Re: An āmalakī in the palm of th e hand
Birgit Kellner
kellner at ASIA-EUROPE.UNI-HEIDELBERG.DE
Sat May 7 20:49:54 UTC 2011
Reading once more through this interesting thread, I was just wondering:
Schmidt's Nachträge to the Petersburg Dictionary reports āmalaka in the
meaning "rock crystal". Two passages in Somadevasūri's Yaśastilaka
(Kāvyamālā vol. 70) are given as evidence (vol. II 28,4 and 209,6; this
is available at http://www.dli.ernet.in/). Not too much evidence, but
there might be more, and it might have been overlooked so far, who knows.
In an earlier message, for instance, Lance Cousins cited a passage from
the older ṭīkā to the Abhidhammāvatāra (final pāda of Abhidh-av v. 181),
where the āmalaka is compared to a clear gem. The basic text has
"hatthagatāmalakā viya honti"; the ṭīkā then runs: *hatthagatā*
hatthapaviṭṭhā *āmalakā viya* suddhamaṇikā viya honti.
One could theoretically interpret this passage in two ways:
- the āmalaka-fruit is seen, and the clarity of seeing the āmalaka is
further illustrated by the example of a clear gem.
- the word āmalaka here means "rock-crystal", and suddhamaṇikā is then
just an explanatory gloss on it.
So one might ask whether there's any further unequivocal evidence that
āmalaka was used in the meaning "rock-crystal" in Pāli or Sanskrit. And
if that were the case, Tibetan interpretations appealing to translucency
would appear less outrageous than they initially might have seeemed.
One context where the āmalaka-in-your-palm-example features is the
discussion of yogic perception in Buddhist epistemological literature.
See Dharmottara's Nyāyabinduṭīkā ad Nyāyabindu 1.11 (cited according to
p. 69,1f. from Dalsukhbhai Malvania's edition of the
Dharmottarapradīpa): karatalāmalakavad bhāvyamānasya arthasya yad
darśanaṃ tad yoginaḥ pratyakṣam | tad dhi sphuṭābham | Roughly: "Yogic
perception is the seeing of an object that is contemplated upon like an
āmalaka in one's hand, for it has a clear appearance."
The canonical Tibetan translation, Derge 4231 (We 44a3), here translates
āmalaka as śel sgoṅ (also attested as a translation of sphāṭika accordng
to Negi's dictionary). So these translators definitely understood
āmalaka in the meaning "rock crystal".
On the face of it, the rock crystal makes in this particlar context
better sense than the myrobalan fruit. The idea is that the yogin
contemplates an object, which in the process becomes clear and vivid to
him, as clear and vivid as a piece of rock-crystal in one's hand. More
precisely: the rock-crystal as a thing exemplifies clarity and vividness
more directly than the myrobalan fruit.
And now, I suppose, one would have to look closer at the finer structure
of āmalaka-similes. Is something said to be as self-evident as the
SEEING of the āmalaka in one's hand? What is the role of the āmalaka
being placed in one's hand? (I suppose: the object is close to the
observer, and so this proximity would further accentuate the
self-evidence.) Does the comparison attach to features of the āmalaka as
such? Are there any features of the āmalaka that make it clearer in your
hand than other fruits? (Colour?) Any commentarial explanations of this?
Maybe the example underwent some changes (in Sanskritic traditions or
between Sanskrit and Tibetan, who knows). Epistemological discussions of
yogic perception, for instance, might in the eyes of some interpreters
have called for a sharper analogy that highlights the clarity of an
object-appearance - and makes the object itself clear and vivid and
(coincidentally?) translucent.
Best regards,
Birgit Kellner
________________________________________
Von: Indology [INDOLOGY at liverpool.ac.uk] im Auftrag von Peter Szanto
[peter.szanto at MERTON.OX.AC.UK]
Gesendet: Samstag, 30. April 2011 21:39
An: INDOLOGY at liverpool.ac.uk
Betreff: Re: [INDOLOGY] an āmalakī in the palm of th e hand
Dear readers,
While I do not want to commit myself to any of the siddhāntas expressed
here, I believe these two passages (sadly, surviving only in Tibetan)
merit consideration:
Tōh. 1373 *Ṣaḍaṅgayogapañjikā of Avadhūtīpāda (244r)
de ltar mthong ba'i rnal 'byor ba de ni rnam pa thams cad mkhyen pa'i
sku des ni khams gsum ma lus pa skyu ru ra lag mthil du bzhag pa bzhin
du thams cad sa ler mkhyen pa'o || chu nang nyi ltar rab snang ba || dri
ma med pa'i sna tshogs mdog | rnam pa kun du rang gi sems || gzhan gyi
sems min rang gi sems || rang gi sems yin bde ba nyid || gzhan gyi sems
min bde ba yin || yul dang rnam par bral ba yin || rang bde yid kyi
nyams myong ba || gzhan gyi sems bde chen po'i phyir || bde ba bstan du
mi btub bo || zhes 'byung ngo ||
Tōh. 1415 Vajraḍākavivṛti of Bhavabhaṭṭa (82v)
rdo rje mig gis mthong bar 'gyur || zhes bya ba la rdo rje ni shin tu
rno ba ste | gsal zhing dri ma med pa des mthong ba'o || ji ltar zhe na
| lag tu shing tog bzhag pa bzhin te lag pa'i mthil na gnas pa'i skyu ru
ra'i 'bras bu ltar ro ||
The `Tibetan idea' of transparency could have been induced by passages
such as the first one (note that `sa ler' is ambivalent, it can mean
both `entirely' and `clearly'). Well, by using the word induced I guess
I do find myself more in agreement with what Dominik Wujastyk wrote below.
