There are two Sanskrit inscriptions at Tabu Monastery and in Sanskrit inscriptions at Cardamom Temple at Angkor Wat in Cambodia Angkor Dynasty monarch [1]:
1. munīndradharmmāgrasarīṃ guṇādhyān
dhīmadbhir adhyātmadṛśānirīkṣyām
nirastaniśśeṣavikalpajālāṃ
bhaktyā jinānāṃ jananīṃ namadhvam
It is with devotion that I bow to the roots of the conqueror, whose gorgeous qualities are the most important of the marks of excellence of the saints, who the wise know as the manifestation of his inner being, who has completely eliminated the network of conceptual construction.
2. sakaustubhe vakṣi karkaśe śrīr duḥkhaṃ vasantī dhruvam acyutasya yasyāpi ratnatrayabhakticitre snigdhe sukhan niścalam eva reme
[Goddess] Sri was always in pain in Vishnu's hard, ruby heart, but in her tender, clear devotion to the Three Jewels, she enjoyed only uninterrupted happiness.
This was called "complete theism" by Thomas Hopkins[2], where Buddhism and Hinduism were mixed and formalized and programmed in Angkor temple rituals, elaborating a process of "Indianization" through circumvention and eucharistic worship. [3] The Khmer absorbed images of foreign deities, made them their own art, and adapted the Sanskrit language. [4] In addition, the transformation of texts was called maṇḍalification,[5] and Tibetan elites feared that the power of tantric Buddhism would fall into the wrong hands, so how to transform these texts became the main problem faced by the Tibetan rulers at that time. It is claimed that "there was no radical burnt offering ritual in the Wheel King and the Vishnujana Buddha, and the early kings and ministers, fearing that tantric practitioners would perform destructive rituals, said, 'No need for translation!'" 'So there was no translation'. "Although [d1] subsequent translators were aware of the omission and made corrections, the absence of this aspect has led some scholars to doubt whether this part exists in the Indian text. Another claimed that "earlier the Festival spread to Khotan." The radical ritual of burnt sacrifice is in the Tanwen language." [6] The relationship between Govinda III and his courtiers, for example, is described in the Ravedhara Bronze Plate, "[Govinda III] quickly fought his evil servants in battle and captured them, and if they left him, wearing the leg shackles of other rulers... But if they let go of hostility, he will release them, because he has a soft heart ... He even supported the kings again, even though they had been his enemies." The aim was to sanctify the king and even become part of the sacred environment. [7] The king becomes the core Buddha of the mandala through proper devotion, while his attendants and bodyguards become bodhisattvas and guardians, edicts and edicts become Buddha words and holy words, and the kingdom becomes the earthly Buddha state, and through devotion to Buddhism, the area that belongs to the human becomes the area of the Buddha, ruled by the king who has become a superhuman being. [8]
Eleventh century Kashmiri transcript of the Prajna Sutra
Montesquieu said: "This king was a great magician who could build empires even in the minds of his subjects". [9] Not only in the Angkor dynasty, it is very common for rulers to have "two bodies"[10], which in the Buddhist scripture Dhammakāy ānussati-kathā calls "the traces of the Buddha that make up the Dharmakaya should be repeatedly pondered by spiritual practitioners who possess keen wisdom and aspire to the state of the omniscient and all-powerful Buddha"[11], to name a few:
1. L bo buyan ädgü kılınč küčintä [tä]ŋridäm küčläri küsünläri parivar kuvragları asılıp üstälip ičtin sıŋar nomug šazinıg: taštın sıŋar elig ulušug [küy]ü küzädü tutmakları bolzun (Uighur: 以以此merit, May the heavenly powers and sentient beings grow, may the inner and outer teachings and Buddha wisdom be upheld)[12], and it can be found that the Uighur nom and šazin are associated with religious power, while el and uluš belong to secular power. [13] The distinction between nom and törö is even more pronounced in the Uighur Legend of Xuanzang. It must be noted that törö could have been used as a synonym for the Sanskrit dharma, e.g. anta tägip arate udaraketa ulatı ulug küčlüg aržilarnıŋ nomın törösin taplamadın altı yıl alp kılısıg išlädi (after arriving there, he did not receive the teachings of great and powerful sages such as Aroro Garan and Yutou Lanfu, For six years, he did asceticism)[14][15]:
kim ol iki süölärdä ič nomug taš [tö]rög üküš küläyür
Because in these two prefaces, the internal law and the external law are greatly praised.
2. In his article "Nandu 仏教と Manjushri Beliefs", Horike Harumine argues that there are two types of Manjushri beliefs in the Japanese Middle Ages: one is Kitaling Buddhism, which is mainly based on wisdom, and the other is Nandu Buddhism, which is mainly relief. Beiling Buddhism was opened by the establishment of Wenshu Hall in the most cheng (Yuanren also planned to build Wenshu Building after visiting Mount Wutai); Nandu Buddhism, on the other hand, has a strong incarnation:
Born in Japan, where Emperor Shomu was located, Mahime built a temple and built a Buddha. Tamaki Daide, who lived in the middle of his reign, was the antithesis of Manjushri Master Li Bodhisattva.
——"Records of the Spirit of Japan· Volume 1 "Worship the Three Treasures, Get the Present News, The Fifth Blade"
In the fifth year of Tencho, the Manjushri meeting of the Yuanxing Temple was held to recite the "Manjushri-like Nirvana", which then evolved into an event held by both the eastern and western temples, and eventually became part of the national policy, and the Genmiu Dynasty also came into contact with the Manjushri faith in February of the second year of the Yuan Dynasty, such as the "My Wife's Mirror" on September 25, the fourth year of the Yuan Dynasty, which stated that the "five-character Manjushri statue of the Imperial Buddha was even more offered." Mentor: Abbot of Shoufukuji Temple. It can be seen that the five-character Manjushri statue was the object of worship in the Minamoto Dynasty (also influenced by the Mei'an Shuxi and the Shogunate), and the most direct influence was that the Esoteric practice was introduced into the Kamakura shogunate[16], and the holding of the "Disaster Relief Law" became a symbol of the shogunate's rule:
March 11-18 of the third year of Jianbao One character golden ring law "Rest of disasters and increase happiness"
- "The Fifty-Sixth Book"
September 7-21 of the first year of the founding calendar "Disaster, Life Extension, Wish, Friendship"
- Summary of Part 111 of the Treaty
3. Pärakumbā Sirita in Abaya Guna Ratna has this passage:
pu rā satos yatisiyuran ḷata rē
va rā nopiḷivet pav gana aňdu rē
gu rā lovaṭa päräkuṁ narapava rē
sa rā saňdev hebavī sasuna'mba rē
- Section 61
Sinhala: The supreme man of the world, Boraja Ramaba I, he is the teacher of the world. Like the autumn moon, the emptiness of the Dharma is shining, sweeping away the thick darkness of improper evil, which fills the heart of the crow crow of the people with joy.
