西藏的弥勒神话（英文）
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- 英文论文题名：The Myth of Maitreya in Tibet
- 论文作者：根本裕史
- 英文论文作者：Nemoto Hiroshi ; Qinghai Normal University ; JSPS
- 年：2014
- 作者机构：青海师范大学;日本学术振兴会;
- 会议召开时间：2014-09-01
- 会议录名称：藏学学刊（第10辑）
- 英文会议录名称：Journal of Tibetology
- 语种：英文
- 分类号：B948
- 学会代码：SCZX
- 学会名称：四川大学中国藏学研究所
- 页数：13
- 文件大小：782k
- 原文格式：O
摘要
本文旨在从藏传佛教的注疏传统的角度出发来分析弥勒的神话。弥勒作为未来佛的信仰在所有的佛教国家都很流行,其中希望得见弥勒的观念发挥着重要的作用。不过,我们来看西藏发生了什么的时候,我们注意到弥勒神话的意义以一种独特的方法被阐释。许多藏族学者认为弥勒已经是佛了,而不说他将会成为下一世佛。这一思想由宗喀巴·洛桑札巴(1357-1419年)提出,后来又由格鲁派的学者加以发展。比如,绛央协巴·阿旺仲追(1648-1721年)声称弥勒在过去已经获得证悟,目前居在兜率天宫的弥勒是佛的化身。绛央协巴将弥勒的外在形象(常见形像)和他的真性(罕见形像)进行了区分,试图以此证实弥勒真的是一位佛,尽管他的行为可能像是一隹菩萨。不仅如此,绛央协巴还强调将弥勒作为佛来信仰可以积累巨大功德,因为在兜率天、阎浮提和其他任何地方,佛性同时在各种化身中呈现。这是一种新型的弥勒崇拜,它与净土信仰和救世信仰没有关系,但与传统的大乘教义——佛性是永恒的、无所不在的有关。
This paper analyzes the myth of Maitreya from the perspective of a Tibetan Buddhist commentarial tradition.The worship of Maitreya as the future buddha is prevalent in all Buddhist countries.The notion of a mystical encounter with Maitreya plays an important role there.Then,when we see what happened in Tibet,we notice that the meaning of Maitreya myth has been interpreted in a unique way.Instead of saying that Maitreya will become the next buddha,many Tibetan scholars argue that he is already a buddha.This idea was suggested by Tsong kha pa blo bzang grags pa(1357-1419) and later developed by scholars belonging to the Dge lugs pa tradition.'Jam dbyangs bzhad pa ngag dbang brtson 'grus(1648-1721),for instance,asserts that Maitreya attained enlightenment in the past,and that Maitreya,currently dwelling in the Tusita Heaven,is a Manifestation Body of the buddha.'Jam dbyangs bzhad pa distinguishes between Maitreya's external appearance(the common form) and his real nature(the uncommon form),and mus tries to establish that Maitreya is really a buddha,even if he may behave like a bodhisattva.Furthremore,'Jam dbyangs bzhad pa stresses that the believer who worships Maitreya as a buddha can accumulate great merit by virtue of his faith;for buddhahood is simultaneously manifested in various emanations in the Tusita Heaven,in the Jambudvipa,and potentially in any other place.This is a new type of Maitreya worship;it has nothing to do with Pure Land devotions or messianic belief,but is rather linked to the traditional Mahayana doctrine that buddhahood is eternal and omnipresent.
This paper analyzes the myth of Maitreya from the perspective of a Tibetan Buddhist commentarial tradition.The worship of Maitreya as the future buddha is prevalent in all Buddhist countries.The notion of a mystical encounter with Maitreya plays an important role there.Then,when we see what happened in Tibet,we notice that the meaning of Maitreya myth has been interpreted in a unique way.Instead of saying that Maitreya will become the next buddha,many Tibetan scholars argue that he is already a buddha.This idea was suggested by Tsong kha pa blo bzang grags pa(1357-1419) and later developed by scholars belonging to the Dge lugs pa tradition.'Jam dbyangs bzhad pa ngag dbang brtson 'grus(1648-1721),for instance,asserts that Maitreya attained enlightenment in the past,and that Maitreya,currently dwelling in the Tusita Heaven,is a Manifestation Body of the buddha.'Jam dbyangs bzhad pa distinguishes between Maitreya's external appearance(the common form) and his real nature(the uncommon form),and mus tries to establish that Maitreya is really a buddha,even if he may behave like a bodhisattva.Furthremore,'Jam dbyangs bzhad pa stresses that the believer who worships Maitreya as a buddha can accumulate great merit by virtue of his faith;for buddhahood is simultaneously manifested in various emanations in the Tusita Heaven,in the Jambudvipa,and potentially in any other place.This is a new type of Maitreya worship;it has nothing to do with Pure Land devotions or messianic belief,but is rather linked to the traditional Mahayana doctrine that buddhahood is eternal and omnipresent.