With best regards,
Peter
________________________________________
From: Indology [INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik Wujastyk
[wujastyk at GMAIL.COM]
Sent: Saturday, April 30, 2011 8:21 PM
To: INDOLOGY at liverpool.ac.uk
Subject: Re: [INDOLOGY] an āmalakī in the palm of the hand
Dear Ryan,
In my view, your Tibetan colleagues are simply wrong. Or else they are
in receipt some odd tradition that has strayed far from the original
meaning of the āmalaka-in-the-hand simile, and got lost on the way.
The āmalaka/ī is and was the Emblic myrobalan (Emblica officinalis,
Gaertn.<http://botanicus.org/name/Emblica_officinalis>). There are
many pictures on the web, and even one of some emblics in someone's
hands: here<http://www.holistic-herbalist.com/image-files/amalaki5.jpg>.
Emblics are a common fruit in South Asia, and have been so for over two
millennia. The word "emblic" was very common in English amongst the
British in India, as it was a well-known, fruit often consumed daily.
Many references in
Hobson-Jobson<http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?p.1:242.hobson>
(who also asserts on good authorities that Skt. āmalaka is the origin of
the name of the Malay city Malacca!). My subjective impression is that
British Indian authors referred to emblics more or less as one might
today refer to an apple. "Emblic" wasn't at all a rare word (or fruit).
The simile is just, as you say, something totally obvious. Think, "as
plain as an apple in the palm of your hand."
I think we can just set aside all talk of transparency and inner
structure. (I also think that the idea that something with an exterior
can in some sense be explained by reference to its inner structure is
probably a rather modern idea, and probably not Sanskritic at all. At
the very least, it should be questioned, as a concept. Ask, with what
vocabularly would such a concept be expressed in Sanskrit?)
Best,
Dominik
On 29 April 2011 07:47, Ryan Damron
<rdamron at berkeley.edu<mailto:rdamron at berkeley.edu>> wrote:
Dear all,
I recently came across a reference to the āmalaki fruit in the Buddhist
Mahāmāyātantra and in its commentary, the Guṇavatī by Ratnākaraśānti.
The citations are as follows:
First from the root tantra, in Tibetan (there is no extant Sanskrit
manuscript): lag tu skyu ru ra bzhag bzhin.
Which Ratnākaraśānti glosses with: svahaste sthitamekamāmalakam
yathetyarthaḥ
I initially took this to mean simply that the referent was as clear to
the subject as a fruit placed in one's own hand. However, two Tibetan
colleagues both asserted that the āmalakī fruit, as understood in the
Tibetan Buddhist tradition at least, is a translucent fruit which
reveals its inner structure to the subject (not my personal experience
with the contemporary version of Amalaki fruit). Thus for a situation
to be "like an āmalakī fruit in one's own hand" means one is able to see
the referent inside and out, that is, in totality. My question then is
this: is this analogy common in Indic traditions and, more importantly,
are there any known references to these properties of the āmalakī in
Sanskrit works?
Much thanks,
Ryan
Ryan Damron
Graduate Student
Department of South and Southeast Asian Studies
University of California, Berkeley
Am 01.05.2011 03:17, schrieb c.cicuzza at iol.it:
> Dear All,
>
> one more example from the Pali literature transmitted in Siam:
>
> so pana mahāmoggallānathero yathā puriso āmalakaphalaṃ gahetvā attano pāṇitale ṭhapeti.
>
> Cf. Buddhapādamaṅgala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58).
>
> Best Regards,
>
> Claudio Cicuzza
>
> (Webster University)
--
--------
Prof. Dr. Birgit Kellner
Chair in Buddhist Studies
Cluster of Excellence "Asia and Europe in a Global Context - Shifting
Asymmetries in Cultural Flows"
University of Heidelberg
Karl Jaspers Centre
Vossstraße 2, Building 4400
D-69115 Heidelberg
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