vasa Buddhist Studies Review wm CONTENTS Fromispiece fall: . a Epithes of the Buddha <7 Jol D. Treland 2 Methodological Considerations concerning the Language ofthe Earliest Buddhist Tradition - Hein: Bechert) 3 “The Saistamba Sitra= tr John M. Cooper. 2 Bibliographical Remarks bearing on the Kisyapa- perivarta - Bhikiu Pasadika Ps 2 Certainty and the Deathless - John D. Ireland eo ih Stanley Weinstein and the Study of Sino-Japanese Buddhism -T. H. Barret. a Religious Changes in Late Indian Buddhist History () = Lal Mani Joshi. eee a7 Ekottiragama (XID) - 17. Thich HuyeeVi >) NermeeNcteRe sr fn ra let (Obit eet Bh or 51 aa Letter tothe Editor =. 2 eR Book Reviews =. ia ics" ssw oxs.207 © 1991 Buddhist Studies Review Buddhist Studies Review is the bi-annual journal of the Institut de recherche bouddhique LinhSo'n and the Pali Buddhist Union Editorial Address : clo Russell Webb, 31 Russell Chambers, ‘Bury Place, London WCIA 2IX - England ‘Annual Subscription : Individual : £750 Joint or institutional = £12.50 = payable by cheque, Giro transfer (to AIC No, 52 613 4003) or international ‘money order to ‘Buekdhist Studies Review" SAD Baye): wy $B wae SahFrontispiece: the calligraphy in Sino-Vietnamese characters (Ném) by Ven Thich Huyén-Vi reads: "Um Emptiness there is... J ‘no feeling or perception, volitions or consciousness; no eye or ear, ‘nose or tongue, ‘body or mind” ‘The seals engraved by Ven. Bhikkhu Dhamma- viro, Thailand, convey the same meaning as the calligraphy, Vo 12 BUDDHIST STUDIES REVIEW 190 EDITORIAL, We apologise forthe fact that, once again, you have had to wait so long for this issue. As we mentioned in the previous ise, wwe planned to doquire a word processor and appropriate Software, and this is now in place and functioning. There arc however, due partly to our inexperience and partly to certain limitations of the software, a few gremlins which we hope will toe overcome next time. We cannot, for example, do altemate running headings at the top of peges or Chinese characters 0 please bear with us. The software is due to be updated shortly nd this should no longer be a problem. Because of the slac of print produced, you will note a change in format. Since we have had complaints in the past thatthe type-size was too small ‘we hope you will be happier with our new look. ‘This is again a double issue, but we are now doing our very ‘est to catch up and the next issue should be the first of two 10 be published in 1992. Hopefully you will not have to wait too long before you are reading us again. Thank you for your patience.EPITHETS OF THE BUDDHA Buddho dasabato sath sabbaiia dipaduttamo Munindo bhagav nitho cakkhuma (abigiraso muni ‘The Awakened One, Him of the Ten Powers, the Teacher, the All-enowing One, the Supreme Biped. The Lord of Sages, the Blessed One, the Protector, the Seeing One, the Resplendent One, the Sage. Lokanatho (anadhivaro mahesi ca vindyako ‘Samantacakkhu sugato bhiaripatio ca marajt. 2. The World Protector, the Unexcelled One, the Great Seer and the Guide. ‘The Allseeing One, the Happy One, Him of Extensive Wisdom and the Congucror of Mira. Narastho naravaro dhammaraja. mahamuri Devadevo lokagaru dhammasdmt tathagato Sayambhu sarmmasambuddho varapahiio ca nayako ‘The Lion of Men, the Excellent Man, the Dhamma-king, the Great Sage. The God of Gods, the World Teacher, the Dhamma-Lord, the Thus-Gone. The Self-made, the Fully Enlightened One, Him of Excellent Wisdom and the Leader. Jno sakko tu siddhattho ca gotamo ‘Sakyasiho tatha sakyamuni va (a)diceabandhu ca. |. The Conqueror, the Sakyan, then the Accomplished One, (Gon of) Suddhodana and Gotama. The Lion of the Sekyas, also the Sakyan Sage and the Kinsman of the Sun. (Moggallin’s Abhidhnappadipika, edited by Velligalla Siddhattha, Ceylon 1900, p2. Translated by John D. Ireland) METHODOLOGICAL CONSIDERATIONS CONCERNING ‘THE LANGUAGE OF THE EARLIEST BUDDHIST TRADITION. Hina Bechert ‘The almost simultaneous publication of works by Franklin Edgerton on Buddhist Hybrid Sanskrit (GrammariDictionary/Reader, New Haven 195% Delhi 1970) and by Heinrich Laders on the language of the original Buddt ‘Canon (Beobachtungen aber die Sprache des buddhistischen Urkanons, ed. W. Waldschmidt, Berlin 1954) touched off a scholarly discussion on the language of the earliest Buddhist tradition and on the nature of the Middle Indian dialects underlying ‘Buddhist Sanskrit, which was reflected not only in the numerous reviews of both these works, but also in a series of articles in academic journals. At that time, a symposium on ‘this subject was held during the German Oriental Conference (Deutscher Orientalistentag) in 1954. It should be emphasised, hhowever, that this interest failed to produce a general communis ‘opinio regarding the questions that were raised, or that was ‘even accepted by the greater part of the scholarly worlds indeed, the discussion merely seemed to die away. It was revived, however, more than twenty years latcr, and most of the relevant arguments as well as various theories were formulated in the volume Die Sprache der altesten buddhistischen UbertieferungiThe Language of the Earliest BuddhistBodthia Stair Review & 12 O99 ~ Besar Tradition (ed. H. Bechert, Gottingen 1980). Relevant problems were further discussed by Oskar von Hinaber (Das dltere Mittelindisch im Uberblick, Vienna 1986), and by KR. Norman in various essays ‘The question, of course, has a long history. Both NL. Westergaard (Om de oeldeste Tidsrum i den indiske Historie ‘med Hensyn til Literaruren, Copenhagen 1860, p84) and EAW. Kuhn (Beitrage zur Paligrammatit, Berlin 1875, especially pp and 9) had asserted long ago that the language of the Pali Canon could not be identical with the language spoken by the Buddha himself, as the Sinhalese tradition maintains. Both identified Pali as the language of Ujjayant, and their most prominent follower has been RO. Franke (Pali und Sanskrit, Strassburg 1902, p31 ff). Franke even proposed that the according to which Kaccdiyana, the author of the oldest surviving Pali grammar, had lived in Ujjeni, should be considered ‘a dim recollection’ of this original Pali (op. cit, p139, 12; ef. also , von Hinvber, Zur Geschichte des Sprachnamens ali, Beitrage zur Indienforschung. Ernst Waldschmidt zum 80 Geburtstag gewidmet, Berlin 1977, pp.237-46) In 1912 Sylvain Lévi proposed the thesis that a language of the ‘precanonical’ Buddhist tradition could be detected in the 1 Tie ey is at on my paper ‘Alpnine Bemeriangen zum Theme ‘De Sprache der ston tadéhisschen Onerleferang” therein, representing methodological considertons which s seems 10 me, femain valid for farther study of th roblems iavlved even tity. wh 0 thenkJemes Di 1 Engh ansaicn and Php Plc for rereading ‘edi Stadler Revew & 1-2 (990 ~ Becht carliest terminology of the Buddhists, especially in the terms fused in the Vinaye; he maintained that in tis ‘precanonical language - and by this he meant essentially what H. Oldenberg (eg. in ‘Studien zur Geschichte des buddhistischen Kanons' NAWG 1912, 7.206 = Kleine Schriften 2, Wiesbaden 1967, 1p1024) somewhat misleadingly called simply ‘Magadhi' «the Intervocalic tenues are weakened (S. Lévi, Observations sur une langue précanonique du bouddhisme’, JA 1912, pp495 fs flo EJ. Thomas, ‘PrePali Terms in the Pitimokkha’ Festschrift M: Winternit, Leipaig 1933, ppl6l ff). H. Liders, who had already taken up this problem in connection with his epigraphical Studies (ee ‘Epigraphische Beitrige’ Il, 1913 = Philologica Indica, Gottingen 1940, p28), stated at first that ‘he earliest Buddhist scriptures were written in Old Ardhamagadh, and that ‘the works constituting the available Pili canon, like those of the Sanskrit canon are, at last in part, transatons of works in ‘Old Ardhamégadh’. Later he called the language in question simply an ‘eastern dialect’ or also ‘the eastern language’ (cf. Beobachtngen iber die Sprache des buddhistischen Urkanons, pp8) and used the term “Urkanon’ - ‘original canon’ ~ for the material underiying the available texts W. Ociger advanced a different opinion; he stated that ‘Pali was not a pure Migadhi, but was rather a kind of lingua franca based on Migadht which the Buddha himself had used’, and that ‘the Pali eanon represented an attempt to reproduce the buddhavacanare in its ‘original form’ (Pali Literatur und Sprache, Strassburg 196, p&). ‘As we know, there was no general agreement with Geiger's thesis. Finally Helmer Smith (Le futur moyen indir’, JA 1952, PITS) stated that we must postulate the existence of a ‘kt angétique, dont Vardhamagadhi et le pili représentent les hormalisations les phat anciennes’ for the period in question. If this is accepted, then the approach to the problem ofBuddhin Stacie: Review & 1-2 (9H) ~ Bacher, methodology must be quite different from that of the scholars quoted above. We can proceed from the above on the assumption tat none ofthe sano texts ealy veg the langage of the Buddha or even of the eles Buddhist tradition, and that accortingly the various text yerions ae bused in oe way or another on eaier sage of the tradition eotche na diferent Tinguisie form. ‘Thus we mus farierassme that thee has been transference ofthe texts from one lingiste form to thorher with or without itermedate ages, ier inthe form oa deliberate anston or gradaltansformation inthe oral tradition, Inthe couse of this transformation crt pecllaries have een preserved which represent the ngistic form of earlier stages of the tan ta has since boot lest. We have agreed to call the "Maadhisns and some of them tight wall have belonged fo the language ofthe Bud, The mary ak ow lr ake a tw a ly Trae othe implications of te tominclogy which we empl in thse A seood cetialtask i toonove our thinking thead from the leolated discussion of certain individual bservations of a linguatc nature, on which we have concanrated the grester pat of cur deiberaon to t,o & consideration ofthe broader ifereatonehip of the quetons tssocsted with our problem. ‘Thirdly, we must review our esearch methods and strive to develop them even futher, and tre should make we ofthe resus of research ito elsted development cutie India. Now I should like to try to formulate some questions in this vein and thereby venture some suggestions as to how we should go about the problem, without in any sense intending 0 Buddhist Seedion Review 81-2 (990 ~ Bechert propose definite solutions. In this connection it would be best fo start with the subject itself, which has long been formulated as the question of what was ‘the language of the Buddha’. ‘Taking into consideration the circumstances of the life of the Buddha as we know them, we can certainly come up with conjectures about which local dialect the Buddha must have spoken, but it would be much more appropriate to formulate the question in such a way that what we are really setting out to find is the linguistic form of what we term the ‘earliest ‘Buddhist tradition’ - that is, the body of traditional material that underlies all the variants of the tradition that have come down to us, and thus represents, as it were, the archetype of the Buddhist tradition, At this point it is only natural to recall the passage in the Vinaya where the Buddha himself may have fiven us a clue as to the linguistic form in which his teaching ‘was transmitted (ee E. Lamotte, History of Indian Buddhism, Louvain-la-Neuve 1988, pp.552-5), and along with it the ‘controversy over the interpretation of this passage. (See John Brough, ‘Sakiya niruttiya: Caul kale het’, Die Sprache der ‘lresten buddhistischen Uberlieferang, pp35-42) ‘The question as to the linguistic form of the earliest ‘Buddhist tradition cannot be separated from the question of the ‘content and structuring of this tradition, Was there really such a thing as an ‘Urkanom’, or is it not more likely that separate bodies of traditional material came to be integrated into one Canon, gradually at first, in the course of the dissemination and diversification of Buddhism, eventually to form the ‘eatliest tradition”? The corpus of traditional material would then have been organised into Pijakas, Nikiyas, Agamas, Angas, ete. in ‘accordance with various principles of classification. It now appears as if, along with the fusion of distinct regional traditionsBuddhit Sues Review & 1-2 (9M) ~ Bechet {into supra-regional streams, there also ensued a fusion of different principles of organisation, in accordance with which the division into Pitakas was largely accomplished; the other ‘organisational systems which originally had equal standing were then used for the subdivision of the Sitrapitaks. It would thus ‘seem that these same organisational principles were applied simultaneously at several places, independently of each other, 10 traditional material which itself had already become locally diversified, so that many correspondences arose which would not necessarily have had to derive from an archetype. Consequently we have to be extremely sceptical about any assumption that an ‘Urkanon’ ever actually existed. ‘We can now formulate our question more precisely. In ‘every case we much check to see at what stage of development ‘certain complexes af tradition were so organised that they could already be regarded as constituting a structured literary work. There can be no doubt that this occurred very early for the formulary for confession (P. parimokkha, Skt. pratimokya, itis ‘much more difficult, however, to determine in which phase of the tradition the formularies for governing the life of the ‘community (P, kammavacd, Skt. karmavacandh) were put in ‘order and came to underlie the broader context of a ‘skandhaka’ text. For the history of the formation of the Vinayapitaka we can refer to the book by E. Frauwallner (The Earliest Vinaya ‘and the Beginnings of Buddhist Literature, Rome 1956) and to fan entire series of other studies which have appeared since, ‘while for the text of the four Nikayas or Agamas no really serious attempt to reconstruct the four ‘Ur-Agamas’ has yet been undertaken, So far as we can see at this time, such an attempt ‘would probably be doomed to failure, because in this case the application of the principles of organisation was introduced at a Bodhi Sates Review 8 1-2 (99) ~ Beshert time when the local diversification of the tradition was already further advanced than with the Vinaya. The compilations. available to us hardly go back to any ‘Ur-Agamas’, but originated as the result of local applications of the same Principles of organisation to bodies of traditional material that Were still largely in agreement. Ag a natural consequence of various compilations of texts came into’ being that resembled each other in many respects, and their similarities can {ead to the erroneous assumption that there might have been an original form of the corpus as a whole. Besides, in the early period we must also take into account ‘numerous borrowings from other branch traditions thus we are dealing with a tradition that is largely ‘contaminated’, and Consequently if we try to reconstruct the oldest form of the tradition on the principle of a genealogical tree we can easily £0, astray. ‘The question now arises as to when the tradition was ‘actually established in definite form. Buddhist tradition of ‘course maintains that the texts were already established at the time of the First Council, but were still being transmitted orally for a long time thereafter ~ in Ceylon from the advent of the ‘Theravida until the time of King Vattagimant Abhaya (89-77 BCE). As for the traditional date when the Pali Canon was first written down, we can declare with certainty that, in view fof the most recent recearch into the source history of the ‘Ceylonese chronicles, the traditional account constitutes reliable istorical information. Also, if my conjecture is corret that the process of committing these texts to writing had actually been initiated in the motherland some time previously, we can reject ‘outright the possibility that a written translation into Pali of theoddhit States Revew 8 1-2 (99) ~ Becht ‘works of the earlier Pali Canon was made from some other dialect, even if the other wellknown arguments against such & notion did not exis. ‘To be able to pass on textual complexes as large as these by ‘word of mouth while still maintaining an acceptable level of accuracy requires a special system, and it is precisely this that is attested 10 by the tradition that there existed specialists in the skill of recitation (bhdnaka), which represented a parallel with the methods of transmission used by the Vedic schools. To a certain extent the Buddhist practice of oral transmission ‘continues to exist side by side witht the written even today, especially in Burma. ‘Thus, there cannot be a shadow of doubt - and at this point 1 believe I can pass from asking a question to making a flat assertion - that what we are dealing with in the early period is fan oral tradition. Indeed, literary historians have long since determined with great exactitude the effect of a long oral tradition on the form of literary texts Gee G. von Simson, Zur Phrase yena ... tenopajagima/upetya und ihren Varianten im Dbuddhistischen Kanon, Beitrage zur Indienforschung, pp.479-8) Now that we have come to this conclusion we can answer more accurately the question as to the nature of the ‘cransmission’ of the texts. If we look for remnants of earlier linguistic forms in the available texts, we must do so bearing in mind the characteristic features of oral tradition; to interpret the differences between the versions of the Buddhist text we must bring to bear an entirely different methodological approach from that which we would use, say, in comparing the versions ‘of the ASokan inscriptions, even though these inscriptions Budi Sales Review 81-2 (990 ~ Becher belong to the same linguistic and chronological domain. “Thus, in seeking out traces of earlier linguistic forms, we ‘must heed the principle already formulated by S. Lévi for our ‘own question and later applied successfully by Hermann Berger (in Zwei Probleme der mittelindishcen Lautlehre, Munich 1958) to the solution of a large number of individual problems; namely, we must always look for the specific conditions which have led to the preservation of forms from an alien dialect in these linguistic monuments. This precept applies whenever we see in the language in question not simply a ‘hybrid dialect’ but 1 specific linguistic form into which the given textual material ‘has been ‘transformed’ or ‘transmitted. We have accepted as a premise that this applies to Pali. Thus H. Berger has designated as ‘Magadhisms' (op. cit, p15 ff.) such linguistic doublets as ‘occur only or chiefly in stereotyped series of synonyms (eg. kKinha along with kanha), or which are found in verses whose metrical structure would be distorted if the normal Pali form (eg. kiccha for the ‘Magadhism’ kasira) were used. Both premises are in keeping with the special demands of oral transmission and oral conversion. I should like to cite as an additional example the use of Dhikkhave and bhikkhavo in the earlier prose sections of the Canon, We find the 'Magadhism’ bhikkhave in the actual sermon of the Buddha, while the voeative bhikkhavo occurs in the introductory formula. The text of the Majjhima Niky begins as follows : tatra kho Bhagavad bhikkhd dmantesi: bhikkhavo ti. bhadante ti te Dhikkhi Bhagavato paccassosum. Bhagava etad ‘@voca: sabbhadhammamilapartyayars vo Bhikkhave desessami..Baddhist Stes Review & 1-2 (99) ~ Bachert ‘The form bhikthave is thus established as specific wage in the Pali text which can be explained asa way of recalling the actual speech of the Buddha. Once such a standard procedure has been devised, it could be applied to newly created texts without further ado, and thus the occurence ofthis ‘Magadhism’ ould tellus nothing about the original language of the tex in question. On the other hand it would explain why we find only Dhikkhavo throughout the verses of the Suttanipita, which otherwise isso full of ‘Magadhis. The forms in - (for Sanskrit as), which of course were determined very early to be Magadhisms in the Pali Canon (Kul, Beierige,p9; V. Trenckner, Pali Miscellany, Copenhagen 1879, p.75 etc.), also provide exemplifications of this methodological principle, which are plausible in other ways If ‘we refer tothe list of such cases compiled and expanded by H. Lders (Beobachtungen, §§ 1-24), we Find that ~ except for set cexpresions to which eg seyyathd and yebhuyyena owe their adoption into Pili ~ the causes for the preservation of such forms are generally speaking misunderstandings in transmission. This applies also to those passages in the Patikasutta (Laders, ‘op. cit, § 5) that can obviously no longer be correctly understood. As with seyyatha and DhikKhave, the easily remembered formulation - and thus the existence of a stereotyped mode of expression ~ may have contributed significantly to the preservation of the -¢ in the passage of the Sakkapashasutta (Geiger, op. ct, § 80; Liders op. cit, § 6) and th Sea nina ace op Leno On the other hand, this very form provides an example of hhow we can go astray if we rely exclusively on the grammatical Boddhise Stes Review 8, 1-2 (1) ~ Bechert form and do not pay attention to the context. Liders, for instance, explains (Beobachtungen, § $) the nominative in -¢ in the language of the heretics in the Simanfaphalasutta a5 ‘Magadhisms’, although it is difficult to perceive why an historical peculiarity of the language of the Buddha should be preserved in the language of the heretics only, while it is not found in the speech of the Buddha himself. 1 have attempted 10 these forms and related passages in the Jétaka as ‘Sinhalisms’, ie. as forms first adopted In Ceylon from the local vernacular to characterise the uncultivated patois of the heretics (Uber Singhalesisches im Palikanon’, WZKSO 1, 1957, pp713). ‘This implied that these forms were inserted in the text in early Ceylon during the period of oral tradition. K.R. Norman. disagreed (Pali and the Language of the Heretics’, Acta ‘Orientalia 37, 1976, pp113-22), but | am not at all convinced by his arguments which I shall discuss elsewhere. In any case, we ‘may not consider these forms as “Magadhisms' in the usual sense ‘of the term. They do not seem to be residua from the language Of the oldest tradition, but are forms which came into the text fater, even though they look like “Magadhisms’ purely from the standpoint of form. If, on the other hand, the ending -ase in the hominative plural, which occurs in the verses, was not transformed into -2so in the Pali texts (with one or two possibie ‘exceptions under peculiar conditions only) it was for the reason. that the form in -@so was not usual in “genuine’ Pali and thus there was no point in substituting it. ‘Lam still in agreement with a thesis advanced by H. Berger (op. cit, pS) that, in general, forms like pure which appear in the traditional Pali texts should not be regarded as ‘Magadhisms', although -e appears for ~ah instead of *puro which the laws of Pili phonetics would lead us to expeet; hence Berger's commentBuddhist Stoies Review 8, 1-2 (961) ~ Bechect (ibid), ‘Kt is hard to understand why the Pali transiators would hhave neglected to put this particular word, common as itis, into the corresponding western form while they never made the same slip with other adverbs (rato, bahuso etc... This must be a case of formation by analogy (and indeed with a significance corresponding to that of agge and similar forms; cf. Karl Hoffmann in Berger, op. cit, pi, n6). The same holds true for ali sve or suve (Skt. svah), Here again we must not allow ‘ourselves to be misled by a merely apparent congruence with the Eastern dialect. Thus we can clearly see the general applicability of the principle enunciated above to the example of the occurence of “¢ for -as in Pal, and, as we proceed to exclude, on the basis of convincing arguments, forms like these, which are not “Magadhisms, we can then tum 10 working out the complex of true “Magadbisms? which remains. The example has ako shown us how important itis to take-note of the further destinies of the transmitted texts, Aspects of the history ofthe transmission of the Pali Canon have been examined recently by O. yon Hinaber, KR. Norman and ether scholars. Various orthographic and grammatical peculiarities result from the influence of the vernaculars of the countries in which the texts were handed down, o from the influence of Sanskrit. ‘These basic considerations also hold true for that form of the language known to us from the ‘Gindhiri-Dharmapada’ (. Brough, The Gandhari Dharmapada, London 1962); this was tentatively identified by F. Bernhard CGandhari and the Buddhist Mission. in Central Asia’, Aifall. OH. de A. Wijesekera Felicitation Volume, Peradeniya 1970, pp55-62) and even earlier by H.W. Bailey (Gandhirl, BSOAS 11, 1946, pp.764-97) as the ‘udin, Studies Review 8, 1-2 (98) ~ Bechert language of the Canon of the Dharmaguptaka school before its Sanskritisation. (Cf, also 1.W. de Jong, A Brief History of ‘Buddhist Studies in Europe and America, Varanasi 1976, p62). “The situation is more complicated in the case of the texts in “Buddhist Hybrid Sanskrit, There was.an indigenous term for this language, viz drsa. It is used in Kaumdralta’s grammar, fas has been pointed out by H. Liders (Philologica Indica, ‘Gottingen 1940, pp.686 f,, 693 f, 713 ff.) and more recently recalled by D. Seyfort Ruegg (Allusiveness and Obliqueness in Buddhist Texts, Dialectes dans les lttératures indo-aryennes, ed. C. Caillat, Paris 1989, p.285 fP. Most of these texts were ‘written in various forms of Middle Indic before Sanskriisation We ean proceed on the basis of the traditions of the Buddhists themselves that - depending on which sect was involved -they fare based on different languages. The familiar tradition that four different languages were used by the four main sects (Lin Li-kouang, L’Aide-mémoire de la vrai loi, Paris 1949, ppi7581) is not, of course, an actual description of the