Sonderdruck / Offprint

I N D I C A E T T I B E T I C A • 52

PSDIKADNA
Festschrift für Bhikkhu Psdika

Herausgegeben von
Martin Straube, Roland Steiner, Jayandra Soni,
Michael Hahn und Mitsuyo Demoto



  

ISBN 978-3-923776-53-5
 A Sanskrit Fragment of the Strasamuccaya
from Central Asia*

Seishi Karashima (Tokyo)

Recently, I have been able to identify two Sanskrit fragments from Khdalik,
now preserved at the British Library, as belonging to a folio of the Strasamuc-
caya, or “Compendium of Scriptures.” This text, consisting mainly of citations
from various sutras, is extant only in Tibetan and Chinese translations. Though
this anthology is traditionally ascribed to Ngrjuna (c. 150–250 CE), the found-
er of the Madhyamaka school, it has been doubted by many modern scholars.
Rev. Bhikkhu Psdika has contributed a great deal to the study of the
Strasamuccaya, by publishing numerous articles related to it, an edition of the
Tibetan translation of this text (1989) and an English translation (1978~1982,
1979) as well. Therefore, it is out of great respect for his scholarship that I
should like to report on the discovery of the very first Sanskrit fragment of the
text and dedicate it to his Festschrift.
The paper fragments in question, namely IOL San 964 (Kha.i.309.b; size: 8.7 ×
12.8 cm) and IOL San 966 (Kha.i.309.b; size: 3.4 × 4.8 cm), belong to one and the
same folio. The script is South Turkestan Brhm (main type). Concerning
these fragments from Khdalik, Hoernle wrote, “In one of them Kayapa is ad-
dressed as in the Ratnari-stra” (Serindia III, p. 1439). As a result of my investi-
gation undertaken on the request of Prof. Jonathan Silk, who has been working
on the Ratnaristra, I discovered these fragments as not belonging to this
sutra, but probably to the Strasamuccaya. In fact, except for the words on recto
5, namely [vi]citrasukhvptir bhavavyava, which do not have parallels in the
Tibetan or Chinese translation of the Strasamuccaya, the other parts agree
quite well with these translations of the text: the Tibetan translation, ed. Ps-
dika 1989: 103.17~106.5, the Chinese translation, T.32, No.1635, 62b6~c6.

* I am greatly indebted to Tatsushi Tamai, who prepared a preliminary transliteration of

the fragments in question and placed them at my disposal, to Jund Nagashima and Jir
Hirabayashi, who checked my new transliteration together with me at my Brahm Club
meetings, and to Klaus Wille, who looked through the manuscript and made valuable
suggestions and corrections. I should also like to thank Jonathan Silk, who has been
working on the Ratnaristra and made me pay attention to these fragments which con-
tain a quotation from this text. Thanks are due as well to Kaie Mochizuki for providing
me with otherwise unattainable sources on my request, and also to Peter Lait for cor-
recting my English.
264 Seishi Karashima

In the light of the Tibetan and Chinese translations of the Strasamuccaya,

we know that the fragments in question cover the part consisting of (I) a quo-
tation from the Ratnaristra (recto 1~3?), (II) the author’s own words (recto
4?~5) and quotations from both (III) the Pupakastra (recto 5~6) and (IV) the
Mahkarustra (recto 7~verso 7).
(I) Except for some Sanskrit fragments, the whole text of the Ratnaristra
is extant only in Tibetan and Chinese. However, as Jonathan Silk (1994: 691)
has pointed out, the quotations from this text in the Strasamuccaya are not
found in either the extant Tibetan or Chinese translation. This is also the case
for the citation found in the fragments in question (cf. Silk 1994: 696).
(III) The Pupakastra/Pupakadhra is extant only in Tibetan and Chi-
nese, and the quotation here parallels T. 21, No. 1356, 874c-8~-5; No. 1357,
875b-7~-3; No. 1358, 876b7~12; No. 1359, 877a-3~b3; Tib (Pk), No. 511, rGyud, ’a
159a5~8 (vol. 11, p. 127), Tib (D), No. 886, gZungs ’Dus, e 160a3~6; Tib (Pk),
No. 316, rGyud, ba 92b1~4 (vol. 7, p. 241), Tib (D), No. 516, rGyud ’Bum, na
1
49a2~4 . Quotations from this text are found also in the Bodhicaryvatrapañjik
th
of Prajñkaramati (fl. 10 century), a commentary on ntideva’s Bodhicary-
vatra, which is extant in Sanskrit. Fortunately, the part quoted in these frag-
ments, is also cited in this Sanskrit text.
(IV) The Mahkarustra is also extant only in Tibetan and Chinese, and
the quotations here parallel T. 12, No. 380, 956a15~19, b10~24, c4~7, 957a-
1~b9?, 959b12~17, Tib (Pk), No. 779, mDo sNa TSHogs, cu 98b3~5, 99b2~100a3?,
100a8~100b1, 102a4?~b2?, 108b4~5, b7~8 (vol. 29, p. 171~5), Tib (D), No. 111,
mDo sDe, cha 86a6~b1, 87a3~b2?, b6, 89a6?~b3?, 94b5, 7. Two of the four
th
quoted portions in the text are cited also in ntideva’s iksamuccaya (fl. 8
century).

