Vol.21,1 BUDDHIST STUDIES REVIEW 2004 CONTENTS Frontispiece i Legend and Cult - Contributions to the History of indian Bud- ‘hist Stipas, Part 1: The Stopa of Kaniska = Max Deeg... 1 An Outline ofthe Youictra aswate School of Indian goes & Review Arie it ihe Sitanipata “KI 1860 0265.2897 © 2004 Buudhis Studies Review im we eB KE Buddhist Studies Review is the semi-annual journal of the UK, Association for Budaist Studies ands sponsored byte nse ‘de recherche bouddlhique Linh-SonFrontispiece: the calligraphy in seal script by Shi Weimiao, translated into Chinese by Shi Liaocan, reads: Whose senses have gone to rest, Tike horses well tamed by a chariotec, who has abandoned pride and has ‘no asavas, ita, being of such a kind, ‘even the gods envy. Dhammapada VII, v.94 (te. K.R, Norman) ©1997 Pali Text Society LEGEND AND CULT -~ CONTRIBUTIONS TO THE HISTORY OF INDIAN BUDDHIST STOPAS. PART 1: THE ‘STOPA OF KANISKA’ MAX DEEG In the last few years the original ritual monument of Buddhism, ‘the stapa, has pitracted attention on several levels of research and interpretation’. Beyond the purely archaeological area", where & ‘Heinrich Gevhard Franz, Pagode, Tumlempe, Supa Stacen um Kutbsu des Buddhism in tdi nd Cntesien, Gra 973, AH. Longhurst, The Story ofthe Stipa New Dali 197% Ghiseppe Tvs, Stipa art arhitestones and ‘gmbolim New Delhi 1988; Johanoes W. Glace, Der Stipa, Kultbau des ‘Biudahisms,Cologue 995, Pee Dore, Stipa and te Tochaoiogy a Tt ‘Boast perspective, New Dein 16. Cao tempor aries y Are Baeau, ‘La vonsinstion et le cute des stipa Capes tes Vinayak’ ‘BEFEO 80 (1962), pp231-7%, and Akira Hrakawa, The Rise of Manayan Buddhism and is Relationship tothe Worsip of Spas’, Memos ofthe ‘Research Deparment ofthe Tose Bunko (The Oriental Libra) 22 (963), 137106, Gregor Schopen, The Sapa Cl nd the Extant Pal Visas ong EE Journal ofthe Pall Tax Socicty 13 (1989), p81, rept in © Shope, Bones, Stones and Buddhist Monks ~-Coleced Papers on the Archaeol, Epleaphy, and Ter of Monastic Buddhism India Hono 197, p89 ‘nia few ses may suc: Anna Ladera Dalapicenl, Stepaaie ings! ‘Ave Lallemen (ed), The Stipe ts eligoushetontat and nectar se {eance, Wiesbaden 198, Miele Bénin, Contuons # Tete dv stp boutthign inn: lex spn incurs de adh Gye et de Ratna, 2 vl Pars 198; Sujata Sot, Evolon of stupas in Burma Pagan owt 11h 10 {Sih centuries A.D, New Delhi 1981; Berhard Koher, e-bulcg a stipe architecture! drawings of the Srayambbinth, Bom 192; Robert Ki “Anarivatscuprre fon ie great stip, London 182. Gregory Scopes hos raw attention tote poston and function of the stay te ov astiecom- ‘mun ia amumber of aces On te excavation of ne ofthe oles stp Govinava in Nepal, probably dedicated to: Buda of the pst (Krakue 1‘Buddhist Studies Review 21, 1 (2004) Gin Balen Viewed from the standpoint of general religious studies, the stapa is not only an interesting religious monument for the cult Which underwent changes in form, function and symbolism, but in some cases also gives us information about what the Buddhists thought the cause for its construction to have been, The overt reason is, of ourse, the enshrinement ofa relic (Skt. Sarva, Chi. Sheli" |) but offen we do not have a relic in the stops and, in these cases,the monument was rather a caitya in the direct sense ‘of the word’, 2 memorial building which reminds the Buddhist of chanda) sce Givansi Vera, Excavations at Goths and Arcacoboga! ‘Suey i the Kapibasty, DsrtofNepal, A Penna Repor, mins 2002 PI Coomaraomay, Solano ion nce ture the samba ad te stp, ai 1985; AaranSnocgrtsy, The pmboin of he stp aca 185; Flee Kottkamp, Der Supa ab Repricarion ces Buddhorichen Hes segex: Uniemachangen zur Ensteing und Enticing arc Koniher $Synbot Wiesbaden 1990 few Anagate Covi, Pychoomk gmbon othe Bud stipe Emeril 176 JP as Font, Ree and regains nd ata a KR. Van Koojt &H. Van dee Veere, Rancto snd Meaning Buctat sit (Pro feedings of seminar bed a Leiden Une 2124 October 191) Gronien 