Remarks on the Tabo Manuscript of the Bodhisattvacaryāvatāra
Articles/Remarks on the Tabo Manuscript of the Bodhisattvacaryāvatāra
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- A Comparative of Sanskrit, Tibetan and Mongolian on Prajñāpāramitā Chapter of Śāntideva's Bodhicaryāvatāra (2) (The Commemoration Number Published on the Occasion of the Seventieth Birthday of Professor Ryojun Fuyo)
- A Descriptive Catalogue and Restoration of the Tibetan Language Text of Bodhicaryavatara from Dunhuang Documents
- A Study of Akṣayamati (Śāntideva)'s Bodhisattvacaryāvatāra as Found in the Tibetan Manuscripts From Tun-huang
- A Study of the Dūn-huáng Recension of the Bodhisattvacaryāvatāra
- A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati
- Action and Its Result in the Bodhicaryāvatāra
- Akṣayamati's Bodhisattvacaryāvatāra as Found in the Tibetan Manuscripts from Dūn-huáng
- An Argument for Cittamātra: Reflections on Bodhicaryāvatāra 9:28 (Tib. 27) cd
- An Index to the Bodhicaryāvatāra Pañjikā, Chapter IX
- An Inquiry into the Relationship between the Śikṣāsamuccaya and the Bodhi(sattva)caryāvatāra
- Atiśa's Introduction to the Two Truths, and Its Sources
- Bodhi(sattva)caryāvatāra als Lehrschrift und Vorhaben: Zum Thema Ritual, Religion, Philosophie und Mystik im Buddhismus
- Bodhicaryāvatāra 9:2 as a Focus for Tibetan Interpretations of the Two Truths in the Prāsangika Mādhyamika
- Bodhicaryāvatāra and Bodhicaryāvatāra-Pañjikā (Malalasekera)
- Bodhicaryāvatāra and Tibetan Mind Training (Lojong)
- Bodhicaryāvatāra no kihon seikaku: Ichininshō no imi suru mono
- Bodhicaryāvatāra of Śāntideva (Bhattacharya)
- Bodhicharyavatara (Rigpa Shedra Wiki)
- Bodhisattvacaryāvatāra: Exposition de la pratique des bodhisattvas
- Bu ston and the Bodhisattvacaryāvatāravyākhyāna (-pañjikā)
- Byang chub sems dpa'i spyod pa 'jug pa (2007, mtsho sngon)
- Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (si khron mi rigs dpe skrun khang)
- Catalogue of the Tibetan Manuscripts from Tun-huang in the India Office Library
- Characteristics of the Buddhist Mongolian Texts: The Lineage of the Bodhicaryāvatāra
- Commentaries on Śāntideva's Bodhicaryāvatāra (Ejima 1966)
- Critique of Self in the Early and Later Versions of the Bodhi(sattva)caryāvatāra
- Die "Vollkommenheiten" im BCA und seinen tibetischen Kommentaren
- Die Lehre von Satyadvaya in 'Ju Mi phams Nor bu ke ta ka
- Die lHan kar ma
- Drops of Nectar: Khenpo Kunpal's Commentary on Shantideva's Entering the Conduct of the Bodhisattvas
- Dīpaṃkaraśrījñāna's Commentary on the Bodhicaryāvatāra
- Emptiness and Moral Perfection
- Enlightened Vagabond
- Epitome of the Bodhicaryāvatāra with Its Pañjikā, Chap. IX
- General Introduction: Śāntideva and His World
- Gser gling pa's Bodhisattvacaryāvatārapiṇḍārtha and Its Thought
- Identifying the Object of Negation: On Bodhicaryāvatāra 9:140 (Tib. 139)
- Introduction to Gzhan gyis brtsad pa'i lan mdor bsdus pa rigs lam rab gsal de nyid snang byed: An Answer to Blo-bzang-rab-gsal's Refutation of the Author's 'Sher le nor bu ke ta ka' and Its Defence, the Brgal lan nyin byed snang ba
- Jitāri, Śāntideva and Prabhākarakīrti
- Le commentaire de Mi-pham au chapitre IX du Bodhicaryāvatāra de Śāntideva: Échos modernes d'une controverse du XVème siècle
