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°Ñ·Ó¡m¦ò®Ñ¸Ñ»¡¤jÃã¨å¡n¨÷2.P78¡B¨÷7.PP61-62¡C¤s ¥ÐÀs«°¡m±ë»y¦ò¨åÉI½Ñ¤åÄm¡nP.39 (µù6) K.Shukla, sravakabhumi of Acarya Asanga, Tibe- tan Sanskrit work series, vol ¡@¢½,patna, 1973 ¡C ¤j¥¿¤j¾Çºî¦X¦ò±Ð¬ã¨s©Ò¤§¡uÁn»D¦a¬ã¨s·|¡v±q 1981¦~°_¦A´NShukula ¤§¥Z¥»­«·s¤ñ¹ï¼g¥»¨Ã±N´Ý¯Ê ³¡¥÷¥HÂÃĶ¥»¸É¨¬¡A¨Ã¤©¤éĶ¡A¬ì§P¤§«á³°Äòµoªí©ó ¤j¥¿¤j¾Çºî¦X¦ò±Ð¬ã¨s©Ò¦~³ø¡]No-3¡A4¡A6¡A7¡A8¡A 9 ¡^¡C©å¤å©Ò¥Îªº±ë¤å³¡¥÷§Y¬O±Ä¥Î¸Ó¬ã¨s·|¤§®Õ­q ¥»¡eNo.8-PP¡]72¡^¡ã¡]74)] (µù7) ¤ñ¥C±µ¨ü¬I¥D¨Ñ¾i«á¡A¸g±`ÀH«á¬°«H®{»¡ªk¡C³oºØ³õ ¦X±`¥X²{©ó¸g«ß¤¤¡C¥@´L§Y¬O°w¹ï³oºØª¬ªp¦Ó»¡¡m¤ë ³ë¸g¡n¡C (µù8) ¤j¥¿2¡D544¤¤¡C³_§@¡u¤J¤é¦çªÙ¡v¡C (µù9) ¤j¥¿1¡D727¤W¡C (µù10) ¤j¥¿2¡D25¤U (µù11) ¤j¥¿1¡D660¤¤ (µù12) ¤j¥¿2¡D584¤U¢w585¤W (µù13) ¤j¥¿10¡D422¤Wl 20 (µù14) ¤j¥¿12¡D657¤W¢w658¤¤¡A890¤W¢w891¤¤ (µù15) Hoernle ¤ó±N navaka »~Ķ¬°¡u·s¤ë¡v¡C (µù16)¡m§O¤ë¡n¤¤¡uº¥­×ºF·\¡v¡A¤´µM¦³¨ü¨ì¡u¦p¤ëªì¥Í¡A º¥º¥¼Wªø¡v¬Õ¯Ê¡u¤ë³ë¡v¤§¼vÅT¡C (µù17) ¤j¥¿2¡D302¤¤¢w¤U¡A417¤¤¡C (µù18) ¼W¤ä³¡¤§µùÄÀ Manorathapurani I.P.183 of ¤D¤t¯u ¤¶Ä¶¡u¤j­{¸­¡v(ªkµØ¤å¤Æ¬ã¨s No.13 1987.3) P21 ¤W¡CDhammapada atthakatha II P169 (PTSª©) (µù19) ¤j¥¿2¡D300¤W¢w¤¤¡A414¤U¢w415¤W¡CS.16.4 PP200-202¡C ¤éĶ«n¶Ç¡m¬ÛÀ³³¡¡n¨÷13 PP294¢w297 (µù20) ¤j¥¿30¡D409¤¤.415¢w¤U (µù21) ¤j¥¿2¡D419¤U (µù22) ¤j¥¿2¡D787¤W (µù23) ¡m¤­¤À»|¥»¡n¤j¥¿22¡DP200¤W¡C¡m¥|¤À§Ù¥»¡n¤j¥¿¡D 22¡DP1022¤¤.1030¤Wµ¥¡C (µù24) ¡m¥|¤À§Ù¥»¡n¤j¥¿22¡DP1022¤¤,1030¤W (µù25) ¤j¥¿24¡D836 ¤W¢w¤U 154­¶ (µù26) M¡DMonier-Willians ¡mSanskrit-English dictionary¡n P.1032 (µù27) F.Edgerton¡mBuddhist hybrid Sanskrit dictionary¡n P.515 (µù28)¡mA Critical Pali Dictionary¡nvol 1, COPENHAGEN 1924,P.261 (µù29)¡m¦ò¤ë¡n¤§¡u©ú²´¤HÁ{²`²W¡vªº¡uÂ÷½ÑºÃÄß¡vªº»¡©ú ÅãµM»P­ì¨Óªº·N¨ý¦³¬Û·íªº¶ZÂ÷¤F¡C ¡]¥I°O¡R¥»½Z©Ó»X¤j¥¿¤j¾Çºî¦X¦ò±Ð¬ã¨s©Ò¡uÁn»D¦a¬ã ¨s·|¡v¡B¤Î¤t¯u¤¶¦Ñ®v¡B«ü¾É±Ð®v¦¿®q´f±Ð³Õ ¤h¡BÂNÃéú§U±Ðµ¥µ¹»P³\¦hÄ_¶Q·N¨£¡A¦b¦¹°O ¤§¥H­P¸U¤ÀÁ·N¡^¡C 155­¶ A Study on the Simile of Moon with Special Reference to the Yogacara-bhumi and Related Sources by Shi Hui-Min Since ancient times, the commentators of the `Yogacara-bhumi` have not been conscious of the fact that the passage stating how "one should proceed towards the donor's home in compliance with the simile of the moon" refers to the Agama version of this simile, and as a consequence, their interpretations missed the point made. In the present paper it was discovered, through a comparative study of all extant versions of the simile in both the Southern and Northern Traditions, that in the context of "entering another one's home", the simile originally should have meant "very cautious", "having abandoned greed", and "with shame and care". The version in the Variant `Agama` Translation, however, confused this with the idea of good and bad friends expressed through the simile of the waxing and waning moon, and the interpretation given in the Yu-chie-lun ji seems to have the simile wrongly identified as that in the `Nirvana-sutra`. As Buddhist sutras contain many different similes of the moon it is essential to grasp their real meaning in each individual case. One must not explain every instance from just one point of view.