It is common in Sri Lankan Sinhalese literature to refer to the king as a bodhisattva per se,[17] and the king is praised by poets by donating to temples,[18] and eventually transformed from devout believers into living deities, constituting the widespread image of a Buddha-monarch in the South Asian world. [19]
Baldus argues that majesty here is the subject, and the individual is only a tool. Thus the basis of the act lies in the eternal majesty itself,[20] and Bacon considered the king to be "the body of the group in the natural body, and the natural body in the body of the group".[21] Thomas S. In The Middle Kingdom and the Dharma Wheel: Aspects of the Relationship Between the Buddhist Saṃgha and the State in Chinese History, Yurshi makes an excellent discussion of Buddhism, ideology, and the legitimization of power, while also pointing out a key issue in the study. That is, compared with the rulers of South Asia, the legitimization of power was not only achieved by deifying the rulers, for example, the identification with Maitreya only appeared in the Northern Wei period, and subsequent rulers deliberately avoided this recognition.[22] Buddhism, which was born among the people, can hardly be said to have a set of ideological templates to follow, such as P.3732 The Boli Sutra states: "Buddha's saying: Those who receive the five precepts of the world, should hold the seven-day fast." Ponder sin, and bow down to oneself. Three hours of worship of the Buddhas in ten directions... The newly ordained person sends twenty five gods a day to supervise the observance. To know is to be sincere, to be secret. Up to six days, every one hundred and fifty days God protects it. Si ordered the school to convict Fu and record the book to heaven. Tiancao moved Yan Luoba nationality, except death and life, removed the name of the devil god, and signed the name of the Qing believer and the Qing letter woman, and his name was included in the Yellow Calendar Book. Keeping the vows is good, and the name is Tiancao. For the evil one, the name enters the room of four. In the middle of the night of the seventh day, the gods and kings returned to heaven and played the emperor's release"[23]. See also the "Heaven and Earth Eight Yang God Mantra Sutra": "Repeatedly, there is no hindrance to the bodhisattva!" If a good man, a good woman, etc. are prosperous, read this sutra three times, build a wall and break ground, set up a family house, the south hall and the north hall, the east and west wings, the kitchen house, the portal well stove, the shiyan warehouse, the six corrals, the sun and the moon to kill, the great general Taisui, the yellow banner leopard tail, the five earth gods, the blue dragon, the white tiger, the vermilion bird Xuanwu, the Rokka forbidden, the twelve gods, the Tufu Fulong, all the ghosts are hidden in all directions, the shadows disappear, do not dare to do harm, and the great auspicious virtue is immeasurable"[24]. Not only did the local gods such as Siming and Zaojun be regarded as Buddhist deities, but also the gods such as the Great General Taisui and the Five Lands Gods were also incorporated into the Buddhist faith through the mouth of the Buddha. For example, Emperor Wen of Sui considered himself both a bodhisattva and a wheel king. [25]
Seventeenth-century Rothstein Capture Rakhsh diagram of Bijapur
Antonello Palumbo believed that Buddhist kingship in India was textless, while Buddhist kingship in China was paradigmless.[26] In the author's opinion, this is a good direction to think about for two reasons:
1. Daoan has a saying: "After reaching the land of Jin, its year is not far away, and those who rejoice in the event are mixed with sand and gold, and Bin Bin is like it, and there is no righteousness, why not be true or false!" The farmer has all the grass, and the latter sighs; Jin Kuang Yushi was the same, and Bian He was ashamed of it. An dares to prepare for the second time, seeing the mixed stream, dragons and snakes advancing together, wouldn't it be shameful! [27] Ming Tong believed that it was necessary to "cut it from the publication to show the future"[28] and Zhisheng believed that it was necessary to "forbid and not listen to the preaching"[29], but not only could not be extinguished[30], but even formed an extremely deep folk belief. [31] To consider the ideological basis of Buddhist kingship, it is necessary to deal with how these extremely complex and deep folk beliefs were reconciled and even incorporated into official discourse.
2. "Baqiong Room Jinshi Supplement Volume 20" contains the "Dingzhou Dingguo Temple Pagoda Inscription" in the eighth year of Tianbao": "My king planted good roots, □□ the Li seed as the temple of spiritual light, far thanks to the platform of subtlety, the robe of darkness, and the armor of sincerity, so he was enlightened by the first consciousness, and the second □ and the lamp first"[d2] [z3] [z4], it can be seen that people thought that the king of Zhao Jun, Gao Ei, was a Kshatriya species, and Ashoka has always had an extremely close relationship with the royal power in the Han land, such as Gao Yang who shaped his own image of the wheel holy king by receiving bodhisattva vows[32], Wei Shui directly compared the Northern Qi royal family to the Golden Wheel Flying Emperor in the Pengcheng Temple in the Pengcheng Temple stele commemorating the rebuilding of Pengcheng Temple by Gao Hun the King of Pengcheng in the second year of Taining.[33] It is enough to see how much influence Ashoka had on the rule of the Han land as the mother of the image of the holy king of the wheel (there is a record of Ashoka serving Buddha with sand soil in the "Miscellaneous Parable Sutra" translated by Zhilou Kazhi, and there is also a record of Ashoka in the "Old Miscellaneous Parable Sutra" translated by the Kang Sanghui, but it was not until the first year of the Western Jin Dynasty Emperor Guangxi, after An Faqin translated the "Legend of Ashoka", the legend of Ashoka was systematically introduced, which shows that Jing Mai's "Ancient and Modern Translation of the Scriptures Tuji Volume 2" was localized as soon as it was translated, such as Liu Song Zongbing's "Treatise on Ming Buddha" It is recorded that Buddha Tucheng asked the monarch to look for the "ancient Asoka temple"; "The Legend of the High Monk· Volume VI· Jinlushan Temple Shihui Yuanbian "According to Tao Kan's tenure as a Guangzhou, local fishermen found the "Ashoka statue", which shows that the people have long begun to search for various Ashoka period relics). Especially Patricia S. In Preserving the Nation: The Political Uses of Tantric Art in China, Ballger argues that although the image of the "Wheel King" is an agitating propaganda, it is not an ideological statement, so the consideration of Buddhist kingship must be carefully considered.
