Two Short Glosses on Yogācāra Texts by Vairocanarakṣita

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|AuthorPage=Kano, K.
|AuthorPage=People/Kano, K.
|PubDate=2008
|PubDate=2008
|ArticleSummary=In Giuseppe Tucci’s collection of Sanskrit manuscripts and photographed materials, a set of positive prints of texts filmed at Ñor monastery contains a ''codex unicus'' of Vairocanaraksita’s (fl. 11th/12th century) Yogācāra/Tathāgatagarbha commentarial works:<br><br>
&nbsp;&nbsp;&nbsp;1. ''Viṃśikāṭikāvivṛti'' (glosses on Vasubandhu’s ''Viṃśikāvṛtti'' and Vinītadeva’s ''Viṃśikāṭīkā'');<br>
&nbsp;&nbsp;&nbsp;2. ''Triṃśikāṭīkāvivṛti'' (glosses on Sthiramati’s ''Triṃśikābhāṣya'' and Vinītadeva’s ''Triṃśikāṭīkā'');<br>
&nbsp;&nbsp;&nbsp;3. ''Madhyāntavibhāgakatipayapadavivṛti'' (glosses on Vasubandhu’s ''Madhyāntavibhāgabhāṣya''<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;and Sthiramati’s ''Madhyāntavibhāgaṭīkā'');<br>
&nbsp;&nbsp;&nbsp;4. ''Mahāyānottaratantraṭippaṇī'' (glosses on the ''Ratnagotravibhāgavyākhyā'');<br>
&nbsp;&nbsp;&nbsp;5. *''Sūtrālaṃkāravivṛti'' (glosses on Vasubandhu’s ''Sūtrālaṃkārabhāṣya'')<ref>The title of the work is not ascertainable from the colophon: ''sūtrālaṃkāraḥ samāptaḥ'' II II ''kṛtiḥ paṇḍitavairocanarakṣitapādānaṃ'' II II. Other possible Sanskrit titles are ''Sūtrālaṃkāravivṛti'', ''Sūtrālaṃkārakatipayapadavivṛti'', or ''Sūtrālaṃkāraṭippaṇī''.</ref> and<br>
&nbsp;&nbsp;&nbsp;6. *''Dharmadharmatāvibhāgavivṛti'' (glosses on Vasubandhu’s ''Dharmadharmatāvibhāgavṛtti'').<ref>The title of the work is not ascertainable from the colophon: ''dharmadharmatāvibhā''[''gaḥ'']. The two illegible ''akṣaras'' after °''vibhā'' in the bottom margin are probably ''gaḥ''. Cf. the colophon to the *''Sūtrālaṃkāravivṛti''. One might expect something like ''Dharmadharmatāvibhāgavivṛti'', ''Dharmadharmatāvibhāgakatipayapadavivṛti'' (as suggested by Gokhale 1978: 638), or
''Dharmadharmatāvibhāgaṭippaṇī''. In Kano 2005: 142, I referred to this work under the title “Dharmadharmatāvibhā''[''gaṭīkā''],” supplying the three ''akṣaras'' enclosed by square brackets. However, in view of its scope, it can hardly be a ''ṭīkā'', a type of commentary
typically more extensive in nature.</ref><br><br>
&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;V. Gokhale (1978) was the first to study these works, using Saṅkṛtyāyana’s negatives and the prints made from them, which have been preserved in Patna. He reported titles of the six works, without, however, going into detail because of the poor quality of the images. Subsequently the details of the works remained unknown for a long time, and no complete editions have been published. To be sure, Zuiryū Nakamura edited the text of folios 9''v''<sub>2</sub>–14''v''<sub>7</sub> of the ''Mahāyānottaratantraṭippaṇī'' (the text of folios 15''r''<sub>1</sub>–17''r''<sub>5</sub> remains to be edited);<ref>For his edition, see Nakamura 1985. For studies of this text, see Nakamura 1980, 1982, 1992. Unfortunately, Nakamura’s edition contains many errors (around 190). It is remarkable that his edition shares some notable errors with Jagdishwar Pandey’s modern transcription preserved at Göttingen under the shelf-mark Xc14/90 (which contains a transcription of the full text of the ''Mahāyānottaratantraṭippaṇī''); we can deduce that one of the two was made
on the basis of the other. In my unpublished dissertation (Kano 2006b), I have critically edited the whole text of the ''Mahāyānottaratantraṭippaṇī'' and presented a list of corrections to Nakamura’s edition.</ref> and Mathes in his translation of the ''Dharmadharmatāvibhāgavṛtti'' referred to some sentences from the *''Dharmadharmatāvibhāgavivṛti''.<ref>See Mathes 1996: 37, 115-135.</ref> I myself also edited a small portion of the *''Sūtrālaṃkāravivṛti''.<ref>The text of folio 17''r''>sub>7</sub>–''v''<sub>6</sub> of this work is edited in Kano 2006a: 92, n. 40.</ref><br>
&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The present paper contains an ''editio princeps'' of the ''Viṃśikāṭīkāvivṛti'' and *''Dharmadharmatāvibhāgavivṛti''. Critical editions of the other three works are under preparation: Francesco Sferra is preparing a critical edition of the ''Madhyāntavibhāgakatipayapadavivṛti'', and I am preparing critical editions of the ''Mahāyānottaratantraṭippaṇī'', the ''Triṃśikāṭīkāvivṛti'' and the *''Sūtrālaṃkāravivṛti'' for publication.<br><br>
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Latest revision as of 12:25, 23 July 2020


Two Short Glosses on Yogācāra Texts by Vairocanarakṣita
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Lua error in Module:GetMediaValue at line 1: Module:MediaData returned boolean, table expected.


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Disposition (gotra), Tathāgatagarbha as the Resultant State of Buddhahood, Tathāgatagarbha as the Latent State of Buddhahood that is Obscured in Sentient Beings, There are several types of Tathāgatagarbha, Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path) of allowed values for the "PosEmptyLumin" property.</li> <!--br--><li>"Lua error in Module:GetMediaValue at line 1: Module:MediaData returned boolean, table expected." is not in the list (Svātantrika (རང་རྒྱུད་), Prāsaṅgika (ཐལ་འགྱུར་)) of allowed values for the "PosSvataPrasa" property.</li> <!--br--><li>Property "BuNayPublisher" (as page type) with input value "Lua error in Module:GetMediaValue at line 1: Module:MediaData returned boolean, table expected." contains invalid characters or is incomplete and therefore can cause unexpected results during a query or annotation process.</li> <!--br--><li>Property "BuNayTopicTags" (as page type) with input value "Lua error in Module:GetMediaValue at line 1: 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boolean, table expected.]][[Category:Lua error in Module:GetMediaValue at line 1: Module:MediaData returned boolean, table expected.]]

Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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