1 This is so in the Derge Editions, kept at Tohoku University Library and Koyasan Univer-
sity Library, while, in the TBRC and Taipei Editions, the quoted part is found in No. 513,
rGyud ’Bum, na 32a2~4.
 A Sanskrit Fragment of the Strasamuccaya 265

IOL San 964 + 966 recto

IOL San 964 + 966 verso

Facsimiles reproduced by courtesy of The British Library Board, London.
266 Seishi Karashima

Transliteration
IOL San 964 + IOL San 966 (in italics)
recto
2
1 /// [s]mudriky nvy bhiny ye phal[ak]. ///
3 4
2 /// bodhisatvayny : prana ha bodhayo [y]e + [l]. ///
5
3 /// .[m]. tarhi kyapa kaly
amitra s[a] + + + + + ///
6
4 /// [vi]citrasukhvptir bhavavyava + + + + + ///
7
5 /// .. .[] .. pj[op](a)[sth]. /// /// sib-havikrita «ta»thgata d v[] + +
+ + + ///
8 9
6 /// .[u] pj
kury .. /// /// .yo nsti vieo v nn + + + + + + ///
10 11
7 /// .. kha
satkury t[i] /// /// + .. .. phala[m] .e + + + + + + + + ///
verso
12 13
1 /// .. a ekapupa .. /// /// + .[k]. .dh. .y. yo vi .. .. + + .[y]. + + + + + + ///
14 15
2 /// akkratva brahmatva [c]. /// /// .. m adhiga¢²tum* || ti hatu
buddh .. + + + + + ///
16
3 /// + .. .[] .. .. .. .. + /// /// .. tad apy aha kualam la nirv + + + + + + ///
4 /// + nirv
aparyavasna vadmi + + + + + ///
17
5 /// + te namo buddhyeti ayam n[n]and(a) + + + + + ///
18 19
6 /// .m a¢²tike kiyat paritam api kual[a]m [l]. .. .. ///
20 21
7 /// + matsy heto smia vaa prakipta bha[ve] ///

2 bhiny
: s.e. for bhinny
.
3 pranaha : s.e. for naa.
4 + [l]. : probably (ka)l(yamitra~).
5 kalyamitra s[a] + : presumably kalyamitra¢
² s[a](mri-).
6 [vi]citrasukhvptir bhavavyava : these words do not have parallels in the Tibetan or
Chinese translation of the Strasamuccaya.
7 sib-havikrita : s.e. for si ha.
8 .[u] : presumably (dhtu)u; cf. Tibetan ring bsrel (yungs ’bru tsam) rnams la.
9 .vyo : probably (-tav)yo.
10 t[i] : probably ti(hatu).
11 + .. .. phala[m] .e : probably (sarapa)phalam(tr)e(u).
12 .. a : probably (anta)a.
13 + .[k]. .dh. .y. yo vi .. .. + + .[y]. + : presumably (puyas)k(an)dh(as)y(a) yo vi(pka saced)
y(vn).
14 [c]. : probably c(akravartitva
).
15 .. m : probably (paryanta)m.
16 nirv + + + + + + : probably nirv(aparyavasna
).
17 n[n]and(a) : a hyperform < nanda.
18 .m : presumably (tathgatn)m; cf. Tibetan de bzhin gshegs pa rnams la.
19 paritam : a hyperform < parittam.
 A Sanskrit Fragment of the Strasamuccaya 267

