मूलमध्यमककारिका (आचार्य नागार्जुन - चन्द्रकीर्ति प्रणीत प्रसन्नपदा व्याख्या सहित)

314 Madhyamaka-Śāstra
upon a basis and thereby actually comes into existence. This basis is called
ālambana-pratyaya. For instance, mind and all possible varieties of
mental things are contingent on form and the like for their coming into being.
The destruction of the cause is the immediate cause of bringing the effect into
existence. To take a concrete instance, the destruction of the seed is the immedi-
ate cause of bringing the sprout into existence. The destruction of the seed is
called anantara-pratyaya with respect to the sprout. An effect comes into
existence due to the existence of another. The latter is styled adhipati-pratyaya
in reference to the former. Asaṅga in his Yogācārabhūmi (PP. 61-62) has made
the following observation : Catvāraḥ pratyayāḥ hetupratyayaḥ samanantarapra-
tyaya ālambanapratyayo'dhipatipratyayaḥ. Tatra bījaṁ hetupratyayaḥ. Samanan-
tarapratyo yasya vijñānasyā'nantaraṁ yeṣāṁ vijñānānām utpattiniyamaḥ sa
teṣāṁ samanantarapratyayaḥ. Ālambanapratyayo yeṣāṁ cittacaitasikānāṁ dhar-
māṇām yad ālambanam (cf. also Prasannapadā, P. 29). Adhipatipratyayo yo bija-
nirmukta āśrayaḥ. Tad yathā. Cakṣurvijñānasya cakṣu ye ca tatsahāyaddharmāḥ.
Evam avaśiṣṭānāṁ vijñānānām. Yā ca Kuśalākuśalatestāniṣṭaphalaparigrahāya.
Evambhāgīyā adhipatipratyayāḥ. Tatra bījād dhetupratyayavyavasthānam. Sva-
bhāvāt samanantarapratyayasya ālambanāt tasyai 'va. Āśrayasahāyādibhyo' dhipati-
pratyayasya. Yad uktaṁ ye hetavo ye pratyayā vijñānasyo'tpādāye'ti. Tatrai'-
ṣām eva caturṇām eko hetupratyayaḥ hetuś ca pratyayaś ca. Avaśiṣṭāḥ pratyayā eva.
P. 59, 1.1-saṁskṛta. That which, is subject to originiation, annihilation and
mutable existence is technically called saṁskṛta, Prasannapadā has elucidated the
meaning of this term in conformity with the text. The Dharmasaṁgraha (32) has
enumerated the three entities which pass under the name of asaṁskṛta cf. trīṇy
asaṁskṛtāni. Tad yathā ākāśaḥ, pratisaṁkhyā-nirodhaḥ, apratisaṁkhyā-
nirodhas'ce'ti.
P. 60 ... ... nairyānika, see elsewhere.
P. 60 ... ... parībaraḥ
P. 60-sāṁmitīyaḥ, Professor De La Vallee Poussin has written an article on
some of the cardinal doctrines of the Sāmmitīyas in the E.R.E. He has adverted
to the fact that according to the view of the Abhidharmakośavyākhyā, the
Sāmmitīyas are not different from the Vātsīputtrīyas. Guṇaratna in his com-
mentary on the Ṣaḍdarśanasamuccaya has also referred to their basic doctrines.
A few scholars have maintained that the work entitled Sāmmitīyaśāstra which is
an authoritative text on this system of thought was rendered into Chinese bet-
ween 350 A. D. and 431, A.D.
P. 41 - niṣkarṣaṇapada.
P. 41 - saṁkarṣaṇapada.
P. 42 - bala, moral power. The Arthaviniścayasūtra (17) has enumerated
five balas : Tatra bhikṣavaḥ katamāni pañca balāni? Yaduta śraddhābalaṁ
vīryabalaṁ smṛtibalaṁ samādhibalaṁ prajñābalam. The Dharmasaṁgraha
(48) also agrees with the list adverted to above. Cf. Pañca balāni.
