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Akṣayamatinirdeśa Sūtra

April 07, 2024

The Akṣayamatinirdeśa (Skt, Exposition of Akṣayamati, Tibetan: Blo gros mi zad pas bstan pa; Chinese: Wujinyi pusa pin / Achamo pusa jing, 無盡意菩薩品‎ / 阿差末菩薩經‎) is a Mahāyāna sūtra which teaches the doctrine of imperishability (akṣayatā) and the eighty different aspects of the Dharma which are imperishable (which constitute the whole bodhisattva path).[1][2] According to Jens Braarvig, the sutra may have reached a definite form sometime in the second century CE.[3]

The Akṣayamatinirdeśa is a part of the Mahāsannipāta Collection of Mahāyāna sutras and it is closely related to the Bodhisattvapiṭaka sutra.[4] Ulrich Pagel writes that "the Akṣayamatinirdeśa is greatly indebted to the Bodhisattvapiṭaka for its material, often to the extent of reproducing entire passages from the Bodhisattvapiṭaka verbatim."[4]

The Sanskrit text was translated into Chinese five times (only two of these survive), and also exists in a Tibetan translation.[5] An English translation from the Tibetan and study of the text has been completed by Jens Braarvig and a full translation is available online on 84000.co.[6] A reconstruction of the Sanskrit text also exists.[7]

Teaching edit

The main teachings of the Akṣayamatinirdeśa is the imperishability or inexhaustibility (akṣayatā) of reality, as well as the bodhisattva practices and also the unity of different ideas (such as prajñā or insight and skillful means or upaya).[8]

Imperishability refers to the fact that all phenomena are empty (śunya), and while they appear ever perishing (kṣaya) they are unborn (anutpanna) and illusory (maya). Since the perishing or cessation of phenomena is ultimately an illusion and a mere thought construction (vikalpa), and since all dharmas are always empty and illusory, they are described as imperishable (akṣaya), because what does not truly arise (anutpāda) does not really perish.[9]

This concept is also described in a more positive manner, taken to be a description of the everlasting qualities of the Buddhas and bodhisattvas (especially prajñāpāramitā) as well as the everlasting presence of the Buddha vis a vis Mahāyāna concepts such as Suchness (tathātā), and the Dharma-body (dharmakāya).[10] Furthermore, these ideas are connected to the Mahāyāna idea that the Dharmadhatu (the totality of existence) is without limits, empty, without beginning, imperishable and will never cease. Since the Dharmadhatu is the Dharma-body of the Buddha (because all Buddhas are born from this reality), the activity of the Buddhas (and bodhisattvas) will never cease and is imperishable. Hence, the Akṣayamatinirdeśa claims that because of the empty, imperishable and endless nature of the totality of existence (and of living beings), the activities of the Buddhas and bodhisattvas are equally imperishable (since they work endlessly to help all beings out of great compassion and will never abandon them).[11]

The main body of the Akṣayamatinirdeśa explains eighty bodhisattva qualities which are called "imperishables" (akṣayas), including the thought of awakening (bodhicitta), the perfections (pāramitā), the super-knowledges (abhijñā) and the practices conducing to enlightenment (bodhipākṣika-dharma).[4][12]

Another important theme of this sutra is the unification or integration (yuganaddha) of seemingly opposite or different qualities, especially the union of wisdom (prajñā) and skillful means (upāya) – i.e. prajñopāyayuganaddha. This is how the bodhisattva cultivates wisdom without entering nirvana while remaining in samsara to help all beings through endless teaching devices.[13] The philosophical basis of this unity is the fact that reality is non-dual, since it is all equally empty. Hence the highest bodhisattva activities are those which are practiced with an understanding that transcends duality (such as the dualities of self and other, existence and non-existence and samsara and nirvana).[14]