Mark Bloch said that "the kings of England and France became miraculous doctors because they had been regarded as sacred figures for a long time",[34] and here I do not want to explore how Wu Zetian transformed from the "Holy Emperor of the Holy Spirit" to the "Emperor of the Holy Spirit of the Golden Wheel"[35]; Or how the queen received the support of the Holding Sect through her status as a "disciple of the bodhisattva vows".[36] The author hopes to show that Buddhism was supported by the regime at the beginning by shaping Buddha into a being with supernatural powers, which is why Indian kingship has "no text" and Han dynasty has "no paradigm", because the ideological basis of Buddhist kingship is not some kind of text or miracle paradigm, but the miracle itself. [37] The image of the Buddha as a kind of "shepherd"[38] forms a universal spectacle through patronage, while Buddhist monarchs become the leading secular kings, and the spectacle of kingship in the absence of paradigms and texts gives the soil for the growth of various mixed beliefs of the people, and also gives a common recognition of the mixed ideology (i.e., the king of the miracle itself), and Buddhist kingship is precisely based on the distance between secular kingship and the image of the Buddha, which is inseparable from the supernaturalness of the Buddha.
Seventeenth-century symbol of the Jain wheel king of Marvar
We can see some clues from the earliest Buddhist scriptures:
Bajoel IV Collection:
ṇa hakṣati ‧ se apalios̱eṇa margabhavaṇe hakṣadi ⟨*∙⟩ dukho + ? ? + + + + + + + + + + + + + + + + + + + + + (*tredhaduade viratasa viragraaṇuśa) ś(*e) citaṇe hakṣadi ⟨*◦⟩ citidasa viś̱adi pridi hakṣati viś̱adi śoa ṇa hakṣati ⟨*∙⟩ trae ca (*durga)di ṇa hakṣati trae ca sugadi (*hakṣa)ti trae ca saparaïa mokṣa hakṣati ⟨*∙⟩ {trae sadriṭhia}
Therefore, through desirelessness and desire, the practice of the Tao will exist. Suffering...... (*For those who are indifferent to the three realms) there will be contemplation of (the benefits of not moving the heart). For the contemplative, twenty pleasures will exist, twenty sorrows will disappear, the three evil pleasures will not exist, the three good pleasures will exist, and the three liberations associated with the afterlife will exist.
(*tredhaduade viratasa viragraaṇuśa)ś(*e) This phrase is very important. This points to the realm that can be reached by a person without passion or desire (i.e. kāma, rūpa, and ārūpya). Generally speaking, the so-called anuśaṃsa (健馱羅語 aṇuśaś a, mixed Sanskrit ānuśaṃsa, Pali ānisaṃsa) are benefits derived from practice. Parallel accounts can be found in the Sanskrit texts of Aṣṭasāhasrikā and Larger Prajñāpāramit ā:
Punar aparaṃ subhūte bodhisattvo mahāsattvaḥ svapnāntaragato 'pi śrāvakabhūmau vā pratyekabuddhabhūmau vā traidhātukāya ca spr̥hām anuśaṃsācittaṃ notpādayati | idam api subhūte 'vinivartanīyasya bodhisattvasya mahāsattvasyāvinivartanīyalakṣaṇaṃ veditavyam ||
——Aṣṭasāhasrikā
Even in his dreams, the disciple or the Buddha level, or anything belonging to the three realms, does not become the object of his desire, or the situation that is favorable to him arises, which is another sign of "irreversible".
sacet punaḥ subhūte bodhisattvo mahāsattvaḥ svapnāntaragato 'pi śrāvakabhūmaye vā pratyekabuddhabhūmaye vā traidhātukāya vā na spr̥hayate, na anuśaṃsācittam utpādayati, svapnopamān eva sarvadharmān vyavalokayati, pratiśrutkopamān yāvan nirmitopamān eva sarvadharmān vyavalokayati
——Larger Prajñāpāramitā
Furthermore, for a bodhisattva, a great being, even if he dreams of a disciple or a Buddha, or anything that belongs to the three realms, it will not be the object of his request or beneficial to him. He sees all the Dharma like dreams, like echoes, and so on, like illusions.
Secondly, viś̱adi pridi hakṣati viś̱adi śoa is a very interesting concept that has no equivalent in both Pali and Sanskrit scriptures. [39]
The supernatural power brought about by believing in Buddhism has long been present in the Jianluo-Pali-Sanskrit text, or the text itself is a supernatural force, and the transcription of the text does not lie in the correctness of the doctrine, and the process implies the recognition of ideology and the recognition of miracles (e.g., täñ perneṣṣe śūkesa ¦ yo – – – – – – |). – – – – – – – ¦ ontsoytñemeṃ tsälpāre | , Tocharian B: through your glorious manna they are rescued from greed), which in turn transformed into the basis of Buddhist kingship. This phenomenon is closely related to the unique "book worship" of the South Asian world, such as "Therefore, Ananda, who aspires to awaken, who aspires to acquire the knowledge of omniscience and omnipotence [i.e., Buddha], must practice in this perfect wisdom." This perfect wisdom must be heard, received, preserved, memorized (or read), mastered, taught, demonstrated, announced, repeated, reproduced, and after it has been written in a large book in very clear letters through the sustaining power of the Buddha, it must be respected, it must be honored, it must be regarded as a guru, it must be highly respected, worshiped, venerated, venerated with flowers, incense, perfume, garlands, incense powder, costumes, music, lids, umbrellas, flags, bells, banners and surrounding lamp rings. This, Ananda, is our direct instruction." [40] The chapter on dharmabhāṇṇak ānuśaṁsāparivarta in Saddharmapuṇḍarīka shows how the text transforms the body[41]; Jain churches use books to conceive a spiritual authority to enhance the sense of accomplishment of the community; [42] Adikawi Pampa further explained that language that does not require attention to the scriptures themselves, and that even new words mixed with foreign languages do not affect the perception of spiritual power,[43] implying that Buddhist scriptures have the dual effect of perpetuating teachings and dramatic repetitions.[44] while Saddharmapuṇḍarīka promulgates verbal and admiring rituals of interdependence through linguistic practices of acting, self-praise, and ontological transformation.
The 13th century Myoho-renge-kyo-sutra
As Marko Geslani's study of the phenomenon of worship,[45] it developed from earlier kingship worship, which saw the dead body of the king as a sacred symbol in order to create a material image of sacrifice. The Buddha's body is also venerated through rituals of self-sacrifice and sacrifice at the narrative level,[46] and through the recognition of the universe and the supernatural powers available to his followers, the Buddha attained extraordinary sovereign status, displaying his royal power with his typical sovereign body, becoming the universal territorial ruler of the wheel king by displaying various divine powers, or becoming the bodhisattva's universal ruler of the universe in his own realm. [47] Once attained, others under the Buddha's reign wished to communicate with him, as his appearance in the world exuded extraordinary transformative powers, whether it was nirvana or sutras symbolizing power, leading to a series of amazing practices that would allow his royal power to be manifested and acquired, including the worship of relics (relics), Buddha images, scriptures, miracles, and many other practices.[48] For example, the consideration of terminology[49] or the transfer of the power of the text into matter (e.g., water) through chanting and acquisition[50][i].