historical facts, yet ‘we can perceive that it represents a recollection of the linguistic differences of the various versions of the canonical texts, Akira Yuyama has presented a detailed critical discussion of this 2. Seyfor Rog remarks tht thls specific we of the word area has abo ‘wen omit from the Sansvit Wirterbch der budéhisscen Tee aus den Tarjan Funden eventhough the term, = noted by Lider, is ete in he “Turf” caletion. Mowevet tht we ie fund in gamma! erature ony oat ot in the corpus of texts to be etaluated in this dictionary. The uielines gorecnng the choice of material to be jncuded inthis dictionary sree explicitly pproved by Sayort Regs, i is review in JAOS 108 (986 M7, vo that ht econ cencrning the entry foe Arg ook jaiBodahit Stace Review & 1-2 (99) ~ Bacert tradition (Bu-ston on the Languages Used by Indian Buddhists at the Schismatic Period’, Die Sprache der alresten buddhisischen Uberieerung, pp17580. Accordingly, the thesis once expressed by F. Edgerton concerning an ‘esential dialectic unity’ of the Prakrit underlying the hybrid Buddhist Sanskrit Gee, eg Buddhist Hybrid Sanskrit Grammar, § 180) no longer requires any specific refutation (Our task now les in eifferemiating between the various stan of dines change ‘Thee good reason to believe tat Sanskitsation began when the txts were commited Yo wring, tnd we ean e heed along by the fac, wellknown from the fess of textual eritism, tha textual changes occuring nthe Course of written tranamision come about In a different manner from those developed in an oral tradition. Sanskitsation itself Is knowa to have been a mml-siage proces and we are mich better informed about it han we are out the previous stages of textual development, epeial Sino we tetually ave aval to car venon of many tens which are coscr tothe Middle Indie variants as well as inter, more atongly Staskstsed verdons. Nataly we are tpcaling here only ofthe Bust works fa Saat wich are tetually based on a Midle Indio original Various other Sanskrit Budhist works were writen from the beginning nthe socalled “hybrid dale for «diciusion ofthis gueton, se C Rogamey, Randbemerkoogen aur Spach und Textberferng de Kivtndavyuna (Asaca.Festchrif Friedrich Welle, Lp 1954, pp.1427. ‘As has already been demonstrated by the foregoing discussions, the question of the relationship of the individual versions to the earliest tradition must be viewed in connection Bodahist Sale: Review & 1-2 (99) = Becert ‘with the problems of the history of the early Buddhist secs, and Wwe must also enquire into their localisation. The home of Pali, for example, cannot be determined exclusively on the basis of linguistic arguments, but only with due regard to the early history of the Theravida. Consideration of that history made it possible to classify Pali as the language of Vidisi (ef. E. Frauwallner, The Earliest Vinaya, Rome 1956, p18 ff), @ determination which would not have been possible on the basis of current arguments from the standpoint of historical Tinguistics, but which nevertheless was in close agreement with the results of philological research. Local factors also help to explain the noteworthy similarities between Pali and the language of the texts of the Lokottaravadins, which the history ‘of the formation of the sects leaves quite obscure, ‘Yet we must still keep in mind the linguistic aspets of the problem. ‘The comparison ofthe language of the early Buddhist Tous withthe language of the AZokan and other early Prakrit inscriptions has Been carried out in the minutet detail. fndeed, nuh cof the research has, if anything, been undertaken too {ystematically. For example we can only view with the greatest Scepticism any attempts to come to conclusions about pronunciation on the bass of orthography, since we must never fose sight of the broad spectrum of possible divergences tewween orthography and pronunciation that we are familar ‘nith from our knowledge of the development of other Tanguages and from examination of later stages in the evolution of the Indic languages themselves Similarly, the questions of the conditions necessary for the ‘emergence of written language must be approached by methods which are predominantly linguistic. Fortunately weBuddhist Sales Review & 12 G98) ~ Bacher Possess a number of examples from other areas - such as the origin of the written form of the Romance languages - for which we have developed an extremely useful research apparatus. The question of the language of the earliest Buddhist ‘tradition and its progressive development into the corpus of ‘of the formation of standardised (and therefore also in certain ‘ways ‘hybrid’) languages during the developmental stages of Middle Indic, which ultimately came to be written languages. Moreover, the use of Middle Indic languages in the earliest Indian inscriptions, which of course constitute the oldest written evidence of the Indo-Aryan languages, suggests the hypothesis ‘that we have here the earliest written Indic language, to which, hhowever, the established tradition of a language of priests and scholars that was transmitted orally at first and nevertheless became standardised down to the last detail - ie. Sanskrit - stands in the same relationship as Latin does to the written Romance languages. We can infer from the passage in the Vinaya that we have mentioned, and also from the actual development of language, that originally, and indeed in eliberate contrast to the Brahmanic tradition, the Buddha had definitely not been striving to bring about a linguistic standardisation 10 be used in the propagation of his teachings. Does it not seem reasonable, then, to assume that the carliest tradition actually consisted of a linguistic multiplicity, and that a specific ‘language of the earliest Buddhist tradition’ docs not exist at al? In view of allthis there would hardly seem ‘much point in continuing to look for this language; instead we should redirect the thrust of our enquiry towards the process of ‘standardisation’ of the linguistic form of the tradition as such. In this connection it would be quite helpful if we could answer uddhit Sadie: Review 5 1-2 (9M) ~ Bechet the question as to how the traditional canonical texts of the Jains developed up to the point when they took definitive form, ‘and how the Ardhamégadhi of the Svetimbara texts actually, originated. The significant differences between the language of the canonical prose of the Pali Canon and the language of the ‘early verses give rise to the further question as to whether or not a poetic language existed in Middle Indic, which was possibly supra-regional in use but in certain places may have been subjected to & process of assimilation with local languages, as Helmer Smith conjectured. Whatever answers we finally come up with to all these questions, it would seem imperative, in any case, always to keep in mind the wide variety of points ‘of view and be wary Of supporting just one principle argument. Considered in isolation and viewed only with reference 10 individual linguistic phenomena, this question might well appear to be one of those abstruse problems of detail in a highly specialised science the solution to which touches on the progress ff that science as a whole only with reference to a narrowly ited issue. If, however, we view our question in its broader ramifications, its answer will prove 10 be an important clement in the task of elaborating an accurate understanding of the entire linguistic, literary and religious development in India uring the fifth to the first century BCE.‘THE SALISTAMBA SUTRA ‘Tramsated by John M. Cooper (@ Preliminary Remarks ‘The Salistamba Stra, an carly text on Dependent Origination, is here translated (by kind permission of the publishers) from reconstructed version in Sanskrit edited by N. Aiyaswami Sastr Contents (Preliminary remarks and footnotes to such. Gi), Translation of Aryaéalistambasitra with amended opening section from p.xlii of the book, with translation of Sastri’s footnotes to such. Gi). Translation of Sastr’s reconstructed opening of the Satra (ppl2 of the book), with Sestr’s footnotes. (iv). Translato’s notes. (¥) Translation of Sastris addtional notes. Sastr’s footnotes, and my footnotes to these remarks are indicated by Arabic numerals; the translator's notes by lower case letters of the roman alphabet and Sustr’s Additional Notes by upper case roman letters (these last two sets of notes appear ft the end of the article in sections iv and v). Reference 10 1 Arya Sainanba Stra Eated with Tis veron, Nett and Introduction ts by N. Alpen Sr, Adyar Liter, 1950 (Agar Library Series NOT:Buddhin Studie Review & 1-2 GBH) ~ Cooper Sestr’s text is by page numbers. The parts of the Notes and ‘Additional Notes that are in English have been left unchanged. Sastri states in his Introduction that the Satra was reconstructed almost completely to its original form, omitting only the beginning and end, by quoting the Siksisamuccaya (ed. C. Bendall, Bibliotheca Buddhiea J, St Petersburg 1897-1902 [repr. Osnabrick 1970, Tokyo 1977] = Siks), the Madhyamakavrti (ed. L, de La Vallée Poussin, Bibliotheca Buddica IV, St Petersburg 1903-13. = Mdhvt) and the Bodhicaryavatarapanjika (ed. L. de La Vallée Poussin, Bibliotheca Indica I, Calcutta 1902. = BopY. ‘There is another reconstructed Sanskrit text (and Tibetan text) by L. de La Vallée Poussin’, an English translation by Stanley Frye', and a very noteworthy unpublished work by Noble Ross Rea’. I have found Frye’s and Reat’s work helpful in making my own translation. Sastri analyses the contents of the Sutra in his Introduct (ppxi-xil. On pxiv he says that ‘Buddhist tradition narrates that the formula of Dependent Origination) dawned on Gautama 2 td, pene 3. L.de La Vat Pousin, hire des Dowe Causes, Gand [Ghent] 11, 4 The Sublime Suira of the Great Vehicle Eauled “The Rice Plant ‘canted by Stanley Frye in Dreloma, Drepung Loading Mapsine, repung Lenin Liteary Sciy Polen Karu, anaay 1985. 5) "The Salitamba Sur, Tbeas Original, Seakrit Reconsrton, Engh ‘randation and Cea! Note Gnclding Pall peralels, Chinese veran and sncient Tibetan fragment by N. Rots Rest the copy in my hands does nt ave Chins vein, props bee «computer pret. 2 ude Sans Review 81-2 (990 — Comper Buddha during the first week of his stay under the tree of wisdom after his enlightenment (v. Dharmapala’s comm. on ‘Therigatha, p.2; and H. Oldenberg, Buddha, His Life, His Doctrine, His Order. London 1882 (repr. Delhi 1971, ppll415; EJ. ‘Thomas, The Life of Buddha as Legend and History. London 1926 [repr 1975], p85) However in the Nidanasamyukta it says that the Noble Eightfold Path and the chain of twelve causes which produce dubkha had been rediscovered by the Buddha ‘while he was still a Bodhisatva*, Sastri also says, on pxvi, that "Nagirjuna (Molamadhyamaka Karika 1) and other Mabiydnic writers (v. Tattvasangraha) believe that the Buddha deserves our homage because he has proclaimed to the world the doctrine of causation which has not been realised by any other previous although the Nidinasamyukta states that ination and the Noble Eightfold Path were known to ancient sages’ ‘As regards the name ofthe Sir, Ihave translated Satis tithe ~ Aryailistambasitra ~ a5 "he holy sitra of the clump of rice plants, whereas the four descriptions of the Chinese translations give the tile as Sambhava Sétra (p2x) and, of ‘course, this title appears in the Sanskrit name of the Sitra which is given before the Tibetan tile in the latter version of the 6 See Poli Budahie Review $3, 1980,'A Fragment of the Ninn Jobe M. Capa pS, 8; pS8. 42 of wanton; pS, 8. L. de La Valbe Poosia, op cit. px. a2: “Duptts cer Iméditaton des Douze Cater et riservée aux Pratyeabuddhas, Cest en decpuvent le Praiynamutpids {FS} que le Bouddhe es devenu Bout “Tex: The PS "e mesage deca éo Maite’ 7 Bid, p57, 16 from bom; p17,Budthix Stair Review 2 OID ~ Cooper ‘Stra which begins on p43. The Tibetan salu represents the Sanskrit Sali ‘wild rice’, the -hi is the genitive of this, Yak pa according to Das means green, tot ripe; 2. green corn in the first stage of its growth, green leaves of barley and cats, zhesbyawa is so to be styled, theg.pachen,pohimdo means “Mahayana stra. In a handout distributed atthe Dalai Lama's philosophy seminar in London in July 1984 there is a diagram ‘of “dependent arising’ attributed to the ‘Rice Seedling Sitr’ which is obviously a trasation of the Tibetan tile as analysed above. The confusion, | think, arises from the fact that sambhava can mean ‘birth, origin, source’, giving rise to the translation ‘rice seedling, or it cin mean ‘being or coming together, meeting, union’, whence the other Sanskrit title stamba clump, tuft). have preferred the second meaning as it fits both Sanskrit words. A third option exists, as Sastri imself on p.xi translates in the first paragraph of the Sitra (on alii), “The Buddha once looking at the stalk of a Sa plant addressed 0 the Bhiksus this sitra’. This rendering may have originated from No.280 of Nanjio's Catalogue of the Chinese Tripitaka where the Chinese title of the Sutra Fo-shwo-téo-kankin [Fo-shuo-tao-kan ching], is rendered into English as ‘Sitra Spoken by Buddha on the Paddy Straw’. 1 ‘think this third meaning has arisen from taking stamba as stambha, which means ‘stem’. However, as I do not see any reason to emend stamba to stambka 1 have not followed this Stn the Tibetan wanton of the ete word Apap ‘hae’ anes to be mpi for phage, eye odin Stale: Review & 1-2 (99) - Cooper third translation’, ‘There is a fourfold aspect of Dependent Origination in the Satistambasitea: 1) a causal relationship of external dependent tion, (2) its conditional relationship, (3) causal relationship fof internal dependent origination, (4) conditional relationship of internal dependent origination. Although the Silstambasitra is a Mahiylna text there is litle init that would be unacceptable to a follower of the Hinayina. Richard H. Robinson, in Early Madkyamika in India and China, Madison 1967 (p64, says that the Stanzas attack the Hinayinist concept of dependent co-arising, and quotes Siva in the Middle Treatise as saying, "Because the Buddha wished to cutoff all such false views and make them iknow the Buddha-dharma, he first in the Sravaka-dharme ecard the twelve nidanas” “The word avidya, translated by ‘ignorance’, probably means 4 definite state of delusion rather than just absence of knowledge Sastri in his footnotes points out instances where Mahvr, Siks and Bep differ from his text, but he does not mention all of them. 9 Stambata ments the sme thing as stab. O. von BOhilingk and R Roth, Sansrt Warerbach 7 vols St Poteribrg. 152-7, pi2S, ys Slitambha i 2 wrong reding of -tambataBuddhist tie Review 81-2 (98 ~ Cooper THE HOLY SUTRA OF THE CLUMP OF RICE PLANTS Salutation to all Buddhas and Bodhisattvas (px) "Thus have I heard” ete, "The Blessed One was living in Rajagrha, on the hill called Grdhrakita (Vultures Peak? with 4 large number of monks, 1,250 monks, and very many Bodhisattvas.” The venerable Sariputra said this to the Bouhisattva Maitreya, The Buddha) looked at a clump of rie plants and spoke this sitra to the monks, ‘He, monks, who sees dependent origination sees the teaching. He who secs the teaching sees the Buddha’ Having spoken ths, the Blessed One became silent. So what is the meaning of this sitra spoken by the Blessed One? What is dependent origination? What is the teaching? What is the Buddha? And how, seeing dependent origination, does one see the teaching?” ete. "Therein what is called dependent origination is namely ignorance’ etc. (And having ths in view, tis is spoken there inthe stra) "Whether Tathagatas arise or not there is still this inherent nature constant nature of Dharma, unchangeable sameness of the Dharma, true state of things, not untruth, sole truth, reality, truth, fact, absence of contrariety absence of errr’, thus and so forth spoke the Blesed Maitreya. Budi States Review 8 1-2 (980 ~ Cooper (G2) «When it had been spoken thus, the Bodhisattva, the Great Being, Maitreya said this to the venerable Sripura, "This is what has been sti by the Blessed One, the master of the Teaching. the omniscient one, O venerable Siriputa, ‘He who sees dependent origination, monks, sees the teaching. He who Sees the teaching sees the Buddha’ In ths, what is called 4? What is called dependent origination is that becomes; from the arising of this that arises, 2) Conditioned by ignerance are volitional actions, Conditioned by volitional actions is consciousness, conditioned by consciousness is mentality-materiality, conditioned by rentality- materiality are the six senses conditioned by the six Senses is contact, conditioned by contact is feling, conditioned by feeling is craving, conditioned by craving is grasping, conditioned by grasping is becoming, conditioned by becoming is birth, conditioned by birth, old age and death, grief, This potion be ted In Beg, p67 omiting {D This being ari (lee 1-3 spper on p00) ‘SThi is fraquently rfered to in Buddhist Utertare both in Pal and Sonerit, he Pa form le Thi Ding, that exons rom the asing of thi that arise When tht ie abant that doe not happen: Benue of the cestion of thie thet comes! (Te. Tang mridha as an obvious misprint fr miodha. Nidinatanyute in S Il, pp28, 6 78 85, M I peB. Other referencee Mapivisty (ed. Sear, 3 vo, Ps 12-97), p2KS Mabey, pO with AT ep, pI; Dharmapites Comm. on Alambanaparts (ed. NA. Set, Ades 1942) p28 einai the tds waching, “Tas being ht Beco, the expression of dependent origination? 6 my (Sai Cental Teaching of Mapimedbla 84 I 1 ao refered to as Dharma in Bop 4 Sr te Bud's tachng ths Drm to Uy, M Mp3,‘Buddhist States Reiew & 12 (98D ~ Coop lamentation, misery, dejection and perturbations arise - thus is the arising of this whole great mass of misery. In that, from the cessation of ignorance (p3) the cessation ‘of volitional actions come about, from the cessation of volitional actions the cessation of consciousness comes about, from the cessation of consciousness the cessation of mentality-materiality comes about, from the cessation of mentality-materiality the cessation of the six senses comes about, from the cessation of the six senses the cessation of ‘contact comes about, from the cessation of contact the cessation. of feeling comes about, from the cessation of feeling the ‘cessation of craving comes about, from the cessation of craving. the cessation of grasping comes about, from the cessation of ‘grasping the cessation of becoming comes about, from the ‘cessation of becoming the cessation of birth comes about, from. the cessation of birth, old age and death, grief, lamentation, misery, dejection and perturbations cease - thus the cessation of this whole great mass of misery comes about. This is called ‘dependent origination‘ by the Blessed One. What is the teaching? It is the Noble Eightfold Path, as here follows: right understanding, right thought, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration. This has been said by the Blessed One to be the Noble Eightfold Path, the teaching in which the acquisition of the result and Nirvana are taken together as one. ‘Therein what is the Blessed Buddha? He who is called the Buddha because of his knowledge of all states of being, Possessed of the noble eye of wisdom, possessing his spiritual body (Dharmakaya), sees those characteristics to be cultivated and those not to be cultivated? Buddhist Staes Review & 1-2 (98) ~ Cooper ‘Therein how does one see dependent origination? Here it hhas been said by the Blessed One** "He who sees (this) ‘continually without a self, soulless independent origination’ as not wrong, unborn, unbecome, uncreated, uncompounded, ‘unobstructed, without support, auspicious, secure, that which cannot be taken away, unchanging’, unceasing, and without self-nature (Sees the teaching). But he who? thus secs (this) continually without self, soulless teaching as not wrong, unborn, unbecome, uncreated, uncompounded, unobstructed, without support, auspicious, secure, that which cannot be taken away, unchanging, unceasing, and wit sees the Buddha possessed of the uttermost spiritual body, by the very (p4) attaining of” right knowledge in the full realisation of the holy teaching” Why is it called ‘pendent origination”? It is with causes, with conditions, not without causes, not without conditions. Therefore it is called “dependent origination®, In that connection the Blessed One has briefly described the 66 Ch in Rep. paST-7 Cte abo iid, 387 12. This fotula is als repeat tm the Ds para. f dhs Sten (Telly the snepenutinate pare See 2120) 8 om in Th 3 ep cats simply hu Tams 1 rn suck teaching a tray 10 hid, shortened: ates TL Tih coniroee thi sentence thax: ‘ing completely eaied the aly Teaching, by inning right Knowledge he swe be Baha, whos body i the "pene Dharm 12 ep by the very) stiment from (righ) knowledge: »Buddhist Sues Review & 1-2 (99D = Comper ‘characteristic attribute of dependent origination. “There is this result of its conditioned nature, that whether"? Tathigatas arise ‘oF not there is still the inherent nature of these dharmas, inasmuch as there is that which i this inherent nature of cdharmas, constant nature of dharmas, unchangeable sameness of the Dharma, sameness of dependent origination, true state of things, true state of non-contrariety, sole truth, reality, truth, absence of contrarety, absence of error” 'Now, moreover, this dependent origination arises from two (causes). From which two? They are, namely, from dependence on causes and from dependence on conditions. It is, also to be seen as twofold, as external and and internal. Tn that connection what is the dependence on causes of the external dependent origination? It is (for example from the seed comes, the sprout; from the sprout comes the leaf; from the leaf comes the stalk; from the stalk comes the hollow stalk; from the hollow stalk comes the knot, from the knot comes the calyx; from the calyx'* comes the flower; from the flower comes the 13° The shorter form of ht forme i oft-copened in canola and other works eg, Laikirkarmites (eB Nano. Kyoto 129) ppl, 218 Kendra tho seers to it in Be Tantra pl ad forthe soe Maho p40, and Ls Vale Pooins xemive ace wpe ip. Bop, pS, 4 Dep. ppST7-9 quotes from tht to the ad of the Gestion on the) external ape ogination. Te. Soe 27 15" Yeomes the) Kat: fom the kaa om Ti 16 oom the) awn fom the sea om In TIN (Te Tm ot happy with sen (oritly bend, bt the only ober meuning is calyx, which we have siveady hal Goth garba) It not supesing that the Tibetan omite #1 felon the Tittand uddhi Stes Review & 1-2 (99) ~ Caper fruit. When the seed does not exist the sprout does not come to, ‘be; as far as: when the flower does not exist the fruit does not ‘come to be. But when the seed exists the sprout comes forth; thus as far as: when the flower exists the fruit comes forth. In that connection the seed does not think thus: ‘I bring forth the sprout. The sprout also does not think thus: am brought forth by the seed’ (p). Thus as far as the flower does not think thus “[ bring forth the fruit’; the fruit does not think thus: ‘I am brought forth by the flower. Moreover when the seed exists the sprout comes forth, it appears. Thus as far as: when the flower exists the fruit comes forth, it appears. It is thus that dependence on causes of the external dependent origination is to be seen, How is the dependence on conditions of the external dependent origination to be seen? It is from the coming. together of six elements. From the coming together of which six elements? It is, namely, from the coming together of the ‘elements of earth, water, heat, air, space and seasons that the dependence on conditions of the external dependent origination {sto be seen, In that connection the element of earth does the ‘work of supporting the seed. The element of water moistens the seed. ‘The element of heat ripens the seed. ‘The clement of ‘air develops the seed. The clement of space does the work of freeing the seed from obstructions. The season does the work of transforming the seed. When these conditions do not exist, the sprout does not come forth from the seed. When the 27 Yok te) lemons om bn Be.Buddhist Stade: Review & 1-2 GBH) ~ Cooper external element of earth is unimpaired and the elements! of water, heat, ar, space and season are thus unimpaired, then when the seed is being destroyed on account of the coming together of all (these elements) then’ the sprout comes forth. In that connection the element of earth does not think thus, ‘1 do the work of supporting the seed’. Likewise the element of water also does not think thus, ‘I moisten the seed. The clement of heat also docs not think thus, ‘I ripen the seed’. The element of air also does not think thus, ‘I develop the seed ‘The element of space also does not think thus, 1 do the work of freeing the seed from obstructions. The season also does not think thus, ‘T do the work of transforming the seed’ The seed also does not think thus, I bring forth the sprout™. (p.6) The sprout also does not think thus, ‘lam brought forth by these conditions’. Now, moreover, when these conditions exist and ‘when the seed is being destroyed the sprout comes forth. Thus as far as: when the flower exists the fruit comes forth, And that sprout is not self-made, nor made by another, nor made by ‘both, nor made by God, nor transformed by time, nor produced by nature, (nor dependent on a single cause") nor even produced without a cause. Now, moreover, when the seed is being destroyed by the coming together of the elements" of ‘earth, water, heat, air, spece and season the sprout comes forth. ‘Thus is the dependence on conditions of the external dependent ‘origination to be seen, “Te omit ‘mate 20 This sentenen om. in Bp, 21 Om in TH (Fe, Thi most be 2 not ete 1a in the te, ‘dah Sales Review 81-2 991 = Cooper In that connection, the external dependent origination is 10 be seen with five aspeet®. With what five? ‘Neither on account of etemity, nor on account of annihilation, nor on account of transference’, on account of the production of a major result from a minor cause, and on account of the continuity (of the effect) corresponding (to the causeY. How is it ‘neither on faccount of eternity’? Because the sprout is one thing and the seed is another. Nor is it that the sprout and the seed are identical. Nor? does the sprout arise from the destroyed seed: ror even fram the undestroyed (seed). Moreover, the seed is destroyed, and just then dots the sprout arise. Therefore itis fot on account of eternity. How is it not on account of annihilation? The sprout comes forth neither from a previously destroyed seed nor even from an undestroyed seed". However, the seed is destroyed; at that very time the sprout arses like the swinging up and down of the arm of a balance. Therefore itis fhot on account of annihilation. How is it not on account of transference? ‘The sprout is different from the seed”? ‘Therefore it is not on account of transference, How is it on account of the production of a major result from a minor cause? (p.7) ‘When a small seed is sown it produces a large fruit ‘Therefore it is on account of the production of a major result from a minor cause. How is it on account of the continuity (of 22 Bep read wth fe) aes 2-25 This porton om in Bop 25 Sp reais Bep. But Th. rex ‘Boas thé sproat leone thing and the eet anothec. Nor ate the sprout andthe seed. ec: Note his explenton I ao ivan in coin with dens wo xis on account "Hemi bore sBuddhist Studies Review & 1-2 (88) ~ Ceoper the effect) corresponding (to the cause)*? ‘Whatever kind of seed is sown it produces such a fruit. Therefore ‘and on account ff the continuity (of the effect) corresponding (to the cause). Thus the external dependent origination is to be seen with five aspects”. Likewise the internal dependent origination arises from two) (causes). From which two? They are, namely, from dependence ‘on causes and dependence on conditions", In that connection, what is the dependence on causes of ‘the internal dependent origination? It is, namely, ‘conditioned by ignorance are volitional actions, as far as conditioned by birth are old age and death"®, If ignorance should not exist then volitional actions will not be known thus as far as, if birth should not exist then old age and death will not be known, Now! when there is ignorance the volitional actions come forth; thus as far as when there is birth, old age and death come. forth. In that connection ignorance does not think thus, ‘l bring, forth the volitional actions. The volitional actions also do not 26 ow, «cme om. Ti 17 Bnd ofthe explanation of the “eterna dependent crigation’ The full, text of thie ponton ote in Bop stated sve, soe nk 28 Candrakirt quotes # larger exist of the Sitr covering the whole planation of the Tera! dependent oii Peusin,ppS0-70. 