Influence edit

The Akṣayamatinirdeśa was an influential sutra in India and many passages from this sutra were cited by scholars of both the madhyamaka and the yogachara school.[2] According to Jens Braarvig, "the eighty so-called “imperishabilities” (akṣaya) described in the sūtra‍—qualities to be possessed by the bodhisatvas‍—were considered to contain the whole way of religious development of the Mahāyāna, and many passages became loci classici employed by the scholars of the Mahāyāna to elucidate their doctrines or to defend certain positions with authoritative sayings."[2]

Braarvig also notes that the Akṣayamatinirdeśa shows some similarities with the Vimalakīrtinirdeśa, particularly in their exposition on imperishability and thus it may have influenced the Vimalakīrtinirdeśa.[15]

A yogacara commentary on this sutra, the Akṣayamatinirdeśa-ṭīkā (Derge Tanjur, Toh. 3994), was written in India and is attributed to Vasubandhu, but may have been written by Sthiramati or another later yogacara school figure.[16]

The Akṣayamatinirdeśa is particularly important as a source for Buddhist Hermeneutics and it was cited by madhyamaka authors as a source for their definition of definitive (nītārtha) and implicit (neyārtha) meanings since the Akṣayamatinirdeśa states that the definitive sūtras are those which teach emptiness (śūnyatā), the absence of distinguishing marks (ānimitta), and the absence of anything to long for (apraṇidhāna)‍.[2] According to the influential Tibetan author Tsongkhapa, the main hermeneutical principle of the madhyamaka school is based on the Akṣayamatinirdeśa, which states that the sutras that teach emptiness are those which are definitive.[17] The yogacaras also held the sutra in high esteem and cited as a major source for the bodhisattva path.[2]

See also edit

References edit

  1. ^ Buswell Jr., Robert E.; Lopez Jr., Donald S. (2013). The Princeton Dictionary of Buddhism, pp. 27. Princeton University Press.
  2. ^ a b c d e Braarvig (1993), vol. I, p. vii.
  3. ^ Braarvig (1993), vol. I, p. xlix.
  4. ^ a b c Pagel, Ulrich (1994). The Bodhisattvapiṭaka and Akṣayamatinirdeśa: Continuity and Change in Buddhist Sūtras. The Buddhist Forum Volume v.3 Pages 333 - 373.
  5. ^ Braarvig (1993), vol. I, p. xxiv.
  6. ^ "The Teaching of Akṣayamati, Introduction". 84000 Translating The Words of The Buddha. from the original on 2021-12-22. Retrieved 2021-12-22.
  7. ^ "Bibliotheca Polyglotta". www2.hf.uio.no. Retrieved 2022-05-06.
  8. ^ Braarvig (1993), vol. I, p. lviii.
  9. ^ Braarvig (1993), vol. I, pp. lxiii - lxvi.
  10. ^ Braarvig (1993), vol. I, pp. lxvii - lxxi.
  11. ^ Braarvig (1993), vol. I, pp. lxx - lxxv.
  12. ^ Braarvig (1993), vol. I, p. lxxviii.
  13. ^ Braarvig (1993), vol. I, pp. xcvi - xcvii.
  14. ^ Braarvig (1993), vol. I, pp. c - ci.
  15. ^ Braarvig (1993), vol. I, p. xliv.
  16. ^ Braarvig (1993), vol. I, p. lxxxv.
  17. ^ Thupten Jinpa (2019) Tsongkhapa A Buddha in the Land of Snows (Lives of the Masters), pp. 219-220. Shambhala.

Sources edit

  • Braarvig, Jens. (1993). Akṣayamatinirdeśasūtra, vol. I: Edition of extant manuscripts with an index, Oslo: Solum forlag; pdf.
  • Braarvig, Jens. (1993). Akṣayamatinirdeśasūtra, vol. II: The Tradition of Imperishability in Buddhist Thought, translation with introduction, Oslo: Solum forlad; pdf.
  • Buswell Jr., Robert E.; Lopez Jr., Donald S. (2013). The Princeton Dictionary of Buddhism, pp. 27. Princeton University Press.
  • Pagel, Ulrich (1994). The Bodhisattvapiṭaka and Akṣayamatinirdeśa: Continuity and Change in Buddhist Sūtras. The Buddhist Forum Volume v.3 Pages 333 - 373.