Saddharmapuṇḍarīka 354.1–6 has the words:
Yaḥ kaścit kulaputra imaṁ dharmaparyāyaṁ dhārayi⋅yati vācayi⋅yati vā deśayi⋅yati vā likhi⋅yati va | Sa kulaputro vā kuladuhitā vā⋅ṭau cak⋅urguṇaśatāni pratilapsyate dvādaśa śrotraguṇaśatāni pratilapsyate '⋅ṭau ghrāṇaguṇaśatāni pratilapsyate dvādaśa jihvāguṇaśatāni pratilapsyate '⋅ṭau kāyaguṇaśatāni pratilapsyate dvādaśa manoguṇaśatāni pratilapsyate | Tasyaibhir bahubhir guṇaśataiḥ ⋅aḍindriyagrāmaḥ pariśuddhaḥ supariśuddho bhavi⋅yati
If any noble child memorizes or memorizes or teaches or writes down this Dharma deduction, the noble child or noble daughter will receive eight hundred eye attributes,
will get the attributes of 1200 ears,
will get eight hundred nose attributes,
will acquire twelve hundred attributes of the tongue,
will obtain eight hundred attributes of the body,
1200 attributes of the mind will be obtained.
Through these hundreds of properties, the collection of the six sensory organs will become completely pure, completely and utterly pure.
Manjushri Bodhisattva of Kathmandu in the fourteenth century was angry
Although followers of the Dharma do not yet possess supernatural abilities, his worship of scriptures will enable him to acquire this ability.[51] Amelia S. What Machel calls "the introduction of revelation into one's body through intentional and deep rituals" [52]. Man is an impermeable entity[53] that produces a true ontological transformation through rituals that make speech real (such as transcribing scriptures or constructing worship symbols), purifying the body of a king into the entire universe,[54] or that all practitioners can transform into supernatural beings[55], thus becoming the only path to liberation. [56]
In a sense, this also represents the early debate between Buddhism, Jainism and number theory, and one of the main points of attack of Buddhism and Jain number theory is about "self" and "knowledge", which involves a key concept of number theory, pramāṇas (quantity), the earliest paper Pramāṇa-s and Their Objects in Sāṃkhya written by Umeisha in 1961 ṃkhyakārikā's sixth kārikā defines the range of validity of each of the three quantities (perception, reasoning, and reliable speech) of the number theory school and establishes correspondences between the three objects and the three quantities. So in number theory, there are three main objects of valid knowledge, objects of knowledge, and correspondences between the three quantities: vyakta (manifested) is known through d̃ṣṭa (perception); avyakta (unmanifested) is known through anumāna (reasoning); Jña (knower) is known through apta-vacana (reliable speech) [57]. Schiff Kumar's 1984 Sāṃkhya-Yoga Epistemology pages 50-55 also discusses the range of quantities in the number theory school, sharing Mishra and Ananda's view, adding that Vakaspati Misra argues in Tattvakaumudī that each quantity has its own independent range of validity, although Tattvakaumudī, like all classical numberist commentaries, supports the sixth kārik ā interpretation (according to this interpretation, free black only recognizes part of the effective range). Vinkadaria Garam Valadachari in his 1968 paper On the interpretation of a Kārikā of Īśvara K ṛṣṇa argues that number theorists accept both pramāṇa-vyavasthā and pramāṇ a-samplava, dṛṣṭa, and the range of objects of those inferences overlap, while the range of inference validity applicable to imperceptible objects and reliable speech are independent.
So what is the view of the validity range of quantities in classical number theory? Cutting from the free black Sāṃkhyakārikā is indeed a reasonable path:
sāmānyatas tu dṛṣṭād atīndriyāṇāṃ pratītir anumānāt /
tasmād api cāsiddhaṃ parokṣam āptāgamāt siddham //
——kārikā 6
There are two ways to interpret this account, the first is based on classical number theory commentaries, which are understood as a corollary.[58]
"Transcendental (object) is known from the inference of sāmānyato dṛṣṭa; What cannot be determined even from this (source of knowledge), what is imperceptible is determined by the tradition of authority"
Kārikā can also be translated in other ways:
"Usually, [objects are] known from perception; [Those] extrasensory objects are known by reasoning. Even from this (the source of knowledge), what is imperceptible is determined by traditional authority".
The author consulted almost all translations and found that the mainstream accepted the first inference.[59] The second inference was not unacceptable, but gradually marginalized after the twentieth century. [60] Either way, this is a process of self-acquisition of knowledge, but for Buddhism neither self nor consciousness is real (e.g., Meso-self-continuation), while Jainism believes that consciousness and cognitive knowledge themselves are the same,[61] but as the Buddha said:
Viññāṇaṃ anidassanaṃ anantaṃ sabbato pahaṃ.
Ettha āpo ca paṭhavī tejo vāyo na gādhati,
Ettha dīghañ as rassañ as aṇuṃ thūlaṃ subhāsubhaṃ,
Ettha nāmañ ca rūpañ ca asesaṃ uparujjhati,
Viññāṇassa nirodhena etth’ etaṃ uparujjhatīti.
——Dīgha Nikāya 9.1.223
Consciousness is infinite, illuminating the four directions
Water, earth, fire, and wind do not stand here.
Here long and short, small and large, pleasant and unpleasant,
The name is gone;
Through the extinction of consciousness, here it is extinguished.
In Nirvana, consciousness first transcends the elements of reality, and then names and forms are annihilated with consciousness, which seems to mean that consciousness does not exist independently of some highest knowledge, knowledge is not an attribute or a reality-consciousness relationship, but conditional cognition, and penance, training, and worship rituals are necessary conditions.
In the thirteenth century, Tibet's Buddhahood became a Buddha
Buddhist kingship established a unique cosmology within this epistemological framework, and Shakyamuni eventually became the supreme spectacle in the midst of cultivation and supernatural wonders by transforming the body's desubjective consciousness into a concept that constantly absorbed other rituals. [62] Subsequent kings did not need to follow a standard set of rituals, because the process of transmission itself constituted the basis of extensive worship (i.e., copying scriptures or asceticism), and the localization of scriptures by the people did not affect the sanctity of Buddhist kingship, because when kings became images such as wheel kings through miracles, a supernatural framework was naturally constructed, with believers becoming flocks and kings becoming sole leaders. Therefore, the author believes that Shakyamuni and the subsequent development of Buddhism consciously transformed religion into a set of ideological discourses closely related to political power, which not only ensured the shepherd status of religion (that is, the deity nature of Shakyamuni), but also ensured the operating space of secular kingship, which is why Buddhism can spread from India to the whole of Southeast Asia, Tibet and even Han China, Japan, Central Asia and other places with different cultural backgrounds, which stems from a set of political discourses carefully designed by Buddhism.
Exegesis:
[1] Included in George S. Pages 50 of La Stèle de Ta-Prohm of Cydes and pages 207-236 of the Inscriptions du Cambodge Vols. IV.
[2] See pages 108-130 of The Hindu Religious Tradition.