29 Siiieve slo dees 4 similar ext frm thi, sotto the end of the Sr, hie $k, oC. Bona pp.29-27, 30 Mabve rope the formals Fully 31 Maher‘ tha’ (Te seniranm emerded wo samatirnim) * Buddhist Stade: Review & 1-2 (99) ~ Cooper think thus, ‘we are brought forth by ignorance’. ‘Thus as far ax: birth also does not think thus, bring forth old age and death” ‘old age and death also do not think thus, we (lit T) are brought forth by birth’, Nevertheless, when there is ignorance the volitional actions come forth (p8), appear; thus as far as when there is birth, old age and death come forth, appear. Thus isthe dependence on causes of the internal dependent origination to be seen, How is the dependence on conditions of the internal origination to be seen? From the coming together of six elements. From the coming together of which six elements? It is, namely, from the coming together of the elements of earth, ‘water, heat, air, space and consciousness that the dependence on conditions of the internal dependent origination is to be seen Jn that connection what is the element of earth of the internal dependent origination? That which produces hardness on ‘body-compaction®® (ie. solidity), that is called the element of ‘earth. That which docs the work of cohesion™ of the body is called the, element of water. Tat which digests what has been eaten, drunk or consumed for the body is called the element of hheat. That which does the work of breathing in and out of the body is called the element of air. That which produces hollowness™ inside the body is called the element of space. That ‘which brings forth the sprout of mentality-materiality of the 52 Sky jay (i insead of jiter: eenng uacangrd. S38 Maher yuh Miyarya sapieyt Instead of samilesatah (Te. meaning chang. BM Sky he cokeion werk’ (Tr. mening unchanged 35° Sik tse of llownes! BisDoddhit Sues Review 8 1-2 (990 = Cooper body in the way (©) of (two) bundles of nada-reeds, mind: consciousness conjoined with the group of the five types of consciousness and together with the defiled mind-consciousness, this is called the element of consciousness In that connection”? there is no arising of the body when those conditions do not exist, When the internal element of earth is unimpaired, and likewise the elements of water, heat, ar, space and consciousness are unimpaired, thea on account of the coming together of all (these) a body is produced. In that connection the element of earth does not think thus, ‘I produce hardness on body-compaction’. The element of water does not think thus,‘ do the work of cohesion of the body’. (p9) The element of heat also does not think thus, ‘I digest what has been eaten, drunk or ‘consumed for the body’. The element of air does not think thus, T do the work of breathing in and out of the body’. The ‘element of space does not think thus, “I produce hollowness inside the body. The element of consciousness does not think thus, I bring forth the mentality-materiality of the body’. The ody also does not think thus GH Tibai sid eipaietiae lhe tenlpeigetiyisipai"Whinhralctehe rind-cocicune. 37 Siky esate prayayera (Te: moenng onchange) TA and Siks omit tn "hat cone’ 30°" Vy se Baha seen Geskomged lh "Sen bo ‘ate, devote, Seonimet 38. Maher after this ade The senom suo dows not thisk thas, do the erk of maturing the By” {0-40 Om. in Sis (Te Ths miks quite» diteence to the mening. a the reader can meh dit Sues Review & 1-2 (95D ~ Cooper conditions’ “Nevertheless the body arises when these ‘conditions exist. {In that connection the element of earth is not the self, not a ‘being, not the soul, not a creature, not a man, not a human, not female, not male, not neuter, nor 'T, not ‘mine’, nor of anybody else. Likewise the element of water, the clement of heat, the element of air, the element of space'* and the, element of consciousness are not the self, not a being, not the soul, not a creature, not a man, not a human, not female, not male, not neuter, nor ‘T, not ‘mine’, nor of anybody else. ‘In this connection what is ignorance? It is that which, when these very six elements, there are perception of & unit, perception of a lump, perception of the permanent, perception ff the stable, perception of the eternal, perception of happiness, perception of the self, perception of a being, a soul, a creature, & person, an individual, a character, perception of a man, a human, perception of ‘I’ and ‘mine’. Suchlike various kinds of 41 Mahvr ‘Neverthe (he Body anes) on astant of the coming topeter ‘thie congiens when they ei 442th eloment ofthe so’ sed in Mabe 43 The following pase eso chet In Dep 967-8 444 Bep ciesim (Tr ‘of the, Meaning unchanged. Siky yo esvers satu Ghitupn(T. Using the Toate, wen thee very Hx elements av preset: Yam be «maint fr 45 Sis perception of being # sul + mas «ham, (retin of): Maher ‘perception of « being. perception of w sul, + character, 8 man, * Inuman, (perception of). Bop ‘eceton of tng peroepion of «sou, ‘crete, # an, «hua T nd in! ”‘uddhit Studies Review 6, 1-2 (990 ~ Cooper misconception - this is called ignorance’, Thus when there is ignorance, us, hatred and (p10) delusion are occupied. with their ‘objects. In that connection, the lust, hatred and delusion which are linked 10 thes" objects, those are called ‘volitional actions (Conditioned by ignorance). Consciousness is the recognition of an object. Four ageregates, together with consciousness, are formless, called (the aggregates of) grasping - they are mentality, ‘materiality consists of the four great elements with the derivative forms derived from them - those are materiality, the one is mentality and the other is materiality, and taking them together as one they are mentality:materiality*. The faculties are the six senses. The coming together of the three objects! is contac. The experience of contact is feeling’. Clinging to feeling is craving. Developed? from craving is grasping. Action produced by ‘rasping and producing rebirth (lit. rebecoming) is becoming. 46 So Mahvt. But Sty The four formlesagtoptes of greping topsher ‘ith the consciousness produced wth them = they ate menaliy; (atria) nd there ate the foar great elements, and on the basi of thew is derivative form, and abbreviating thew together they are mentay-materity’ Tr ‘Thece ate 28 livisons of the aggegnie of form, namely the four set ‘ements (elemental fens) apd 24 derivate forme 1 am taking npadaye to imine for upédya) Dep The four grou clemens and the objec of ping ake materiality, materisity of thee things taken Soper, The far formless aggregates of gaping oper th the conclousnes tht aie vith ‘hom, ate mentality, They Gopsthr are renaiy-maeility, Tih, has much simplited the mstence thar ‘The four agseptee of grmping.tpe ‘he contelousnse tht aries with thes they ae meniliy-materiaiy Te The four past saments ae ath, ne, five and water) 47 Sig thew (Truce by conn i felng) Budthise Stes Review 8, 1-2 (91) - Cooper The manifestation of the aggregsss, caused by becoming, is birth. ‘The ripening of the aggregaies of the person born is ageing”. The annihilation of the ageing aggregates is death™. ‘The anguish in him with attachments", dying, bewildered, is srief. Speech arising from grief is lamentation” An experience ‘which is unpleasant, conjoined with the groups of the five types of consciousness, is misery. Mental misery conjoined with taking it to heart is dejection. And also those others which fare minor causes of misery of this kind are called perturbations. (pD In that connection, ignorance means great darkness™. ‘The predispositions (or volitional actions) mean the accumulation of karma. Consciousness means making known". ‘Mentality-materiality means C*mutual) support. The six senses {8 Ti. tamed by tat (Boson. {Sky The ripening of the ateegnes i spsing Bop “The ripening of the ress bronght forth by ith aig: 3) Sih ‘annihilation i death Bp ‘snmiletion of the apgeps (or of the co SS Bep and Matvr he internal ange of him with atachments J 52 Siky im (Tr Sectereet | ‘3 Sits advan (Te measing unchanged. ‘St Mary ‘anointed with the mind, ep “united with taking t beet the ery’ Signed with ing to hac 5S This pre is omted and abrevitd by “tower” Sts 56 Mayr The drknes of desea (Fe. ested of reat darknes). ST Bop ijhanona = perceiving, understanding, (Tt. Combined with rthena inthe tet there would be no way of kowing whether the word ‘ed in a or 4) ling is lamentation Bep fokoith‘Budi Sade: Review & 1-2 G99) ~ Camper ‘mean the “entrances of impressions, Contact means touching. Feeling means experiencing, Craving means desire. Grasping means attachment. Becoming’ means the causing of rebirth, Birth!" means the appearance of the aggregates. Ageing means. the ripening’? of the aggregates. Death means [their] annihilation. Grief means sorrow. Lamentation means ‘complaint by speech. Misery means the tormenting of the body. Dejection means the tormenting of the mind. Perturbations mean the “minor causes of misery" Moreover, not understanding the facts, misunderstanding, ‘unknowing, is ignorance. Thus when there is ignorance three. kinds of volitional actions come forth: those conducive to merit, those conducive to demerit, those conducive to immovability. In that connection, of the volitional actions conducive to merit ‘there comes to be consciousness just conducive to merit. Of the volitional actions conducive to demerit there comes to be a consciousness just conducive to demerit. Of the volitional actions conducive to immovability there comes to be a Mahe means retin (1 Maer ‘mene be (Tr. Taso, Hike ther antencs ia ths paragraph (2 te sar om in Mabe 6S “by spect om. in Mab 464 Bop upotlesond,.. (Tr. ating the seater or feminine ston nous) “means the making of minor eases of misery 65 The ciation in Bep eds here 66. Gh fom tht pra in Sky and Bp. p—ATB-S3. Mh or ether oli Satins Review 8 1-2 (980 ~ Conner ‘consciousness just conducive to immovability’. This is called (p12) “conditioned by volitional actions is consciousness. The four formless aggregates (mentality), with accompanying consciousness, and that which is materiality, that is called ‘conditioned by consciousness is mentality-materiality**, The performances of actions proceed by the six doors of the senses ‘with the growth of mentality-materiality. Thus it is said ‘Conditioned by mentality-materialty are the six senses. And) the six groups of contact originate from the six senses. This is called ‘conditioned by the six senses is contact. When there is ‘contact of # particular kind a feeling of the corresponding kind ‘comes forth. This is called” ‘conditioned by contact is feeling’. ‘When somebody especially enjoys that feeling”, delights” in it, clings to it, and having clung to it abides in that condition, that js called ‘Conditioned by fecling is craving’. Thus the desire ‘which is for its own permanent retention, with the thought, ‘let 61m in Mabe 68 Sing “Likewise mentality-meteriality! Mdhvt: “Conditioned by osciunress is menaliy-materiity’ = th four formless agregres Dining wih fecling inline toward coming into exinence here oF thee! ~ this Then, ogetio wih the agree of maerity is nentaly-matecay inty. Bep: "Therefore then, conditioned By (8 Ndi ade ad) ae know. 70 Mahe ade monk [Sits and Bep "When somebody fees tha etn lings o side {ini (Te edhghai mst be 8 misprint for adhithatt) ib. reads thom arial fing... ming “when someboly 12 Bep alndens: (Tr. “dens (Oat eoing! may bo way of ying “refi tat fing, Sep in 10.Buddhist Sues Review & 1:2 099) - Comper there not be any separation from the state of enjoyment, delight, srasping and clinging by one’s own beloved objects and objects of delight”®, this is called (D) “conditioned by craving is arasping’. Thus desiring, he causes rebirth-producing karma to arise, by the body, by speech and by the mind. That is called ‘conditioned by grasping is becoming. (p13) What” is the coming forth of the five aggregates produced by that karma, that is called ‘conditioned by becoming is birth’. There is annihilation on account of the growth and ripening of the aggregates brought forth by birth’. Therefore this is called “conditioned by birth are old age and death. Thus this twelveclinked dependent origination has mutually related causes, mutually related conditions, is not eternal, not transient, not conditioned, not unconditioned, "not without TS Bep Retention ix more and more the dace, with the though, “Thee separtin (rom thee) by ones Sis (Te, the Sky veron of Sentences the same as that of Bep except that it bas my (ee beloved bint «intend f ee om Gta) beloved object. 2. Maher May there be o separation. fom the ste of gaping. Th ois permanent! and ec 7A Mabvr ae monk 7S Siky 98 harma. 1d (Tr ie, Sik pleas what a the Uepnning of the sentence ita of inthe midland cits Tha before arms) 1 Siky and Bep Yo jsabuiniveténam skandhénamupaceysparipitad vindio thavati (Tr meaning wachanged). Tih There ie ripening (of the rept) and enn: 7TH71 This prs snd vp (In th connion,coneiousest in the pre re omit snd contacted o ece mar’ Bop a Bodhi Sadie Review 8, 1-2 (951) ~ Cooper causes, not without conditions", not informative, "not lable 10 destruction, “annihilation or stopping, "not begun at the beginning of time, not destroyed, and proceeds along like the ‘current of a river. "If this twelve-tinked dependent origination has mutually related causes, mutually related conditions is not eternal, not transient, not conditioned, not unconditioned, not without causes rot without conditions, not informative, not liable to destruction, Annihilation of stopping, not begun at the beginning of time, not ‘destroyed, and proceeds along like the current of a river® then these four links of this twelve-linked dependent origination proceed as causes for assembling (these twelve causes) together: What four? They are ignorance, craving, action’ and consciousness. "In that connection, consciousness is a cause as @ seed by nature. Action is a cause as a field by nature. Ignorance and craving are causes as defilements by nature. Therein the defilements of action produce! the seed of consciousness. Therein action performs the function of a field for the seed of consciousness. (p14) Craving moistens the seed ‘of conseiousness. Ignorance scatters the seed of consciousness. 7% Om in Sik 78 Mnvy ads “not uninformative, not dependently originated, not on-dependenly originated. nat unleble to deuce... sian, or sopping. Sky emits not tale to anion’ SL Sig snot marked by cspsio. 82:82 Om in Sky, Mdhve seeds" «or proceeds slong Ike she creat of rive 3 Sty and Dep samjanayen roduc’ (Tr. meaning urchang!. om ie not destroyed and aBuddhist States Review & 1-2 (9H) Cooper In the absence of these! conditions there is no coming forth of the seed of consciousness, Here action does not think thus, ‘L perform the function of a field for the seed af consciousness. Craving also does not think tus, ‘I moissen'? the seed of consciousness’. Ignorance also does not think thus,“ ‘scatier the seed of consciousness: The seed of consciousness also does not think thus, ‘iam produced by these conditions” ___ Nevertheless", the seed of consciousness, established in the field of action, drenched with the moisture of craving, sprouts uup, having ocen well scattered by ignorance. When the sense-organs are being reborn in a suitable place it brings forth’ the sprout of mentalty-mat in the womb of the mother”. And that sprout of mentality-materiality is neither made by itself nor made by another, nor made by both, nor made by God, nor matured by time, nor produced by nature, nor dependent on one cause, nor arisen without causes either, Nevertheless, on account of the union of mother and father, the 4M thse! 3S. Mabe 1 perform the funtion of moisening 86. Siky and Bep Bao, Buy. 37. Ske When the sed of contiousnes Ins teen stubs inthe fll of secon, drenched withthe moiture of craving. satered by lenoranc, Sn the rebirth ofthe sone organs aig bere or tere srEUs Up i the wom of ‘he mother, The sprout of mesahty-nsterahty comes fonh’ (Tr, Sats spin for aytana. The Siky has sandhae but apparently bad smargin (See hls 08 oa p26) Bep (i. Fust sentence as in Stns work) The spout of menaliy-mateiaity comes fot 38 Sky retd by Got an ster. Bop ‘rma by Ga, 38 Ti cite oe! Boddhit Sues Review 8 1-2 (99) ~ Comper ‘concurrence of the mothers season and the coming together of fother conditions, the seed of consciousness, incited by their tenjoyment®, wherever they may be, brings forth the sprout of mentality-materiality in the womb of the mother™* on the ‘occasion of the sense-organs being suitably reborn, in conditions fof existence which have no possessor, which are devoid of an ‘ego, not being {one's} property”, like empty space, and which have the nature of characteristics of « magical illusion, because the causes and conditions are not defective. (p15) "Now eye-consciousness arises from five causes. From what five? As follows: (E) conditioned by the eye and Conditioned by form, light, space and mental advertence produced by these there arises eye-consciousness. In that Connection the eye does the work of the basis of ye-consciousness. The visual object (form) does the work of the sense-object of eye-conciousness. Light does the work of tmanifesing. Space does the work of freeing (eye-consciousness) from obstructions. Mental dvertence produced by these does the work of focussing the attention. In the absence of these conditions eye-consciousness does not arse, However, when ‘DSi avidnapriddam Bep devadandnaproidham (Te 1 do not tink there it any difference in mening exept tat mayte‘wtracted” ether thon Sata i mewn) Hep the womb of the mer sulubly wherever she may be Sig a Bop a ‘nt hee ‘2 Twi prom. Bep by pera before 53S tajjtcn CT. potably no difference in ming intend) ve nbolate intend of geiive sbulate (Tr mening “sBodhi Sates Review 81-2 (99) — Coper ‘the internal sense of sight is unimpaired, and likewise the visible form, light, space and mental advertence produced by these are ‘unimpaired, then from the coming together of all (these) eye consciousness arises. In that connection the eye does not think thus, ‘I do the work of the basis of eye-consciousness. The visible form also does not think thus, I do the work of the sense-object” of cye-consciousness’. Light also does not thi thus, ‘I-do the work of manifesting for eye-consciousness” Space also does not think thus, ‘I do the work of freeing feye-consciousness from obstructions’. Mental advertence produced by these also does not think thus, ‘I do the work of focussing the attention of eye-consciousness. Eye-consciousness also does not think thus, I em produced” by these conditions” Nevertheless! when these conditions are present the arising of ‘eye-consciousness takes place, and likewise the remaining faculties are to be considered each in the appropriate way'™. (p16) ‘in that connection nothing passes over from this 95. Sky hus sarvasamasdyac inend of sarvesameamaniyit (Tr. reaing Sustn’'s samavayac Is a misgtiad a sing of ye-consiouines come sou 96 Mhve ads Lkewie! 97 Sing arambana Te. mening snshangd). 98 Sits cts er epe-conscoumes 99 Siky Jana ti (Te. Sig aks wana as mascaing, ait does With 6a, 224, ud, 100. Méhvr “Nevertheless on secount ot the coming together of these condone whch ce prs! 10, Mhyy eraniyam ‘Whe sume thing ) 8 19 be dane with the other ecu! ig tray (Te the same mening at Med) Buddha Saas Review & 12 (BH ~ Cooper world to another world. However, there is the appearance of the result of action because the causes and conditioned are unimpaired. "It is just as if a reflection of a face is seen ina very clean circular mirror. But in that case the face does not pass over into the mirror. However, there is the appearance of the face because the causes and conditions are unimpaired. Likewise, nobody disappears from this world, nor does he appear elsewhere. But the result of action appears because the ‘causes and conditions are unimpaired. It is just as if the ‘moon-dise were moving four thousand yojanas” above. Likewise, agtin, the reflection of the moon is seen in a small pot full of water, But the moon-dise has not fallen from that place!” and (been) transferred into the small pot of water. However, there is the appearance of the moon-dise because the ‘causes and conditions are unimpaired. Likewise, nobody has disappeared from this world, nor appeared elsewhere. But there is the appearance of the result of action because the causes and conditions are unimpaired (F It is jast as when @ fire blazes when the condition of fuel is present. When there is inadequate fuel it does not blaze 102 This po andthe flowing ae cd in Bem 193 op "There is the eal of ston and there recognition [Le wwarenen] (ot thee, 4104 ep omits tis entire emple by pep ‘tceters 1 witoat i Mdbwr a0 monks after 1 uta If 105 Ti omit wor 206 Man ads 0 monte WT Mir isn the sky show. and Sits dowBodhi Stair Review & 1-2 (89) - Conger ‘up'™. In just the same way, the seed of consciousness, produced by the defilements of action, brings forth the sprout of ‘mentality-materiality in the womb of the mother, in the rebirth of the senses arising here or there, in conditions of existence ‘which have no possessor, which are devoid of an ego, not being one's} property”, like empty space, and which have the nature fof characteristics of a magical illusion’, because (p.17) the ‘causes and conditions are not defective. Thus is the dependence ‘0n conditions of the internal dependent origination to be seen! In that connection the internal dependent origination is to be seen with five aspects!". With what five? ‘Neither on account of eternity, nor on account of annihilation, nor on account of transference’, on account of annihilation, on account ‘of the production of a major result from a minor cause, and on account of the continuity (of the effect) corresponding (to the ‘cause)., How is it not on account of eternity? Because the ‘aggregates ending in death are one thing and the aggregates!!? belonging to birth are another. Nor is it that the aggregates fending in death and those belonging to birth!” are identical Nevertheless, the aggregates ending in death are destroyed, And. 108 Sikg (Te: ino f thee two enters ba ij as when ie ‘oes not late eran there i inadoqst fue. Bop reading lke ks, ads "at does ze up when there As no lnk of foe, Tn, rads (6am na (etme up) becae the eases and condense Lanegan (xt ae Up eeu all he cae an colons ae preset 109 Maher ads od which ae venti ML Mahe, ik an Bep xan (Te, nnd of pec) 112 Dep oh hich ppm ‘Bodie Stodies Review 8, 1-2 9) ~ Cooper au tha yry time” the agregtes belonging to birth apes Therefore isnot on acromt of tera. How i itn on Teun of amnion? Neither when the ages ening in ath ave been previously" destroyed do the agrezntes selongng to birt appear, nor when they ae not desoed. evel the aggregates cing in death ate dexroye. and Wiha son rimel the aggregates belonging t bith appear Hike the svinging up and down of the arm of a balance": Therefore, te not on acount of anniiaon. How ii no on Tosnunt of wanfrene? iret (8) kins of tings achieve itt'as'e same pe of being”. Therefors, is Rot on Sesoont of tanserene. How is Hon ascout of the seduction of major esl fom 4 minor cause? A sma Ino case is don; 8 consequent major resus expec. Therefore, i on account ofthe poduton of major ret from minor ease How i on secount ofthe comity of 113 Tip, omits “and a that very time Bep omits this seience andthe previous ene Sky for thee two sentences bat ‘Neverthles the sggreptes nding In dent are ting destroyed and the aggegnor Belonging 10 bith soe. 14 Sik omit ening in deat ae prvi IS. Siky omit ‘x that very ind (Te. allS over mdrananitery shoois be sates) 6 Meer as tke the reflection of the moon in water. IY Sing end Bop 1s ie teeune the (Fv) ages which Delong together from each ferent ind of ing ae reborn in een Dic “Tike sac diferent kind of being reir ceus in bth common Wo al, La Vale Poussin repors tat Tih of Mdhyy reds wth.» neti Inson par harap parmiyedpas, (See Mayr pS, 9. Dut our Xrlogah be 0 such renting-_ Buddies Review & 1-2 (88) ~ Cooper the effect) corresponding (to the cause)? As the action that is to be accomplished is performed, so the result that is to be ‘correspondingly experienced is experienced. Therefore, itis also ‘on account of the continuity (of the effect) corresponding (to the cause). Thus the internal dependent origination is 10 be Seen with five (aspects) uWhoever, Venerable Siriputra, sees this dependent origination, duly taught by the Blessed One, thus truly by wisdom according to the facts, as continually without « self, soulless, accordingly not untrue, unborn, unbecome, uncreated, uncompounded, unobstructed, without support, aus secure, that which cannot be taken away, permanent, unceasing, and without self-nature, and (G) regards it as unreal!