引文
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1 It is believed that the advent of Maitreya will take place in a future golden age,which is calculated to be 5.6 billion,or 5.67 billion,or 576 million,years after the death of Sakyamuni.观弥勒菩萨上生兜率天经,T 452,vol.14:420a7f.:阎浮提岁数五十六亿万岁,尔乃下生于阎浮提.如弥勒下生经说.D mdo sde,tsa 300b6f.:'dzam bu'i gling gi tshe lo'i grangs bye ba'bum pbrag Inga bcu rtsa drug Ion nas|byams pa dga'ldan gyi gnam nas'dzam bu'i gling du skye ba blangs pa'i mdo bshad par'gyurro||菩萨从兜术天降神母胎说广普经,T 384,vol.12:1025e15f:弥勒当知,汝复受记五十六亿七千万岁,于此树王下成无上等正觉.Bu ston cbos'byung 122b2f.(cf.Obermiller1932:179):kba cig de bzbin gsbegs pa shaky a tbub pa mya ngan las'das nas lo bye ba pbrag lnga bcu rtsa bdun na sangs rgyas byams pa'byung ngo zer ro||
2 The ascending and descending motifs are both found in the writings of Tibetan masters.For the former,see for example Bia''bum tborbu 27alf.:'diyis mtsbon nas bdag gzban'gro ba kun//sbi pbos gyur pa'i mod la dga'ldan du||chos kyis mtho ba'i khang bzang der skyes nas||mi pham chos rje'i sras kyi thu bor sbog||;for the latter,see for example Lam bzang 156.18ff.:sa bcu ba'i d bang phyug rgyal tsbab mi pham pa ma'ongs pa na'dzam bu'i gling du stobs bcu mnga'ba sangs rgyas kyi go'pbang gsar du bmyes pa'i tsbul bstan pa'i tsbe|gsung gi bdud rtsi dam cbos'dus pa'i thog mar rab tu myangs nas don nyams su blangs te'bras bu mngon du by as nas rgyal ba'i mdzad pa ma lus pa sgrub cing de mthar phyin par shog||
3 It is interesting to note here that similar ideas are found in both Chinese and Japanese traditions,as can be seen in a commentarial work by Kuiji(窥基632-682),as well as in the writings of Kukai(空海774-835).An in-depth c omparison is,however,beyond the scope of this paper.See观弥勒上生兜率天经赞T 1772,vol.38:274b13ff.:今此下生经明成佛事.非法身佛.理但可证.非有上下生成等义.亦非自受用.彼无处天成佛之相说法利生令生见义.他受用佛不处天宫.不住摩竭提.令地前见故.即是化身.上生成佛虽标化佛影彰余身.自受用身圆成道果.真如妙理障尽圆证.自利果满宿愿须行.当此会中化生.权起他受用佛.应十地所宜变化佛身.随地前所现.虽复此处彰化体.而影显余佛.见者自成机别.现者身亦说殊.非实佛身有其异体.如月出云际圆朗彻空影现水中.水月圆明任器器成万别.月本一同.岂以影有千差遂令月亦有异.真权两体义理必然.真即理源.权随物迹.故知上生成佛备彰化质.欲令随类济生欣修易。See also性(?)集758:闻于先师.孕色者也空.吞空者也佛.佛之三密,何处不遍.佛之慈悲,天覆地载.悲则拔苦,慈能与东.所谓大师岂异人哉.阿哩也摩诃昧怛罗冒地萨埵即是也.住法界宫,辅大日之德,居都史殿,扇能寂之风.尊位昔满,榷册宸宫,子于元元,塗炭拔(?).无为主宰,谁敢名言.
