukti-

j i i~nadarSana . . . . . ( trirapi )



T R A N S L AT I O N OF THE BODHISATTVA-SILA

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+ g , I gk x-R




21 l2 Y? 2 @ 34 klEI<

- 2 5 ?g ~

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T R A N S L AT I O N OF THE BODHISATTVA-SILA 193

47 ,



I N D O L O G I C A L S T U D I E S

bodhisattva sila of subhakarasimha - bagchi prabodh chandra

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