®, vain, void™, insubstantial, "as a disease, as a boil, as a splinter"™, as pain, a8 impermanent, as misery, as empty, as without a sel, (H) pays no attention to the past, thinking, ‘Did indeed I exist past time, or did I not exist in past time? Who indeed was I in past time; "how indeed was I in past time"? Or again, he pays: If Tih, Sky and Maho omi thi entenes: That ends the tation i Mater so ces it ong etatoe here = 9 Mahr its ths pera om p93. was si ths in the holy Shiambe Sit by the gest Bodhi, the Hay Maeys, Who (em) this dependent cigntion 129 Thirst of prs i arenly refered 19 on p29 See nT 121 Maher and Sits witout otc. 2 Si nee 125 Mae a Sie etatah (instead of ritatoh, metnng unchanged). 104-104 fi cei doe... ol plier. adit Stadion Review 8, 1-2 (990) ~ Cooper no attention to the future, thinking, ‘Will I indeed exist in ovure time or will I not exist in furure time? Who indeed will 1 be in fyture time; "how will 1 be in furure time'™? Or again te pays no attention to the present, thinking, ‘What indeed is this, how indeed is this being who we shall become?"*, where {did this being (ie. 1) come from, where will he go when he dies?” What false views there will be in the common world fof some'™ ascetics and brahmins, namely those pertaining to the theory of the self, to the theory of a being’, to the theory of ‘soul, to the theory of a person, (1) to the theory of auspicious ‘ceremonies, having been initiated and finished with, have been andoned at the time, (J) having been recognised, completely taut off at the roots, disappeared like the tuft of leaves at the top fof a palm tree (eut down), and having the nature of not arising ‘of ceasing in the future. He who, Venerable Sariputra, fully endowed with willingness to accept such a doctrine, fully understands the dependent origination, for him the Tathagata, Arhat, the perfectly enlightened one, endowed with knowledge and Conduct, who has attained happiness, knower of the worlds, Supreme charioteer of men to be tamed, teacher of gods and men, the Blessed Buddha, predicts perfect, supreme enlightenment, saying, ‘You will become a perfect, supremely ‘enlightened Buddha’” Thus spoke Maitreys, the Bodhisattva, the 126 Quouton in Sky ends ee 127. Tye where did these beings come from, where wil they g9 when they er 128 TW onin one. 129 Man amis Yo the shemy of eidBuddhist Sates Review & 1-2 (99) ~ Cooper Great Being’™, ‘Then the Venerable Siripura, together withthe words of gods, men, demons and Gandharvas rejoiced in and applauded the word of Maitreya, the Bodhisattva, the Great Being” ‘The Mahdyéna sitra called “The Holy (Sitra) of the of Rice Plants’ is completed, ae oar ii) The original reconstructed opening of the Sitra The frst paragraph of se Sia as ranted above i taken from "Aiditons and Alerton” on pa, whete 1 says ‘The Meginning portion of the Sutra is cited ta idhermakdtavyikhy. Ce U. Wogihars, 2 vols Tokye 18526 = ABDKYS) Il, pa. However, as the foomore ie adiional notes sn the comprion wih a Cinese versn of th Stra tte toe fit two paagaps of Sats text a originally reconsirsied by hon on ts] pp these two para ae tant below Translation (P2) Thus have I heard. At one time the Blessed One was living at Rajagrha, on the Grahrakita (Vulture’s Peak), with a 1 Mabe oni he pe 18 Maney Tenn Vw Spo pla 00 seeds rp at words of Maltreys the Bodhisattva, the Great Being, rose. tna he ‘seat and od nt te nen oS uddit Statins Review 61-2 (99) ~ Cooper large company of monks, 1250 monks, and very many Bodhisattvas, Great Beings. The Venerable Siriputra approached the place (A) where Maitreya the Bodhisattva, the Great Being used to walk’ up and down. When he had approached they conducted a diverse friendly conversation? with each other and both sat down on a stone slab. sthen the Venerable Siriputra said this to Maitreya, the Bodhisattva, the Great Being: "Having looked at a clump of rice plants here today, Maitreya, the Blessed One spoke this Stra to the monks, (B) “He who, monks, sees dependent origination sees the teaching; he who sees the teaching sees the Buddha’. Having spoken thus the Blessed One fell silent. Now, Maitreya, (p.2) what is the meaning of this aphorism spoken by the Buddha? What is dependent origination? What is the teaching, What is the Buddha? How, seeing dependent origination, does fone see the teaching? How, seeing the teaching, docs one sce the Buddha?” (End of opening section; this section corresponds to the first ‘paragraph in the body of the translation) 1 Le the vas walking om) the ground, or flor, of the monstery, Tih ‘Mie abu: Cp Vanya Tens (SBD, Mp2, 390 24 2a exreaon ‘ving condaced « frenly and ptt convertion’ ~ €& aM 1@, pe S33. These sentences are repre In ABRKay a I 28,8. Dut es wh See La Vale Pousins ote in hit eon of Maher, pi n2. The hn ‘He who Gest) dependent vii’ te it oft-quted at dgama (Tr. trast lowsne) in Buddhist Sanskrit Mermtae: eg: Mdhrt, p66 and. Bhavyas Karsan, p29, ews by NA. Sear, Adyar HL sBuddhist Studies Review 8 1-2 (1991) - Cooper (iv) Translator’s notes a [in section iii] (p.xlii Sastri) Gradhra must be a misprint for Grdhra. b- [this, and the following, in main translation (section ii} Or: ‘sees those characteristics of Arhats and the holy ones proceeding to Arhatship’. c Am should be abhayam ‘secure’. d The text says: The seed also does not think thus, ‘I bring forth theseed’. As this does not seem to make sense I have risked emending itn e Or transmigration. f asu must be a misprint for esu. g Emending gharma to dharma. The three objects must be the sense organ, the object of sense and the consciousness arising from the contact of these two. h Vaipulya is Pali vepullam (Childers) = development, quoting from the Prétimoksasitra. i See Nydnatiloka’s Buddhist Dictionary (4th ed. BPS, Kandy 1980), pp.16, 30, 106-7 and 180, ‘Puiifia: “Meritorious” are called the karmically wholesome (kusala) states of the Sensuous Sphere (kamavacara) and the Fine-material Sphere (ri pavacara), whereas the wholesome states of the Immaterial Sphere (aritpavacara) are called Imperturbable (anefija) [which T have translated as ‘immovable’] Demeritorious acts can only result in rebirth in the k@mavacara, the Sensuous Sphere. | Action (karma) must be volitional action (samskara). k Sastri’s avakiromi must be a misprint. Siks has avakirami (p.224). It may mean that ignorance scatters the seed or that it covers it up. 1 Abhinirvayati must be a misprint for abhinirvartayati, cf. [Sastri’s} p14, 13 from bottom. ri a nan en enn stn nt Buddhist Studies Review 8, 1-2 (1991) - Cooper m A yojana may be anything from two and a half to eighteen miles, according to Monier-Williams’s Dictionary. n_ Reading samkrantih as samkrantitah. o The force of the argument is that a creature can be reborn as a different kind of creature, which is not what one would expect if the soul-migration theory were true. p This idea is confirmed in Abhidharmakoga [II, 25c-d: ‘Turning away from complete bewilderment in the past, future and intermediate time’, (See Sastri, p.xlii). q Compare ‘He whose faults have been completely destroyed and cut down like the top of a palm tree, will attain concentration by day and by night’ (Udadnavarga 10, ‘Sraddhavarga - Faith’, v13 in BSR 4, 2, 1987, p.96 (tr. from the French of N.P. Chakravarti by Sara Boin-Webb)). (v) Additonal Notes Gastri, pp.29-30) (A) p4, 14 [in section iii above Cankrama (Tr. ambulatory) is a place where a monk walks in circuit while reciting dhdranit, a prayer (Tr. ie. japa, mantra or incantation), cp. Bhartrhari’s verse, cankramano ’dhisvatra japamScankramanam kuru (Tr. "Recite while walking up and down" here means "Do cankramana while muttering (a prayer etc.)"), cited in Mahabhasya HU, p.247 (Bombay edition). A reference to the Buddha’s cafkama at Sarnath is made in the Inscription in the third year of Kaniska, see Epigraphia indica VU, p76. (B) pl, 1.8 {section iii: Cp. M I (28), Mahahatthipadopama Sutta (Tr. ‘The Greater Discourse on the Simile of the Elephanr’s Footprint’), p.191, ll. 1, 26-7: ‘This, moreover, was spoken by the Blessed One. "He who sees dependent origination sees theBuddhist Sade Review & 1-2 (95) - Cooper teaching (Dharimay he who sees the teaching sees dependent origination”, - a discourse by Siriputa, Note Dhamma in this passage is not the Eightfold Path as understood in the Salitamba Satra; $1 120 “He who sees the teaching sees me: he who sees me sees the teaching. Cp. It. 92. See La Vallée Poussin, ‘Notes sur les corps di Rouddha’, Le Muséon 1913, 7525950. (©) _ 8,114 [main text, section ii above, for this and following notesk ‘in the way of a bundles of nada-reeds, cp. Mahanicana Sutta, D II 55 {correcily 15k $k; Oldenberg, Buddha, op. cit, }; AbhKvy VIII, pp.667, 31: ‘because mentality and ‘materiality are said to be mutually dependent, like two bundles of nada-reeds!. Yaéomita cites some passages from a Stra: “It is, a8 follows, venerable sir if two bundles of nada-reeds were in the sky above and they were leaning against each other, then Jeaning against each other they would stay in position. If someone ‘were to remove one, the other would fall down; if the ‘other were removed, the one would fall down. In this way, Venerable Sariputra, mentality and materiality are dependent on ‘one another. Depending on one another they endure’ and so forth’ (p.668, 1-6). Nigirjuna also uses imile in his Pratityasamutpadahrdaya (Tr. “Heart of Dependent Origination’) ad ver. (D)_ pl2, 9° Cp. M 1 (38) p.267: "That which is delight in feelings is grasping’ (E) pls, 2: Cp. M 1 (28) pp90-I: Where mention is made only ‘of the three: cakkhu eye’) rapa (‘form or object seen’] and ‘manasikira (‘mental advertence’L Boddhit Sates Review 8 1-2 (99D ~ Cooper ae i (F)_pl6, 12: M 1 (72) p48: ‘A fire blazes in dependence on in the form of straw and firewood’ etc. See Upddanasutta, $ It 4, for a fully developed simile. (G)_pl8, 10-2: ‘regards... as without a sel”. Cp. M I (64) p435,, 3234 and p436, 30-32. 1919, ps tie, arene’ and he pres ae (Ei onc nr rsa M1 668 ()_ pid, 4: Cp. M1 G8), p265, 25. "Or would you, monks, fall back on those which are the customs and curious ‘ceremonies of ordinary recluses and brahmins (thinking) these 10 be the essence?” () 9, 6 Cp. M1 (72) pT: "Even so, Vaccha, that material shape by which one recognising the Tathagata might recognise him - that material shape has been got rid of by the Tathigata, cut off at the root, made like a palm-tree stump that can come to no further existence and is not liable to arise again on the future", And [M 36] p250:'. "Even as, Aggivessana, a palm tree whose erown is cut off cannot come to further growth, even 80, Aggivessana, got rid of, cut off at the root, made like a palm-tcee stump so that they can come to no further existence in the future are those cankers (Tr. of the Tathigata - missing in Sastri] that have to do with the defilements, with ‘again-becoming, that afe fearful [Tr, Sastris sadara is an errorh, ‘whose result is anguish, making birt, ageing and dying in the future”. (Tr, note: In the above two passages from Pali T have followed the PTS version)CORRIGENDA & ADDENDA TO BSR 8, 1-2 (1991) 1) THE SALISTAMBA SUTRA translated by John M. Cooper, pp.21-57 p.27, 118: for p.00 read p.53. p29, 13: for ‘independent’ read ‘dependent’. p30, n.13 : for ‘e’. read ‘ed’. p37, 112: after ‘elements’ insert ‘are present’, p.39, 12: for ‘person born’ read ‘born one’ (Tr. not necessarily human). 1.3: for ‘aging’ read ‘aged’; after ‘death’ add ‘Or: the annihilation of the worn-out body is death’. p49, 113: delete ‘small’. p.51, 15: delete ‘being who shall we become’ and replace by ‘being who who shall we become’. p.53, 119: add ‘on my p.26’ after ‘translation’. p54, 1.2: for ‘section iii’ read ‘section if.1.4: delete [this. . . (section ii)} p.56, 19: delete ‘a’ before ‘bundles’. 2) THE KASYAPAPARIVARTA (KP) BIBLIOGRAPHY by Bhikkhu Pasddika, pp.59-70. Only when the latest issue of BSR was in the press and while I was writing another paper on KP (‘Remarks on Two Kaéyapaparivarta Translations’), I remembered the publication of two fragments of Central Asian Sanskrit manuscripts of KP by Vorob’ev-Desjatovskij to which J. W. de Jong refers in ‘Sanskrit Fragments of the KaSyapaparivarta’, pp.251-3. As for bibliographical particulars, 1 am much obliged to Prof. O. v. Hiniiber of Freiburg University who was so kind as to fill the lacuna in the bibliographical remarks by sending me the following piece of information wanting at loc. cit, p.61 (between Item Nos 15-16): 1957: Vorob’ev-Desjatovskij, ‘Vnov’ najdennye listy — rukopise] V.S. Kasyapaparivarty’ (Newly Found Leaves of KP MSS) in Rocznik Orientalistyezny 21, pp.491-500. Bh. P. 3) NEWS & NOTES, p. 148 The contact address for the Fundacién Instituto de Estudios Budistas is now: Olazabal 1584, 3° °C", 1428 Buenos Aires, Argentina.[BIBLIOGRAPHICAL REMARKS BEARING ON THE KASYAPAPARIVARTA. ‘Bhikdkhu Pisidika In view of the fact that the oldest strata of the Kiyapaparivarta (KP) point to the very beginnings of Mahdyina/Bodhisattvayana literature proper (cf. E. Conze's observations in his review of F Weller's German translation of KP, No3I below), bibliographical remarks pertaining to this text may not be out of place, although exhaustiveness cannot be claimed. Special thanks are offered to Professors H. Bechert and J.W. de Jong, to Peter Skilling and Russell Webb for having provided me with relevant ‘materials and valuable pieces of information. 1 1922 Bendall, © & ——Sikshd-Samuccaya: A Compendium Rouse, WHD. of Buddhist Doctrine (English tr. of KP quotations on pp.S3-5, 144, 147, 190, 220+), London; repe. Delhi 197, 1981. 2. 1926: von Staél Holstein, The Kaéyaparivarta, a Mahayana A (ed) siitra of the Ratnakita Class ‘in the original Sanskrit, in Tibetan and in ChineseY, Shanghai 3 198: Winternitz, M. Der Mahayana-Buddhismus nach Sanskrit- und Pratrittexten (incl. German tr. of a number of KP sections), Tubingen. 4° 193% Paranavitana, S.“‘fidikatusiye Copper Plaques’ (with0 193% von Staél-Hotstein, A (ed) 1933: Weller, F. 1964: Yamaguchi, S.(ed) Madhyanta- 1935. Weller, F 1939. Paranavitana, S 1949, Lin Li-kouang 1954: Conze, E. KP) in EZ I, pt20, pp199-212. A Commentary 10 the Kasyapa- arivarta (by Sthiramati, Tibetan and Chinese versions), Peking (National Library of Peking and "National Tsinghua University) Index to the Tibetan Translation of the Kasyapaparivarca, Cambridge, Mass ha gasika of Sthiramati (containing 1 KP quotations: ef No34), Nagoya, Index 10 the Indian Text of the Kasyapaparivarta, Cambridge Mass repr. in KS I, ppSt3-605 ‘A Note on the lidikatusiya Copper Plaques’ (a comparative study of short KP extracts written ‘on IS of the Ifdikarusiya plaques and. corresponding portions in von SueLHolstein’ text) in EZ IV, pts, mp2, UAide-Mémoire de la Vraie Loi (Saddharma-Smrtyupasthana Siitra) - Introduction au compendium de la loi harma-Samuceaya), ‘Données linguistiques du KaSyapaparivarta’ (167-7), Pais “Contemplation of Thought’ (tr. of 2 B “4 6 Boddhie. Stadie: Review & 1-2 O99) ~ Pia 1954: Robinson, RH. 1955; Murti, TRV. 1956/58 Frauwallner, E 1957: Conze, E. 1959: May, J Siksasamuccaya 233-4 (Bendall ed), corresponding to Bodhicaryavatira - Pafjika 526-7 (La Vallée. Poussin ed.) ie. KP sections 97-102) in Buddhist Texts through the ‘Ages (p.162), Oxford; repr. Boston 1990. Chinese Buddhist Verse (pp2830, English tr. of some KP passages tr. from the Sung version of KP), London. The Central Philosophy of Buddhism (incl. English tr. of a ‘number of KP sections), London; repr: 1980. Die Philosophie des Buddhismus (incl German tr, of KP sections 52-4, $6465, ppl64-70), Berlin. "Gedanken uber den Gedanken’ (German tr. of KP 97-102 quoted is the Siksasamuccaya, tr. by M. Winder) in Im Zeichen ‘Buddhas (German title of Buddhist Texts through the Ages, see above Nall) (pp132-3, Frankfurt Candrakirti, Prasannapai ‘Madhyamakavrtti (12 chapters tt. into French from Sanskrit and Tibetan, with critical ed. of the Tibetan version; besides the KP citations dealt with in the body of the work, appendix carries tr. of1 a. Buddhist Stade 1960: Vaidya, PLL (ed) 1961: Vaidya, PL (ed) 196: Weller, F 1961: Weller, F. 1962: Welle, F 1963: Welle, F Review 812 0990 ~ Ps KP 138-43), Paris. ‘MadhyamakaSastra of Nas with the Commentary: Prasannapada by Candrakirti (KP quotations on pp4-16, 64, 108-9, 144, 153 corresponding, respectively, to KP sections 102, 1419, 71, 63:5, 138-43, 57; references to KP in La Vallée Poussin’ ed. are given in E Lamotte Traité IV, ef. No36), BST 10, Prajidkaramati, Bodhicar yavatara- paijika (KP quotations on p73, 245-6; references to KP in La Vallée Poussin’s ed. are given in & Lamotte, Traié 1), BST 12. Santideva, Siksasamuccaya (KP ‘quotations on pp.33, 34, 81, 82, 108, 126; references to KP in C. Bendall’s ed. are given in E. Lamotte, Traité 1V), BST I “Passive Ausdrucksweisen im mongolischen Texte des Kasyapaparivarta’ in W2KMUL 10, 4, pp563-602. 'Q aya n und qganin der mongolischen Ubersetzung des Kaéyapaparivarta’ in MIO 8 pp2is28. Zum Kasyapaparivarta 1 Mongolischer Text, ASAW 54, 2. ‘Beirachtungen ber einen Ratna- n 29 30 ‘uddhis Stdies Review & 1-2 0990 — Pika 10964: Welle, F. 1965: Weller, F 1965: Weller, F 1966; Pasidika, Bh. 1966: Weller, F 1966: Weller, F 1966: Yoshimura, S. kiita-Text” (Weller's interpretation of KP) in Forschungen und Fortschritte 37 (9p369-78), Berlin; repr in KS I, pp537-42. *Kasyapaparivarta nach der ‘Tjin-Ubersetzung_verdeutscht’ in WZKMUL 13, pp-77-804. “Buyu und bolai im mongolischen Texte des Kasyapaparivarta’ in Central Asiatic Journal 10 (pp3-43), The Hague/Wiesbaden. Zum Kasyapaparivarta 2 Verdeutschung. des. sanskritstibeti- schen Textes, ASAW 57, 3 “Translation of Selected Passages of the KashyapaSection’ (inadequate te. of Sanskrit text due to translator's not knowing Tibetan at that time), in The Wisdom Gone Beyond, an Anthology of Buddhist ‘Texts by various hands (pp107-23), Bangkok “Die Sung-Fassung des Kasyapaparivarta, Versuch einer Verdeutschung’ in Monumenta Serica XXV (pp.207-361), Los “Angeles repr. in KS Tl, ppll36-1304. Kasyapaparivarta nach der Djin-Fassung verdeutscht’ in MIO 12, pp379-462. "The Thirty-two Instructions in the Kasyapaparivarte’ (studies of KP,a 3 Buddhist Sade: Review & 1-2 (99) ~ Pista 1968: Conze: E, 1970, Lamotte, E 1970: Weller, F 197: Pandeya, RIC. ‘main subject of KP, 32 codes of Bodhisattva instructions, interpretation of these instructions, comparative diagram), in Kanakura Commemoration Volume, Kanakura Hakase Kokikinen Indogaku Bukkyogaku Ronshi (pp55-7D, Kyoto. Review of F. Weller Zum Kasyapaparivaria 2: Verdeutsch- ung des sanskrit-tibetischen Textes, in IUD X, 4 (pp.302-5); repr. Further Buddhist Studies (9921649), Oxford 1975, Le Traité de ta grande vertu de sa- esse (Mahdprajiaparamirasastra) MM (on p:1227 quoting - together with French tr. - KP, sections 635, references to Prasannapada, Ratnagotravibhiga, Lankavatara where KP 635 is cited) Louvai “KaSyapaparivarta nach der Han-Fassung verdeutscht’ in Buddhist Yearly 1968/69 (pp-57-220), Halle; repr. in KS Tl, ppleos14s9, Madhyanta-Vibhaga-Sastra, Containing the Karika-s of Maitreya, Bhisya of Vasubandhu and Tika by Sthiramati (KP quotations on pp.3, 53, 174, 180-6 corresponding to KP sections 60, 8 6 3 8 Buddhist Sues Review 8 1-2 (991) ~ Pisin 1974: Nagao, G. Sakurabe, H, 1976: Lamotte, 1977: Bechert, H 1977: de Jong, 1. 16, 52, 63-4, 66-Tl; references to KP in Yamaguchi's ed. (ef. No.7) are jen in de Jong’s review of Lamotte's Traité IV; ef. Nol), Delhi. aij Buten 9, Japanese tt. of Sanskrit text of KP, Ch0okoronsha, Tokyo. Le Traité de la grande vertu de sa- ‘gesse (Maha pra naparamitasastra) IV (incl. long note on the RatnakGtasatra/KP with bibliographical/text-historical details and list of KP quotations occurring, inter alia, in Mahayanasitrélamkara and Prasannapada (La Vallée Poussin ed), ppl843-7; further references to land French tr, of KP sections on ppt848, 1908, 2020, 2066, 2081), Louvain, ‘“Mahiydna Literature in Sci Lanka: ‘The Early Phase’ (referring to the Iidikatusiya copper plaques and KP) in PRS, pp365-8. ‘Sanskrit Fragments of the Kasyapaparivarta’ (edition of 3 fragments corresponding to KP sections 128-35 and first words of section 136, reconstruction of text, important textcritical and text-historical remarks, ample» 40 4 a Budi States Review 8, 1-2 (990 ~ Pike 1977: Kajiyama, Y. 1977-79, Pisidika, Bh. 1978 de Jong, 1.W. 1079; Gard, R.A. (ed) bibliographical information regarding e.g. Finnish, French, Japanese and Russian publications related to KP) in Beitrage cur Indienforschung (E. Waldschmidt Felictation Vol) (pp247-5), Berlin. “Thus Spoke the Blessed One. . (referring to y. Staél-Holstein’s research on KP and his remarks on vam maya érutam ekasmin ‘samaye) in PRS, pp93-4, “The Dharma-Discourse of the Great Collection of Jewels, the Kisyapa Section’ (serialised, almost complete tr. of Sanskrit text with the help of Tibetan and Chinese: versions), in Link-So'n - publication études bouddhologiques (Nos 19), Joinvillete-Pont (Paris) Review of E, Lamotte Le Traité de la grande vertu de sagesse de ‘Nagarjuna 1V (incl. reviewer's completion of Lamotte’ lst of KP. citations, with reference to Madhyantavibhagattka and Dagabhimikavibhass, to many Japanese contributions on KP and formation of the Ratnakita) in Toung Pao LXIV, 13, Leiden. Buddhist Text Information No20 (on the Ratnakata/KP, pp.l-4), Stony Brook, New York (Institute a “4 45 46 a a Bodin Stale Review & 1-2 QD ~ Pia 1980; Nakamura, H. etal 1960; Pisidika, Bh. 1980: Sander, L, ‘Waldschmidt, E 1981: Gard, RA. (ed) 1981: Gard, R.A. (ed) 1983: Chang, G.CC. Gen. ed) for Advanced Studies of World Religions). Indian Buddhism, A Survey with Bibliographical Notes (plentiful texthistorieal and bibliographical information especially with regard to Japanese publications dealing with KP - on p59, 210, 365), Hirakata (Kansai University of Foreign Studies Publication). “The Kasyapaparivara COdsrung- le'u) = Prolegomena” (incl. & synopsis of KP, some doctrinal points) in The Tiber Journal V, 4 (48-8), Dharamsala. Sanskrthandschifien aus den Tur fanfunden TV (6. Mahiyina-Sitras, Catalogue No374, fragments of KP corresponding to KP 151-3 of v. Stael-Holstein’s ed.) (p.280), ‘Wiesbaden. Buddhist Text Information No2& (on Chinese Mahdratnakitesitra, Ta pao chi ching, pp. Buddhist Text Information No29 (extshistorical remarks on the Ratnakita, p- ‘The Sitra of Asembled Treasures (tr. of Qin (Ch'in) version of KP, 'No.23 (43), Hobogirin, Repertoire No.310 (43)) in A Treasury of Mahayana o49 3 Boddhin Sais Review & 1-2 W999 ~ Psa 1983: Winternita, M. 1986: Prandt, P. 1987; de Jong. 1.W. 1987: de Jong, LW. 1987; Harrison, P. Satras (pp.378-414), New York/Pennsylvania State University. A History of Indian Literature 2 (now English tr. by VS. Sharma ~ of Geschichte der indischen Literatur, Leipzig 1920 - pp31618, 350 on KP, rev. ed, Deh. Mahayana Texts Translated into Western Languages (KP bibliography, references to the Taisho titles in romanised Chinese and Japanese, and to the Tohoku Catalogue of the Tibetan Buddhist Canons on pp.44-5, 132), rev. ed. with supplement, Cologne. A Brief History of Buddhist Studies in Europe and America (ith historico - bibliographical in formation on KP research, pp.48, 1,81, 98), 2nd revised and enlarged ed, Dei Review of J. Hedinger Aspekie der Schulung in der Laufbahn eines Bodhisattva. Dargestelt nach ddem Siksisamuccaya des Sintideva (cexteritical remarks on readings in KP 9 101 visd-vis KP citations in the Siksisaruecaya, pp233-4) in 1 % ‘Who Gets to Ride the Great Vehicle? Self-Image and entity ‘Among Followers of the Early ‘Buddhist Studios Review 8, 1-2 (1991) ~ Piss 54 1989; Passdika, Bh 55 1980: Sik, LA, Mahayana’ (disquisition mainly based on the earliest Chinese tr. of Mahayana Satras, incl. KP) in SIABS 10,1, pp.67-9. Nagar juna’s Sitrasamuccaya, & Critical Edition of the mDo kun las btus pa (romanised ed. based on the 4 main Tanjur recensions, incl reproduction of Taishd text; 2 KP sections are quoted in Tibetan version of the Sitrasamuccaya, but fare wanting in Chinese tr; of. pp.22-3 (= Peking ed. 181al ff, ‘corresponding to KP 90, $8), p213 (© Taishs 1635, vol32, p52c3> of. & Lamotte's remark in Traité IV, i846, referring to Chinese tr. of Siitrasamuccaya: "Lrouvrage cite cing, passages d'un Ratnakotasdtra. . mais je ne les retrouve pas dans le Kasyapaparivarta". For “Ratnakojasttra’ read ‘Ratnardéi) Copenhagen (Fontes Tibetici Havnienses 1). ‘A Note on the Opening Formula ‘of Buddhist Steras’ (references to vy. Staél-Holstein’s research on KP; {0 Silk’s bibliographical notes on the subject in hand may be added: P. Harrison The Samadhi of Direct Encounter with the Buddhas of the Present (International Institute forBoschi Seong Review 81-2 (90 — Pskiha Buddhist Studies), Tokyo 1990, pS £5 ef. No.39) in JIABS 12, 1, 36 1990; Becher, H.