1995, pp.2t3. See sho the stds by Kevin raion, Reis Rta! and Rep resentation Bais, Rematrntzng the Si Lantan Theravada tad, Eames 1997 © 1am not talking about strict etymology here, which sometimes connects the word with he roto (enot to Rea bot abut the satona explanation ‘cording towhish city (r eta) Sees ro he rt eto ak (0) tconsider ct Tse, Stupas op ftp Xt; Kokam, DerStpa op ere Pris According tothe MBS [oc nxt note these ar thee types of pas Ealed dank Containing, an ensnnned rhe ithe seme ef the werd punbiojita, containing objects wed by he Docu apd added, om ‘memorating places where the Baia hed stave et Mire Bent, Evade ‘ile spe destin ancinne’ BEFEOSO (196). 2 Deeg - Legend and Cult: 1. The Stapa of Kaniska an evegt inthe ‘history’ of Buddhism. The Muhdparinivanasatra (MPS)" informs us tha, immediately after the Bucdna hea voce Gremated, his remains were disinbuted.~ nox without conser arising among the parties wanting to oblan them = to several roups or portons who then enshrined them in tapas thse be fre Hit itt lings oe kind sosordng tothe Buca legend’, in MPS(S) there is even an episode where the Baden prophesies to Ananda that these stopas vil be bult and he pratses {he'venerabiliy of his relies” This and the depiction of eines veneration on early Buddhist reliefs, suchas those at Sac, shoe {hat the adoration of relics and those at stapas belongs to an cary Phase of the Buodhist ult Tes shit ogends no he wan aca nw Supposed to explain how these primary tapas were muliplieds tie different stories of King AGole flere hee ie fae took the relies out of the original spas, divided: then ase constructed 84000 spas = the socalled charmasaias over them, which were spread acwoss the whole rela Clanbeipa) ‘The pragmatic background for such an aecoun was of eouiee to explain the fac that some centuries after the Buddhas ees | Hereafter abbreviated to MPS(S) standing for the Sanské Sarvs onion reconstructed by Emst Wldschmidt from Central Asian manuscsip. {agents and MPS) forthe Pali version fund inthe Dighnniiyn of sutarpiaka, Heres Waldschmidt, Das Mansperinininascra,Betln 1980/1, p50 MPS(S): tena Aha(lu samayens jam)budvipe Bhagivato visu saris abhivan a(aramasca kumbhastipo dasamas ed igarstdpab( Then tere were {ight sapas with he relies of tne Venerable in Jambudvipa, the math bang fhe ‘ipa of the urs, the tenth being the stopa ofthe ashes'}ef. ako Waldectove Die Oberlvfering vom Lebensende des Buddha, Eine vergleichende cus. des Mahdparinisvipasitrs und seiner Testensprechungen, Goitaigen 194k 1948, p06 en GLE, Walden ‘Der Budd pest die Vretgmdigt seiner Regu, Sonderet 1 cs Mahipltinannates Wal Waste as Turan Sct sar Gescche Lienur Relics td Cutdece en utara tinge 86994192 (ong NCA HEY Foradiomiot ts ranscecy aon len ope pk 3Buddhist Studies Review 21, 1 (2008) ‘huge number of stapas already existed", each claiming to contain 8 felic of the Master, a conception leading to the discovery of ‘original’ ASoka-stupas containing the “authentic’ relics of the Buddha in medieval China : Another possibility to justify the establishing of ‘authentic’ stapas with ariras was to Substantiate the Buddha’s having paid visits even to places where he could not have been during his lifetime. This was especially the casg in the Indian North-west, in the areas of Swat” and Gandhara", which were known in later texts through the conversions af human beings, yaksas and nagas. In order to prove the truth of the legend, the Buddha was often said to have left his footprints" or nails and hair which he was believed to have cut after the relevant event and aver which a stapa yas blll (nekhakesastdpa). Atthe same time an extended Cult of relics seems to have developed: not only parts of the body Of the Buddha (sarira in a stricter sense) but also objects which ‘were said to have belonged to the Buddha came to be venerated. Moreover, even for places where it was not at all possible to trace an event in the life of the