[3] See Sheldon S. Pollock's The Language of the Gods in the World of Men: Sanskrit, Culture, and Power in Premodern India pp. 531-533.
[4] For language see Kamalswar Recherches sur le vocabulaire des inscriptions sanskrites du Cambodge in Battacharya, such as the inscription written by Indra Devi, the second wife of Vayvarman VII, for the first wife of Vadeva VII, not only abandons a large number of the original Hindu imagery, but also uses the modern style of the word SMA, A mixed Sanskrit word that translates verbs into past tenses.
[5] This technique was also used by the Tibetan elite of the eighth century, see Matthew Kapustein's The Tibetan Assimilation of Buddhism, pp. 63-65
[6] See di la 'khor los sgyur ba dang me ltar 'bar ba'i skabs kyi/ drag po'i sbyin sreg med pa'ang / sngon gyi rgyal blon rnams kyis sngags på rnams kyis mngon spyod byed du dogs nas/ ma sgyur cig byas nas ma bsgyur ba yin no zhes zer na yang / 'di la phyis kyi lo tsā ba rnams kyis gzhan tsho 'gyur dag kyang / chad pa dag 'dzud par rigs pa las/ ma bcug pa'i r phyi rgya dpe nyid la med pa yin nam snyam du yang sems So/ kha cig ni sngon gyi dus su li yul na chos grwa dar/ li'i dpe la drag po'i sbyin sreg yod do zhes kyang zer ro/ (Tibetan: In this regard, it is said that "there were no fierce burnt rituals in the parts of the wheel king and the Buddha of Pirujana, but the early kings and ministers, fearing that tantric practitioners would perform destructive rituals, said, 'No translation!'" So there was no translation." However, although later translators were wise to insert omissions and made other corrections, since this content was not inserted, some wondered "Is it in the Indian text?" ”； Others allege that "earlier the Festival spread to Khotan. The intense burnt offering ritual is in the Khotan text", see Ngan song sbyong rgyud kyi spyi don bsdus pa 1b-2a or sāmantization; See Herman S. Kurk's Periodization of Pre-Modern Historical Processes in India and Europe. Some Reflections page 31, for example the Rashdhara Bronze Plate, describes the relationship between Govinda III and his courtiers, duṣṭāṃs tā vat svabhṛtyāṃ jhaṭiti vighaṭitān sth āpitānyeśapāśāṃ yuddhe yuddhvā sa baddhvā [... ] / muktvā sārdrāntarātmā Vikṛtipariṇatau [... ] vipakṣān api punar iva tāṃ bhūbhṛ to yo babhāra – "quickly fought his evil servants in battle and captured them, and if they left him, wearing the leg shackles of other rulers [...] But if they let go of their hostility, he will release them because he has a soft heart [...] He even supported those kings again, even though they had been his enemies", see DevadataRamakrishna Bandaka's Sanjan Plates of Amoghavarsha I: Saka-Samvat 793, pp. 244, lines 13-15.
[7] See Ronald Davidson's Indian Esoteric Buddhism: A Social History of the Tantric Movement and Charles Hayham's The Archeology of Mainland Southeast Asia.
[8] See Rowling Gestic's Centers, Symbols, and Hierarchies: Essays on the Classical States of Southeast Asia and Nanda Sustry's Memoirs of the Archaeological Survey Of India: No. 66, Nalanda And Its Epigraphic Material, pp. XXX-XXXVI.
[9] Moreover, this king is a great magician: he exercises his empire over the minds of his subjects, 见Persian Letters 1.24.
[10] According to Kontolovitz, "it is not so much the worship of the emperor's personal patron saint as the comparison of the ruler with an existing, recognized deity," see The King's Two Bodies: A Study in Medieval Political Theology, p. 789.
[11] Pali: dhammak āyabuddhalakkhaṇaṃ yogāvacarakulaputtena tikkhañāṇ ena subbañubuddhabhāvaṃ patthentena punappunaṃ anussaritabbaṃ, see Trent Thomas Walker's essay Unfolding Buddhism: Communal Scripts, Localized Translations, and the Work of the Dying in Cambodian Chanted Leporellos, pp. 350-351; See also George S. Dhammakāya by Saidei and A Study of Elements in Yogavacara Tradition from Tham Scripts Palm-Leaf Manuscripts Page 251 by Cydys Dhammakāya and Jichai Ukasamé.
[12] 见笠井幸代的Die uigurischen buddhistischen Kolophone 224页。
[13] See Peter S. Religion und Gesellschaft im Uigurischen Königreich von Qočo, footnote 362 on page 69.
[14] See Geng Shimin's Das Zusammentreffen mit Maitreya. Die ersten fünf Kapitel der Hami-Version der Maitrisimit in Zusammenarbeit mit Helmut Eimer und Jens Peter Laut herausgegeben, übersetzt und kommentiert. Teil I: Text, Übersetzung, Kommentar. Teil II: Faksimiles und Indices lines 1,336 to 1,340, so the distinction here is more special.
[15] See Klaus S. Die alttürkische Xuanzang-Biographie VII. Nach der Handschrift von Leningrad, Paris und Peking sowie nach dem Transkript von Annemarie v. Gabain herausgegeben, übersetzt und kommentiert lines 282 to 284.
[16] Chūkai Ki 到了很大作用, 见haysui 侑的 《Secret Shuhō in the Imperial Period》, Taira Masayuki 《Establishment and Development of the Kamakura Sanmon School》Wa《Development of Explicit Buddhism in Kamakura》.
[17] See John Clifford Holt's Buddha in the Crown: Avalokiteśvara in the Buddhist Traditions of Sri Lanka, pp. 57-61
[18] See Senalas Epigraphia Zeylanica, Part III of Paranavitana, pp. 50, 116, and 259.
[19] See Daoud Ali's Royal Eulogy as World History: Rethinking Copper-plate Inscriptions in Cōḷa India.
[20] Ibi attendimus dignitatem tanquam principalem et personam tanquam instrumentalem. unde fundamentum actus est ipsa dignitas quae est perpetua,见Consilia,III,121,n.6,fol.34
[21] Corpus corporatum in corpore naturali, et corpus naturale in corpore corporato, see Post-nati, p. 667
[22] 见安东尼诺·福特的 Political Propaganda and Ideology in China at the End of the Seventh Century: Inquiry into the Nature, Author, and Function of the Tunhuang Document S. 6502, Followed by an Annotated Translation第二百二十五页。
[23] See Texts of the Western Regions of Dunhuang, Volume 27, pp. 172-187.
[24] See Taishozo, Book 85, pp. 1422-1423.