22
The Tibetan translation of the Strasamuccaya: Psdika 1989: 103.17~106.13
Rin po Che’i Phung po’i mDo [Ratnaristra] las kyang | “’Od srungs! ’di lta ste | dper
na rgya mtsho’i nang du gru zhig na | gang dag shing leb bam | gzhan ci yang rung ba
zhig la brten pa de dag ni bde bar ’gram du phyin par ’gyur ro || ’Od srungs! de bzhin du
byang chub sems dpa’i theg pa pa thams cad mkhyen pa’i sems kyi gru zhig ste | byang
chub las rab tu nyams kyang | gang dge ba’i bshes gnyen gyi shing leb la brten pa de
dag ni | yang thams cad mkhyen pa’i sems rab tu thob ste | chos thams cad kyi pha rol
tu song nas chos kyi dbyings kyi gling du phyin to || de bas na ’Od srungs! bla na med pa
yang dag par rdzogs pa’i byang chub ni dge ba’i bshes gnyen la brten to” || zhes gsungs
so ||
bla na med pa’i dge ba’i bshes gnyen de bzhin gshegs pa bzhugs pa ’am | yongs su
mya ngan las ’das pa rnams la mchod pa dang | rim gro bya ste de las bsod nams kyi
tshogs dpag tu med pa yongs su rdzogs shing | rnam par smin pa ’ang mi zad par ’grub
bo (Ms. po) ||
ji ltar Me Tog brTSegs pa’i Mdo [Pupakastra] las | “Seng Ge rNam par rTSe ba!
(v.l. rtsen pa) gang zhig gis (v.l. gi) de bzhin gshegs pa mthong ste | sems dang bas (v.l.
nas) mchod pa dang | gang zhig gis de bzhin gshegs pa yongs su mya ngan las ’das pa’i
ring bsrel yungs ’bru tsam rnams la mchod pa byed pa ni | rnam par smin pa mnyam
par shes par bya ste | bye brag gam tha dad du bya ba med do” || zhes ji skad gsungs pa
lta bu’o ||
sNYing rJe CHen po’i mDo [Mahkarustra] las kyang | “Kun dGa’ bo! gang nga
(v.l. –) la mngon du bsti stang byed pa lta yang zhog | nga’i sku gdung la sku gdung gi
mchod pa dang | ring bsrel (v.l. srel) yungs ’bru tsam la mchod pa lta yang zhog | nga’i
phyir mchod rten byas pa rnams la bsti stang byed pa lta yang zhog ste |
Kun dGa’ bo! gang la la sangs rgyas la dmigs nas | tha na me tog gcig nam mkha’ la
’dor (v.l. gtor) na | bsod nams kyi phung po de’i rnam par smin pa gang yin pa ni | Kun
dGa’ bo! ci tsam du thog ma med pa’i ’khor ba na | de’i sngon gyi mtha’ mi mngon pa
(v.l. mthong ba) de tsam gyi bskal par ’khor ba’i tshe | brGya Byin nyid dang | TSHangs
pa nyid dang | ’khor los sgyur ba’i rgyal srid rnams kyi mtha’ rnyed par mi nus so ||
sangs rgyas la dmigs nas | tha na nam mkha’ la me tog gcig ’dor ba lta yang zhog ste |
gal te sems can dag (v.l. –) tha na rmi lam na sangs rgyas la dmigs nas nam mkha’ la
me tog gcig ’dor na | dge ba’i rtsa ba de yang tha mar mya ngan las ’da’ bar ’gyur bar
nga smra’o || gal te tha na dud ’gro’i skye gnas su song ba’i sems can rnams kyis sangs

20 matsy heto : s.e. for *matsy¢karaa²heto?; cf. Tibetan nya bshor ba’i phyir; ik 94.15.
matsykarartha
.
21 vaa
: a hyperform < vaia
.
22 In Rev. Psdika’s edition, the present author has altered his notation throughout and
added both quotation and exclamation marks etc. as well.
268 Seishi Karashima