- Making and Remaking the Ultimate in Early Tibetan Readings of Śāntideva
- Mi pham and the Philosophical Controversies of the Nineteenth Century
- Nachlese zum Mongolischen Turfanfragment des Bodhicaryāvatāra
- Nichtselbst, Leerheit und Altruistische Ethik im Bodhicaryāvatāra (Lecture Transcript)
- Nichtselbst, Leerheit und Altruistische Ethik im Bodhicaryāvatāra (Official Publication)
- Notes on the Deśanā-ritual in the Bodhicaryāvatāra: Evidence of Its Revision
- Notes on the Interpretation of Bodhi(sattva)caryāvatāra V.104–106
- Nyubosatsugyō-ron kaisetsu saisho no Shyāntidēva rikai
- On Agama and Yukti in Bu ston's Byang chub sems dpa'i spyod pa la 'jug pa'i 'grel pa
- On Akṣayamati's Bodhisattvacaryāvatāra
- On Philosophical View of the Bodhisattvacaryāvatāra
- On Prakṛtinirvāṇa-Prakṛtinirvṛta in the Bodhicaryāvatāra: A Study in the Indo-Tibetan Commentarial Tradition
- On the Role of Vairocanarakṣita in the Later Transmission Period: A Cross-section of the "Bodhisattva theory" Tradition
- On the Sanskrit Manuscript of the Śikṣāsamuccaya
- On the Textual Problems of Śāntideva's Bodhi(sattva)caryāvatāra: With Special Reference to Chapter 9 Entitled "Perfection of Wisdom (Prajñāpāramitā)"
- On Śāntideva's Position in the History of Mādhyamika Philosophy
- One Aspect of the Acceptance of the Bodhisattva-śīla in Tibet
- Polemics in Indo-Tibetan Scholasticism - A Late 19th-Century Debate Between 'Ju Mi pham and Dpa' ris Rab gsal
- Proof of the Authenticity of the Mahāyāna in Akṣayamati's Bodhi(sattva)caryāvatāra
- Readings of Śāntideva's Guide to Bodhisattva Practice
- Readings of Śāntideva's Guide to Bodhisattva Practice-Review by Harris
- Regional Characteristics of Mongolian Buddhism: A Study on the Basis of the Bodhicaryāvatāra
- Relocation of the Verses on "The Equality of Self and Others" in the Bodhicaryāvatāra
- Remarks on Akṣayamati (Blo gros mi zad pa), Being the Author of the Earlier Version of the Bodhisattvacaryāvatāra
- Remarks on an Instance of Intertextuality in the Eleventh Chapter of the Śikṣāsamuccaya and the Phrase Tṛṇagulmauṣadhivanaspati in Buddhist Sūtra Literature
- Remarks on the Philosophical Standpoint of the Anonymous Commentary, Bodhisattvacaryāvatāravyākhyāna(-pañjikā)
- Remarks on the Tabo Manuscript of the Bodhisattvacaryāvatāra
- Some New Remarks on the Bodhicaryāvatāra Chapter V
- Studies in the Philosophy of the Bodhicaryāvatāra (2000)
- Suffering Made Sufferable: Śāntideva, Dzongkaba, and Modern Therapeutic Approaches to Suffering's Silver Lining
- Suvarṇadvīpa's "Commentaries" on the Bodhicaryāvatāra
- Taming Śāntideva: Tsongkhapa's Use of the Bodhicaryāvatāra
- Tangut Texts of the Five Early Translations and the Texts on the Awakening of the Bodhicitta
- Textcritical Notes on Sanskrit Texts: I. Bodhi(sattva)caryāvatāra
- The Bodhicittotpādasamādanāvidhi by Jitari
- The Bodistw-a Čari-a Awatar-un Tayilbur of 1312 by Čosgi Odsir
- The Buddhist Roots of Secular Compassion Training: A Comparative Study of Compassion Cultivation in Indian and Tibetan Mahāyāna Sources with the Contemporary Secular Program of Compassion Cultivation Training (CCT)
- The Case of 'Ju Mi pham (1846–1912) and Dpa' ris Rab gsal (1840–1912): A Study in Dgag lan Debate
- The Center of the Sunlit Sky
- The Circle of Compassion: An Interpretive Study of Karuṇā in Indian Buddhist Literature