4 See Ku ma ra ma ti'i rnam thar(edited in Roloff 2009)167.6ff.:bdaggis mkhan cheng-yagpa la mjal duphyin dus/khong pa la chos rje lo tstsba ba|rje btsun pa blo bzang gragspa gsum gang lhag zbus[B:pas]|slob dpongzhon blo ba lta bu'idge ba'i bsbes gnyen ding sang dka'mor gtad yod gsung zhing|khong pa'i phar phyin gyi tika de la bltas pas/nang'gal'ga'yar'dug|khong byams chos sems tsam yin gsung na'ang|nga bka'ru'dod de|byams pa sangs rgyas yin pa'i phyir/khong gsang'dus pa chen po yin pas|'jam dbyangs dal gyi gtso bor mdzad kyin yod yong\'jam dbyangs dang byams pa gnyis sangs igyas yin na yin nmyam\min na min mnyam yin nga zer kyin'dug slob dpon la zbus gcig gsungs nas zbus pas/nang'gal than tbun yod srid|'khrul med smra ba'i'pbags par nga kbas blangs pa med/khong gis nang'gal du bzung ba mams nang'gal e yin mi shes\bstan pa'di gzbir bzbag la byams pa by ang sems dang/byams chos lnga bstan bcos su bsbad'dug|[....]|.Cf.Roloff 2009:250f.
5 See Sngags rim chen mo 438a3f.:ston pa'di'i bstan pa la rgyalpo indra bhu tis byang chub bmyes pa lta bu byung yang bstan pa gcig la ston pa gnyis su'gyur ba'i skyon med de de dag dngos po la sangs rgyas kyang sangs rgyas pa'i mdzad pa gdul bya mams la tbun mong du mi ston pas*mi'gal ba'i phyir te zhing'dir ston pa'i'khor du byon pa'i byams pa la sogspa bzhin no||(*pas sKu'bum ed.Ga 492b6:pa Zhol ed.).
6 See Rgyud bla ma'i tikka 224b4f.(ad UTV 16,cf.Takasaki 1966:384):gdul bya tbun mong ba'ga'zhig kyang rjes su bzung ba'i cbed du de ltar gsungs kyi nges pa'i don du ma yin te/bcom ldan'das byams pa nyid chos kyi skur mngon par rdzogs par sangs rgyas zin pa'i phyir ro||
7 It must be noticed,however,that not all scholars belonging to the Dge lugs pa school see the author of the Abbisamayalamkara as an enlightened being.Pan chen bsod nams grags pa(1478-1554)and the Fifth Dalai Lama,Ngag dbang blo bzang rgya mtsho(1617-82),think that the author of the Abbisamayalamkara is a bodhisattva who has attained the tenth or penultimate stage of the bodhisattva path(byang sems sa bcu pa ba).While they do accept the idea that Maitreya is actually a buddha,they say that this idea appears exclusively in certain Tantric texts and is not found at all in the Prajnaparamita literature.With this in mind,they assert that,although the idea itself is not wrong,it is pointless to argue whether or not the author of the Abbisamayalamkara is a buddha.See Yum don yang gsal 7b7ff.;Sgra dbyangs 15b4ff.
8 See Yum don rab gsal 6a2ff.;Lung rigs rol mtsho 8alff.
9 See Sngags rim cben mo 436a5:sa de dag rim gyis bgrod nas'tsbang rgya tshul la[...]|.
10 This"Akanistha"is equated with Ghanavyuha(stugpo bkodpa),which is considered to be the eighteenth heaven of the Form Realm,not to be confused with the seventeenth heaven of the Form Realm,as enumerated in the third chapter of the Abbidbarmakosa.See Mi phamzhal lung(skabs brgyad pa)81a6ff.:dang po grub ste|gzugs khams gnas rigs bcu bdun las brgal ba'i steng na|dbang pbyug cben po'i gnas'og min zbes pa gzhal yas kbang lha dang mi las'das pa rgyan kbri pbun sum tsbogs pa rgya yongs su ma cbad pa der'khor byang cbub sems dpa'dang dus rtag tu bzbugs pa yin pa'ip byir|mal byor spyod pa'i sa las|gnas gtsang ma mams las'das pa na dbang pbyug cben po'i gnas yod de/byang cbub sems dpa'sa bcu la gnas pa rnams kyis|sa bcu yongs su bsgom nas gang du skye'o||zbes dang|.Cf.Dung dkar tshig mdzod 1837.