rgyas la dmigs pa’i dran pa rnyed na | de dag gi dge ba’i rtsa ba yang tha ma mya ngan
las ’da’ ba’i bar du ’gyur bar nga smra’o ||”
“Kun dGa’ bo! sangs rgyas bcom ldan ’das rnams la yon phul ba ci tsam du mthu
che ba dang | sems dang ba ji tsam du mthu che ba la ltos | Kun dGa’ bo! ’di ltar sangs
rgyas la phyag ’tshal lo zhes zer na | Kun dGa’ bo! tshig de’i don ni ’di ’o || ’di lta ste |
sangs rgyas bcom ldan ’das rnams kyi sgra ni don med pa ma yin te | gang ’di sangs
rgyas la phyag ’tshal lo zhes zer na | de (v.l. –) don med par mi ’gyur ro ||” “de bzhin
gshegs pa rnams la dge ba’i rtsa ba ji tsam du chung (v.l. –) ngu (v.l. –) skyed (v.l.
bskyed) pa yang chud za bar mi ’gyur te | tha na sems dang ba gcig skyed (v.l. bskyed)
pa de thams cad kyang tha ma mya ngan las ’da’ ba’i bar du ’gyur ro || ’di lta ste dper
na | nya pa mchil pa thogs pas nya bshor ba’i phyir mchil pa gzan ma dang bcas pa |
mtsho chu chen por bcug la | bcug ma thag tu nyas mid (v.l. mis) par ’gyur na | nya de
mtsho chu’i nang na ’phyo yang | de srad bu sra ba yu ba skam (v.l. skams) sa la btags
pas brtod pa zhes bya ste | nya pa mchil pas bshor ba ’ongs nas | srad bu thangs shes
(v.l. zhes) byed pa las nya zin par shes te | de (v.l. des) srad bu drangs nas skam sa la
phyung ste | dga’ mgur (Ms. dgur) spyod pa | de bzhin du sems can (Ms. byang chub
sems dpa’) gang dag sangs rgyas bcom ldan ’das la dad pa’i sems kyis dge ba’i rtsa ba
skyed (v.l. bskyed) na | ....”
23
The (same) is also expressed in the RATNARISTRA: “Let us suppose for ex-
ample, Kyapa, that at sea a ship is wrecked. Those who have caught hold of a
plank or anything else (that floats) will safely reach the shore. Similarly, K-
yapa, the ‘ship of aspiring after omniscience’ with followers of the bodhisattva-
yna (on board) may be wrecked. But those who have caught hold of a ‘plank’
in the form of a spiritual friend, although far away from (supreme) enlighten-
ment, will again aspire after omniscience; and having reached the ‘further
shore of all dharmas,’ they will land at the Island of the Absolute (dharmadhtu).
Thus, Kyapa, the highest, complete, and full enlightenment (is won) owing to
spiritual friends.”
Spiritual friends (in the) highest (sense) are tathgatas whom one must rev-
ere and do homage, whether they live (in this world) or have entered pari-
nirva. The result of (revering such spiritual friends) will be an immeasurable,
inexhaustible stock of merit, an accomplishment that defies description
24
(aparyanta); and thus it is written in the PUPAKASTRA: “ He who, Siha-

23 Bhikkhu Psdika, “The S trasamuccaya—Ngrjuna’s Anthology of (Quotations from)

Discourses: English Translation (XI)” in: Linh-So’n – publication d’études bouddhologiques
(Joinville-le-Pont, Paris), vol. 12 (1980), pp. 33~35.
24 Bhikkhu Psdika translates “He who is in the tathgata’s presence, Sihavikrita, and
reveres him with a faithful mind …” (ibid. p. 34).
 A Sanskrit Fragment of the Strasamuccaya 269

vikrita, having seen a tathgata, reveres him with a faithful mind, and he who
reveres the tathgata’s relics, as tiny as mustard seed, after the latter’s having
entered parinirva—(both) can expect (merit) resulting from (such pious ac-
tions) that is of exactly the same (immeasurability).” So it has been set forth.
(Let us also quote) from the MAHKARU(PUARKA)STRA: “Let alone,
nanda, the person who will revere me face to face; let alone worship of my
mortal remains and relics, tiny as mustard seed; let alone adoration for stpas
that have been erected on my behalf. (But just consider the meritorious action
of those), nanda, who visualize the Buddha and simply cast a single flower in-
to the air: The amount of merit resulting from (such action) cannot be gauged
(by anyone of them), even if they were Indra, Brahma or a universal monarch
(cakravartin) wandering through sa
sra for as many eons as sa
sra will last
whose beginning, anyway, is unknown. Let alone even visualization of the
Buddha and simply casting a single flower into the air. Even if beings visualize
the Buddha in dreams only and cast a single flower into the air while dream-
ing—(planting) such a ‘root of merit,’ I say, will finally culminate in the (reali-
zation of) nirva. Even if beings, having fallen into the wombs of animals,
obtain (a single thought-moment of) recollection for visualizing the Buddha,
their (planting) ‘roots of merit,’ I say, will finally culminate in the (realization
of) nirva.
“Look, nanda, how forcible (the results) are of offering one’s veneration
to Lord Buddha and how forcible (the results when) one’s mind is pure and
filled with trust. Saying the words ‘homage to the Buddha,’ nanda, one should
be aware of the following: the sound ‘Lord Buddha,’ that is to say when recit-
ing ‘homage to the Buddha,’ is pregnant with meaning. However insignificant
one’s planting ‘roots of merit’ in respect of tathgatas may be, everything will
bear due fruit. Even letting arise just one thought(-moment of) pure faith—all
that will finally culminate in nirva. Take for example the following simile:
“To catch fish, a fisherman throws his baited hook into a large lake. No
sooner is it thrown out than it is swallowed by some fish. Although that fish
swims about in the water, it is to be considered tied to (and caught with) a
strong line firmly fastened to a rod on the shore. The fisherman draws near
and, because of the jerking movements of the line, knows that a fish is caught.
He lands it, takes it off the line and then makes use of it as he likes. Similarly,
there are beings who—even if it should be for a single thought(-moment)
only—put deep faith in the Buddhas, the Exalted Ones, and thereby plant ‘roots
of merit.’…”
270 Seishi Karashima