External links edit

  • Multilingual edition of Akṣayamatinirdeśasūtra in the Bibliotheca Polyglotta
  • An English translation by 84000: Translating the Words of the Buddha


April 07, 2024
akṣayamatinirdeśa, sūtra, akṣayamatinirdeśa, exposition, akṣayamati, tibetan, gros, bstan, chinese, wujinyi, pusa, achamo, pusa, jing, 無盡意菩薩品, 阿差末菩薩經, mahāyāna, sūtra, which, teaches, doctrine, imperishability, akṣayatā, eighty, different, aspects, dharma, whi. The Akṣayamatinirdesa Skt Exposition of Akṣayamati Tibetan Blo gros mi zad pas bstan pa Chinese Wujinyi pusa pin Achamo pusa jing 無盡意菩薩品 阿差末菩薩經 is a Mahayana sutra which teaches the doctrine of imperishability akṣayata and the eighty different aspects of the Dharma which are imperishable which constitute the whole bodhisattva path 1 2 According to Jens Braarvig the sutra may have reached a definite form sometime in the second century CE 3 The Akṣayamatinirdesa is a part of the Mahasannipata Collection of Mahayana sutras and it is closely related to the Bodhisattvapiṭaka sutra 4 Ulrich Pagel writes that the Akṣayamatinirdesa is greatly indebted to the Bodhisattvapiṭaka for its material often to the extent of reproducing entire passages from the Bodhisattvapiṭaka verbatim 4 The Sanskrit text was translated into Chinese five times only two of these survive and also exists in a Tibetan translation 5 An English translation from the Tibetan and study of the text has been completed by Jens Braarvig and a full translation is available online on 84000 co 6 A reconstruction of the Sanskrit text also exists 7 Contents 1 Teaching 2 Influence 3 See also 4 References 5 Sources 6 External linksTeaching editThe main teachings of the Akṣayamatinirdesa is the imperishability or inexhaustibility akṣayata of reality as well as the bodhisattva practices and also the unity of different ideas such as prajna or insight and skillful means or upaya 8 Imperishability refers to the fact that all phenomena are empty sunya and while they appear ever perishing kṣaya they are unborn anutpanna and illusory maya Since the perishing or cessation of phenomena is ultimately an illusion and a mere thought construction vikalpa and since all dharmas are always empty and illusory they are described as imperishable akṣaya because what does not truly arise anutpada does not really perish 9 This concept is also described in a more positive manner taken to be a description of the everlasting qualities of the Buddhas and bodhisattvas especially prajnaparamita as well as the everlasting presence of the Buddha vis a vis Mahayana concepts such as Suchness tathata and the Dharma body dharmakaya 10 Furthermore these ideas are connected to the Mahayana idea that the Dharmadhatu the totality of existence is without limits empty without beginning imperishable and will never cease Since the Dharmadhatu is the Dharma body of the Buddha because all Buddhas are born from this reality the activity of the Buddhas and bodhisattvas will never cease and is imperishable Hence the Akṣayamatinirdesa claims that because of the empty imperishable and endless nature of the totality of existence and of living beings the activities of the Buddhas and bodhisattvas are equally imperishable since they work endlessly to help all beings out of great compassion and will never abandon them 11 The main body of the Akṣayamatinirdesa explains eighty bodhisattva qualities which are called imperishables akṣayas including the thought of awakening bodhicitta the perfections paramita the super knowledges abhijna and the practices conducing to enlightenment bodhipakṣika dharma 4 12 Another important theme of this sutra is the unification or integration yuganaddha of seemingly opposite or different qualities especially the union of wisdom prajna and skillful means upaya i e prajnopayayuganaddha This is how the bodhisattva cultivates wisdom without entering nirvana while remaining in samsara to help all beings through endless teaching devices 13 