11 This is translated according to the Tibetan version,which slightly differs from the Sanskrit(cf.Takasaki 1966:329).Compare the followings:UT D 64b2ff.(cited in Sngags rim cben mo 436b3f.;Rin cben sgron me 27a4f.):thugs rje cben pos'jig rten mkbyen||'jig rten kun la gzigs nas.ni||chos kyi sku las ma g-yos par||sprul pa'i rang bzhin sna tsbogs kyis||skye ba nmgon par skye ba dang||dga'ldan gnas nas'pbo ba dang||lhums su'jug dang bltams pa dang||bzo yig nas la mkbaspa dang||btsun mo'i kbor dgyes rol pa dang||nges'byung dka'ba spyodpa dang||byang chub snying por gsbegs pa dang||bdud sde'joms dang rdzogspar ni||byang chub cbos kyi khor lo dang||myangngan'das par gsbegs mdzad mams||yongs su ma dag zbing mams su||srid pa ji srid gnas par ston||;UTⅡ53-56:mabakarunaya krtsnam lokam alokya lokavit|dharmakayad aviralam nirmanais citrampibghih||jatakany upapattim ca tusitesu cyutim tatah|garbha[va]krammam janma silpastbanani kausalam||antahpuraratikridam naiskramyam dubkbacarikam|bodhimandopasamkrantim marasainyapramardanam||sambodbim dbaimacakram ca nirvanadbigamakriyam\ksetresv aparisuddbesu darsayaty a bbavastbite||Cf.究竟一乘宝性论,T 1611,vol.31:843a26ff.:如來亦如是方便力示现.从兜率陀退次第入胎生.习学诸伎艺婴儿入王宫.厌离诸欲相出家行苦行.推问诸外道往诣于道场.降伏诸魔众成大妙觉尊.转无上法轮入无余涅槃.于不清净国现如是等事;佛性论,T 1610,vol.31:810c24ff.:事有十四.一现本生事.二现生兜率天.三从天下处中阴.四入胎.五出胎.六学技能.七童子遊戏.八出家.九苦行.十诣菩提树.十一破魔军.十二成佛.十三转法轮.十四般涅槃.此十四事.
12 LASD 187bl(cited in Rin cben sgron me 22b2):'dod pa khams dang gzugs med na||sangs rgyas mam par'tshang mi rgya||gzugs kyi khams kyi'og min du||'dod chags bral khyod'tshang rgya'o||;LAS 361.5f.(cf.Eckel 1994:218nn.32-33,225 n.17):kamadbatau tatharupye na vai buddho vibudbyate j rupadhatvakanisfhesu vitaragesu budhyate||;大乘入楞伽经.,T 672,vol.16:638a20f.:欲界及无色不于彼成佛.色界究竟天离欲得菩提.Cf.THA D 302a6ff.:longs spyod rdzogs pa'i sku'og min du sangs rgya ba'i Tgyu mtsban yang\de'i zbing kbams ni ye sbes yongs su dag pa'i snang bayin la\kbams gsum po gzban ni byis pa'i skye bo mams kyi sews nyid ma dag pa'i snang ba yin zbing\gtsang ma'i gnas gzhan yang'phags pa mams kyi ye sbes pbyogs'ga'tsam dag pa'i snang ba yin te\mam pa thams cad du dag pa'i snang ba min pas de mams su sangs mi rgya ba'o\\'dir pbyi rol gyi dngos por gyur pa'i zhing la sogs pa ni yod pa ma yin no zhes rgyas par bstan to||.
13 Rin chen sgron me 29a4ff.:rgyan rtsom pa po'i byams pa dang\mam'dren sbak seng bzhipa'i rjes su sangs rgyas Inga pa'i mdzad pa ston dgos kyi rje btsun byams pa|dga'ldan gyi rten can gyi de dang/sangs rgyas stong gi nang gi byams pa mams sangs'phags dang/dge slong mam dag dang|mcbog gi sprul sku gsum ga yin te\sangs rgyas tsbul bcom ldan'das ltar dang po'og min du sangs rgyas nas star dga'ldan du pbebs pa sogs yin pa ipbyir te\.
14 Rnam bsbad snyingpo igyan 8b4ff.:rje btsun la rang don don gnyer medpar'dod pa sogs ni theg pa chen po'i gzhung la ngal ba zbib tu ma byas payin te\rje btsun nmgon par rdzogs par sangs rgyas pa'i dbang du byed na thun mong dang thun mong ma yin pa'i skabs ma pbyed pa yin la\byang cbub sems dpa'i dbang du byed na ni rang don yongs su rdzogs pa la cbos sku dgos par ma mtbong na\rang don du zhi ba rkyang pas cbogpar'dzin pa ldog mi nus la|de ma ldog na tbeg pa cben po'i sems bskyed kyi mtsban nyid mi rdzogs par'gyur te\rang don cbos sku la don gnyer sa bcu pa'i gnas skabs su mi dgos pa'i pbyir/sangs rgyas kyi sku la rang don gyi sku danggzban don gyi sku gnyis su pbye ba yang dgos pa med par'gyurro||.