The Chinese translation of the Strasamuccaya, T.32, No.1635, 62b6~c9

ྸɅሬゃ㏉ɆӇφ“֑䀶φ‘䘜㩿έྸӰҎ㡯θ‫ެޛ‬ཝ⎭θ㙂᯲ѣ⍷㡯ᘳ⹪
༔Ⱦᱥѣᡌᴿ‫ד‬ж⡾ᵞᡌ低έᵞθ䳞ᗍᡶ‫ד‬θᆿ䳧ࡦዮȾ䘜㩿έ㨟㯟Ҏ᯲
ж࠽Ჰᗹҁ㡯Ӝᗟྸᱥθ ᘳ᯲ѣ⍷༔ཧ㨟㯟Ҏ⌋Ⱦ 㤛䙽஺⸛䆎θ 㙂⛰‫ד‬
↘θᖲ঩䚺ᗍж࠽ᲰᗹθҎ䄮⌘㖻㵒ཐ⌋䚁䔿θ㙂㺂ࡦ⌋⮂⍨Ⱦ䘜㩿έᡶ
ᴿ䱵㙞ཐ㖻п㰆п㨟ᨆ⌋㙂ᚿ‫↘ד‬஺⸛䆎᭻Ⱦ’ ”
ᱥ᭻᯲䄮஺⸛䆎ᡶ‫ב‬佀ᢵӁ㙂⛰ᴶрȾ㤛֑൞ьθ㤛⎻Όᗂθ៿⮬च
㺂Ⱦᯥᗍ❗䠅⿅㺂θ൉┵⮘ㄕ᷒๧θ㙂ᚿᡆ䗜Ⱦ
ྸɅ㨥ゃ㏉ɆӇφ“㤛㿁ᑡᆆ⑮ᡨྸּθ㿁ᐨθⲲ␻␞ᗹθ㙂⛰‫ב‬佀Ⱦ
৾㤛ᖲ֑‫⎻ޛ‬Όᗂθ਌ެ㡃࡟ྸ㣛ᆆ䁧θ㙂⛰‫ב‬佀Ⱦྸᱥᡶ⦨᷒๧Ⲽᚿ
喀ㅿȾᱥѣӜ❗つつᐤ࡛Ⱦ”
ྸɅཝᛨ㏉ɆӇφ“֑䀶φ‘䱵䴙έ㤛Ӱ᯲ᡇ⨴ࢃ‫ב‬佀θъ㖤ᱥӁȾ৾
㤛ᴿӰθ᯲ᡇ⎻Όᗂθ᭬਌㡃࡟ྸ㣛ᆆ䁧θ֒䄮‫ב‬佀θӜ㖤ᱥӁȾ৾㤛
ᴿӰθ᯲ᡇ⌋ѣ䙖㄁ሬຊθᗟ㖤ᱥӁȾ㤛ᡌᴿӰθ!ռԛж㨥ᮙᬨグѣθ
㿶ᜩ䄮֑θ㙂⛰‫ב‬佀Ⱦᡇ䃠ᱥӰԛ↚஺ṯ⮘ㄕ䏙䅿ཝ⎻Ό᷒Ⱦ
䱵䴙έԛ㾷䀶ҁθс㠩‫⭕ۃ‬䏙ѣ䄮ᴿ᛻五㤛㜳ᜩᘫ䄮֑θᡇ䃠ᖲㅿԛ
ᱥ஺ṯ⮘ㄕӜᡆཝ⎻Ό᷒Ⱦ
䱵䴙έ ⊓㿶᯲֑ьቀᡶ֋ㅿ㺂᯳㙂⛰ᴶཝϋ ֋ㅿⲲᗹᱥཝ့࣑ϋ䱵
䴙έ㤛ᴿӰθռ㜳жで“䛙䅞֑䱶䛠,”↚⛰ओ㗟Ⱦ֋ԛ᭻ϋ䄸֑ьቀޭཝ
уグ੃で᭻Ⱦ↚уグ㗟㘻θᡶ䄸঩ᱥ “䛙䅞֑䱶䛠”Ⱦ
ԛ᯲䄮ྸּᡶ䳞ᴿ֋ㅿᾫቇ஺ṯθ㙂у༔ཧȾс㠩жⲲ␞ᗹθ↚ㅿж
࠽ѹ㠩⮘ㄕ䏙䅿⎻ΌȾ䱵䴙έ䆢ྸ┷ᑡ᯲ཝ⊖ѣθⅨ਌ެ冐θ঩ԛ䢚佂
㖤᯲≪ѣȾ!冐঩ㄬּ⑮〈㙂伕Ⱦ ᱥᱸ┷ᑡ⸛冐ᡶ൞θ 䠃ᗟ⢘ര䢚ㄵ䕠
㐐θᗆ㐟␧ (s.e. for ᧘?) 䢚Ⱦᰘᗍ冐ᐨθ㖤ӄ䲮൦θ䳞ެᡶⅨ਌ԛ⭞ҁȾ
ь䯉ж五ᴿ᛻ӜᗟྸᱥȾ…’ ”
As it is stated in the Jewel-Heap Sutra: “The Buddha says: ‘For instance, Kyapa,
if people board a ship and set out on the ocean, and the ship is suddenly
wrecked in midstream, some among them, with the help of a plank, rafters or
anything to which they can resort, reach the shore safely. Likewise, Kyapa,
(followers of) the Bodhisattva-yna aboard the ship of the mind of omniscience,
might suddenly lose in midstream the Dharma of the Bodhisattva-yna. If (they)
encounter “good friends” (kalyamitra) and resort to them, they will imme-
diately, regaining the mind of omniscience and being carried by the Dharma of
the pramits, reach the island of Dharmadhtu. Thus, Kyapa, (the attainment
 A Sanskrit Fragment of the Strasamuccaya 271