[25] See Chen Jinhua's Monks and Monarchs, Kinship and Kingship. Tanqian in Sui Buddhism and Politics, page 114, which is also related to Emperor Wen of Sui's desire to create an image of himself as a king who saved Buddhism from the hands of secular rulers, see the edict of the fifth year of the emperor's reign, "The Buddha instructed the king with the right law, and he is honored by the Buddha, and was instructed by the Buddha", and also the "Sui National Stupa Edict" records "Return to the Three Treasures, revitalize the holy religion, think with all the people, within the four seas, develop bodhi together, practice blessings together, so that the present and the present and the next life will always be good causes, Same as the Wonderful Fruit".
[26] 见Models of Buddhist Kingship in Early Medieval China一文。
[27] See Collected Works of the Three Collections of the Tripitaka, Volume 5 Xinji'an Gong Doubtful Scripture II"), when the Indian scriptures were translated into the Han Dynasty, apocryphal scriptures appeared, and these scriptures were mixed and rejected by successive generations of monks. For example, the Dharma Sutra holds that "it is advisable to sleep in secret today in order to save the world from afflictions" (see Book 2 of the Catalogue of the Scriptures).
[28] See Catalogue of the Definitive Scriptures of the Great Weekly, vol. 15.
[29] See Kaiyuan Commentary, vol. XVIII. Don't record the False Truth in the Seventh Record.
[30] "The Treatise on Apocryphal Scriptures, the Human Scriptures, often exist, and there are still many of them," see Dao Xuan's Inner Records of the Great Tang Dynasty, Volume 10.
[31] For example, the S.3417 New Bodhisattva Sutra of "the twenty-first day of the seventh month of the fifth year of the reign of Qiande" is "because of illness, I wrote this sutra"; "Nakamura Undepreciated Tibetan Yu Domain Ink Book Collection Volume in the Volume" Zang No. 74 "Buddha Says Good and Evil Cause and Effect Sutra" was written, and the inscription was written on June 2 of the second year of the innate. I wish that the family is large and small, without all the palms, and see my hometown early. May all be freed from all hardships sooner rather than later. The scribe Zuo Tingzhi; S.5544 "Buddha Says that King Yan Luo Ordinate Sutra" even for the ox to transcend, enshrined as an old cultivated ox, honored to write a volume of "King Kong" and a volume of "Record", may this ox body, receive merit, go to the pure land, and then receive the body of the beast, the heavenly cao difu, clearly divided. Mo Ling has more vendetta, Xin Wei is in the first month.
[32] "Therefore consider the benevolence, and the multitudes of the broken waves; Charter Enlightener, the Lord of the Light Wheel. It is a great power to deserve things, and those who swear to benefit the living. At the beginning of Tianbao, he asked Chou Zen Master to take the bodhisattva vows, so he cut off meat and forbade alcohol, released eagle harriers, and went to official fishing nets. and cut off the massacre of the world", see Farin's "Apologetic Theory, Volume III"; "Since the light is shining, he is the ordained teacher. Wen Xuan is often published on the ground, and the order is practiced", see Dao Xuan's "Continuing the Legend of the High Monk, Volume VIII· Law upload".
[33] "I hereby wish to enshrine the royal courtesy of Gongyuan□□ Jiulong Jixing, square and solid, fly in the treasure hall, drive the golden wheel□ majestic pearl sacs, do not entrust the jade mirror Hengxuan, stupid and □stupid, and return to □□ awakening", see "The Complete Compilation of Stone Carvings of the Southern and Northern Dynasties of the Pre-Qin, Qin, Han, Wei, Jin, Southern and Northern Dynasties, Volume II", pp. 439-441.
[34] The kings of France and England may have become miraculous physicians, because they had long been sacred figures France.
[35] (See Buddha Says Treasure Rain Sutra, Book 1)
[36] See Lee Ki-baek, Compilation of Ancient Texts of the Upper Korean Dynasty, p. 43.
[37] Just as the fourth-century Swedish king Domarti himself symbolized divine power, every move can affect the weather, Þá áttu höfðingjar ráðagerð sína; ok kom þat ásamt með þeim, at hallærit mundi standa af Dómalda konungi þeirra, ok þat með, at þeir skyldu honum blóta til árs sér, ok veita honum atgöngu ok drepa hann, ok rjóða stalla með blóði Hans (The chiefs consulted and thought that their king Domarti must be the cause of the bad season, and that in order to have a good season they should sacrifice him, they should take up arms against him, kill him, stain the altar red with his blood. And so they did), see Snorri Stidluson's Ynglinga saga.
[38] To borrow a metaphor from Acts 20:28, adtendite vobis et universo gregi in quo vos Spiritus Sanctus posuit episcopos regere ecclesiam Dei quam adquisivit sanguine suo.
[39] There is a similar record in the Chinese scriptures, "Repeatedly, those who observe the Dharma with ten views of the mind, 1. Rejoice in the first truth of righteousness and wisdom of the Middle Way." The so-called twenty joyful hearts and ten endless wishes, now entering the land of the Buddha in ten directions, being the five gods into the illusion of the three ambiguities, now being a Buddha with immeasurable merit, not subject to the results of the three realms of mortal times, always entering the one multiplication position, one heart and four truths and gathering the path of suffering", see "Bodhisattva Yingluo Ben Karma Sutra Sage Names and Names Part II".
[40] Aṣṭasāhasrikā Prajñāpāramita 32 ：tadanenāpi te ānanda paryāyeṇa evaṃ veditavyam - ityapīyaṃ prajñāpāramitā bodhisattvā nāṃ mahāsattvānāṃ sarvajñajñā nasyāhāriketi / tasmāttarhi ānanda bodhisattvairmahā sattvaiḥ sarvajñajñānaṃ pratilabdhukāmairasyā ṃ prajñāpāramitāyāṃ caritavyam / iyaṃ prajñāpāramitā śrotavy ā udgrahītavyā dhārayitavyā vā cayitavyā paryavāptavyā pravartayitavyā deś ayitavyopadeṣṭavyoddeṣṭavyā svādhyā tavyā likhitavyā / tathāgatādhiṣṭ hānena mahāpustakepravyaktapravyaktairakṣaraiḥ sulikhitāṃ kṛtvā satkartavy ā gurukartavyā mānayitavyā pūjayitavyā arcayitavyā apacāyitavyā puṣpairdhūpairgandhairm ālyairvilepanaiścūrṇaiścīvarairv ādyairvastraiśchatrairdhvajairghaṇṭābhiḥ patāk ābhiḥ, samantācca dīpamālābhiḥ , bahuvidhābhiś ca pūjābhiḥ / iyamasmā kamantikādānanda anuśāsanī / tatkasya hetoḥ atra hi prajñāpāramitāyāṃ sarvajñajñānaparini ṣpattirbhaviṣyati / tatkiṃ manyase ānanda śā stā te tathāgataḥ ānanda āha, see Abhisamayālamkārālokā prajñ ā pāramitāvyākhyā, pages 989-990 of Palashirama Lakhima Vidia, A̋ṭasāhasrikā Prajñāpā ramitā: With Haribhadra's Commentary Called Āloka Page 260.