- The Concept of Bodhicitta in Śāntideva's Bodhicaryāvatāra (Diss)
- The Literature of the Madhyamaka School of Philosophy in India
- The Meaning of Sugata in the Bodhicaryāvatārapañjikā
- The Middle Way of the Bodhisattva
- The Original Bodhicaryāvatāra
- The Reflexive Nature of Awareness (1998)
- The Tanjur Bodhicaryāvatāra Auxiliaries: A Few Collected Bibliographical Pointers
- The Transmission of the Bodhicaryāvatāra: The History, Diffusion, and Influence of a Mahāyāna Buddhist Text
- Two Kinds of Saṃvṛtis in the Bodhicaryāvatārapañjikā IX 3-8
- Zu einer zentralen philosophischen Kontroverse mit den "orthodoxen" Philosophen
- Zum Bodhisattvacāryāvatārabhāṣya des Dīpaṃkaraśrījñāna
- Śāntideva (Internet Encyclopedia of Philosophy)
- Śāntideva and Bodhicaryāvatāra
- Śāntideva in the History of Mādhyamika Philosophy
- Śāntideva's Critique of 'I' or Self in the Early and Later Recensions of the Bodhi(sattva)caryāvatāra
- Śāntideva's Philosophy as Expressed in the Early Version of His Bodhisattvacaryāvatāra, Chapter 8
- Śāntidevas Bodhicaryāvatāra: Das Weiterwirken des Werkes dargestellt anhand der Überlieferungsgeschichte des Textes und seiner Kommentare
Description
To date, one manuscript of Śāntideva's magnum opus, Byaṅ chub sems dpa'i spyod pa la 'jug pa (Bodhisattvacaryāvatāra) or An Introduction to the Practice of Bodhisattva has been found in the Tabo collection.[1] It is incomplete and has only six folios. The last folio is numbered 12, the reverse of which ends with the first pāda or "quarter" of stanza 97 from Chapter 5. Thus, the whole work might not have contained more than 37 folios. This manuscript, though incomplete, is important in view of the textual history of the Bodhisattvacaryāvatāra.
The following colophon of the current editions of the Bodhisattvacaryāvatāra (hereafter: BSA) gives a brief explanation of the threestage procedure used for rendering it into Tibetan:[2]
- Byaṅ chub sems dpa’i spyod pa la ’jug pa slob dpon Śānta(sic)-de-vas mdzad pa rdzogs so// // (1) rgya gar gyi mkhan po Sarva-jñā(sic)-de-va daṅ/ źu chen gyi lo tsā ba bande dPal-brtsegs kyis kha che’i dpe *las bsgyur ciṅ źus te* gtan la phab pa las/ (2) slad kyis rgya gar gyi mkhan po Dharma-śrī-bha-dra daṅ/ źu chen gyi lo tsā ba bande Rinchen-bzaṅ-po daṅ/ Śākya-blo-gros kyis yul dbus kyi dpe daṅ 'grel pa daṅ mthun par bcos śiṅ bsgyur te gtan la phab pa’o// (3) yaṅ dus phyis rgya gar gyi mkhan po Su-ma-ti-kī-rti daṅ/ źu chen gyi lo tsā ba dge sloṅ Blo-ldan-śes-rab kyis dag par bcos śiṅ bsgyur te legs par gtan la phab pa’o// "The Bodhisattvacaryāvatāra written by Śāntideva is completed. [First], having been translated from a Kāśmīra manuscript, it was edited and established by the Indian pandita Sarvajñādeva and the great translator, Buddhist monk dPal brtsegs. [Secondly], later, having been emended in accordance with both a manuscript from Madhyadeśa "middle country" and a commentary, it was retranslated and established by the Indian paṇḍita Dharmaśrībhadra, the great translator, Buddhist monk Rin-chen-bzaṅ-po, and Śākya-blo gros. [Thirdly], in later time, having been emended correctly, it was retranslated and established properly by the Indian paṇḍita Sumatikīrti and the great translator, Buddhist monk Blo-ldan-śes-rab."