of) all the Dharmas of anuttarasamyaksambodhi relies entirely on “good

25
friends”.’ ”
Therefore, it is best to revere and serve “good friends.” Whether the Bud-
dha lives in (this) world or has already entered (pari)nirva, (one) should do
(that) diligently. This will bring (that person) immeasurable merits and the
complete, ultimate reward, and everything shall be accomplished.
As it is stated in the Flower-Heap Sutra: “If one, having seen the Lion-Play
26
Tathgata, obtains pure faith and reveres him; or if one, after that Buddha’s
(pari)nirva, picks up his relic as (tiny as) a mustard seed and reveres it; the
reward resulting from these are utterly the same. Between them, there is no
difference.”
As it is stated in the Great Compassion Sutra: “The Buddha says: ‘Leave alone,
nanda, anybody who reveres me in person; let alone one who, after my (pari)-
nirva, picks up (my) relic as (tiny as) a mustard seed and reveres it; also let
alone one, who erects a jewelled st pa in (sic) my Dharma. However, if some-
body casts only a single flower into the air, while contemplating Buddhas, and
(thus) reveres them, I say, this person will, by virtue of this root of goodness,
finally attain the fruition of the great nirva.
In short, nanda, even sentient beings in the animal state of existence,
that can contemplate Buddhas, I say, will, by virtue of this root of goodness,
finally achieve the fruition of the great nirva.
(What) do you, nanda, think (lit. “observe”)? For the Buddha, the World-
Honoured One (= bhagavat), what kind of offering is the greatest? What kind of
resolve is the most powerful? If a person, nanda, simply utters “namo buddh-
ya” (Homage to the Buddha!) once, this will be of superior meaning. Why?
Because the Buddha, the World-Honoured One, possesses the great, unfailing
appellation. (Thus something, which has) unfailing meaning, is namely “namo
buddhya.”
Any root of goodness towards the tathgatas, how tiny it may be, will not
decay. Down to even letting arise just one thought of pure faith, all (these
deeds) will finally culminate in the realisation of nirva. For instance, nanda,
as an example, by a large lake, a fisherman, wishing to catch fish in it, puts a
baited hook into the water. Immediately, fish strive with one another to swim
up to it and eat it. Then, the fisherman, knowing where the fish are, tightens
anew the line, which connects the hook and rod together, and gradually hauls

25 Cf. Silk 1994: 696.

26 㿁ᑡᆆ⑮ᡨྸּ : the Chinese translator seems to have misunderstood the vocative
Si
havikrita (ᑡᆆ⑮ᡨ) as an accusative combined with tathgatam (ྸּ).
272 Seishi Karashima

in the hook. Having caught a fish, he puts it on the land, takes it and uses it as
he wishes. Likewise, is a sort of sentient beings in the world …’ ”