(ed) Abkurzungsverzeichnis zur buddhistschen Literatur in Indien und Sidostasien, Sanskrt-Werter- buch der buddhistischen Texte aus den Turfan-Funden, Beiheft 3 (pp75, 182; 83, 195, 29, 135, 68, 180), Gotingen. “Thus Have I Heard At One Time. * (ef. above Nos 39, 59) in 1) 34 2, pp87104. 571991: Galloway, B. Abbreviations ASAW Abhandlungen der Sachsischen Akademie der Wissenschaften zu Leipzig, Philologisch-historische Klasse, Akademie Verlag, Berlin, BST Buddhist Sanskrit Texts, Darbhanga. EZ Epigraphia Zeylanica, London wy Indo-Iranian Journal, Dordrecht. JIABS Journal of the International Association of Buddhist Studies, Madison/Northfield (USA). Ks Friedrich Weller Kleine Schriften, ed. W. Ri ‘Stuttgart 1987. MIO Mitteilungen des Instituts far Orientforschung, Deutsche Akademie der Wissenschaften 7u Berlin. PRS Lewis Lancaster (ed) Prajiaparamita and Related. ‘Systems, Berkeley 1977 WEKMULWissenschaftliche Zeitschrift der KartMarx-Univer sia Leipzig CERTAINTY AND THE DEATHLESS John Deland ‘There is a generally held opinion among scholars that at the time of the Buddha there were many lay persons who had become ‘arahants, although during the early centuries of Buddhist history this had been a matter of dispute - some insisting that to achieve this goal a person would have to be a bhikkhu or monk, others that lay person was able to become fan urahant, but could not then retain his lay status. The ‘Theravada tradition is that if a layman did become an arahant hie either ‘went forth’, that is, entered the Sangha, or passed away (parinibbayari) that same day (Milindapatha, 264). In the Tevijj-Vacchagotta Sutta (M 71) the Buddha states that no Jay person can become an arahant without getting rid of the ‘householder’s fetter (gihisamyojana). The houschold life was thus not considered propitious for arahantship. Is there, however, any firm evidence in the Sutta Pitaka that lay arahants did exist? As it has been a matter of dispute this seems unlikely, bat the purpose of this essay is to examine some of the tvidence regarding the problem of the lay arahant and the nature of the ariya-sdvaka (‘noble disciple?) in Pali canonical Iiterature. In Dialogues of the Buddha (VolItt, pS), the Rhys Davids’ translation of the Digha Nikaya, there is a footnote giving Several references said to demonstrate the existence of lay farahants at the time of the Buddha. ‘The first reference is t0 ‘Vin 1 (p17) where Yasa becomes an arahant while the Buddha instructs his (ie. Yasas) father. In fact Yasa was not at thatBuddhin Sad Review & 1-2 (99) ~ rend ‘moment a bhikkhu, but the circumstances being such he could hardly be said to be living an ordinary lay life. He immediately afterwards asks for the ‘going fort, thus conforming to the {tradition mentioned above. On consulting the second reference, SV 94, this mentions nothing about arahants lay or otherwise ‘and must be an error. The next reference is to A Ill 451 which consists of the names of twenty or so laymen and of each itis said that he * . . has arrived at certainty regarding the Tathagata, has seen the Deathless and lives (motivated by) having experienced the Deathless’(... tathigate nigthangato amataddaso amatain sacchikarva iriyat) ‘That this passage does not refer to lay arabant is confirmed by the Commentary. It merely alludes to the fact that these laymen are ariya-savaka, assured of salvation. However, it is this reference (apparently) that has been adduced as being the ‘main evidence for the existence of lay arahants by modern scholars. That the laymen named did indeed become either sotdpannas, sakadagdmins or andgamins (stteam-enterers, ‘once-returners, non-returners) can be confirmed by consulting the further references to them to be found in various places Most are well-known individuals, such as Andthapindike, Mahdndma, Purdna, Isidatta, Hatthaka of Alavi, etc, whose fates are known from elsewhere in the Suita Pitaka, but there are no arahants on the list. ‘That this Anguttara passage has been thought to refer to laymen becoming arahamts was evidently due to CAF. Rhys Davids’ misunderstanding of it and EM. Hare's translating it 1 Naa i the Dicinary of Pali Proper Nomes (PTS) n ‘Bude Stoies Review 8 1-2 (990 — teen ig re a poet tories Sore a aie ithe Angra pasge to, Ite Babb o ati wa send tog inthe Udine Commentary (978) SAE it scmence:“Tereore It must be encod ham. sent nt by wae soe cane! ‘The negative anitthangata is also found (eg. A 11 174, $ MIL 99), meaning ‘being unsure, uncertain’, and is a synonym of hesitation or doubt (kankhird, vicikicchita). Tt ought to be obvious that an adaptation of “gone to the end’ would not fit the examples quoted, nor is it likely anywhere else where the expression occurs However, folowing Hare rendering. it is preably Lamotcs paraphrase ofthis Anuar TSE Histoire du bouddhisme indien that has been cruci misleading many scholars and autbors. He says ‘The Afiguttara knows of some twenty lay people. . . who attained the end (nisthd), the Immortal (amrta), without ever having taken up theBodhi Stale Review & 1-2 09) ~ tnd religious life. This is a distorted and misleading account of what the text actually says, Nevertheless, it has apparently been accepted without question by many ever since it appeared in 1958 and it is thus this reference that is most often cited as ‘evidence for the existence of lay arahants?, Far from implying some final atainment, rarhagate nitthangato simply means the person concerned has reached a conclusion about the Tathigati; he has the ceisnty thatthe Buddha is indeed fully enlightened. It is because he has ith oF confidence (saddha) that arses through knowledge and insight into the Dhamma taught by the Buddha. His certainty arises because he has actually ‘seen the Deathless’ for himself. He is amaraddasa: ‘one who sees (daso) the Deathless (amara). The Buddha has revealed to him the four Noble Truths (ariyrsacea, specifically the ending of suffering, which is the Deaths, and the path leading to it And he has tndersood it, that iy he has acquired Right View and thas acquired the 2. tienne Lamotte, History of Indian Buddhism. English tr. by Sars Wedb-Boie leorety Boin-Websl. Louvain 1, p80 3 Richard Robinson, in what i obviously « qucte of ths Lamote pasa, States, "The Site Ist twenty opm who stained the highest gol without fever becoming monks (The Buddhist Relin, Belmont 970, p57: ako HW. Schumann, The Pll Canon lite the mamas of ‘wenty-one householders who ‘became Arahanis without eter Being monks (The Mistrial Budaha ue. by MO‘. Wale, London 198, pI9D. And Nathan Katz too, when he stys “Ceraialy if one rads the primary las on this lum one eras of numero ny scans (Buddhist Images of Human Perfection, DelM 12, pI), one imay hazed goes he i feting 16 Lamia The ace jut tree example ‘Bodhi Stes Review & 1-2 (980 ~ Ireland stepped onto the Path, the ariyarmaggat Right View is Beppe! oe Nearing the Teaching with the Dhammarcat aa vaso) an sexing the goa by having the Dhamna-eye (dhammacakkhu) opened for him by the Buddha. It is by means (thar parmaceye tat the Deals is sen. The whole Oa gznribed inthe sory of Suppabudh the leper proses Saher the Buddha by a gradual talk propares {Cae ik nnd, pit od pee om he Minas Soooaanging. and when te ramen righ, revels the four Truths: suffering, origination, cessation and the Path. ‘Whereupon the ‘stainless Dhamma-eye arises’ that sees ‘whatever ig of the nature to originate (through conditions) all that is of a ipeture to cease (through their removal). Suppabuddha declares he has understood, affirms his faith in the Buddha by going for fefuge, and i later said to have become a sordpanna. ‘The point ig: Nibbéna or the Deathless or the four Truths are seen at the moment of entry onto the ariyan-plane, Thus, to have ‘seen the ‘Deaths’ is again not a final attainment, but the initiation into What, for us who have not seen it, must remain a profound Imystery, the opening of the ‘door to the Deathless, whereby the frdinary person, the outsider or puthu)jana, is transformed into an ariyarsavaka. “However, there is still work to be done, the Path has still 10 be trodden, and this is indicated by the ending of this brief Anguttara passage. The verb iriyati means: ‘tO £0 om (0 proceed, to progress t0 live or behave in a particular way’, “4 The Paes always bean with Right View and progress stepie it @ al sequence a indicted In the Mahietariska Sutin (M 17). TH Ie ete Nyenatnks dna ~ v0 hie BudhineDisionary_wedar ‘Mog:Buddhist Stas Review 1-2 (98D ~ eland indicates activity, movement, and the reason for itis because of ‘having experienced, or realised, the Deathless’ (amatam sacchikatva). In other words, the experience of having seen the Deathless is now the motivating force in his life, that impels him onward towards its final attainment, Are thre any oer rferenes in th Sta Paka hat cn esablih thre were araans atte time ofthe Badge who coined Ig tye? We fee te enone and up to serous omen “There $V 410 for in ‘hich dels with how a wisely follower Gopatto upaate) Should admonish acter wie lyfelower wish so that the later gets id ofall atahment ens wih the Boda dceuring thee 0 difeee between sich aya Who 50 fers and kh wh ifthe dss (ean aha) However, the pit that hs ca deed exhortation tnd 0 conforms tothe Met, mentioned above that the stant of the highest goal by ny person ecesatselher ying ot ‘song fort as « ORAKMH, Another example of sh an oration sta of Srp nrcing Anup as be Iny on his deathbed (M143), but this did mot lead to Asathappdika becoming an arta Here sai tha he wes 8 Stdponna ad afer death wa ebm aa dev in the Ts hte" Aoater pity te Sta Sate 3, wih was adres om company clay pole beaded jn the Sayan Thi de ihe couse of waning Wang ope the highest goal” But practising this couse necetates becoming s Shikkh, for the Sut sates thatthe dpe tnd oars te Pion ad th ing he removal ofthe ‘outils fete the ove of Proper, ‘the accumulation and storing of possessions, the procreation f children and so forth, im — a ‘Baht Studies Review 8 1-2 (9M) — Held It may seem unfair that the laity are excluded from the highest goal. However, this view is based upon a number of misconceptions and the assumption of a rivalry between the faity and the Sangha, an assumption for which there is no, justification at the time of the Buddha. Although arahantsip evidently necessitated living the bhikkhu-life, lay people could be sotdpannas, sakaddgdmins and andgdmins, and many were, and in large numbers if the suttas are to be believed. All these ‘constituted the Blessed One's community of disciples assured of salvation, the ariya-saigha, And not only human beings, for divine beings, too, devas and brahmas from the various heavenly worlds, were included in this spiritual community. Tk is this ariya-saigha in its entirety that is said to be :.. worthy of offerings, worthy of hospitality, worthy of gifts, worthy of salutation, an incomparable field of merit for the world, it Should be noted, and not merely the Bhikkhu Sangha per se as is sometimes suggested and assumed. All these various kinds of noble persons are equally assured of salvation, in contrast to the puthu)jana, the outsider, who has had no such assurance. So the Sotapanna, etc. should not be regarded as being inferior to the Aarahant in this respect. There is also another consideration. The ‘Theravida commentarial tradition assumes that the goal of all ‘Buddhist endeavour is arahantship and the three ‘lower’ paths of the sordpanna, etc, are stages on the way to that goal. However, in the suttas themselves there is very little t0 support this theory and it may be that originally the four ‘paths’ were possibly regarded not as ‘stages’ but as alternative goals that ‘were realised by the individuals concerned. Depending upon the apacity of the person - perhaps due to past kamma which Varied for each individual - upon being instructed in the Dhamma, he or she attained one or other of the paths (of theBoddhis See Renew & 1-2 (98) = Helnd sotdpanna, etc.). This instruction in the Dhamma is sometimes said to be initiated by the Buddha when he perceives, by reading the minds of his audience, someone there is capable habbo) of understanding it and realising one or other of these paths, as was the case with the leper Suppabuddha. In the suttas, furthermore, once named individuals are declared to be sotdpannas, etc, it is never sad they finally ended as another kind of noble person (ariya-puggala). Nor is it ever suggested that those who became arahants had first to become sotdpannas, then sakadagdmins and andgainins as is assumed in the Commentaries. Tn fact i is the definitions of these various persons that preclude one kind from becoming any other, as Horner once pointed out’, All are equal in that, upon being taught the Dhamma by the Buddha, they have been granted a vision of the Deathles and established upon the path leading to its actulisation, to aiid or final knowledge. However, the several kinds of ariyasdvaka are distinguished by the length of time they must continue in existence before realising this aim, this probably being dve 0 the nature of their past kamma sill awaiting fruition. The arahant attains aa “here inthis present life (diheva dhamme, “in this invisible state). In a number of Places (e.g. S V 237, etc) it is said, if a person *. . does not attain aia beforehand {patihacca, a gloss on ditth'eva dhamme] here inthis present life, then he attains it at the time of dying. If he does not atain aia beforehand here inthis present life nor. at the time of dying, then by the destruction of the five lower 5 1D. Hacer, Early Buddhist Thery of Man Perfected, Londen 13, 922% ‘See ao Peter Mastiolt, Divne Revelation in Pali Baddhom, London 1986, pln daha Sadie Review & 1-2 099) = Ieland ters he attains extinction in the interval” (antaré-parinibbayt, te a singer that He he fs of the Fe ae et pamin ox non rtrnr)Eoewher nl kaowldge vin onde ite and te sate of onreturing ae cle the On erst the holy life Orakmacariya)” For the ie ppt and te sun xy enge peril mit elapse satadae it Noowiedge 1 nated. They save to enero vetersrmore births up to a maximum of seven, The Seas of ahs at, once an individ has es serene before aaiting OAK, be has pase teyond the ee sould become ah srahunt Moreover, the Porn Sic or sakadagmin bea he a rete cannot, aoe hen become tre and for ly cul uy people become setpannas,sakadae mine ns agamin at rferonces in the Sata Pak 0 the cae oassory expecially allude more often 10 the Tay ai ata tan the Dkk This sn conraition 1 oat anes sated by modern writer Infact when, imberof rewont for 6 This term of uncwruin mening Thee ae hinklng hme inate the existence of x termediate st tones death tnd rebirth, am ouardbhava, and seeped a sch by vome Badin eben the Soriaveda, ee Bot thi is ot coantennad Inthe Three amp tradkion which denies the exitece of such + sate, For an eramination of this problem in Mes of ci. pO are Fg M1, Ny sts AS-7, te, *-- one of thew two Frat i 10 sxpected, final Keowlege in this prosent Ife o, there being sme rial Aetiement (uphiesd) the ate of on-rersig oa HE Steven Cling, Seles Persons, Cambridge 196, p92. sy «the idea of being a perms on the Pah, and therfore a lta strenm-wineBoddhis Sedos Review B 1-2 (99) ~ Ilan ‘upon being instructed in the Dhamma by the Buddha, a person declares he goes for refuge ‘to the Lord, to the Dhamma and to ‘the Order of bhikkinus’ and then says, “May the Lord accept me a a lay-follower as one gone for refuge from this day forth for as long as life lasts, one may conclude that person to be an ‘ariya-savaka and at least on the sotapanna path. Whereas if, instead of becoming a lay-follower, he says, ‘May 1, Lord, receive the going forth in the Lord’s presence. ., this is almost invariably followed by, Then the venerable so-and'so. . . soon realised even here in this present life through his own direct, knowledge that unequalled goal of the holy life. . . And the venerable so-and-so became one of the arahants:. It seems as if it is expected that one who goes forth will become an arabant, fr that he goes forth because he knows he has the capability 10 become one. In the Mahi-Vacchagotta Sutta (M 73) there is found a threefold division of the Buddha's followers. First there are the monks and nuns who are arahants, then there are the lay-followers who are of two kinds (I) householders. both mea. and women, who are living the holy life (rahmacariya, which ‘must mean the practice of celibacy here) and are andgamins, and (2) householders of both sexes who are enjoyers of sense-pleasures (ie. non-celibates) who ‘have accepted the ‘Teaching, overcome doubt and perplexity (Le. ‘have arrived at certainty’) and live confident and independent of others in the ( sotapana), mist crignlly have meast no more than being + monk. This ot the picture one derives from te esely Pal Inerwre, I more Wkly sotpanea was 4 term bough a to accommodate the plows Iy-follower who ‘the ep of sing Fr! ito homeless oldhs Stair Review 1-2 (99D = sand ‘Teacher's instruction’, Of each of these six categories (three pairs of male and female) the Buddha says there are not merely hundred... five hundred, but many more such followers and Vacchagotta remarks that if any one of these categories was ‘missing the holy life propagated by the good Gotama would be incomplete in this regard. ‘That there actually existed lay people who were celibates during the Buddha's lifetime may seem surprising, even @ novel idea, hardly mentioned in modern Buddhist writings. However, although the large numbers could be attributed to pious ‘exaggeration, that they existed is confirmed in one oF two other places. There is, for example, the instance of Uggs of Hatthigima who gave up his four young wives, giving the ‘eldest in marriage to a man of her choice, when he became an nagamin (A IV 214). It is because the andgamin, like the ftrahant, is rid of the five lower fetters (samyojana) that bind beings to the sensual world that he leads a life of continence Grakmacdri), The sotapanna and sakadagdmin, the ‘enjoyers of sense-pleasures’ and hence still sexually active, while having fovercome the three fettes of personality-belief (sakkdya ditt), doubt and attachment to outward observances, sill have the fetters of sensual desites and malevolence and will return again after death to this world, the Kimaloka (the world of Sensedesires). The andgdmin is free of these fetters although rot yet free of the five higher fetters, and so will arise in the Pure Abodes of the form world (Rapaloks), but cannot return fagnin here to the Kamaloka, The arahant, being rid of all fetter, is not lable to be reborn anywhere. The higher fetters are: desire for form and formless realm existence, conceit,Bedi Stale: Review 1-2 (9M) = Ielend restlessness and ignorance’, It is the subtle residual clingins ‘orld by tee fetes ht ens th aman fo comin living inte aye IIs he abene of thee fetes in be arahin ht precdes him from 3 ving tnd for whom the Bhi Sangh was eased bythe Busha “ A nents of lay andgamins, such as Hatthaka of Alavi and) ‘as of purely seeular tute, that they were communal Sh Bachchans se Citta Samyutta, SIV 281ff). id A diinesion perhaps should be drawn et so bean he aca stat of ata and the apie tat re tha presented Ce. 73, Ud 6i, et). There must ave been many who heard the Buddha preach but remuned unaffected and we learn of auarteiome, badly behaved monks scismatcs ano orth yea ead i ft ecty ene the sonyolns, mayb nldlng not hee ete tore sillier tli eee erie = aight vic sesh kala of fee: nko te goed pig ey shea yw a ‘of the flow of defilements (isava), “hae ther the Absence of the sp Bodhist Stadion Review 8 1-2 090) ~ Ireland ‘these were the puthujjana, those who were apart (puthu) from the ‘ariya’, They were outsiders, foolish people who could not Comprehend the Dhamma when it was taught to them and Ceuained their various erroneous views. The ideal was that all Dhikkhus should be arahants and that the attainment of the srafantspath was the sole reason for going forth. The lity then consisted of both celibate andgamins and sotapannas still enjoying sense pleasures, all entirely devoted to the Buddha. and Supplying the Order of bhikkhus with its needs, The arahant bhikkhus were full-time: professionals, the elders of the community, the guardians of the Teaching, instructors and fdvisors. Whether of not this ideal was ever realised during the fifetime of the Buddha, after his passing away the ‘ariya-sangha underwent a rapid decline. And indeed this was fnevitable. The literal meaning of sdvaka is ‘hearer’ and upon the departure of the Buddha there would soon be no more of that‘... community of "those who had heard” (the, Dhamma directly from) the Blessed One’ (the bhagavato savaka-sarigho). ‘Thus Subhadda was not only the last sdvaka converted by the ‘Buddha (D 11153), but the last sdvaka of all! ‘Although there would still be those who by their own cfforts successfully practised the Path to enlightenment, as is testified throughout the long history of Buddhism. this was on. more limited scale than formerly. Evidently few sdvakas were ble to make others ‘see the Deathles in the same, way that the Buddha could. And it would be more difficult to ‘arive_at the certainty’ of faith in the Blessed One when one could no longer meet him face to face. As the venerable Ananda said, shortly after the Buddha passed away, There is not even one bhikkhi, ‘brakmin, who is possessed in every way and in every part of all those things of which the Lord was possessed. this Lord wasat Sis Review 8.1.2 099) ~ tland fone to make arise a path that had not arisen before, to bring. about @ path not brought about hefore, to show a path not shown before... But the sdvakas are now path-followers who «do 50 by following after him’ (M108). Interestingly as Peter Masefield has pointed out, when itis sid the Buddha ‘makes arise a path... shows a path’ this must have been meant in the sense of making it arise in a particular person on a particular occasion and not in a general sense of propagating a universal teaching for all. Despite the Buddha's stricture on accepting teachings based on hearsay, the latter view arose after the passing of the Buddha and the disappearance of the original savaka-saigha when direct contact was no longer possible. The Buddhist community had to come, to terms with this new situation and to interpret what had been collected and preserved of what the Buddha had said end taught. In this interpretation one of the ideas that appeared was that the four paths were stages on the way to the ultimate attainment of Nibbina, and this in turn has led inevitably to further changes in outlook in present day Theravida Buddhism. If the view is, ‘entertained that arahantship isto be regarded as the sole goal of Buddhist endeavour and the sotdpanna, etc is relegated to a stage on the way to that goa, then the tendency is to regard the arahant as the only true ‘ariyan disciple. Again, if the arahant has to be a bhikkhu, the ariya-sangha is then conceived as some Kind of élite within the Bhikkhu Sangha itself. The laity being excluded from any meaningful spiritual atainment is then ‘demoted to a secondary role. In recent times undue emphasis has been placed upon the social division of the Buddhist world, 10 Matin oy pple uadhit Sues Review 8 1-2 (99D ~ land widening the gulf between the Sangha and the laity, and even going so far as to identify the latter with the puthujjana. However this is to ignore and confuse the evidence of the texts themselves, which conceived of a spiritual dimension cutting across the purely social divide of the bhikkhu and the layman,‘THE SACRED MOUNTAIN, Pilgrims & Travellers at Mount Kallas in Western Tibet and the Great Universal Symbol of the Sacred Moutain, by John Snelling. East-West Publications, London and The Hague 1991. 457 pp., profusely illustrated in b/w and colour, 3 maps. £19.95 This is a completely revised and updated edition of John Snelling’s account of the sacred mountain Mt. Kailas in Western Tibet, as seen through the eyes of the travellers and pilgrims ‘who visited it from the early 19th century onwards. Since the first edition appeared in 1983, however, a new wave of Western llers has been able to visit the mountain, thanks mn of China's attitude to Western tourism, so accounts of their visits have been added to those of the classic period. A vast array of colour and black-and-white photographs, both historic and modern, adorn the text of this entertaining ‘account of one of the most spiritually potent places in the ‘world, while for those valiant hearts actually planning to visit Mt Kailas there is a whole section of advice and information for modern travellers, plus a number of beautifully-drawn maps. THE ELEMENTS OF BUDDHISM, by John Snelling. Element Books, Shaftesbury 1991. 