The philosophical basis of this unity is the fact that reality is non dual since it is all equally empty Hence the highest bodhisattva activities are those which are practiced with an understanding that transcends duality such as the dualities of self and other existence and non existence and samsara and nirvana 14 Influence editThe Akṣayamatinirdesa was an influential sutra in India and many passages from this sutra were cited by scholars of both the madhyamaka and the yogachara school 2 According to Jens Braarvig the eighty so called imperishabilities akṣaya described in the sutra qualities to be possessed by the bodhisatvas were considered to contain the whole way of religious development of the Mahayana and many passages became loci classici employed by the scholars of the Mahayana to elucidate their doctrines or to defend certain positions with authoritative sayings 2 Braarvig also notes that the Akṣayamatinirdesa shows some similarities with the Vimalakirtinirdesa particularly in their exposition on imperishability and thus it may have influenced the Vimalakirtinirdesa 15 A yogacara commentary on this sutra the Akṣayamatinirdesa ṭika Derge Tanjur Toh 3994 was written in India and is attributed to Vasubandhu but may have been written by Sthiramati or another later yogacara school figure 16 The Akṣayamatinirdesa is particularly important as a source for Buddhist Hermeneutics and it was cited by madhyamaka authors as a source for their definition of definitive nitartha and implicit neyartha meanings since the Akṣayamatinirdesa states that the definitive sutras are those which teach emptiness sunyata the absence of distinguishing marks animitta and the absence of anything to long for apraṇidhana 2 According to the influential Tibetan author Tsongkhapa the main hermeneutical principle of the madhyamaka school is based on the Akṣayamatinirdesa which states that the sutras that teach emptiness are those which are definitive 17 The yogacaras also held the sutra in high esteem and cited as a major source for the bodhisattva path 2 See also editMahasamnipata Sutra Vimalakirti Sutra PrajnaparamitaReferences edit Buswell Jr Robert E Lopez Jr Donald S 2013 The Princeton Dictionary of Buddhism pp 27 Princeton University Press a b c d e Braarvig 1993 vol I p vii Braarvig 1993 vol I p xlix a b c Pagel Ulrich 1994 The Bodhisattvapiṭaka and Akṣayamatinirdesa Continuity and Change in Buddhist Sutras The Buddhist Forum Volume v 3 Pages 333 373 Braarvig 1993 vol I p xxiv The Teaching of Akṣayamati Introduction 84000 Translating The Words of The Buddha Archived from the original on 2021 12 22 Retrieved 2021 12 22 Bibliotheca Polyglotta www2 hf uio no Retrieved 2022 05 06 Braarvig 1993 vol I p lviii Braarvig 1993 vol I pp lxiii lxvi Braarvig 1993 vol I pp lxvii lxxi Braarvig 1993 vol I pp lxx lxxv Braarvig 1993 vol I p lxxviii Braarvig 1993 vol I pp xcvi xcvii Braarvig 1993 vol I pp c ci Braarvig 1993 vol I p xliv Braarvig 1993 vol I p lxxxv Thupten Jinpa 2019 Tsongkhapa A Buddha in the Land of Snows Lives of the Masters pp 219 220 Shambhala Sources editBraarvig Jens 1993 Akṣayamatinirdesasutra vol I Edition of extant manuscripts with an index Oslo Solum forlag pdf Braarvig Jens 1993 Akṣayamatinirdesasutra vol II The Tradition of Imperishability in Buddhist Thought translation with introduction Oslo Solum forlad pdf Buswell Jr Robert E Lopez Jr Donald S 2013 The Princeton Dictionary of Buddhism pp 27 Princeton University Press Pagel Ulrich 1994 The Bodhisattvapiṭaka and Akṣayamatinirdesa Continuity and Change in Buddhist Sutras The Buddhist Forum Volume v 3 Pages 333 373 External links editMultilingual edition of Akṣayamatinirdesasutra in the Bibliotheca Polyglotta An English translation by 84000 Translating the Words of the Buddha Retrieved from https en wikipedia org w index php title Akṣayamatinirdesa Sutra amp oldid 1211827920, wikipedia, wiki, book, books, library,

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