Parallels found in Sanskrit texts

recto: 5~6: cf. Bodhicaryvatrapañjik, Bca-p(V) 201.24~30. tatra idam ukta

bhagavat Pupakadhraym—“ye kecit Si

havikrita! tathgatasya pj

kariyanti tihato v parinirvtasya v, sarve te triynd ekatarea ynena pari-

nirvsyanti | ya ca khalu Si
havikrita! tathgatam arhanta
samyaksa
-
buddha
dv citta
prasdayet, prasannacitta satkuryt gurukuryt mnayet
pjayet upacaret, lbhena cvarapiaptaayansanaglnapratyayabhaiajya-
parikrai sarvasukhopadhnair upatihet | ya ca parinirvtasya tathgatasya
sarapaphalamtradhtau arrapj
kuryt, samo vipka pratik kitavya |
tath pjyai nâsti vieo nnkaraa
ca” | iti ||
27
recto 7 ~ verso 4: cf. ik 309.5~12. ryaMahkarustre ’py ukta
| “tihatu
tvad nanda! yo m
sa
mukha
satkuryt | tihatu me arrasya pj sara-
paphalamtreu dhtuu | tihatu mm uddiya kteu stpeu satkra | ye kecid
nanda! buddham lambyântaa ekapupam apy ke kepsyanti | tasya puya-
skandhasya yo vipka saced yvn andi sa
sro yasya prv koir na prajñ-
yate | tvata kalpn sa
sarat
te
akratva
Brahmatva
cakravartitva
|
na akyas tatparyanto ’dhigantum | tihatu buddhlambat ’ntaa ke ’py eka-
pupanikepa | saced antaa svapnntaragat api satv buddham lambyâke
ekapupam api kepsyanti tad apy aha
kualamla
nirvaparyavasna

vadmî”ti
verso 7: cf. ik 94.14 f. Mahkarustre ’py ukta
|| “tadyath viikena mahaty
udakasarasi matsykarartha
smia
vaia
prakipta
bhavet samanan-
taraprakipta
ca matsyena nigra
bhavet | ki
câpi sa matsya udakasarasi
bhramaty. atha ca punar vaddha eva sa vaktavyo dhena strea sthalagata-
daasunibaddhena | yat sa viika gatya tena stralghavena jnti | ‘ghto
matsyê’ti | tam ena
strd ghtv sthalagata
karoti yathkmakaraya pari-
bhogya | evam eva ye satv buddheu bhagavatsu citta
prasdya kualamlam
avaropayanti | …”

Symbols used in the Transliteration

( ) restored akara(s)
[ ] akara(s), whose reading(s) is (are) uncertain
¢ ² omitted (part of) akara(s) without gap in the manuscript

27 ryaMahkarustre : the original Indian text of the Tibetan translation of the iksam-
uccaya seems to have read ryaMahkarua¢puarka²stre instead.
 A Sanskrit Fragment of the Strasamuccaya 273

« » interlinear insertion
+ one lost akara
.. one illegible akara
. illegible part of an akara
/// beginning or end of a fragment when broken
|| double daa
* virma
: visarga used as punctuation

Abbreviations
Bca-p(V) Prajñkaramati, Bodhicaryvatrapañjik, ed. P. L. Vaidya, Darbhanga 1960: The Mi-
thila Institute (Buddhist Sanskrit Texts No. 12).
s.e. scribal error
Serindia Marc Aurel Stein, Serindia: Detailed Report of Explorations in Central Asia and
Westernmost China, Oxford 1921: Clarendon Press.
ik Çiksamuccaya : A Compendium of Buddhistic Teaching, Compiled by Çntideva, edited
by Cecil Bendall, St. Petersbourg 1902: Académie Imperiale des Sciences; Reprint
Tokyo 1977: Meicho-Fuky -kai (Bibliotheca Buddhica 1).
T Taish Shinsh Daizky ཝ↙᯦‫ؤ‬ཝ㰅㏉, ed. Junjir Takakusu, Kaikyoku Wata-
nabe, 100 vols., Tokyo 1924~1934.
Tib (D) Derge (sDe dge) Canon; facsimile reproductions:
(1) Bstan ’gyur sde dge’i par ma: Commentaries on the Buddha’s Word by Indian Masters
(CD-Rom), New York: The Tibetan Buddhist Resource Center (TBRC).
(2) The Tibetan Tripiaka: Taipei Edition, ed. A. W. Barber, Taipei 1991: SMC Pub-
lishing.
(3) The Derge Edition of the Tibetan Tripiaka : Kanjur and Tanjur (˜̀ˇ⡾㾵㭫ཝ
㭫㎂ : ԅ䃢䜞 : 䄌⯅䜞), CD-Rom edition, 53 discs, ed. by Kyasan University
Library, Osaka 1999: Kobayashi Shashin Kgy (ቅ᷍ߏⵕᐛᾣ).
Tib (Pk) The Tibetan Tripiaka: Peking Edition ᖧদ्Ӣ⡾㾵㰅ཝ㰅㏉, ed. Daisetz T. Su-
zuki, 168 vols, repr. under the Supervision of the Otani University, Kyoto, Tokyo
1955~1961: Tibetan Tripitaka Research Institute.