136 pp, illustrated. £499 ‘This concentrated little book is an attempt to give both the newcomer and the established Buddhist a succinct overview of all Buddhist schools: their history, teachings and practices. There are chapters detailing the Indian background, the life of the Buddha and Buddhist cosmology, plus special sections on ‘meditation, ethics, philosophy and the spiritual quest in the contemporary West. Straightforward in style and non-sectarian in spirit, this book makes an excellent introduction to what is in fact a vast and often confusing Field ‘STANLEY WEINSTEIN AND THE STUDY OF ‘SINO-JAPANESE BUDDHISM TH Bamett Japan may not by some definitions be the most Buddhist of Asian countries, yet itis without a doubt the country in which it is easiest to study the whole historical range and depth of the Buddhist religion. Paradoxically, however, a glance at any history of Buddhist studies shows that remarkably few Westerners, especially scholars publishing in the English language, have approached Buddhism armed with a knowledge of the living Sino-Japanese tradition of the faith. True, some of the great Indologists and Sinologists have made use of Japanese scholarship, but until very recently few academics have made it the starting-point of their researches: rather, the Sino-Japanese tradition has been more often represented (or misrepresented) in English by the sometimes explicitly anti-academic proponents of ‘Zen Buddhism. It is, of course, possible to point 10 one or two notable 1 Fora lin of the surveys which may be conltod 1 yrfy this pon, se ‘a1 on p247 of Resell Webb ‘Contemporary European Scholarship in ‘Bushisn’ in T.Shrapki (el) The Buddhist Hertape Buddhice Briann I, Insitute of Buddhist Sti, Teng 198), pp247-74, which are provider In ‘elf an pied survey for «large prt of the fal Yo the importance of Japenese Buddhist stoi bas ben an open mre lat ince the plication of § Livi, Matrioux jponsis poor Taode du boudhione, Bulla de la Maison Frenco-Jeponaize | (82D, ppl-6% note, og. the mention of S Weintcin techer Hota Gyoten, sled teching a Kemimwa, on pl.Bodhi Sues Review 81-2 (990 ~ Barett pioneers in bringing the fuller riches of Sino-Japanese Buddhism to the attention of the English-language reader. Bruno Petzold (0873-1949), a German scholar of Tendai Buddhism, published ‘much of his work in English; indeed, since his memory stil seems to remain green in Japan, his writings continue to be published there’. Here in London we should surely, not forget the remarkable New Yorker, William Montgomery McGovern (1897-1964), PhD. (Oxon), who introduces himself on the ttle page of his A Manual of Buddhist Philosophy as ‘Lecturer in Japanese and Chinese at the School of Oriental Studies, University of London; Priest of the Nishi Honganji, Kyoto, Japan®. McGovern was at the School from 1919-t0 1924; that his subsequent career was probably an increasing disappointment to the Nishi Honganji may be guessed at from his publication, namely To Lhasa in Disguise (1924 Jungle Parks and Inca Ruins (1927) Early Empires of Central Asia (1938), From 2 For Pete Hanayams, Young ee ‘Reminiscences about Mr, Bruno Peni, by Shinsho 5 12, 195, pplt-20, though I have act been ale te Tecate copy of this in Bean, nor a copy of the callection of As wating, pablshed ponhamouly under thee Tendat Bushiom, Yokobsms 17, 00 1 copy of the work on Buidhist Prophet Nichien (Tokyo 197) by Petzaé ‘died by 5, lids and. Simends the lt two studies ae cod by M. Pye Ge) Emerging from Medtation by Tominaga Nakamoxo Duckworth, Landon 190), 92, and lide "Watashi no Hoko-Bel Dakkyogiks seinen, 20, all Komezana Dagata abhyogata rash 20 (98), pp-28, expect 3. Only one volame of thi Manual (on coamology) ever appated (Kops Paul Trench, Trubner & Cs Lid, Landon 123, ths has ben spre by the CCaneee Materials Center In, San Francco 197 Other deals on MeCorern taken, fram Whe War Whe In Americe, Velame Pei Bedahie Stadio Review & 1-2 (39D ~ Bart Luther to Hitler (1941); and Strategic Intelligence and the Shape of Tomorrow (1961). From 1929 he had taught at Northwestern University, apart from war service in intelligence Which added the ttle of Commander, US, Naval Reserve, to his priesthood. For a former lecturer of the School, McGovern makes a slightly disturbing appearance in John K. Fairbank’s autobiography: We privately believed him to be a charlatan but if so he was a very smart one. : ‘Though Stanley Weinstein was also born in New York (in 1929) and also taught at the School, his consistent dedication 10 the promotion of Buddhist studies could not contrast more sharply with McGovern's passing interest. Although it is Imisleading in respect of Prof. Weinstein's own biography, the Encyclopedia of Religions correctly places him in the post-War ‘expansion of East Asian Buddhist Studies in the United States: ‘World War Il also had an effect on Buddhist studies. In particular, many young Americans who took part in ‘government language-study programmes were assigned the task fof learning Japanese and Chinese... Stanley Weinstein at Yale University has focused his research and teaching on Japanese methods and sources, stressing that the number of scholars in Japan who are engaged in Buddhist studies far exceeds all of those in the rest of the world, making the detail of information 44 John K.Feitank, Chinaound rpr and Row, New York 1982) p16.Boudhit Studies Review & 1-2 (9M) = Barrett lable in Japanese crucial for adequate study. The opinions attributed to him are accurate enough, but Weinstein was not ‘swept into East Asian studies by the War: it was @ matter of deliberate choice, as & published autobiographical talk on his ‘academic career clearly shows! ‘Weinstein’s earliest interest in Japan was awakened by the writings of the Irish-Ilyrian Lafeadio Hearn (1850-1904), who ‘ended his life as a Japanese citizen’. Hearn's exotic tales inspired him while still a teenager to undertake the study of Japan and the Japanese language completely on his own initiative, using the cumbersome and by then already dated publications of W.G. Aston and BH. Chamberlain, It was through his initial explorations of Japanese history, literature and society in the books available to him that he came to sense the major importance of Buddhism in Japanese life, but he had ‘no opportunity to pursue his studies further until service in the Korean War had taken him to East Asia for the first ime. Even in Korea itself the legacy of the recent Japanese ‘occupation allowed him to improve his knowledge of spoken Japanese and lay the foundations of an impressive private 5 Micom Blade (ell The Encylopedia of Religion (Macmillan Publ Co, New York 1987), Volume Two, p59 ~ from ‘Buddhist Studie, by Levis 6 ‘Mihon Bokiy® to ihi Ametihajin Bukky® Kenkyake no tee: Toda no Komarana Daigal Dabhygatabe rnshi 19 follows 1 have fl free to auppement this source ‘with my own reminiscent of Pret. Went: remarks n convertion 7 Note Kenneth Rezroth (ed). The Buddhist Writings of Lefcadto Hearn (iw Honse Li, London 16D, pecially the editor introction lbs Stair Review 1-2 (89D ~ Bart library of Japanese books, but the G.L Bill gave him just what was needed: the chance to study at a Japanese Buddhist wuniversity. ‘Swayed by the prevailing Western interest in Zen, he chose Komazawa University, Tokyo, academic stronghold of the S6to school of Zeri. As it turned oUt, the great texts of that school proved (for linguistic and other reasons) not very rewarding for ‘beginner, but fortunately Komazawa was an institution, Several other Buddhist universities in Japan, with roots deep in the scholastic tradition of mediaeval Japan, 30 apart from its ‘own sectarian emphasis it also upheld the teaching of the foundation texts of early and mediaeval Japanese Buddhist learning, the Chinese translations of Yogicira philosophical Titerature. From his second year onward, Stanley Weinstein began to concentrate on this literature and its Bast Asian commentaries, and when he graduated in 1958 with Highest Honours, his graduation thesis was on a technical aspect of Yogicira thought ‘At this point he entered the M.A. course of Tokyo University, supported financially by the Ford Foundation, who in helping to establish Buddhist studies within East Asian studies hhad little choice but to pay for education in Japan, since postgraduate teaching in East Asian Buddhism hardly cxisted in the United States at that point - like Britain, more than thirty years later. The Tokyo University experience proved invaluable for Weinstein, allowing him to study with Yuki Reimon, an ‘expert on East Asian Yogicira whose personal commitment 10 {Keslo Buddhism made a deep impression, as did his insistence on studying Buddhist doctrines in their full social and political ‘contextBuddha Stas Review & 1-2 COM) ~ Bae After completing this MA. Weinstein found that the Ford Foundation now stipulated that he could only qualify for their support if he took an American PRD, so despite permission to ‘continue at Tokyo he switched to Harvard in 1960, where Professor M. Nagatomi had just started the teaching of East Asian Buddhism at graduate level. This. was to lead to the ompletion (in 196) 0 doctorate onthe Kann akumush, a ‘work written in Japan in 1244 as a restatement of Y though in simple tems forte metinval age and whch had earlier been rendered by Yuki from Classical Chinese into Tapanese, By thi time be wa tte Sl of Orenal and Ain Stain, mre he he te newly crted ps of Lecture in Ft Ease Bolo fo 56 to 60a pont wich we at he fetes of hs some ot cee moe slur psons Dorgened in he Usted Sac and eowere Hs peed Imei of the Schoo ees he rat ten deed fet the company of he ogi: sdfng Bit ups teap other languages for esl the inte Profeser n Browgh Cisirtey Among be sodnts a ths ime vas David Kalupahana, now a well-known scholar of Buddhism himself, Of hit colesgus teyond Buta Se, Pet. DC. Twit wana ale 1 al en his experiae fo we ¢cofecest sprite cso ea arden) taco mace te Seen eee mir shin tang Ons ot of Bn uooacen (Chinese Seudies, 1984, pp3t-3, z odin Studies Review £12 (98D ~ Bere paper on the Tang dynasty, under which Yogécira thought had become firmly established in Fast Asia. For this he developed some work already published in Japanese by Yuki Reimon, fextending his approach to demonstrate the importance of the ‘Tang state's patronage to the success of the great Buddhist schools of the day" By the time that he delivered the paper, however, he had transferred to an Associate Professorship (from 1974 2 Professorship) at Yale University. Here, according to his recollections, he found himself hard pressed by a much greater fond of graduate teaching - though T must say that L myself saw no sign of effort in the consistently enthusiastic and stimulating teaching I received during his early years at Yale. In any case the success of his work with graduates right from the start is demonstrated by the fact that his earliest students - David ‘Chappel, Paul Groner and John MeRae - are all now established teachers of East Asian Buddhism themselves. His own work, meanwhile, retuned in part to mediaeval Japan: Yale, after all, possessed a great historian of Japan in John Whitney Hall, who was well able to appreciate the importance of Buddhist studies in understanding Japan's past. But Weinstein also remained committed to further work on the ‘Tang for the Cambridge History of China. The volume containing his contribution, planned twenty years ago, has not yet appeared, but in the meantime his chapter has been 10 ‘imperia Patronage in the Formation of Tang Bodhi’ im APF. Wiiht and DE Twtcht (ot) Perspectives nthe Tang (Yale Univer Prem, New Haven 1779), 9285-06Buddhist Sade: Review & 1-2 (99) — Barrett Published as a monograph and has been widely acclaimed as a history of the Buddhist church of this period, especially by thees Who have taken into account the constraints under which it was written, For the 1990 Jordan Lectures in Comparative Religion", Prof. Weinstein was asked to return, as it were, to his roots and Gonsider the most basic questions concerning Japan and Buddhism. How was Buddhism established in Japan? How did Buddhism interact with its Japanese environment? The Westera student of Japan is remarkably poorly served by current Scholarship on the relationship between early Buddhism and {apanese religion, 1H. Kamstra published a lengthy study in 1967 concerning the introduction of Buddhism into Japan’ but it is high time for the topic to be treated afresh, ‘with greater Precision and concision. Alicia Matsunaga likewise published a ‘Ponographic study in 1969 concerning the honj-suijaku theory, the key whereby Buddhist figures and Japanese divi 1M Audahion ander the Tang, Cambridge University Pan, Cambie 1987 ‘The cris ced by lide in Komazawa Daigatu Baldystatu rons 20 os 12 shovel, aretha eniely teide the point dt gp of rch saan ‘is bstenyed by his 6, which toes the study I have referred to ato ‘shove in an ently diferent ale of eye on Tag wie 12 “Whee the nds met the Buddhas Religious Synertam in Early end Medieval Japan’ (281190), « pubiie lecture followed by four sewines (@9-301190) on the themes. ‘apanese religion before the inradvetns ot Boddhinm The Encounter with Buddhn, Kami in aped of minnoo” mca “The rnstormaion of Buda ato Kart 18 | Encounter or Swreiom: The Iniel Gromh of Japanese dehiom 3. Dit Leiden 55 ‘Buddhist States Review 61-2 (9M) - Bare. pr coat uaiaaea fara . il i lanced view of non-l ist eee ee (into up to the middle of this century, recent researc Sn ee leer plese Maree cleat ely aceie ands atone axon he ce ferativ phases of apa rligiour development The Me The da Phy of Ain: he Her ep of the Hoajte ay Cos Tt nd Spa Utes, a I peetalatogt yes. Buddhist Books: 1S Fan of pte ein 2 wo vain Ate aye : Ie owe the common t Pet, Rcd Roving cin enn i ‘been done in Japanese to demonstrate the Chinese elements in Eesti jligion in early times: A. Shigematsu, Kodai hokka 10 arenes co oo) ont oo Crt Kear ego 9 : Nea ny on ter Warn hye pe Go a ‘pat mma torch ara tg ck i Cn a telpeberimmeteriyeana rnin tn Te Cpe Bow (ee : = native work of Western scholarship on modern Japanese religion.‘Buddhit Ses Review 8 1-2 (99) ~ Barcett approach (as the foregoing remark will have shown) was historical, but was combined with a consideration of social and political factors and an unrivalled awareness of the importance ‘of a correct grasp of doctrinal matters. In their published form. they will constitute indispensible reading for anyone interested in the Japanese cultural heritage, the mature reflection of a long. and remarkable academic careet RELIGIOUS CHANGES IN LATE INDIAN BUDDHIST HISTORY* Lal Mani Joshi Part One Preliminary Observations ‘The history of Buddhism in India covers a period of nearly seventeen centuries, from the fifth century BC. to the twelfth century CE. The last five centuries, from the seventh to the twelth, thus constitute the late phase. Of the many events that ‘marked this period the following four are outstanding: ‘) Production and publication of a large number of ‘Tanuric texts ii) Assimilation of several features of Brahmanical and tribal ritualism and of a few elements of Brahmanical Hindu theology by Tantric Buddhism. ili) Assimilation of a large number of Buddhist doctrines and practices by Brahmanical Hinduism. iv) Gradual decline and final destruction of Buddhism in most parts of India. Presented to the Second Eai-Wet Roipons in Excouner Confrence, Hono, Jaaary 284oddhis Sates Review 8 1-2 (990 ~ Sai ‘A study of paradigm changes in Buddhist history has to take note of the current theory of three phases of Buddhism in India. Major changes in paradigms are supposed to be connected with changing epochs of Buddhist history. Some ‘moder scholars divide the history of Buddhism in India into three phases: Early, Middle and Late. It is ako customary with ‘modern scholars to use sectarian names, invented no doubt by a. section of ancient Buddhists, for three forms of the Buddhist Feligiousness. The three sectarian names are ‘Hinayana’ or Little Vehicle, ‘Mahayana’ or Great Vehicle, and "Vajrayana’ or Diamond Vehicle. A correspondence is often seen between these three forms and the three phases. In other words, Little Vehicle is assigned to the Early Phase, Great Vehicle to the ‘Middle Phase, and Diamond Vehicle to the Late Phase. ‘This seemingly neat and clear scheme appears to reflect paradigm changes in the history of Buddhism in chronological order, but there are difficulties involved in this facile formulation of the complex development of Buddhist ideas and. practices during so long a period as seventeen hundred years. ‘This formulation gives a rather misleading impression of the antiquity and history of diverse Buddhist doctrines and practices, land also tends to ignore the continuity of Buddhism. One is likely to think that the Great Vehicle supplanted the Litle Vehicle and was in turn supplanted by the Diamond Vehicle, ‘This is an error. The so-called Little Vehicle continued to flourish throughout the duration of the three periods, though in 2 slightly modified form and with reduced vigour. Similarly, the so-called Great Vehicle continued to flourish vigorously ‘even during the period of the Diamond Vehicle. The history of Buddhism has been characterised by a remarkable degree of dit Sues Review 6 1-2 C99) — Jai i ot cent, Od se dang slong with remarkable degree of cniiy, OM Ses ee eons the new ec and school ol an ro ether dearded nor sopreed, Du hey Were di imeprted and expanded inthe THEM Of DEW ‘Another point worthy of our attention at this juncture is tat we, as aeademic students of Buddhist religiousnes, cannot Adopt sectarian approaches in our studies. For example, we Cannot say that the Buddhist inthe early phase were followers of an inferior soure of religion eure; nor can we sy that 1 Buddhist of the middle and late phases were followers trac Of relgos ce Sikyuman! Bodh, who Tived and taught in the early years of the early phase, cannot be called a representative of the Lite: Vehicle; on the other hand, ive cannot tccept the view that the followers of the Diamond Vehicle were degenerate Buddhist, In shor, sectarian views and mutual doctrinal and practical differences of the Buddhists Should not colour our perception nor distort our conception of the dynamics and dialectics of Buddhist religious history. A number of Buddhist texts in Pali and Sanskrit refer to orebodings of the decline and effacement of Buddhism in India with the passage of centuries”. However, we shall not be 1 ss towed con, A Short Hers of Badin Ceaas ln Uri toutes Wop Uh tr wok, adi Thought i Id, hak Cosas hued wa he called “Te Tse Phas of Budi Fray eerie heating “Ae Bolin’ Th hv “Te ano F Pans W, chappt a duced hi goton Inconel de “eaty Posto the Dah of Behm Maen XVI, ae 80Buddhist Sues Review 8 1-2 (99) ~ Js {usted in an atempt to correlate the sucoseding pases and tree foro ec eee elem tet longing oats pes The belief in the gradual decline and final destruction of the Dharma may be suid to have been a part of Buddhism since the earliest times of its history. Paradigm changes have been a constant feature of Buddhist history. What is important to bear in mind is that Buddhist teachers and leaders in every century ‘thought and taught that the Dharma was a dynamic forced to be adapted to changing circumstances inherent in human history. They did not hold the view that there was a strict, correspondence between the three phases and three vehicles, nor did they teach that the succeeding vehicles represented increasing decay of the docirine and practice. There is a belief current among Tibetan Buddhists that the Srivakay Bodhisattvayina and Vajrayana are based upon spiritual and intellectual gradation and represent increasingly subtle ideas and stages. This, of course, is a sectarian view; but it wars us. against seeking a correspondence between successive phases associated with the three vehicles and an increasing decline of Buddhism with the emergence of each successive vehicle. ‘We are obliged to mention here the well-known Buddhist theory of the origin of the three vehicles (yana) when we are talking of paradigm changes in the history of Buddhism. The ‘older set of three vehicles mentioned in some early Mayayina sutras, viz., Stivakayana, Pratyckabuddhayana and Bodhisattvayna, is explained as an example of the Buddha's pans dit Ses Review B 1-2 (990 ~ Ha jndicious use of diverse lierative techniques (upayakausalya) ‘The three vehicles, those of the Disciples, the “solated Buddhas’, and World Saviours or Bodhisattvas have one single final goal fof Supreme Enlightenment (anuttara samyak sambodhi). By resorting to numerous expedient devices the Buddha seeks to fave living beings in the world who are likened to a multitude ‘Of children playing in a house which is burnt by fire on all Sides. ‘The Saddharmapundarikasitra denies the possibility of any real vehicle except the Buddhe-Vehicle (Buddhayina) which fs called the one and only vehicle (ekaydna). The Mahayana sitras take it for granted that the practice of the bodhisatvas is the heart of the Buddha's project of universal salvation. These texts cut through our modern theory of the emergence of the ‘Mahiyénic doctrines and practices during the so-called ‘middle phase” ‘The Saddharmapundarikasitra in fact records that the Transcendent One (Tathagata) ‘set in motion the Wheel of the Dharma’ (dharmacakrapravartana) twice, first at Reipatana-Megadiva near Vardnasi, and then at Grdhrakiita in Rijagrha’. According to this view, the essentials of both Little Vehicle and Great Vehicle were taught by the Buddha. ‘Buddhist texts belonging to the late phase record the tradition of three dharmacakrapravartanas. These authorities teach that ‘doctrines and practices which constitute the Vehicle of the Disciples were expounded by the Blessed One when he set in ‘motion the Wheel of the Dharma for the first time at 3. Seddharmapundarttosira of. Pla Vsidy, Mithila sive, Darthangs 190, pp, 54-5 The Chines recension of Kumirajos ns teen by Laon Hurvite a Serpe of the Lots Blorsom of the Pine Dharma, Columbia Univesity Prem, New York 19% pp62-6 4 Soldharmepandarhsitre 3-4 and p50, Wari, op. Gt. PES?Buddhist Saes Review 8 1-2 (98) = Sah Rsipatana; doctrines and practices which are known as the Bodhisattvaydna or the Great Vehicle were taught by him when hhe set in motion the sublime Wheel of the Dharma for the second time on the mountain top called Grdhrakita; whilst those of the esoteric vehicle known as the Diamond Vehicle were revealed by the Lord at a place called Dhdnyakataka (modern ‘Amaravatt) in the course of the third dharmacakrapravartana’. ‘The Vajrayana authorities also teach that the Great Vehicle ‘subsumes the Diamond Vehicle; the Mahiyina is twofold: one based upon the practice of perfection of spiritual qualities (paramitds), and the other based upon the practice of ‘meditation on mystic words end symbols (mantras), In short, ‘according to these Buddhist traditions all three vehicles are as ‘old as the age of Sikyamuni Buddha. Paradigm changes, if any, in the history of Buddhism cansiot be understood in terms of three successive phases, each of which is separated from the ‘other by several centuries; all the different paradigms were set forth already in the fifth century BC. by the founder of Buddhism, Those Buddhists who believe in the theory of setting 5 Seoddero Tia of Narope) ed, ME. Cael, nena Ina Bares 1941, pp2-S see Rahols Stmbryiyans, Paratetve Nibandhaval, Kitab Mab Allahabad 184, pllX A slighly different version of sattng is mation the ‘Wheel of the Dharma wil be found in Mas Grub Ris work tranted by FD, Laing and Alex Wayman, Introduction tothe Buddhist Tantric Sytem, Moi Banari, Deli 197% ppt 6 Advayavajro-sangraka (of Maitipa alas Advayavsa) ef HP. Sexi, ‘Ocental Insite, Bards 127 p4 See ako Mas Grab Ri op. ct podl-S eho says that there is no discrepancy tetween the teaching of the tetas and hat of the params aaa, tr) concerning the metal of becoming # ‘Budi Stes Review 8 1-2 (99) — Joh in motion the Wheel of the Dharma thrice want us to believe that there have been no. changes, no revolutions in Buddhist history! Buddhist scholars are, however, astounded by the great variety of Buddhist practices. The differences among the Philosophical opinions held by different Buddhist schools that briginated in India are equally amazing. The bodhisattvas appear to us so different from the arhats who in their turn differ only slightly from the pratyckabuddhas; and the imahisiddhas lived a life-style and spoke a language that. would hhave shocked all the upisakas and updsikés of Sikyamuni Buddha. Indeed, just as the arhats and ‘Great Disciples’ (nahasravakas) like Sariputra are said to have been astonished by the wonderful and inconceivable liberative techniques: adopted by Buddhas and bodhisattvas and taught in the Saddharmapundartka and the Vimalakirt ‘numerous bodhisattvas, Sarvanivaranaviskambbin and others, are said to have been frightened to such an extent that they became ‘unconscious when the Guhyasamaja Tantra was revealed. Similarly, all the wise ones (bodhisattvas), Vajragarbha and fothers, are reported to have been so thoroughly amazed and 7) Saddarmepandaritsir, ptt; Havin. op. ct pp2st H. Kerns tans of the Sansist vesion Saddhormapandarita or the Lots of the True Lam Clarendon Pres, Oxford IBA (Dover Publiions New York 1963, paaS-& Vimlakirtnirdeiastir t, by Robert Tharman a The Holy Teaching of Vimatair, Pennsyvana Sine University Pes, University Park 196, po24-S 50, 54, 92% Tibetan ten ew Sensi restorion ed Mind rma by Dhikgu Prisha snd Lat Meni rh, Corl latte of Higher Titetaa Suing Scot 1, Induction.Badia Sates Revew 81-2 (99) — Sai bewildered that they also became unconscious and fell to the ‘ground when the Hevajra Tantra was revealed"! These records ‘seem to contradict the belief that the three vehicles are merely three facets or aspects of the Buddha's teaching., The Buddhists of the Mahayana sotras and Vajrayana tantras would not see hhere any contradiction or opposition. Contradictions and ‘oppositions within the tradition are either understood in terms of skill-in-means (upayakausalya) adopted to suit diversity in the intellectual and spiritual equipment of the people whose final liberation is the burden of the Teaching, or as something inherent in all empirical experience (samvrii) of embodied existence in the world (Samsira) 8 Gabyaromaja Tarra (Ox) ed B 1981, p2l; ed. S. Bagchi, Mithila Tnaitte, Darbhange 1965, pplS-I6: Serventveranavishambhin prabheiayo makabodAlvata Bicarya prap althaaprapah «Buh santas mirechtsaBhivan. Hevajra Tatra (vt) of, DL Saligrone, OUP, Lindon 19%, Pt 2, Sanskrit sd Tien Tots CAX, wi, pe irae va tare Vajagerbidaye hah | poramaviomayapanns mirchite paliovnae Snaligion’s trash. may be seen in Het 1 (GRD bt 1 think i rendering of udboh ws "buddha? ie incorrect. On the opening pee the text cll rears ‘hat Valeur and other in the anembly ae Sodhiattvas Baas cance ‘be eapponad to teome sensi’ (mired) as Saellgoves tans ~ Weng thi ll the Bagh Vajapirite and the ses, wee sled wih the ret ‘stonshment and fell sensln: tothe groune!