15 Pbar pbyin mcban'grel 12b2:thun mong dang tbun mong ma yin pa'i skabs[Hi]snang tsbod dang|dngospo'i gnas tsbod la byed pa rang lugs yin pa'dra\.
16 See Rin cben sgron me 23a2f.
17 See Rin cben sgron me 26b3f.:yang nyan tbos sde gnyis'di'igdul bya tbun mong ba'i mtsban gzbi dang\dbu sems gnyis gdul bya tbun mong ma yin pa'i mtsban gzbir rung yang tbun mong ba nyan tbos sde gnyis su mi rung bar thal\de la pbyi rol ba yang yod la\grub mtba'la ma zbugs pa yang du ma yod pa'i pbyir\.
18 See Bai durya ser po 347.1 1 ff.,359.18ff.
19 Similarly,it is often said that Tsong kha pa is the manifestation of the buddha.For example,Rdo sbis dge bshes shes rab rgya mtsho(1884-1968)states as follows:Thor bu smad cha 147a5f.:sprul sku ni|nges pa Inga dang mi ldan pa'igzugs sku ste|bskal bzang gi sangs rgyas stong dang|rje tsong kha pa ltabu|.
20 See TAGN D 126a7ff.;佛说如来不思议秘密大乘经,T 312,vol.11:716c6ff.Cf.Rin chen sgron me 27a5ff.
21 See Rin cben sgron me 28a4f.:gnyis pa grub ste\sku gsung thugs gsum ka thun mong ma yin pa'i dbang du byas na nam mkha'ltar tshad med pa dang|de Itar shes na nam mkba'dang mnyam pa'i dge ba"byung[...]|.
22 See Rin cben sgron me 28a2ff.(citing TAGN D 130al):kbyodkyis kyang de Itar go dgos par thal|de Itar nam mkha'dang mtsbungs par ma go na skur'debs dang|go na seats bskyed dang mtbun pa'i pban yon yod pa'i phyir|dang po grub ste|mdo de las|sku dang gsung dang thugs dang mtsban gyi dper bya ba'i dpe de dag tbams cad ni de bzbin gsbegs pa la skurba'debspa'o||zhes gsungs pa'i pbyir dang|rdo rje gcod pas kyang shes so||.
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Takasaki,Jikido.1966.A Study on the Ratnagotravibhaga(Uttaratantra)—Being a Treatise on the Tathagatagarbha Theory of Mahayana Buddhism,Serie Orientale RomaⅩⅩⅩⅢISMEO.
1 It is believed that the advent of Maitreya will take place in a future golden age,which is calculated to be 5.6 billion,or 5.67 billion,or 576 million,years after the death of Sakyamuni.观弥勒菩萨上生兜率天经,T 452,vol.14:420a7f.:阎浮提岁数五十六亿万岁,尔乃下生于阎浮提.如弥勒下生经说.D mdo sde,tsa 300b6f.:'dzam bu'i gling gi tshe lo'i grangs bye ba'bum pbrag Inga bcu rtsa drug Ion nas|byams pa dga'ldan gyi gnam nas'dzam bu'i gling du skye ba blangs pa'i mdo bshad par'gyurro||菩萨从兜术天降神母胎说广普经,T 384,vol.12:1025e15f:弥勒当知,汝复受记五十六亿七千万岁,于此树王下成无上等正觉.Bu ston cbos'byung 122b2f.(cf.Obermiller1932:179):kba cig de bzbin gsbegs pa shaky a tbub pa mya ngan las'das nas lo bye ba pbrag lnga bcu rtsa bdun na sangs rgyas byams pa'byung ngo zer ro||
2 The ascending and descending motifs are both found in the writings of Tibetan masters.For the former,see for example Bia''bum tborbu 27alf.:'diyis mtsbon nas bdag gzban'gro ba kun//sbi pbos gyur pa'i mod la dga'ldan du||chos kyis mtho ba'i khang bzang der skyes nas||mi pham chos rje'i sras kyi thu bor sbog||;for the latter,see for example Lam bzang 156.18ff.:sa bcu ba'i d bang phyug rgyal tsbab mi pham pa ma'ongs pa na'dzam bu'i gling du stobs bcu mnga'ba sangs rgyas kyi go'pbang gsar du bmyes pa'i tsbul bstan pa'i tsbe|gsung gi bdud rtsi dam cbos'dus pa'i thog mar rab tu myangs nas don nyams su blangs te'bras bu mngon du by as nas rgyal ba'i mdzad pa ma lus pa sgrub cing de mthar phyin par shog||