Śraddhāvīryasmṛtisamādhiprajñābalaṁ ce'ti.
daśabala, The Dharmasaṁgraha (75,76) has listed ten moral powers of a
Bodhisattva and ten knowledge-powers of a Tathāgata in the following order:
Bodhisattvānāṁ daśa balāni. Tad yathā adhimuktibalam, pratisaṁkhyānabalam,
bhāvabalam, kṣāntibalam, jñānabalam, prahāṇabalam, samādhibalam,

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Critical Notes 315
pratibhānabalam, puṇyabalam, pratipattibalam ce'ti. Tathāgatasya daśa
balāni. Tad yathā sthānāsthānajñānabalam, karmavipākajñānabalam, nānādhātu-
jñānabalam, nānādhimuktajñānabalam, sattvendriyaparāparajñānabalam,
sarvatragāminīpratipattijñānabalam, dhyāna-vimokṣa-samādhi-samāpatti-saṁ-
kleśa-vyavadāna-vyutthāna-jñānabalam, pūrvanivāsānusmṛti-jñānabalam,
cyutyutpattijñānabalam, āsravakṣayajñānabalam ce 'ti.
Satkāyadṛṣṭi, heretical notion regarding the reality of the physical body.
The Dharmasaṁgraha has enumerated five different types of heretical
doctrines : cf. Pañca dṛṣṭayaḥ. Satkāyadṛṣṭiḥ, antagrāhadṛṣṭiḥ, mithyādṛṣṭiḥ,
dṛṣṭiparāmarśaḥ śīlaparāmarśaḥ.
P. 227-Pratipanna (Pāli Paṭipanna) have attained or practised.
P. 227-Dharmānudharma = (Pāli dhamānudhamma). There is divergence of
opinion regarding the exact meaning of this compound word. One section of scho-
lars holds that it signifies the religious doctrine in its entirety. Whereas another
group avers that it means both principal and subordinate religous docrines. It is
also occasionally split up as dharmasya anudharmaḥ, thus assigning separate
meaning to the final member of the compound.
P. 227-pratipatti = realization, appropriate behaviour.
P. 227-Upadhiśeṣa-nirvāṇa. The expression upadhi implies the five
skandhas which serve as the substratum of worldly existence and account for
the notion of the self. This variety of nirvāṇa implies abandonment of the
six afflictions viz. attachment, anger, conceit, ignorance, evil heretical notion
and doubt. In this state of nirvāṇa only the five conglomerations remain
as a residuum. There takes place the elimination of the heretical view regard-
ing the reality of the physical body and other varieties of afflictions.
Nirupadhiśeṣa-nirvāṇa. This variety of nirvāṇa implies the annihilation of
even the five skandhas in the shape of a residuum as adverted to above. To be
explicit, the sopadhiśeṣa-nirvāṇa occurs with the cessation of all afflictions and the
Nirupadhiśeṣa is occasioned by the destruction of even the five conglomerations.
P. 231. ājavamjavībhāva, the state of coming and going : the cycle or
series of birth and death. Candrakīrti has offered the following interpretation of
this word : Tatra ājavamjavībhāvaḥ āgamanagamanabhāvajanmamaraṇaparaṁ-
pare'tyarthaḥ.
P. 240. Supina, dream cf. Skt. svapna and AMg. suvina. confer also supana
and suvaṇa in this connection. The Laṅkāvatāra has repeatedly compared this
phenomenal world with dream in order to emphasize its unreality. cf. Māyā-
svapnopamaṁ dṛśyaṁ vijñaptyā na vikalpayet ( 265.11 : 95.147, 148; 268.35.)
P. 238- dvādaśāṅga, twelve fold causation, twelve links or steps of causes.
P. 238, 1. 2- Pratipad = path. cf. madhyamā pratipad, the doctrine of middle
path. It is so-called because it steers clear of the two extreme doctrines, viz. of
extreme asceticism and materialism. Nāgārjuna in the introductory verse of his
Madhyamaka-śāstra has stated eight-fold negation as the infallible way of its
realization :
cf. Anirodham anutpādam anucchedam aśāśvatam ।
Anekārtham anānārtham anāgamam anirgamam ॥
P. 238, 1. 8- duḥkhaṁ samudyaṁ cai'va nirodhaṁ mārgam eva ca. These