Bibliography
Psdika, Bhikkhu. 1978~1982. “The S trasamuccaya—An English Translation from the Tibe-
tan Version of the Sanskrit Original (I)~(IV)”; “The S trasamuccaya—Ngrjuna’s
Anthology of (Quotations from) Discourses: English Translation (V)~(XVIII),” in: Linh-
So’n – publication d’études bouddhologiques (Joinville-le-Pont, Paris), vol. 2~20.
⎯⎯. 1979. “Ngrjuna’s S trasamuccaya (mDo-kun-las-btus-pa) I,” The Journal of Religious
Studies (Punjabi University, Patiala), vol. 7 (1), pp. 19~44.
⎯⎯. 1989. Ngrjuna’s Strasamuccaya: A Critical Edition of the mDo kun las btus pa, København,
Akademisk Forlag.
Silk, Jonathan Alan. 1994. The Origins and Early History of the Mahratnaka Tradition of Mah-
yna Buddhism with a Study of the Ratnaristra and Related Materials, Diss. University of
Michigan.
Inhaltsverzeichnis

Tabula Gratulatoria ........................................................................................................ ix

Publications of Bhikkhu Psdika ................................................................................... xi
Anlayo
Karma and Liberation —
The Karajakya-sutta (AN 10.208) in the Light of its Parallels .......................... 1
Jin-il Chung
Eine Sanskrit-Version des nanda-Sutta (Sa
yuttanikya 22.21)
in der Sammlung Stein (British Library, London)............................................ 25
Max Deeg
Writing for the Emperor — Xuanzang Between Piety,
Religious Propaganda, Intelligence, and Modern Imagination ..................... 31
Mitsuyo Demoto
Die 128 Nebenhöllen nach dem Saddharmasmtyupasthnastra ................... 61
Siglinde Dietz
Der *Pañcakmagudnavanirdea —
Ein dem Vasubandhu zugeschriebenes Lehrgedicht ...................................... 89
Dragomir Dimitrov
Critical Editions Critically Needed
(On the Transmission of the Sñan ag me lo in Tibet) .................................... 97
Helmut Eimer
Die Hymne des Dge-’dun-rgya-mtsho auf Atia
und die biographische Überlieferung ............................................................. 117
Camillo Alessio Formigatti
The Story of Sundar and Nanda in the Mlasarvstivdavinaya ................. 129
Karl-Heinz Golzio
Kau
inya in Südostasien ................................................................................. 157
Hans-Jürgen Greschat
Begegnung, interreligiös ................................................................................... 167
Michael Hahn und Naoki Saito
Vasubandhus Mahnrede über die Sittlichkeit
mit dem Kommentar des Prakakrti ............................................................ 177
Jürgen Hanneder
Modernes Sanskrit — Eine vergessene Literatur ........................................... 205
Jens-Uwe Hartmann
Neues zum Varrhavara ................................................................................. 229
Adelheid Herrmann-Pfandt
A First Schedule for the Revision of the Old Narthang —
Bu ston’s Chos kyi rnam gra s dkar chag ............................................................ 243
Seishi Karashima
A Sanskrit Fragment of the Strasamuccaya from Central Asia ................... 263
Petra Kieffer-Pülz und Anne Peters
Die Ptimokkhapadattha-anuvaan
des Vicittlakra aus Ca-la ......................................................................... 275
Hjun Nagasaki
The 11th Verse of the Rhinoceros S tra in the Suttanipta ........................... 293
Thomas Oberlies
‚König ibi‘ bei den Jainas — Das ntinthacarita ......................................... 303
Kiyoshi Okano
A Summary of the Mahsa
vartankath —
A Chronology of the Universe According to the Smityas ...................... 323
Ulrike Roesler
Once Again on the “Three Kinds of Individuals”
in Indian and Tibetan Buddhism ...................................................................... 343
Gregory Schopen
The Urban Buddhist Nun
and a Protective Rite for Children in Early North India ............................... 359
Jonathan A. Silk
Remarks on the Kyapaparivarta Commentary ............................................. 381
Peter Skilling
Commentary at Nland in the Age of Dharmapla —
Vryardatta’s Nibandhana on the Arthavinicaya-dharmaparyya .............. 399
Jayandra Soni
A Section of Vidynandin’s Critique of Buddhism ........................................ 449
Roland Steiner
Drei Buddhacarita-Strophen im Divyvadna ................................................... 459
Martin Straube
Dharmakrti als Dichter...................................................................................... 471