3 It is interesting to note here that similar ideas are found in both Chinese and Japanese traditions,as can be seen in a commentarial work by Kuiji(窥基632-682),as well as in the writings of Kukai(空海774-835).An in-depth c omparison is,however,beyond the scope of this paper.See观弥勒上生兜率天经赞T 1772,vol.38:274b13ff.:今此下生经明成佛事.非法身佛.理但可证.非有上下生成等义.亦非自受用.彼无处天成佛之相说法利生令生见义.他受用佛不处天宫.不住摩竭提.令地前见故.即是化身.上生成佛虽标化佛影彰余身.自受用身圆成道果.真如妙理障尽圆证.自利果满宿愿须行.当此会中化生.权起他受用佛.应十地所宜变化佛身.随地前所现.虽复此处彰化体.而影显余佛.见者自成机别.现者身亦说殊.非实佛身有其异体.如月出云际圆朗彻空影现水中.水月圆明任器器成万别.月本一同.岂以影有千差遂令月亦有异.真权两体义理必然.真即理源.权随物迹.故知上生成佛备彰化质.欲令随类济生欣修易。See also性(?)集758:闻于先师.孕色者也空.吞空者也佛.佛之三密,何处不遍.佛之慈悲,天覆地载.悲则拔苦,慈能与东.所谓大师岂异人哉.阿哩也摩诃昧怛罗冒地萨埵即是也.住法界宫,辅大日之德,居都史殿,扇能寂之风.尊位昔满,榷册宸宫,子于元元,塗炭拔(?).无为主宰,谁敢名言.
4 See Ku ma ra ma ti'i rnam thar(edited in Roloff 2009)167.6ff.:bdaggis mkhan cheng-yagpa la mjal duphyin dus/khong pa la chos rje lo tstsba ba|rje btsun pa blo bzang gragspa gsum gang lhag zbus[B:pas]|slob dpongzhon blo ba lta bu'idge ba'i bsbes gnyen ding sang dka'mor gtad yod gsung zhing|khong pa'i phar phyin gyi tika de la bltas pas/nang'gal'ga'yar'dug|khong byams chos sems tsam yin gsung na'ang|nga bka'ru'dod de|byams pa sangs rgyas yin pa'i phyir/khong gsang'dus pa chen po yin pas|'jam dbyangs dal gyi gtso bor mdzad kyin yod yong\'jam dbyangs dang byams pa gnyis sangs igyas yin na yin nmyam\min na min mnyam yin nga zer kyin'dug slob dpon la zbus gcig gsungs nas zbus pas/nang'gal than tbun yod srid|'khrul med smra ba'i'pbags par nga kbas blangs pa med/khong gis nang'gal du bzung ba mams nang'gal e yin mi shes\bstan pa'di gzbir bzbag la byams pa by ang sems dang/byams chos lnga bstan bcos su bsbad'dug|[....]|.Cf.Roloff 2009:250f.
5 See Sngags rim chen mo 438a3f.:ston pa'di'i bstan pa la rgyalpo indra bhu tis byang chub bmyes pa lta bu byung yang bstan pa gcig la ston pa gnyis su'gyur ba'i skyon med de de dag dngos po la sangs rgyas kyang sangs rgyas pa'i mdzad pa gdul bya mams la tbun mong du mi ston pas*mi'gal ba'i phyir te zhing'dir ston pa'i'khor du byon pa'i byams pa la sogspa bzhin no||(*pas sKu'bum ed.Ga 492b6:pa Zhol ed.).
6 See Rgyud bla ma'i tikka 224b4f.(ad UTV 16,cf.Takasaki 1966:384):gdul bya tbun mong ba'ga'zhig kyang rjes su bzung ba'i cbed du de ltar gsungs kyi nges pa'i don du ma yin te/bcom ldan'das byams pa nyid chos kyi skur mngon par rdzogs par sangs rgyas zin pa'i phyir ro||
7 It must be noticed,however,that not all scholars belonging to the Dge lugs pa school see the author of the Abbisamayalamkara as an enlightened being.Pan chen bsod nams grags pa(1478-1554)and the Fifth Dalai Lama,Ngag dbang blo bzang rgya mtsho(1617-82),think that the author of the Abbisamayalamkara is a bodhisattva who has attained the tenth or penultimate stage of the bodhisattva path(byang sems sa bcu pa ba).While they do accept the idea that Maitreya is actually a buddha,they say that this idea appears exclusively in certain Tantric texts and is not found at all in the Prajnaparamita literature.With this in mind,they assert that,although the idea itself is not wrong,it is pointless to argue whether or not the author of the Abbisamayalamkara is a buddha.See Yum don yang gsal 7b7ff.;Sgra dbyangs 15b4ff.