~ seems 10 imply. The wort udhah means “wie one and here veers to the bthisatas ke Vajageita (quiyapetyatron), ‘of all seoret ‘olahis Sates Review K 1-2 (99D = Fash ‘The one and only eternal, changeless, ultimate absolute is the Cosmic Buddha, often identified with the transcendental Dharma and conceived as the Dharmakiiya. This conception of the Buddha has been the paradigm supreme in the Buddhist tradition in all its phases. Everything else including Buddhism itself, has been regarded as changeable. Buddhism or the Dharma as Buddhists know it, has been understood as a constellation of provisional means and methods of realising the primary and secondary goals of religious life. As such it has been dynamic and diversified. The doctrine of universal change and impermanence is a basic Buddhist doctrine, and it applies to Buddhism as well, The history of Buddhism shows that it has been a growing and changing tradition; such process of growth and change stopped only when Buddhism was plundered, persecuted and finally effaced in India. I will have more to say about this below. Having made these preliminary remarks on the theory of paradigm change in the history of Buddhism in India, 1 shall how proceed to analyse in what follows some of the salient feawures of Buddhist reigiousness in early medieval India. My ‘analysis will be based chiefly on some Tantric Buddhist Sanskrit texts. It-can be studied under three headings, or categories of paradigms: philosophical conceptions, aims of religious and spiritual culture, and methods used ro attain those aims. rt Philosophical and Theological Conceptions Although great Buddhist philosophers like Santideva,adh Stole Review & 1-2 (BR) ~ ci Candrakirti, Dharmakiti, Silabhadra, Kalydnaraksita, Santaraksita, Vinitadeva, Kamalasila, Haribhadra and Dharmottara flourished during the first half of this period (700-900 C.E.), 1 will not refer to their views in the present context. Here I want 10 confine my remarks to what might be called Tantric Buddhist thought. The leaders and teachers of this variety of Buddhism are called siddhas or mahasiddhas, "Perfected Ones’ or "Great Adepts. Since they are the followers ‘and propagators of the Mahiyiina, their writings contain most of the major philosophical doctrines of the classical Mahayana They had little or no interest in Buddhist logic, but they ‘vigorously continued Madhyamika and Vifidnavida traditions of thought, often reinterpreted old conceptions and presented a new synthesis of the contents of sitras and tantras. Their philosophy became a mixture of Midhyamika absolutism, Vijfanavida idealism and the mystical theology of the Vajrayéina. The siddhas not only freely used classical terms in a new sense, they also invented many new terms and used them as synonyms of classi odhicita is used in the sense of ultimate reali texts it was understood as the thought of Enlightenment Likewise, the new term vajra is used in the sense of the classical term Sanya; thus what was understood as ‘voi called ‘diamond’. Another point to be kept in mind while discussing the philosophy of the tantras and siddhas is that they sed what is called samadhabhasa or sandhya-bhasa, a kind of intentional speech, secret, esoteric, enigmatic or paradoxical ‘Bddi Sues Review 8 1-2 (99D — Fah tape ah mee at ae Ch em, initiated into the mysteries, rituals, techniques and psychological symbolism of, this system may not be able to grasp the untold but hidden and intended meaning of the riddles of the we td an Seon a oa () Reality: Absolute and Retative tor cognate at (prabhasvara) and immaculate (Suddha), it is the nature of great count win tn eee Canara na aca oe scare ra a cob Ca et we a aa sees ee ees ee it enh ra 9 See Lal Mani Sa Stades in the Buddhsic Cure of India 2 Mota Banas, Delhi 1977, pp289-90 420-4 Per Kner, Am Antholony of Busdist Tanic Songs, Vsivestostrog, Oslo 197, pps? and 274 10. nt XVIIL3T, Citavibeddhi-pratarena od. PB Patel, Viiraharati, Sennen 9, viBodahis States Review 61-2 (990 ~ Josh wwe are told that it is all-void (sarvaSinya), like space (khasama), unutterable (avacya), inexpressible (nisprapafca), unthinkable (acintya, selfless (nairdtmya), supportless(nirdlamba), and so on. One of the important names of this reality is sahaja. This word literally means born together with, co-emergent, innat natural, simultaneously arisen, The term is crucial and its significance is such as to give the name Sahajayana to the system of the siddhas. It refers to the co-emergence of wisdom (prajka or Sanyata) and means (karund or upaya) in the final state of Liberation (moksa) which is characterised by great bliss (mahasukha). According 0 Sarahapada (eighth century), the Innate is the Reality which is neither manifest nor hidden, neither existent nor non-existent". Frequently the siddhas pile up paradoxes in their elucidation of the nature of sahaja. A. characteristic example is the following. verse: ‘abhave bhavanabhivo bhavand naiva bhavand | iti bhavo na bhava sydd bhdvand nopalabhyate 1A ‘Existence is conceptualisation of non-existence, and this conceptualisation does not exist” A similar view is expressed in the Hevajra Tantra!? and the verse quoted above is repeated in several tantric texts. hE Conte ota, Budahst Tets Though the Ager, Bruno Cast, Oxford 1934, p26, 12 Gut IR Pacetrama od, Lois de La Van Fousin, Luin 196 92, WIR, Setedéese Tita pa. Soaligove, op. ct vein, 1 Hv 2, p20 dria, Lp, 3, gies» ifecen uit Ses Review 8 1-2 (99D — Kh ‘The sahaja is identified with the Enlightened One, the Thought of Enlightenment (bodhicitta), with the Self (Ganyata-jadna-vajra-svabbhavatamakotham)'*, and with the nature of the Cosmas (sarva-dharma-svabhava). This Great Bliss, the Innate Joy (sahajdnanda), is the same as Nirvana. We read in the Hevajra Tantra; ‘Thus the Buddha is neither ‘existence nor non-existence. Although he has a form with arms and a face, he is formless in the Supreme Bliss. So the entire ‘world of beings is the Innate (sahaja), for it is of the nature of the Innate. Likewise, itis of the nature of Nirvana, too, when the mind is in the state of purity’. ‘Another major symbol or name of this Reality is Yajeasattva. The term yajra literally means diamond or thunderbolt. It is the synonym of wisdom (prajfd). Here ‘wisdom is not so much a diamond-cutter (va/racchedika) as the diamond itself. The Reality is conceived as the Diamond, as, ‘Adamantine. A verse quoted by Krsnapida (ninth century) as ‘well as by Advayavajra (tenth century) explains why emptiness (Ganyard) is called diamond (vajray: drdham saram asaustrsyam acched yabhedya laksanam ‘adahl avinasi ca Sanyara vajram eyate I" 16 Sadhanamala of, Bhatacha 1860, Voll, p23 0d pes. 15 He 2 p20 MiL-40) 16 Yogurtnamat in Hot 2, ppl04S, Advayevarasameraha p37. Tras of he word axaaieyom & now vient Isis, Baro 125 opr:utah Sta Review 8 1-2 (9) ~ Jai ‘Emptiness is called diamond because itis firm, substantial, ‘unchangeable, cannot be cut, cannot be penetrated, cannot be ‘burnt and is imperishable’ Here we clearly have a positive conception of sanyara. ‘The same Reality is called Vajrasattva, literally Adamantine ing. According to Siddha Advayavajra, this compound name signifies the same ultimate Reality which the Midhyamikas called Sinyata and the Vijiinavadins called cittamderati:. vajrena simyara prokta sattvena jidnamatrata | 1aiddimyam anayoh siddham vajrasattva svabhavatah 1 ‘Vajra indicates emptiness and sattva indicates mere consciousness. The identity of these two follows from the nature of the Adamantine Being” In several places in the tantras vajra is a symbol of the male principle called the jewel (mani) when lotus (padma) is used as a symbol of the female principle. Philosophically speaking, vajra represents the whole truth, it is viewed as the unity of body, speech and mind (kayavakcittavajra). The personified form of the Realty is called Vajradhara and Vajrin. Vara ienavt soe; Vato Saban ad to the same Truth. The doctrine of the two truths is basic to this idealogy. ‘The two truths are phenomenal or relative (samvrti, vyavahdra) ‘and transcendental or absolute (paramdtha,vivrt). The all-void 17 Aéveynaiesamarah, 724. ‘Bit Stules Review 8, 1-2 O98) ~ Joshi sarvasiinya), which is luminous (prabhdsvara), is the absolute (paramértha}; void (Sanya), more void (atistnya) and great void. (mahdsinya) belong to the realm of relative truth. The siddhas teach that the doctrine of the Adamantine Lord is twofold according to the steps of origination (urpattikrama) and according to the steps of realisation (nispannakrama, utpannakrama). Without dwelling on Nagirjunian parallels, we may immediately note that the siddhas declare that the steps of origination belong to the realm of the phenomenal (samvrti) while those of realisation to that of the transcendental (ivr! It is an error to suppose that these tO truths are unrelated to each other. In fact, the two are inseparable. Once again we are reminded of the classical Buddhist teaching on the relation between the phenomenal world and the absolute. According to onc tantric authority: samvriisatasya hetuh prabhasvarah, 18 Yopuanani p04, Kk 4 guano from an unknown sare patirama pojam ci wpamalrama palratah | tramadvayen wpa dena vjrdhiinam ‘See the Samvarodvaya Tania: Seleed Chapters, ef. and tt iii To, “The Hokenigo Prom Tokyo 1974, Chaptre I and TL The theory of co Aramas is mensonad ao in the Gxt XVI, and the Caryagitoa ef. Pes fe op. cits p03 On the doctrine of the two truths Malamadbsysmakivikh XXXIVA-II with the Commentary of Candrkirs odhiayvatin 1X2 with Praitaramatis Commentary, LM. Ji, Tre \4dhie Perspective’ in The Journal of Religious Studies 1V. Punish University, Patna 12, pp45-14 Mereyn Sprang ed) The Problem of Two Truths in Rudahism and Veda, D. Reidel Publishing, Company, Dordrecht =mBuddhist Studies Review & 1-2 (91) ~ Jou samvrtisatyan prabhasvarasya hetuli® “The relative truth is due to the absolute truth, and the absolute truth is due to the relative truth’ This inseparable mutual relation between relative and absolute aspects of the Realty is infact the inseparable mutual relation between Samsira and Nirvina, or between everyday experience (okasamvrti) and the ultimate sphere of peace and bis (paramirtha), There is no real dualism here because there is in reality no difference between Samira and Nirvina at the highest level of spiritual perfection. We read in the Hevajea “Tanta: “Just as is Samsira, 0 is Nirvana; there is no other Nirvina than Samsir, 0 it is said. For Samsira means form, sound and so on (ie, smell, taste, touch and mental states, it means feelings and so on (ie, other personality factors) it means the sense-organs (ie, eye, ear, nose, tongue, skin and mind); Samsira means hatred and s0 on (icy agreed and delusion). All these things (dharmas) are of the nature of Nirvéna; they appear in the form of Samsira because of delusion. The wise person, having purified Samsira, realises it as Nirvina. This Nirvina or liberation (uirvrtd is the Thought of Enlightenment (bodhictta) which 19 Cited from the commentary to the Patcakrama by L. de La Vallee Povsin ia Bouddhome: Eudes et Matiroe, Lezve & Co, London 19, pi mu Buddhist Studies Review 8 12 (99D ~ Joi has both relative and absolute facets™. ‘This view is in keeping with the teaching of the Mahiyma sfitas and the treatises of the Midhyamika school. From the Standpoint of an enlightened person, dualism between the relative and the absolute does not hold good. Not only that, he also does not consider as real those things which are real forthe ordinary folk, Thus the authors of the Hevajra Tantra record that ‘In realty there is neither form nor seer, neither sound nor hearer. ‘There is neither smell nor one who smells neither taste ror taster, neither touch or one who touches, neither thought nor thinker “The siddhas uphold not only the Madhyamika ideas but also the ideas of the Vijiiinavida school. Anangavajra (eighth Century) says that Samsira is a condition of the mind when enveloped by darkness born of numerous ideations; it is ‘ephemeral like the lightning in a storm, and is besmeared with the dirt of attachment and so on which is not easily removable. ‘The same mind becomes an excellent jewel when it is freed from these excretions. It then becomes the excellent Nirvi the foremost reality, laminous, beyond imagination and devoid of defilements, neither a subject nor an object. According to 20 tye 2p e32-39, Authors wm 21 See Atcayematinrdicit,yaevabhavat ca Meith tavabhiva bad ‘qeotet in Bodhiceryivatire-Pahjitd, of, PL. Valéya, Mithila I Decbhenge 190, 246 (D108 Mlemodhayanakrikh XXVI9-20. 22 Wot 2 pl (vt, Selo tral Prt. pH. 23. Prajhophyovinieaysid4hi 1V23 in Two Vajraydna Works ed. 8 Baatacharya, Orel Hsu, Boros 12.acd StuesReviow 81-2 (990) = Jai Indrabhati (eighth century) the Supreme Reality (paramam tartvam) isthe highest Diamond: Wisdom (vajrajidnal, itis not fixed, like the sky it is all pervasive and free from characteristics. Known as Samantabhadra, Mahdmudri, and Dharmakiya, it is the object of knowledge and the mirror-lke knowledge isl? Reality is thus of the nature of consciousness which subsumes the knower, knowledge and the known. Both Samsdra and Nirvina are facets of this very consciousness. Here mind, ‘thought, knowledge and. consciousness appear as synonyms (Citta, mana, vijidna, vifiaptd). Mind or Consciousness is the Cosmic Reality. It is both the end and the means. According to Sarahapida, Mind is the universal seed. Both Samsira and Nirvana spring forth from it. Pay honour to thi, that like a wish-granting. gem, gives all desirable things”. The mind is by nature pure and iuminous. Defilements are accidental or adventitious (@gantuka)". Similarly all phenomena are by nature luminous and like the sky”. Since in reality there is no impurity, there can in reality be no difference between defilement and purification. The doctrine of the ramnagerra or A Ikinuiddhi L478 in Te Vajrayine Woks, op. it 25. Soe E Conta a sl, Buddhist Tents Through the Age, p23, v8 26 Hot 2, p70 (iivi9> sand buddha eva him Spantlamalarih Ct 1 (@TS ef), pd; and Sampatianikaya Ml Gb), p13: [pabhartaram dam Bhibthave cittam fam ca Kho dgantuleh! upabbilesehi spabitighan 27 Gat 117, p9 (Darbhanga) prateiprabharvaré harmih swstuddh attah samah Rs 2 p38 (x32 sanviva yoradnena ns Bhedo mandgsp u Bldhi Stoic: Review % 1-2 (9M) — ect tathagatagarbha expounded in texts like the SrimalasimhanddaSutra and the Ratnagotravibhiga-mahéyainottara tanirasistra, teach that the seed of Buddhahood is a cosmic reality which exists in all beings”. The siddhas reaffirm this doctrine in the light of the Innate (sahaja) which is of the nature of Great Bliss (mahdsutha) and is alkpervading like the sky. The dualism between purification of mind (cittavisuddh) and defiled mind (upaklistacitta) is due to ignorance. The enlightened sage who knows the true nature of reality, having destroyed ignorance, goes beyond this dualism. The mind is, thus the cause of bondage as well as of liberation"®. In liberation there is neither mind nor no-mind, neither defilement ror purity, neither Samsira nor Nirvana. Ultimate Reality or Buddhahood is therefore incomprehensible and ineffable. All ‘conceptions of it are misconceptions; all names of it are mere conventional designations. In order to understand this reality which is beyond understanding, one must be a siddha. Such is the conception of the Ultimate Reality (.ativa) in this phase of Buddhist thought. (Gi) Divinity, she World and Living Beings ‘Though the tantras continued to refer to several elements of 29. See Stimdlsimhanidasica in A Treamry of Mohayina Suro genet itor Gama Ching, Penayvanin State Univer Pres Universty Pak 1983, pp. 380-1, Jikido Takaki, A Study on the Retnogotravibhizs (Wiarterra, ito halo. per M1 Mato el Esvem> Oreste, Rome 1% pose MEd. Vnfoanaey me Ine asters ate Bae bt iBuddhist Stale Review & 1:2 (89) — Sh classical non-theistic or atheistic Buddhology, they introduced frankly'theistic ideas. Buddhology of this period is in fact ‘Tantric theology. Here 1 can only quote some statements from Tantric texts which illustrate cosmogenic, cosmological and pantheistic ideas of the siddhas. A clear and systematic summary of Tantric Buddhist theology is not possible at this stage when the large number of Tantric Buddhist works remain unpublished, Classical Buddhist doctrines and symbols are fused with esoteric cosmology and mystical/yogic symbolism in such a way that it is very difficult to bring into light a world-view which will fit into the framework of any other known system. In other words, Tantric Buddhist theology is unique. The Divine Lord (bhagavar) who reveals the Tantric doctrines and practice is deseribed as dwelling in bliss with his female aspect, called Vajrayosit inthe Gubyasamija Tantra and the Hevaja Tantra, and Vajraviévari in the Candamahirosana Tantra. She is conceived as the core (irdaya) of the diamond (Gajra) of the body, speech and mind ofall the Tathagatas. The Lord himeelf is also described as the Lord of the body, speech and mind ofall the Tathigatas (sarva-arhdgata kaye vk citiaad hipati. He isthe unity of the body, speech and mind of all the Buddhas. This unity is mystial oF esoteric (guhya), i isthe greatest secret (guhyariguhyataram), the most myterious of ‘3 Got, ph and Hr p2, have Kenta words evan mays Stan clasmin samaye bhapovin sarvatthigaia biyaratcita Krdeye verayord bhagere Wijehara ‘The Candamahdrosana Tantra, Chapters -VIll, ed and te Zrcateber Mt Oaegee eer teed tte atl. Ree oen BA pS an maya srutambhegavin vajra IedayararadhtvbvartBhage akira Buddhist Sides Review 81-2 C9) ~ Ka mysteries (rahasyatirahasya; mahdguhye). One of bis names is THevajea Another of his names is Vajrasattva, We bave noted Uinler-Advayavajals explanation of the name Vajrasattva a8 tepresenting the nature of Reality asthe unity of nyard and Vaanamatrara. The Hevaja Tanta tells us that the name Hevaja represents two principles in harmony, the HE sound proclaims great compassion (nahdkarund), and VAIRA is the ume of wisdom (prajid). Reality isthe unified essence of {hese two, wisdom and means, prajid and updya, hee called Prajtopdya, ‘The name Vajreatva is likewise 9 symbol of the nity of diamond (vajra) and being (sartva); because itis inpenstrebe (abhedya) it is known 38 vajra: because of the tty of the tripl-word of becoming (ribhavasya ekatd), i is lulled the Being Garrva)®, “Hevea, Vajasatva, Prajtopsya, Futnigatakayavikeita and Bhagavan are thus names of this Unifying Principle in the universe. Heruka and CCandamahirosana ae also his hierophaies Here we have to recognise that Buddhology was transformed into Tantric theology without setting aside Buddhological ideas and symbols. Stkyamuni had long been forgotten but Buddhahood, the idea of the Buddha, was reshaped fand reformulated by Tantric teachers. In this theology we see a fresh and vigorous effort to reaffirm life and the world in the light of newly discovered powers and atitudes which had been fan anathema to all standard forms of ascetic soteriologies. The ‘Buddha is occasionally remembered but always identified with the newly envisioned Reality which, though formless and immaculate, assumes diverse forms, benevolent as well as RH 2 p2 co, w‘Buddhist Studies Review 81-2 (99) — Jah ‘wrathful, dark as well as briliant, masculine as well as feminine, austere as well as orgiastic, in accordance with the complex and incomprehensible nature of the phenomenal world. In addition to the Three Bodies of the Buda wellknown to us from earlier sources, the taniras contin visions of a fourth body. In « symbolic way they are all 0 be found within the hhuman body. The order and location of these bodies according to the Hevajra Tantra is as fellows! 1 rirminakiya or Human Body 2. dharmakiya or Absolute Body the heart 2. sambhogakya or Enjoyment Body in the throat 4. sahajakaya or Innate Body inthe head ‘The sahajakaya is also called vajrataya, Diamond Body, and svabhavikakaya, the Essential Body or the Natural Body. Tantric theology isa theology of bliss Ananda). Each of these bodies is associated with bss or joy. Thus simple bss (inanda) is associated with the Human Body, supreme bliss (paramananda) with the Absolute Body, detachment bliss (iramananda) with the Enjoyment Body, and innate bliss (sahajananda) with the Innate Body. The ‘sahajakayaivajrakayalsvabhavikakaya is the Highest Truth and is characterised by the highest bls called the Innate Bliss. This is beyond Samsira and Nirvina yet atinable within this body, within this fe in the world. The tantras have a scheme of a subtle body with ‘circies' (cakras) and ‘veins’ (nadis) conceived as @ microcosmic structure (mandala) of the in the navel 22 bid, p68 (hivST-55, Sallgrow's icusion in Part 1, pp24-8 SB. Desgute An Introduction to Tantric Buddhism, Universty of Cau, Calbia BS, And, aT & oda Station Review B12 (990 — Sat macrocosmic existence™ ‘Various are the manifestations of this divinity. The steps of origination and of realisation mentioned above are the processes through which the diverse and complex relation between this divinity and the numerous individual living beings becomes intelligible. The order of manifestation of the steps of origination (urpattikakrama) reveals the structure of this relation. A full and systematic theory of creation or origin of the phenomenal world out of this divinity is not found in Tantric texts so far published. Occasional statements scattered in these texts give some hints of how the siddhas understood this matter. At last one text retains the classical doctrine of the Conditioned origin of phenomenal life (pratttyasamuspada). in the beginning of the XVith chapter of the Candamaharosana, ‘Tantra we read the following dialogue between Bhagavatt and Bhagavan, between "goddess' and ‘god: Bhagavati asked: ‘Explain, O Supreme Lord, how the world originates, how it is destroyed, and how the perfection is achieved” Bhagavin said: ‘Conditioned by causes the world comes into existence; its destruction too is conditioned by causes. Having known these two phenomena, one achieves perfection by MM See Ginmppe Tac Theory and Pracice of the Mandela, Rider & Co, London 196%, Lams Ansgviha Corinda, Foundations of Tibetan Mysticism Rider & Co, London 1940; Gopinath Kevieah Bhiratiye Samstrii our Shdhond 1 Hind, Rasatasts Paid, Pts 963Budi Sates Review 8 1-2 (99) — Ssh Buddhist Stns Review 81-2 O99) — Soi ‘meditating on the Non-dual (advayam)” ‘The orthodox Buddhist view of ultimate reality had not as yet disappeared from India. Writing in the eighth century, the ‘The Hevajra Tantra has a pasage which traces the origin of reat Buddhist philosopher Séntaraksita opened his famous the phenomenal world to the divinity. At one place we are told that “Wisdom is called the Mother, Because she gives birth 10 She is also called Sister (bhagin’) because she shows the division vibhdga)™ According to the commentator of this text, the ‘division’ (vibhdjga) refers to the division of the Reality into absolute and relative. At another place, this text teaches that ‘the Samsira is Heruka’s form, and be isthe saviour Lord of the world”, Then we have the definitive statement: madhavam hi jagat sarvam madbhavam ‘bhuwanarrayam | ‘madvyapisam idam sarvam nanyamayam drstam Jagat iP* “The entire world is borm from me, the triple world is born from me. All this is pervaded by me, of nothing else does this visible world consist” This statement reminds us of the proclamation of Lord Krgna in the Bhagavadgité. 35. Cpdemahirois Tu ra, Chaper XVI od L de Le Vall Pousin in nF et Metivians, Theorie det Dowte Cancer, Libsisie Seietfigae Gand 88 p28, Author's tas 2X6 Hye 2, pl (s16k oe Yopwtnansis ll nas 1-1, 37 He 2, pl? (lil0s sopsiram healdhiren jopadutiranan prabhun, 38 Tid p30 Af, Bragg VIL, X10, X38 ‘Tatwvasamgraha with the following lines: “This Tattvasamgraha, Compendium of True Doctrines, is being composed after bowing to that ‘Omniscient Person, the greatest of expounders, who, with a view to bringing about the welfare fof the world, propounded the Doctrine of the ‘Wheel of Intervolved Causation, Independenetly cof any self-sufficient revelation, supreme mercy having entered His very soul through long innumerable cycles (5-6). The Wheel of Causation is free from all notions of the functions fof any such cause as Primordial Matter, God, both of these (Primordial Matter or God), Soul, and such other entities; it is mobile; it isthe basis of all such notions as karma (actions, good and bad), the fruits of acts, the connection between these two(l). It is devoid of all such concepts as Quality, Substance, Movement, Universal, Inherence, and so on; it is amenable to words and cognitions only in an assumed (superimposed) form), It is definitely cognized by means of two clearly defined Means of Cognition; itis not ‘mixed up with the nature of anything else, even in the slightest degree(3). It admits no translocation; it is without beginning and without t is like a reflected image and such other things; itis absolutely free from the whole lot of 2Buddhist Studies Review 812 (991) ~ Ji fantasies, it has not been comprehended by others(4)”. ‘This statement thus clearly rejects all form of doctrines of Prakrti, Purusa, Ivara, Atma, and also of a combination or union of the two principles, God and his Nature (prakrii, maya, éakri) as in theistic Vedanta, and of Prakrti and. Purusa as in the Simkhya school, as a source of the world. In short, it rejects all those forms of reality that are postulated in. the six schools of Brahmanical thought. In his commentary on. these verses, Kamalasila (eighth century), among other things, points out that the knowledge of this truth of ratityasamutpada is avenika, that is, peculiar to the Buddha. Visnu (Hari), Siva (Hara) and Brahma (Hiranyagarbha) do not possess this knowledge, and the Buddhas revelation of this truth ‘was not based on the Vedas which the 1Irshikas, Brahmanical followers, regard as ‘self-sufficient-proof’, but on his own. intuitive vision”, ‘The Tantric theologians, however, were a product of that fusion of Mahiyina Buddhism and Purdnic Brahmanism which those is the West have described as ’Hinduism’. Just as. substantial portions of Vignuism and Vedinta represent a. brahmanised version of some fundamental Buddhist doctrines. 