According to this information, which appears to have derived mostly from Bu-ston’s (1290-1364) description in his Catalogue of bsTan 'gyur (1335),[3] the BSA was translated three times: first by dPal-brtsegs in the early ninth century, secondly by Rin-chen-bzan-po (958-1055), and thirdly by Blo-ldan-ses-rab (1059-1109). The colophon also tells us the important fact that the first and second translators used different Sanskrit manuscripts from separate parts of India. Rin-chen-bzan-po was probably obliged to base his translation on a new Sanskrit manuscript because he was aware of significant differences between the earlier dPal-brtsegs's translation and the then prevalent Sanskrit text that Rin-chen-bzan-po had. The later version of the BSA was also cited in the commentaries he consulted.[4] Hereafter I will refer to dPal-brtsegs’s rendition as the earlier version, and the second and third translations as the later ones. The current Sanskrit text corresponds with the third translation established by Blo-ldan-ses-rab, though there are a number of partial, yet significant, discrepancies between them.[5]
With regard to the textual history of the BSA, the following points have previously been clarified by myself and other scholars:
(1) The current version consists of 10 chapters and 913 stanzas as counted both in Sanskrit and Tibetan. The earlier version, by contrast, has 9 chapters and 701.5 stanzas and is only available in the Tibetan manuscripts from Tun-huang.[6]
(2) The difference between both versions lies not only in the number of stanzas, but also in their author’s names (Akṣayamati vs. Śāntideva) and the order and contents of the stanzas.[7]
(3) The current editions of the Tibetan translation contain a considerable number of problematic renderings of which Bu-ston became aware when he wrote his extensive commentary on this text in 1338. He therefore made his own renderings, when necessary, consulting a Sanskrit manuscript and several commentaries such as Prajñākaramati's Bodhicaryāvatārapañjikā (BCAP) and others.[8]
The purpose of the present paper is to elucidate some of the significant features of the Tabo manuscript in comparison with the first and third translations of the BSA, which are available in the Tibetan manuscripts from Tun-huang and the current bsTan 'gyur respectively.
Notes
- Besides the BSA, an incomplete manuscript comprising 16 folios of Kalyāṇadeva's commentary: Bodhisattvacaryāvatāra-saṃskāra (D No.3874, Q No.5275), translated by dGe-ba'i-blo-gros, has already been identified in the Tabo collection.
- D (No.3871) La 40a5-7; *D las źus te, QN la gtugs te, T (No. 327-2528) las bsgyur ciṅ źus te.
- bsTan 'gyur gyi dkar chag, La 90b5-7.
- Except for the two anonymous commentaries, BSA-vyākhyāna[-pañjikā] (D Nos.3873 and 3877), all the other commentaries in the current bsTan 'gyur are based on the later version. In his commentary Dīpaṃpkaraśrījñāna often referred to this later version as "the BSA composed of ten chapters (sPyod ’jug [gyi] le'u beu po)" (Q No.5872, Byaṅ chub sems dpa'i spyod pa la 'jug pa'i bśad pa, No 427b3, 461b4 etc.).
- See SAITO (1997)
- SAITO (1993), pp. (13) – (14), see also n.10.
- SAITO (1986), esp. pp.87–95 and (1993); ISHIDA (1998), (1996); KAJIHARA (1992).
- Zla ba'i 'od zer, Dza 210b7–211a2, cf. SAITO (1997).