8 See Yum don rab gsal 6a2ff.;Lung rigs rol mtsho 8alff.
9 See Sngags rim cben mo 436a5:sa de dag rim gyis bgrod nas'tsbang rgya tshul la[...]|.
10 This"Akanistha"is equated with Ghanavyuha(stugpo bkodpa),which is considered to be the eighteenth heaven of the Form Realm,not to be confused with the seventeenth heaven of the Form Realm,as enumerated in the third chapter of the Abbidbarmakosa.See Mi phamzhal lung(skabs brgyad pa)81a6ff.:dang po grub ste|gzugs khams gnas rigs bcu bdun las brgal ba'i steng na|dbang pbyug cben po'i gnas'og min zbes pa gzhal yas kbang lha dang mi las'das pa rgyan kbri pbun sum tsbogs pa rgya yongs su ma cbad pa der'khor byang cbub sems dpa'dang dus rtag tu bzbugs pa yin pa'ip byir|mal byor spyod pa'i sa las|gnas gtsang ma mams las'das pa na dbang pbyug cben po'i gnas yod de/byang cbub sems dpa'sa bcu la gnas pa rnams kyis|sa bcu yongs su bsgom nas gang du skye'o||zbes dang|.Cf.Dung dkar tshig mdzod 1837.
11 This is translated according to the Tibetan version,which slightly differs from the Sanskrit(cf.Takasaki 1966:329).Compare the followings:UT D 64b2ff.(cited in Sngags rim cben mo 436b3f.;Rin cben sgron me 27a4f.):thugs rje cben pos'jig rten mkbyen||'jig rten kun la gzigs nas.ni||chos kyi sku las ma g-yos par||sprul pa'i rang bzhin sna tsbogs kyis||skye ba nmgon par skye ba dang||dga'ldan gnas nas'pbo ba dang||lhums su'jug dang bltams pa dang||bzo yig nas la mkbaspa dang||btsun mo'i kbor dgyes rol pa dang||nges'byung dka'ba spyodpa dang||byang chub snying por gsbegs pa dang||bdud sde'joms dang rdzogspar ni||byang chub cbos kyi khor lo dang||myangngan'das par gsbegs mdzad mams||yongs su ma dag zbing mams su||srid pa ji srid gnas par ston||;UTⅡ53-56:mabakarunaya krtsnam lokam alokya lokavit|dharmakayad aviralam nirmanais citrampibghih||jatakany upapattim ca tusitesu cyutim tatah|garbha[va]krammam janma silpastbanani kausalam||antahpuraratikridam naiskramyam dubkbacarikam|bodhimandopasamkrantim marasainyapramardanam||sambodbim dbaimacakram ca nirvanadbigamakriyam\ksetresv aparisuddbesu darsayaty a bbavastbite||Cf.究竟一乘宝性论,T 1611,vol.31:843a26ff.:如來亦如是方便力示现.从兜率陀退次第入胎生.习学诸伎艺婴儿入王宫.厌离诸欲相出家行苦行.推问诸外道往诣于道场.降伏诸魔众成大妙觉尊.转无上法轮入无余涅槃.于不清净国现如是等事;佛性论,T 1610,vol.31:810c24ff.:事有十四.一现本生事.二现生兜率天.三从天下处中阴.四入胎.五出胎.六学技能.七童子遊戏.八出家.九苦行.十诣菩提树.十一破魔军.十二成佛.十三转法轮.十四般涅槃.此十四事.
12 LASD 187bl(cited in Rin cben sgron me 22b2):'dod pa khams dang gzugs med na||sangs rgyas mam par'tshang mi rgya||gzugs kyi khams kyi'og min du||'dod chags bral khyod'tshang rgya'o||;LAS 361.5f.(cf.Eckel 1994:218nn.32-33,225 n.17):kamadbatau tatharupye na vai buddho vibudbyate j rupadhatvakanisfhesu vitaragesu budhyate||;大乘入楞伽经.,T 672,vol.16:638a20f.:欲界及无色不于彼成佛.色界究竟天离欲得菩提.Cf.THA D 302a6ff.:longs spyod rdzogs pa'i sku'og min du sangs rgya ba'i Tgyu mtsban yang\de'i zbing kbams ni ye sbes yongs su dag pa'i snang bayin la\kbams gsum po gzban ni byis pa'i skye bo mams kyi sews nyid ma dag pa'i snang ba yin zbing\gtsang ma'i gnas gzhan yang'phags pa mams kyi ye sbes pbyogs'ga'tsam dag pa'i snang ba yin te\mam pa thams cad du dag pa'i snang ba min pas de mams su sangs mi rgya ba'o\\'dir pbyi rol gyi dngos por gyur pa'i zhing la sogs pa ni yod pa ma yin no zhes rgyas par bstan to||.