[41] This phenomenon is common in the South Asian world, as seen in the Cali S. Charles S. Smith's Bo Talk Look at me! The mimetic impersonation of Indra and the paper Adhiyajña: Towards a performance grammar of the Vedas.
[42] Such as tatpaṭṭhe vīraseno yamadamasahito raivateparvate yo hemnāguṃphasya madhye | yutimatisahitaḥ siddhacakrādiyantraṃ | āsīduddhā rayuktaṃ vimalapadayutaṃ cakrire tatra paṭṭe śrīmajjainadiseno vimalatarasaha | paurāṇakaṃ cakrivā ṇ || śrīmaddaśarathākhyāṃśca teṣāṃ vai guru ̄bandhavaḥ tacchiṣyā guṇabhadrākhyāstatpaṭṭe | lohasenaka ̄ḥ ||(In this lineage, it is Vīrasēna who directs self-restraint / On Mount Raivata, in the middle of a place called Hemnāguṇpha / His mind is meditating on the achiever Jachatu / The walker there is Genasena / Single-minded on ascension / Through pure word combinations / He composed an ancient epic of extreme purity / His venerable friend was named Daśaratha, and in this lineage, his students were called Guṇabhadra and Lohasēnaka), see A Paṭṭāvali of the Senagaṇa by Adinas Nemiraja Upahai.
[43] Kiviyiṃ bagevuguvoḍe koṅ-/-kuvetta posanuḍiye pugugum uḷidudu saṟ usai/tavacaṟane māḍī saṟusai-/-tu vōkum ēṃ bageya baṭṭayaṃ muṭṭugume.Kannada: Crooked neologisms enter the heart through the ear / The rest of the words enter directly through direct movement / Do they touch the path of the heart? See Ādipurāṇam v. 1.18.
[44] 见娜塔莉·古默的Speech Acts of the Buddha: Sovereign Ritual and the Poetics of Power in Mahāyāna Sūtras,遗物也有这种效力,诸如释迦摩尼的脚印,"伊可奈留夜/ 比止尓 伊麻世可 / Ihano U 闳乎 / Tochi Tsuchifu Mina Shi / Ajino Kiru Ryōmu / Tabu Tokuge Akume (Anya / Hito ni Imasaka / Ihanouhewo /tsuchi to fuminashi/after-no-keramu/ tafutoku mo ka",他是一个什么样的人? 噢,他在岩石上留下[他的]脚印/使[他们]如同踏在大地之上! ,Buddha Foot Stone Song 5.
[45] See Rites of the god-king: Śānti and ritual change in early Hinduism pp. 229 and 264, and Diana Ek's Darśan: Seeing the divine image in India, Andy Rotman in Thus have I seen: Visualizing faith in early Indian Buddhism and John Cott followed suit in Situating Darś an: Seeing the Digambar Jina Icon in Eighteenth- and Nineteenth-Century North India.
[46] The description of the bodhisattva path in Sanskrit texts also often borrows the metaphor of kingship, such as Mahavastu 76.17-18: tatreyaṃ p̃ thivī kampe samudrāś ca saparvatā | cārikāṃ pratipannasya śikhisya lokanāyake || mandāravāṇi puṣpāṇi devā sa ṃprakire tadā | cārikāṃ pratipannasya śikhisya lokan āyake || ； Ordination and listening to the Dharma in Pali scriptures is also a transformative ritual, as in Dīgha Nikāya 2.4.3: So evaṁ pabbajito samā no pātimokkhasaṁvarasaṁvuto viharatiācā ragocarasampanno... satisampajaññena samannāgato, santuṭṭho； Aṅguttaranikāya 3.14.2：Evamevaṁ kho, bhikkhu... vā devena vā mārena vā brahmunā v ā kenaci vā lokasmin”ti.
[47] The former is often seen as a stage leading to the latter, and it must be noted that Buddhism and Buddhist kingship are incompatible concepts, because Buddhism symbolizes supreme power, but the miraculous nature brought by the scriptures gives many loopholes to this rule, such as the coexistence of Shakyamuni and the current Buddhist kingship, then Buddhism is represented by the treasures from the past, and different Buddha images divide different spaces; This logic is also used in the classic questions of "can a woman become a Buddha" and "can a female king become a Buddha", on the one hand, for practical reasons, that is, to consider the female sangha, such as the Maha Boti Qu Tanmi, bahūpakār ā bhante, mahāpajāpatī gotamī bhagavato m ātucchā āpādikā posikā kh īrassa dāyikā, Bhagavantaṃ janettiyā k ālakatāya thañaṃ pāyesi, Pali: His Holiness, Maha Bo Poti Qu Tanmi is very helpful to the Venerable. As his mother's sister, she was his caregiver, his adoptive mother, the one who fed him. When his own mother died, she nurtured the Blessed One, see Vinaya-piṭaka 2.254-255, Majjhima-nikāya 3.253); (mahaprayava)[di] go[dami] madu-janitri-kalagada[e] avaia po[ṣi] (g̱ a)/// , in the language of Mahapraya: Mahaprayava Qu Tanmi (is) the caregiver who nourishes (him), and when his mother gives birth to him, see the seventh line of the Bajar No. 1 Collection. On the other hand, it is also the characteristic of Buddhist kingship, which allows a person to have different roles through reincarnation or incarnation.
[48] See Donald Sweiler, Becoming the Buddha: The Ritual of Image Consecration in Thailand, John Strong's Relics of the Buddha, pp. 174-234.
[49] 被拉玛一世任命为僧王的Phra Ācāriya Śrī就需要审核所有來自巴利语的译本,Verbs I found not him, but he was at His Majesty's feet. Try Khun Kratha is a room that Naba sort there are counted together so it is understood as seen. Ye Yi has been yelling at you before, so you won't Sort by His Majesty's Majesty. Try it, it'll be a hundred and eight. The counting is good, the terms that this plan has examined the King's signature. The elder Patriarch whose name was formerly known as the Master of the Night. You see,泰语(部分):在翻译巴利语术语时,[我]咨询了年长的僧王,他的原名是Phra Ācāriya Śrī，僧王同意該翻译。
[50] Dhammakaya Spell before the time of the ordination of a woman and a man. Many of them have settled and held their business, and have a firm heart, and have a tired and dormant heart, and have a strong heart. It's crazy and I'm scared. All of a sudden. The name is Sinthamanditthi covering the Kalae. If you want to heal me, You 5 Ja, you guys first, go and get 7 wells. Then let the turmeric rain orange poi until the red water falls on the water, then take it to the Song Mahathat Pond and the Buddha image first. Then give Arathana the Phra Kaew 5 Zhao a chance to be at the place where he just Then there are 5 pairs of candle flower hammered rice pierced according to the worship attached to the mouth of the bowl in 5 places, and then take the Dhammakaya spell. This chapter is magical. In that bowl, and then left. 5 and I'll take a bath in Batron. Eat it. If the gender is the same as the mass. The person wearing it. 泰语(部分):当修行者,包括普通人、僧侣或尼姑修习禅定,或观察头陀行时,如果他们不能在禅定道路上管理自己的心,或者他们的心缺乏力量,想一直睡觉......他们应该用偈佗來制作圣水。在饮用或使用这种水之前,他们应该向五种宝石请求宽恕,见Mulakammaṭṭhāna第一百九十五到一百九十六页。
[51] Such as – – l (· ）auwtä wely(ñ)esa ¦ yam(t a)bhīṣek perneṣe | , Tocharian B: Through words you will receive empowerment power through light, see THT 205 a5.