29 Tatweramaraha of Sintrasta with the Commentary of Kamali, Fmber Kesimiciyy, 2 vol, Oriental Laster 1724 Engh t by Ganpmtha Ih, 2 vol, Oren nse, Bare 957,99, wl-6. 4) See Lal Ma J, Discerning the Rudahe A Stody of Buddhism and of ‘he Brahmanical Hindu Atiage 1 1, Munshirem Manohar, Delhi 1, airnt. ‘oda Sues Review B12 (99) ~ Sa and practices, so some portions of Tantric Buddhism may be said to represent a late Buddhist version of Purénic Brahmanism. Religious practices of modern Buddhists and Hindus in Nepal are indicative of this fusion. We shoul, therefore, not be suprised when we read the following views published in a Buddhist text composed jointly ‘by two siddhas who were contemporaneous with ‘Santaraksita Pa Kamalaiila. Describing the profound nature of ‘Gaualty Tas’ (samarase) oF the taste ofthe perfect unity of pratt and upaye which is to be atained by the esoteric Prahod of “wisdom ination’ (prajRabhieka), the authors of the Hovaja Tantra expound a mined theology which cin find ict a home in Vedinte Vin, and in modern world theology: “The knowledge (jana) which is free from consciousness of self and other arises from one's ‘own knowing. It is like the sky free from defilements, void, of the nature of being and non-being, and supreme; a fusion of wisdom and means, a fusion of passion and dispassion. It is the life-breath of living beings it isthe Supreme Imperishable (paramaksara), the all-pervading, abiding in all embodied beings. It is the universal living breath (mah prana), it subsumes the wor: being and non-being and whatever other things there are (in the world) have their genesis in it It is the Cosmic Consciousness Garvam-vijidna-rapam), the Ancient Man (purusah purdna), God (Févara), the Self (arma), Soul (jiva), Being (sattva), Time (kalah), and wsBuddhist Studies Renew & 1-2 (9) = Sah Person (pudgala) too. It is the intrinsic nature (svabhava) of all beings as well as their illusory form (mayarapi), This formulation will evoke a spontaneous appreciation from ‘modern Theosophists and followers of Ramakrishna-Vivekananda Gandhi. It presents perhaps the earliest synthesis of diverse ideas of Reality found in Jainism, Vedinta, Samkhya, Buddhism and among the followers of Eternal Time'?, This synthetic theology also indicates that the siddhas disregarded not only the caste-system, conventional ethical norms, traditional philosophical opinions, but also systematic thinking within the framework of Buddhism and Hinduism. It was an unfamiliar Buddhist exposition never heard previously in Buddhist quarters. ‘That is why all the bodhisattvas in the audience headed by the Bodhisattva Vajragarbha were struck by great amazement and. ‘became unconscious and fell tothe ground®. More or less similar ideas can be gleaned from several other Tantric texts so far published. The Candamaharosana Tantra describes the Lord Adamantine-Being (bhagavan vajrasartva) as free from being and non-being, sunk only in fourfold bliss, of inexpressible form, without any 41 Hye 2, p36 e812) Author's Yopsrstnnsl, ppl-2 42 Yopuataamil, p12, and the Prarannapada, 6S (Daangs a) have quoted vere of the Kaine which ea follows ile paca hain hilah sanharteprjah / 1aloh supe jogo tle bi duatvamak 1! 48 Hot 2, p26 (x10 a Gt m8 above Buddhist Sues Review & 1-2 (99D = Jn ought concentration, and abiding in all men. Tt desoribes the sweden the Ruler of the. Adamantine. World hagavatt EajpadhasivarD, a the Wenty of emptines and compassion, celatted In vine peur, bereft of five, inxpresib Stour agiaton and exblshl i al enki’ Women ‘Theistic terms and concepts are found in the Guhyasamija ‘Tantra also. The Lord (bhagavain) who teaches the secret and mysterious theology to members of a secret assembly (guyhasamé/a), is called the Lord of all Tathigatas Garvarathagatasvamin), Lord of the world (bhuvanesvara), Supreme Lord (paramesvara), the Great Imperishable Gmahdksara), the Maker (karta), and the Creator (srasta®. He is rarely if ever referred to as the Buddha: his names are Vajradhara, Vajraraja, Vajrakaya, Vajrasattva, Kiyavakcittavajrin and s0 on; his forms too are numerous: ‘Mahdvairocana or Vairocana, Aksobhya, Ratnaketu, Amitiyus, ‘Amoghasiddhi and so on. His most significant and mystical epithet is Kiyavakeitvajra, the Diamond which isthe unity of Body, Speech and Mind, This Diamond (vajra) or Diamond-Being (vajrasativa) symbolises the unity of Diamond-Body (kayavajra), Diamond-Speech (vagvajra) and Diamond-Mind (citavajra). At one place these three facets of Diamond are identified with the Brahmanial triad (rimirti: kayavajro bhaved brahma vagvajras tu mahesvarah | 44 Capone Tar Ryd arian 45a Drsbhang of), pe 25,28 22,40 wsButi States Review & 1-2 (990 ~ Js ‘tavajradharo raja siva vigeurmashardbikah i ‘Thus Diamond-Body is Brahma, Diamond-Speech is Siva, and Diamond-Mind, the King, is the great magician Visnu. One ‘might also say that Vajasattva is far above any one of these ‘reat gods for he isthe unity ofall of them. Similar ideas abound in the Samvarodaya Tantra. It invokes the authority of the Vedas and Siddhintas to culogise the four fundamental elements (casurbhita), viz, air, fire, water and the carth. The last element is called the place where the Supreme Lord (paramesvara) called god (deva), and consciousness (vijidna) eternally dwells. This god or ‘consciousness is transformed into knowledge (jfidna) which takes the shape of five deities. Then the text enumerates five personality factors (patcaskandha), five types of knowledge, five Tathigatas (from the Tantric pantheon mentioned above) and so on. The deity yoga, we are told, is unthinkable, just as the sport or play (ndtaka) of Buddhas is unthinkable, because they have the form of a multitude of dakinis (goddesses with ‘magical powers) in union with Lord Heruka‘*. This god is ‘conceived as standing in a shooting position (alidha posture of the feet) in the centre of the solar circle like a hero; he is three-faced and six-armed®, ‘This Heruka is often identified with Prajfopaya, and a 6 1d, XVI, se a ppt04-5 47 Suparodaya Tanta V9 rie, 3 tia, xs ‘odhia Stdles Review 81-2 (90 = Jah yogin often conceives himself in meditation as of the nature of Heruka. A sort of Vedantic notion of self occasionally occurs in these texts. Contemplating complete Non-duality (sarvam ‘advayatdn), beyond subjectivity and objectivity, the Tantric, Sosin {ree from all conventional ideas and practices dwells in the bliss of the indivisibility of éimyard and karund. It is said that the Supreme Self (paramatma) dwells without hesitation in the form of his self (armaripa). “The individual soul (pinda) with its internal and external (equipments) is pure like the sky; thus the liberated self (mukratmd) always sees the self Gama) as he does the sky. It is bodiless, without beginning and without end, is free from qualities like sound, and so on, is released from duality (dvitiyena vinirmuktam), and somehow exists in ‘every way. Having based being on non-being, it renders being without basis; having made thought ‘without thought, it does not think any thing. at an, ‘The text also states that beings are like thought, and thought is like the Jinas (Victors; this was revealed by the Buddha who is free from thought. He who does not think of thought al his thoughts disappear; not to superimpose various kinds of superimpositions and to be dispassionate is to achieve the Great 50 Pid, 32, XLT. Sh Tidy XXXI2-4 AuthorsBadd Staies Review 8, 12 (9) — Hci Bliss ‘The Tantric Buddhist pantheon is truly enormous and ‘complex, and we cannot here discuss even its major figures and features. The position of religious preceptor (guru), the symbolism of numerous rituals, sucred formulas (mantras), rams (jantras), physical postures (asanas), finger-postures (nidras), mystic maps (mandalas) and articles of use in Tanti Practice, all these and many other elements of Tantric Buddhist Culture have yet to be studied in depth and detail The work s0 far done by several scholars inthis field has only touched some areas of the meaning and importance of what is likely to remain a major paradoxical problem of the history of Buddhist civilisation. It was observed earlier in this paper that the siddhas maintained a monistic or non-dualistic theory of ultimate reality. It can also be suggested now that, along with monistic or rnon-dualistic ideas, there is in these tantric texts @ definite strand of theistic or monotheistic doctrine. Several passages ‘quoted above suggest that Vajrasatva is viewed as the Supreme 32 Mie, OM 53. See G. Tuc Titeon Painied Scrats, Rome 1% 8. Bhatacharys, The Indian Budahis Icoography, KL. Makhopsdiyay, Cale 19S (city tad ‘pon the Sidhanamii Alice Gy, The Gade of Northern Buldhsm, Oxford 1928 (op, 1959, LA. Wale, The Beddhiom of Tibet or Lamaiom, London 1995 (ope. 1972 R. Nebaky WoRlowte, Oracles and Demons of Tid, The Hague 156 Stphan Beyer, The Cll of Tar, Univeraty of California Pro, ley 197% Marie-Thirtae de Mallmann, Etude Teonotraphiqne sur Man ari, Pas 64 Buddhist States Resew 8 1-2 (99) ~ Ba God, as the Creator and Pervader. He is conceived as Personal 1s well as Impersonal. One of his names is Paramadibuddha™. “This Supreme First Enlightened One (paramadibuddha) is the originator of Buddhas; possessed of the triple body (rrikdya), he is the knower of Three Bodies. This exalted Lord is Omniscient, the Adorable, the Nondual, the Supreme First Buddha. He is Pure, Bliss, ‘Compassion, and Imperishable Knowledge. He reveals all existences through Emptiness, He has hhands and feet everywhere; eyes, heads and faces everywhere; his ears are everywhere. He is cstablished in the universe, encompassing all. ‘There is this One Estential Body (svabhavika kaya), Emptiness-Compassion-in-One, famous as Genderless @apumsaka), and as the “Male-Female-in-One (yuganaddhay. $4 See SekoddesaTiba, the Cendamaheroyana Tantra Svayambhé Paring, el. H.P. Sass, Roya Asie Sxiny, Caan 194-190, td de La Yale oust, “Ata in ERE 1 p72 $8. Sadhanomal p08 (Dvbhupanbarepaen, es $12 ‘uddhinim jnatah write sahiariraitiyasomvedatah/ sarvsjch poranadhbaldhabhagvin vane tamevaatraym fam tt satban rahi larand Aina ohsrom J inyatdrainenera sarvebhivasya darken sarah pinipatadyom sare tre mutham { Sarvtahsratimin lke sav tra ih hsv Maya Hanyailarneadvyoh | rapumelan ti gso yganadtha i bs‘Bush Studles Review 8 12 (99) — Sai These verses freely translated here were composed Mahipedia Ratndaragypta who probaly lived inthe seventh century. Theee works ae atsibuted 10 him in the Tibetan Tanjr, and two of hs short situa texts are preserved inthe Sédhanamala, a collection of 312 sddhanas, & manuscipe of which was written in 1165 CE. Buddhology was thus transformed into Theology before it ded in is homeland during the ag of the Great Adept (To be continued) EKOTTARAGAMA (XID traduit de la version chinoise par ‘Thich Huyin-Vi Fascicule sixiéme Partie 13 Recevoir des offrandes 5. "Ainsi ai-je entendu. Une fois quand le Bouddha résidait & Srivast®, dans le bois de Jeta, au parc d’Andthapindada, entouré de plusiers milliers de disciples t de fides qui venaient écouter sa prédication, il y avait um brahmane nommé ‘Predisposé-en-faveur-des-fleuves® qui s'approcha du Bienheureux, déposa son lourd fardeau, et se tint debout a ses e6tés. Il se dit: Aujourd'hui le Sramana Gautama va donner une prédication a plusiers milliers de disciples et de fidéles. 1 Votr 12, s73et et auivs cf, Majihimanikiys 1, p26 et suiv, (Vauhipumasutay vor 1B, Horner x, Mile Length Savings 1. ppaS-SL “Ouire le recension: pili et de TEA da Vathipamacta, use trobiéme version de ee dicours te trouve da le Madhyanonma (WAY TL S732 Tan. Pour une tte comparative di texte pet cll du MA voir Thich Minh Chas, The Chinese Modhyoma Agama and the Patt Majjhina Ninaya Sign 1961, p28 an 2 Quant in localtion du sit, TEA second aves ley tnd que calle {tu MA correspond avee ce qui apple slo le pi Tabne Appalanigrotie su te nage do Ia Nera ps Urol 3) nce qui concern I bin sulle, "ridigot-en-faveur-de-lewe fx, io thimatiguemet om nom qui convent an Sanita Dravid Ie ecerion pl ot qui dine lo MA Seppe Par par Fea’ Cs Bo‘Bddit Studies Review 8 1-2 (991) = A XI Cependan esis asi pur et seein qu hi pus le Samana Gautama mange ds aliments rics et succes los gue fe ne mang ae ds its ois pot ma tiene Ee Imoment le Besoin stat ce gue le Bahan pes i dit aux bhiksu: a Be iy a eB ee Ca ase Sea be oe eee ett goes cota ct a vis Sess ages ste sees eer ae oe pine ee I Liimpudence fay ae 15- Le faux raisonnement (lit: forger, fabriquer) “4-2 ens C$ grant te pte wpatiens, au nombre de 16 ot le MA « 21 dareain’ olin ope som pas on ean denn ans Blgerton, BSD, pA SMe 4 over que TEA commence veo‘ hui’ (dvs, le pli ave a oid conti’ ab /Asamaloba) a le MA ave ‘es ve feame 1 Bodhi Sadie: Review & 1-2 (99D ~ EA XI 16- Le disir de later 17 La vai 18 Légocentrisme (eid. Yamour-propre, Ia hhauteut) 19- Lenvie 20- Lorgueil 21- La eapidité. © bhiksu! si quelqu’un posséde ces vingt-et-un ccomportements malsains, son esprit est infecté, il sengagera Forcément dans des voies mauvaises, il ui sera impossible de renaitre dans un monde meilleur. Cest comme un vétement nouveau (fabriquél de la laine fine, tout blanc, qui jaunit au ‘cours des années par la poussiére et les saletés. On ne peut le ‘colorer en bleu, en jaune, en rouge ou en noir. Pourquoi? Parce Cuil a la poussiére et les saletfs. Ainsi, 6 bhiksu, si quelqu'un Taisse imprégner son esprit des vingt-et-un comportements rmalains, il est certain quils le conduisent forcément dans des ‘mauvaises, quils lui empéchent la renaissance diins un ‘monde meilleur, Au contraire, sil y a quelqu'un dont esprit est pas infecté par ces vingt-ct-un comportements malsains, i fst certain qu'il renaitra dans les cicux et non pas en enfer. ‘Cest comme un tissu de laine fine, out blanc et propre: on peut le teindre en nimporte quelle couleur: bleu, jaune, rouge ou noir avec une réussite certaine. Pourquoi ? Parce que le tissu est blanc ct propre. Il en est de méme pour une personne dont esprit a été purifié des vingt-et-un comportements malsains; il fest certain que cette personne renaitra dans les cieux et non pas, en enter. Sil arrive a un disciple des saints (rya-sravaka) avoir un comportement haineux, il faut quil essaye de le maftriser.Buddhist Sais Review 1-2 O99) - EA Xt faut faire la méme chose pour les autres comportements - le de tuer, etc. Sil arrive a un disciple des saints detre de a haine et des autres comportements malsains, il un comportement paisible et gai, et de la bienveillance (maltri) pour tout le monde sans distinction aucune. Cette bienveillance ‘universelle apportera la paix et la joie & tout le monde. Et cest dans la paix et la joic quil aura ia vue juste des choses. Il a ‘aussi de la compassion (tarund) pour tout le monde sans distinction aucune. Cette compassion apportera la paix et la jpie @ tout le monde. Et cest dans la paix et la jie qu'll aura la vue juste des choses. Il aura le plaisir (mudird) d'avoir apporé la Paix et la joie & tout le monde sans distinction aucune. Ce Plisir apportera la paix et la joie & tout le monde, Et c'est dans la paix et la joie qu’ aura la vue juste des choses. Ml aura la fermeté dans la protection {de la Doctrine pour tout le monde sans distinction aucune. Cette fermeté apportera la paix et la joie & tout Je monde. Ft Cest dans la paix et la joie qu'il aura la ‘Yue jst des choses 1 parvient ainsi ta foi inébranlable dans Je Tathigata Alors il brandi inébraniablement le drapeau [de lt Doctrine) Parmi les dieux, les dragons, les asura, les éramana, les brahmanes, ou les habitants de ce monde, il arrive ainsi a la paix, la joie, In vue juste des choses. Ainsi est vraiment le Tathigata, perfectionné,pleinement illuminé, dou de la science ft de la bonne pratique, bien all, connaisseur du monde(des rmondes), chef de la caravane, maite des dieux et des hommes, Je pleinement éveillé qui protége tous. Ainsi cette [foi] lui [le (6 Li Tap potter, em gut veut die wpe Maine, apelin ane le MA. enon ‘uddhit Sues Review B 1-2 (990 ~ BA XIt lisciple) apporte la paix et la joie et ila la vue juste des choses, 1 parvient encore [a a foi inébranlable) dans la Doctrine: La Doctrine du Tathagata est tout a fait lucde, elle ne change jamais elle est vénérée. Ainsi un homme sage doit observer la Doctrine, dans laquelle il aura la paix et la joie. Il vient de nouveau [a la foi inébranlable] dans 1a Communauté: 1a Communauté du Tathigata est pur et sercin, honnéte et conformément a Ia Doctrine; {ses membres] obtiennent les faccomplissements parfaits qui suivent: Tobservance des régles ‘eligieuses (tla), la concentration (samadhi), la sagesve (prajnd), Ia délivrance (moksa), Péveil. La Communauté des saints ‘comporte quatre paires (celui qui entre dans le courant.. ara) tt huit personnes (cad, les quatre arya, dont chacun(e)réalise le ‘chemin’ et le fruit’ de son niveau de sainteté). Ce sont les saints de la Communauté du Tathigata. Ils sont respectables, vénérables, et peuvent vraiment faire [ce qui doit étre faith Cette [foi] lui {le disciple] apporte la paix eta jie et il a la vue juste des choses, Il se sert de sa concentration, de son esprit, serein dépourvu de toute impurété et de tout comportement ‘malsain, de son caractére doux; il peut manifester ses pouvoirs surnaturels; il peut ainsi connaitre ses innombrables vies fantérieures; connaitre parfaitement ce qui sétat passé il y a une ‘génération, deux générations. . . dix générations. . . cent jgénérations.. . dinnombrables générations antéricures; connaitre ses noms, ses prénoms, ses facons de vivre, s joie, st peines S65 que I ine des quilts de Buda (hdthagaa) ext nse proche ‘hapavdaroham. Jes énummérations qui suivent des Ta du pa Gp ddhamma. ec samphe guna dans YEA rappelle de loin seule Ipalihne Dhagarath dharma. mptipanne bhapavte savchanaighs “odd Sues Review 6 1-2 (99) — EA XIt sects, ses défaites, etc... connate la pensée des étres vivant, il peut utiliser son ocil divin pour observer les différentes cespeces détres vivants, leurs aspects physiques, leurs caractéres, leurs comportement, leurs vies successives, leurs évolutions selon leur karma (bonnes ou mauvaises actions) II se sert de sa concentration (samadhi) pour se purifier, pour éliminer les mauvaises actions, les mauvaises pensées, les, ‘comportements malsains, et réalise ainsi des pouvoirs surnaturels. IL se sert ensuite du ‘plus haut pouvoir surnaturel: devenir libre des souillures. I réalise [les Vérités) de la souffrance, de Torigine de la souffrance, de la cessation de la souffrance et (du ‘chemin quil conduit la cessation de la souffrance. Aprés cette réalisation, il se trouve libéré de la souillure des plaisrs des sens, de la souillare de ignorance. Dans la libération le savoir vient ‘quill est libéré, et il comprend: ‘La naissance et la mort sont <éiruites, la conduite de Brahma (la vie de purification) a pris sa fi, ce qui devait Etre fait a 6c fai, il n'y aura plus de devenir {pour moif, ‘Un bhiksu qui sait se conduire ainsi est un vértable disciple es saints; son esprit est libéré; méme sil consomme beaucoup de boissons et d'aliments savoureux, il ne fait rien de mal. Pourquoi? Parce quil n'a plus de convoitises, parce qu'il aa plus de désirs, de haine, de rancune, de doute. Il est nommé un Dhikgu, parmi les bhiksu, qui, au sens le plus haut, est lavé par sun lavage interne, Alors le brahmane "Prédisposé-enfaveur-desleuves" dit au Bienheureux: Sramana Gautamal vous devriez aller vous baigner Bodhi Stade: Renew & 1-2 (99) ~ EA Xl dans le fleuve Sundar = © brahmane! le Bienheureux demanda, qu'y-a-fil de Peau 4 fleuve Sundarika? Le brahmane repondit: L’eau est ts chire. Cest un fleuve bénefique. Quicongue se beigne dans ce fleuve se débarrasse entigrement de tous les maux. ‘Alors le Bienheureux récita ce poéme: Notre corps est le résultat de nos actions pendant innombrables millers années passées. Le bain dans ce fleave soidisant bénéfique, Ainsi que dans autres petites mares, [Ne peut jamais nous débarrasser des nos actions rénébrenses. Les imbéciles aiment aller se baigner souvent dans ce fleuve; ‘Cependant avec leurs maux antérieurs accurnulés, ‘Lean du fleuve ne peut pes purifier leur karma. ‘Chomme pur vit toujours heureux Dans Tobservation des régls de pureté. ‘Lthomme pur méne une vie de pureté, Sa fermeté lui apportera sirement de bons {8 La traitération chincise proche de Sandarkf Cr. Hore 97 AP, nh m ceca a0 brabmane Sendeike-Bhiravip qui, dans Castres drole 80 con pile premath comme piquant du cate da feu sr Ie Tivager du leave Sanduika, Touefls dans le Majhima 1, 3%, te leave pele BabakBuddhis Sades Renew & 1-2 (99) ~ EA Xil résltas, Si quelqlun stabstient de voler, De tuer, De mentir Sil considére les autres comme Iu-méme, 1 peut se baigner n'importe od, 1 est toujours paisible dans son bonheur serein. ‘Comment ce fleuve peut nous purifier? Neestil pas comme si un aveugle était (capable de] révéler ce qui est caché?? Maintenant Je brahmane dit avec vénémence au Bienheureux: * ad + 6 Gautama! mantentat je sls comme un bos gl retrouve son ds rot comme ut ave ul reowve a See tenet ee eee ered penne pd incapable de vir inna ote des you pour voir qui trouve la lumiére dans une maison obscure. O Sail le famane Gautama a ile dtacombeabes oyers tavilgas pour aus erp le meen Dama eeu ture vare Chemo praiescofornénent Ainsi le brahmane "Prédisposé-en-faveur-des-fleuves” [demanda a étre admis dans la communauté du Samghal} et il recut les régles complates de moine par égard desquelles les jeunes hommes de famille quittent la maison pour entrer dans la vie sans maison. Il suivait strictement Fenseignement [du Boudahal et pratiquait la conduite de Brahma sans égal [jusqu'au 9 Li rete ce et sndbrenn ince ‘Baddhit Studie Review 1-2 (99) - BA XIL temps} quil savait vraiment: La naissance et la mort sont ‘eiruites la conduite de Brahma a pris s fin, ce qui devait étre fait a &4é fat, il n'y aura plus de devenir [pour moi A ce fhomenta, le vénérable Sundarika'® devint un perfectionné Garhad. Le venerable Sundarika écoutait les paroles de Bouddha, se réjouissait et les mettat respectueusement en pratique? 6.!Ainsi aije entendu. Une fois quand le Bouddha résidait & Rajagrha, au Mont De Vautours (Grdhrakita) avec 500 grands bhikgu, Sekra, le roi des dieux, ayant passé dans la journée, revint dans la soirée auprés du Bicaheureux, se prosterna & ses pieds, puis s'installa a ses oOtés. Il récta le poéme suivant pour ddemander explication au Tathégata [Les grands maitres} ont souvent déclaré ‘Que ceux qui ont traversé le cycle de la renaissance sont purifies. Maintenant que j'ai traversé le ravin des renaiscances Je venais vous demander de bien vouloir ‘mexpliquer le sens profond de oes mots. ‘ai constaté que tous es éres vivans ict présents ‘Ont fait de bonnes actions, et ont étés encourages: ‘A accompli des bienfaits de différentes sortes 10. ek a lee de “rédinpont-en-faveur-der-fewrer comme e-demis nom tran et Sundari ef. m8 Cf Sunyuaikiya 1, 9239-4 Cfejminmatay vir CAF. Rhys Davi (4, Kindred Sayings. pozBuddhist Suties Review 8, 1-2 (991) — BA XI Mais quell est Taction la plus méritoire? Maintenant que vous étes au Mont des Vautours, Veuillez nous expliquer ce qu'il faut faire en priori Le Bienheureux, [sachant la bonne intention de Sakra qui avait posé cette question pour aider les autres] lui repondit en récitant ce poéme: Dans les quatre voies mauvaises [Tenfer, ls times ‘errantes et affameés, les animaux, les asural ‘on n'a pas les moyens de faire le bien d'une Fagon compte. Seuls les saints ont ces moyens. Car ils ont pratiqué les régles completes de la purété, Iis ont I foi solide en la Doctrine en la mettant cn application. Is sfont plus la cupiité, ni la cole, Ils ont la vue juste des choses, et sont puriiés. action la plus méritoire pour eux Est de sauver tous [les étres vivants} du ravin [des renaissances) ‘Tandis que les étres vivants Qui veulent faire de bonnes actions our évoluer vite dans la bonne voie, Doivent choisit la subvention au besoins du ‘Samghe, Lequel sauvera diinnombrables étres vivants. Comme T'océan produit d'innombrables choses récicuses, Le Samgha des saints Bodhi Staies Review 81-2 (9) ~ BA XIt Donnera des prédications sur la brillante sagesse Pour vous aider a évoluer vite Je dis quil faut subventionner aux besoins du ‘Cest Faction la plus mértoire. Noubliez jamais ces paroles trés importantes. ‘Aprés avoir entendu ces paroles precieuses du Bouddha, Sakra, le roi des dieuwx, se prosterna a ses pieds, il en était 18s, Ineareux et il les mettat respectueusement en pratique, 7. Ainsi ai-je entendu. Une fois, quand le Bouddha résidait & .grha, au Mont des Vautours (Grdhrakara) avee 500 grands bhiksu, le vénérable Subhati était seul dans sa cabane de rméditation dans la citadelle de Rajagrha, prés du Mont des Vautours. En ce moment le vénérable Subhiti souffrait dune ‘maladie grave, il youlait savoir quelle était Vorigine de oette souffrance, comment se guérir, quel est le devenir de ceite souffrance aprés la guérison. Il prépara le taps et le coussin de ‘méditation, se mit en position de lotus, le corps droit, Vesprit ‘concentré, il méditait sur la facon ¢'liminer ls souffrances, Alors Sakra, le roi des dieur, sachant la pensée du vénérableBashi Sadie: Review & 1-2 (M9) ~ A XIL ‘Subhati, donna ordre a Pafcasikha!? en recitant ce poéme: [Le vénérable Subhati) est tres actif dans sa libération de cout attachement, 1 Sentraine souvent au Mont des Vautours ‘Aujourdhui ila un grand souci, Er il arrive & purifier ses sens par (le séjour] dans a vacuité Dépéchons-nous de lui rendre visite pour

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