13 Rin chen sgron me 29a4ff.:rgyan rtsom pa po'i byams pa dang\mam'dren sbak seng bzhipa'i rjes su sangs rgyas Inga pa'i mdzad pa ston dgos kyi rje btsun byams pa|dga'ldan gyi rten can gyi de dang/sangs rgyas stong gi nang gi byams pa mams sangs'phags dang/dge slong mam dag dang|mcbog gi sprul sku gsum ga yin te\sangs rgyas tsbul bcom ldan'das ltar dang po'og min du sangs rgyas nas star dga'ldan du pbebs pa sogs yin pa ipbyir te\.
14 Rnam bsbad snyingpo igyan 8b4ff.:rje btsun la rang don don gnyer medpar'dod pa sogs ni theg pa chen po'i gzhung la ngal ba zbib tu ma byas payin te\rje btsun nmgon par rdzogs par sangs rgyas pa'i dbang du byed na thun mong dang thun mong ma yin pa'i skabs ma pbyed pa yin la\byang cbub sems dpa'i dbang du byed na ni rang don yongs su rdzogs pa la cbos sku dgos par ma mtbong na\rang don du zhi ba rkyang pas cbogpar'dzin pa ldog mi nus la|de ma ldog na tbeg pa cben po'i sems bskyed kyi mtsban nyid mi rdzogs par'gyur te\rang don cbos sku la don gnyer sa bcu pa'i gnas skabs su mi dgos pa'i pbyir/sangs rgyas kyi sku la rang don gyi sku danggzban don gyi sku gnyis su pbye ba yang dgos pa med par'gyurro||.
15 Pbar pbyin mcban'grel 12b2:thun mong dang tbun mong ma yin pa'i skabs[Hi]snang tsbod dang|dngospo'i gnas tsbod la byed pa rang lugs yin pa'dra\.
16 See Rin cben sgron me 23a2f.
17 See Rin cben sgron me 26b3f.:yang nyan tbos sde gnyis'di'igdul bya tbun mong ba'i mtsban gzbi dang\dbu sems gnyis gdul bya tbun mong ma yin pa'i mtsban gzbir rung yang tbun mong ba nyan tbos sde gnyis su mi rung bar thal\de la pbyi rol ba yang yod la\grub mtba'la ma zbugs pa yang du ma yod pa'i pbyir\.
18 See Bai durya ser po 347.1 1 ff.,359.18ff.
19 Similarly,it is often said that Tsong kha pa is the manifestation of the buddha.For example,Rdo sbis dge bshes shes rab rgya mtsho(1884-1968)states as follows:Thor bu smad cha 147a5f.:sprul sku ni|nges pa Inga dang mi ldan pa'igzugs sku ste|bskal bzang gi sangs rgyas stong dang|rje tsong kha pa ltabu|.
20 See TAGN D 126a7ff.;佛说如来不思议秘密大乘经,T 312,vol.11:716c6ff.Cf.Rin chen sgron me 27a5ff.
21 See Rin cben sgron me 28a4f.:gnyis pa grub ste\sku gsung thugs gsum ka thun mong ma yin pa'i dbang du byas na nam mkha'ltar tshad med pa dang|de Itar shes na nam mkba'dang mnyam pa'i dge ba"byung[...]|.
22 See Rin cben sgron me 28a2ff.(citing TAGN D 130al):kbyodkyis kyang de Itar go dgos par thal|de Itar nam mkha'dang mtsbungs par ma go na skur'debs dang|go na seats bskyed dang mtbun pa'i pban yon yod pa'i phyir|dang po grub ste|mdo de las|sku dang gsung dang thugs dang mtsban gyi dper bya ba'i dpe de dag tbams cad ni de bzbin gsbegs pa la skurba'debspa'o||zhes gsungs pa'i pbyir dang|rdo rje gcod pas kyang shes so||.