—  954  — 
bar-hgyur  =  avaktavyam  na  vaktavyam  prapnoti).  It  must  be  spoken  of  as  neither  the  fifth  with 
respect  to  the  past  etc.,  nor  as  the  not  fifth. 
13  We  translate  rüpa,  when  representing  skandha  As  1  «pkysical  elements»  or  «matter«,' 
since  it  is  then  opposed  to  citta  and  eittaviprayuktasamskara.  But  when  it  represents  äyatana 
As  7  it  may  conveniently  be  translated  by  «colour  and  skape»,  according  to  the  definition  of 
this  äyatana:  rüpani  dvidhä,  samsthänavarnabhedät,  et  Коса  I.  10  ond  I,  24. 
14  chos-rmans  =  dharmäh  i.  e.  äyatana  Ш  12.  the  greater  part  of  it  consists  of  mental 
phenomena. 
Not  to  be  confounded  with  dharmas  as  a  general  term,  it  then  includes  all  elements,  mat- 
ter as  well  as  mind.  Dharmäh  includes  skandhas  2.3  and  4.  Thus  it  ist  that  samskäraskandha 
may  conveniently  be  translated  by  volitions,  for  cetanä  is  the  chief  among  the  remaining  sam- 
skäras,  and  Buddha  himself  has  used  it  instead  of  the  whole  skandha;  cf.  Коса  L  15. 
15  hgal-bar  instead  of  thai-bar  (97.  a.  1). 
16  myoh-ba  yin-gyi  for  yin  yul-gyi  (97.  a.  6). 
17  tib.  98.  b.  2:  brtags-pa-la  (?  gdags-pa-la)  ihuli-bar-zad-de.  Yac.  prajnaptim  anupapattitah 
(azrapatanfi)  iti  yatraiva  prajnaptih  krta  ätmeti  vyavahärärtham  tatraiväbhinivistä  ity  arthah. 
18  litt.  98.  b.  3  «here  neither  I  nor  mine  exists,  but  suffering  being  born  is  only  born 
(skye-ba-na  skye-bar  zad-do)».  H.  Th.  has:  «there  is  nothing  but  the  dharmas  of  pain,  which  arc 
(to  be  born,  or  are  being  born  just  now,  or  have  already  been  born  and  so  onw.  «Suffering» 
(duhkha)  is  in  this  clstra  a  technical  term  denoting  the  upädänaskankas,  which  is  the  same  as 
the  samskrtadharmas. 
19  98.  b.  3.  Hgra-bcom-pa  drug-gis  kyan  (?)  probably  for  dgra-bconi-ma  brag-gis  kyan. 
H.  Th.  has  «the  bhiksiml-arhat  Sila»  and  the  comm.  explains  sila  as  meaning  «a  little  hilb. 
Tlie  pali  text  has  Vajirä  comp.  Oldenberg.  Buddha,  3  ed..  p.  298. 
20  98.  b.  3  bdud-las  brtsams-nas. 
21  These  verses  are  found  in  Samyukt.  Äg.  16-10  and  also  in  the  Pali  Samy.  Xik.  I.  135. 
comp.  Oldenberg.  Buddha,  3  ed.,  p.  298.  The  tib.  litt,  means:  «a  sentient  being.  О  Mara,  what 
do  you  think  (it  is)?  You  have  a  (false)  doctrine.  This  samskäraskandha  (for  s  am  skr  t  a  dharmäh)  is 
void.  In  it  there  is  no  sentient  being.  Just  as  an  aggregate  of  parts  is  given  the  name  of  a  car, 
thus  having  the  skandhas  as  a  basis,  we  give  them  the  name  of  a  quite  false  sentient  being». 
22  lull  phran  thsegs  ==  ksudrakägama. 
23  Or:  I  will  explain  the  dharma  which  destroys  all  bonds . . . 
24  The  Chinese  has:  «already  we  see  that  the  «inward»  (Г.  e.  that  which  is  contained  in 
he  5  skandhas)  is  void,  (how  much  more)  can  we  see  that  equally  voidi  s  any  «outward»  (which 
is  not  even  enumerated  among  the  dharmas).  According  to  Кода  I,  39  the  inward  elements  are 
consciousness  and  the  5  senses,  the  remaining  ones,  including  all  mental  phenomena  except  con- 
sciousness, are  outward,  i.  e.  outward  with  respect  to  consciousness,  the  central  dharma. 
25  nes-dmigs  =  admava. 
26  srog-tu  lta-bar-hgyur.  but  H.  Th.  has  instead  «leads  to  various  erroneous  paths  у . 
27rnam-par  grol-bar  mi  hgyur  =  na  vimucyate,  but  Yac.  (yävan)  nadhimucyate. 
28  In  all  this  passage  the  Yats.  appear  in  the  third  person:  de-dag-gis  zhes  zer-ro 
zhes  drag-go. 
29  dharmatä. 
30  manovijnäna. 
31  Cf.  above  §  3. 
33  Litt.: 'if  the  pudgala  would  have  been  viewed  as  possessing  röpa.  then,  in  consequence 
of  the  deduction  of  satkayadr§ti,  this  would  be  the  occasion  for  «not  being  read  in  the  sütras». 
33  ТАМ.  Bhäsya.  P.  Bst.  vol  64  p.  100.  a.  5.:  And  also  because  it  would  follow  that 
('assuming  the  aggregates  of  elements»  would  not  be  comprised  in  the  aggregates. 
Yoq.  comment.  P.  Bst.  vol.  66.  p.  389.  b.  3—6:  «The  camer»— this  is  an  example.  There- 
fore after  having  said  «it  is  inadmissible  that  the  burden  should  be  the  same  as  the  саггіег»,  he 
says:  «it  would  also  follow  that  « assuming  the  aggregates)), (sskr.  bhärädanasya  «taking  up  of  the 
