Guǎng Shì Pútí Xīn Lùn
From Bodhicitta
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Guǎng Shì Pútí Xīn Lùn
Other Classical Publications
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Description
The Chinese translation of the First Bhāvanākrama was produced around 980 CE by the monk Dānapāla (Shīhù), approximately two centuries after Kamalaśīla's lifetime. Titled Guǎng Shì Pútí Xīn Lùn (廣釋菩提心論, Taishō 1664), or A Broad Explanation of the Awakening Mind Treatise, this version shows significant divergences from both the Sanskrit and Tibetan witnesses. As scholars like Paul Demiéville and Fujio Taniguchi have observed, the text contains no direct allusions to the Samye debate, suggesting it was either translated from a variant Indian manuscript tradition or substantially adapted for a Chinese audience for whom the Tibetan controversy held little relevance. The Second and Third Bhāvanākramas were apparently never translated into Chinese, a fact that severely limited the trilogy's influence in East Asian Buddhism compared to its foundational role in Tibet. (Source: Bhāvanākrama)
Citation
Kamalaśīla and Dānapāla, 《廣釋菩提心論》 Bhāvanākrama (Stages of Meditation). In Taishō shinshū Daizōkyō《大正新脩大藏經》, ed. Takakusu Junjiro, vol. 32, no. 1664. Tokyo: Taishō Shinshū Daizōkyō Kankōkai, 1988. http://tripitaka.cbeta.org/T32n1664.
Interconnections
1 Full translation of
[I]n the first Bhāvanākrama, Kamalaśīla sets forth the three forms of wisdom (prajñā): the wisdom derived from learning (śrutamayīprajñā), the wisdom derived from reflection (cintāmayīprajñā), and the wisdom derived from cultivation (bhāvanāmayīprajñā), explaining that the last of these gradually destroys the afflictive obstructions (kleśāvaraṇa) and the obstructions to omniscience (jñeyāvaraṇa). (Source: "Bhāvanākrama." In The Princeton Dictionary of Buddhism, 113. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