[52] 见博论Becoming Sanskrit： A study of language and person in the Ṛgvedic Āraṇ yakas第八页。
[53] This is a common view in the Indian world, such as cakṣuḥ śrotraṃ mano vāk pr āṇaḥ tā etāḥ pañca devatā imaṃ viṣṭāḥ puruṣaṃ pañco haivaitā devatā ayaṃ viṣṭaḥ puruṣaḥ (These five gods—color, hearing, mind, speech, and qi—have entered this person; This person has even entered these five Buddha-figures), see Aitareya Āraṇyaka 1.3.8.
[54] Theodore S. Nicholas S. Profils discusses the concept of South Asian kingship as an all-encompassing universe on pages 135 to 150 of Vedic ideals of sovereignty and the poetics of power.
[55] Lines 11 to 12 of the King of Senavama's inscription: ye teṇa śakamuṇiṇarahato samasavudheṇa/ dhamo abhisamughaso votavacheto taṣo kṣayo aśe ṣo/ virago ṇira so śato praṇito advarasa aṇijo aroga/ acata [*ṇ] ïṭh(u) acadavrama io acatapayosaṇo [--] tatra amudae dhatue ṇivatato [; ]/ yatra imasa aṇavatagrasa sasarasa kṣaye payosaṇe hakṣati [,]/ yatra imaṇa vedaïdaṇa sarve śidalibhaviśati [.] (Jian Yu Luo: His Holiness Shakyamuni's method of complete enlightenment, he is the true enlightener, the purifier, the uprooter, the cutter, the destroyer, the complete, the non-greedy, the extinguished, the calm, the excellent, the heatless, the immobile, the disease-free, the complete, Cleansing, this fullness [Dharma]—may it rest in that immortal relic; Where this beginningless cycle will end and be complete, all these feelings will cool down.
[56] Such as Śrāvakabh ūmi 2.134:tatra asty adhiśīlaṃ śikṣ ā nādhicittam, nādhiprajñām / asty adhiśī lam adhicittam, nādhiprajñam / na tv asty adhiprajñāṃ śikṣā yā vinādhiśīlenādhicittena ca/ ato Yatrā dhiprajñaṃ śikṣā tatra tisraḥ śikṣ ā veditavyāḥ / idaṃ tāvac chikṣ āvyavasthānaṃ tatra yoginā yogaprayuktena śik ̋itavyam (for this, there may be training in superior precepts that lack superior thinking and superior insight, or superior precepts and superior thinking training that lacks superior insight, But there can be no training in superior insight that lacks superior discipline and superior thinking. Therefore, we should understand that wherever there is training for superior insight, there must be these three types of training. Then that's the rule for training; Yogis who are proficient in yoga must train in it. ）
[57] Ananda Misra, in his 2014 paper Sāṃkhya's well-established Theory of Pramāṇa, also argued that number theorists supported pramāṇa-vyavasthā.
[58] There was Suvarṇasaptati Śāstra by Iaswami Shastri. Sāṅkhya-kārikā-saptati of Īśvara-kṛṣṇa with a commentary, page 9, La Sāṃkhyakārikā étudié e à la lumière de sa version chinoise (II). Traité sur les «Septante d'or» (Suvarṇasaptati) ou Traité sur la philosophie S āṃkhya (Sāṃkhyaśāstra) traduit par Paramārtha pp. 986-987, Solomon Sāṃkhya-saptati-ṽtti (V1), pp. 14 and Sāṃ khya-vṛtti (V2) page 10, The Sāṅkhya Kārikā with an exposition called Candrikā by Nārāyaṇa Tī rtha, and Gauḍapādācārya's commentary, page 6, Yuktidīpikā of Wezler. The most significant commentary on the Sāṃkhyakārikā page 88, Salma's S āṃkhyakārikā of śrīmad Īśvarakṛṣṇa with the Māṭharavṛtti of M āṭharācārya and the Jayamaṅgalā of Śrī Śaṅkara p. 72 and Sankhyatatwa Koumudi by Bachaspati Misra by Takavachaspati pp. XXXIV-XXXV.
[59] For example, Suyana Rayana Sastri's English translation of The Sāṅkhyakārikā of Īśvara K ṛṣṇa, page 18, Larsen's English translation Classical Sāṃkhya: An interpretation of its history and meaning (2nd ed.) and Burleigh's English translation of Classical Sāṃkhya and yoga: An Indian metaphysics of experience (1st ed.) p. 165; Polish translation of Tokaz Z filozofii indyjskiej. Kwestie wybrane, page 184, Polish translation of Ishwara Krishna, Filozofia Wschodu. Wybór tekstów p. eighty-three; Shaohin's Russian translation Лунный свет санкхьи. Ишваракришна. Санкхья-карика. Гаудапада. Санкхья-карика-бхашья. Вачаспати Мишра. Таттва-каумуди page 133.
[60] Mainly early translators of Sāṃkhyakārikā, such as The Sānkhya Kārikā by Colbrook, or Memorial Verses on the Sānkhya Philosophy, by Ī swara Krishna, also the Bhāshya, or Commentary of Gaudapāda, p. 25 and Davis' The Sankhya Karika of Isvara Krishna. An exposition of the system of Kapila with original Sanskrit texts (2nd ed.) p. XIV.
[61] For example, Halibadra of the White Cloth, see Ollie A. Sāṃkhya as Portrayed by Bhāviveka and Haribhadrasūri :Early Buddhist and Jain Criticisms of Sāṃkhya Epistemology and the Theory of Reflection.
[62] As Sanskrit: tejodhātuṃ prapannasya tasya gaṇḍasamudgateḥ | vyāptaḥ pāvakasaṃ ghātair abhūd bhuvanamaṇḍapaḥ || ； Tibetan: me yi khams la rab zhugs pa de | yi ’gram pa las ’khrungs pa'i me | yi tshogs kyis srid pa yi | Dkyil 'khor dag ni khyab par gyur (He entered meditation / on the elements of fire / and from around him / emitted fire / permeated the vast space of the hall. See Bodhisattvāvadānakalpalatā 44.