Buddha, commemorative stapas © Ct. Kottkamp, Der Supe... oP city p3, 12: “daB eine forcerte stupa BBauttigheit in derSunga-eilichen Epoche (bea. 150v.Chr einsetze. "The mos famous ofthese sites being the pace where the Buddha converted the nga Apalila and lett his footprints andthe mark of his garment on astone, fa story which i reported by the Chinese pire but is aso found in seer Buddhist texts, fn Purvgapura, the preseat Peshawar, eg the Buddha's bow! (pita) was shown, ané another centre of relizs was Nagarahar (in preseat Afphanisten) ‘withthe cave in whic the Buddha had let his shadow o tame a nga and~tas. tht nc east there the Kaniska-stdpa discuss below That the poco ‘of sucha sacred ite was connected withthe Kusinas, probably especialy with ‘Kanigka, was already sessed ty Excnne Lamotte (1. Boin- Wet), Hsony ot Tndian Buddhise fromthe ongas tothe Saka ers, Loweinla-Nevwe 1988 pp 3367, FP probably the most famous example isthe foonprint on Adam's Peak is Sti Lanka, For an exensve discusion of these buddhapadis, see Anna Moria uaglots, Budchapadas.An Essay on the Represcatation of the Footprints0! ‘the Buddha wth « Descptive Catalogue ofthe Indian Specimens fa he 2 Century BC to the Ath Century A.D, Karaka 1998 4 | | Deeg — Legend and Colt 1. The St6pa of Kanigka (stitly speaking, caiyas) were claimed by locatsing events perteting to one of te oper lvevof the goat Teasine: Seeae fra ever later rulers coulé claim an encounter withthe Budde In the present work I will try to explain — ip two parts ~ the aames and aetiological sories of famous stdpas found inthe Buc- dhist literature of India and China. These stories represent the {wo types of aetiology developed in later periods for an explana tion of the existence of a certain type of stapa as mentioned above. The frst ofthese two stipas is found in the northwest of Indi inthe repion called Ganchata, famous forts Bobeheer a fea ‘called Ranigka-si, which has been idcatihed wih the cies Of ShabsIt-KE-Dhen™ This identification is defintely corest ere, ifthe inscription fa rele (or incense) basket foundin theatoe hot attributed to Kaniska as seeins to be the acceptes oa Sow® "The monument was supposed f0 be one Gf the Genes Bom fn Ba, eam eaoed ans al nese pilgeies regards viz. in those by Fanian a FH, Hukheng Ws, Xusnzang Gee Hoehee hee we © Seth sub Shin Kowayms, The Min Spat ShabJERF-Dh Ghroologa! Orbos Kyoto 99 Ar tet sao oe abe neh Sony Wale Batis, The Srp and Vis of Rahs Cosa 2 scothe summary ofthe dsuson in Kuvayan Te Men Supa ope re ys, The Main Supe op See ao the relatively ate reference othe erence othe stipe (Kara capa) in be Tibetan Buddhist storographcl work known ashe Ble nals Cag Cy PEOeMOEN. Rowe, Te Be Ann Cae wags Bae te Tenltons ofthe rtesnt paaes nthe ene Re esate Referens fo the oder French anf Engh casuion eee ae these works wil be ited ns autos fouheomng Dine Rela = Legenien Der hse Beng cies hoankcho ache fincas arsine Rc mach non Das Gata Pan hae BE emtponenirils dt, wer Sa Shahin Kovayema (ot) Hatcags Wang We Ttnhagu Sen, Rosod of Taek in ie Ins Ron Tresags an Cones ote Broleomes) Rilreh eat mM Ne pate 8 Three da tae om ths cy (Pala othe be, ee eatmonsry Ths the monateywhae ie Boats Vasant and 5 oo es”Buddhist Stadies Review 21, 1 (2008) Wukong (82. Some pigces of informagjon repeated in genuine orienta an eg, een free There are several texts giving the legend of the foundation of ‘he Bodhisawva Asai resided. This monastery is called Kanigka(-monasiry) (Chin, Genuoge). Tere rea sta which Usual sends out rye fight was King Kaniska who informer fies bal this monastery ad is Spe Because the king erected tne monasey it was ale ae hi)" 272089, p90a22 E41. EAEIES..(There sah... the monastery ol the sacred spa of King Kika), While in Huiehso® repo the mons isrmentioned int, the compound in Wakong’s acount stl seems to suggest thatthe stpa was considered more importat than the monastery which snot yen mentioned by she earest pilgrims Faxin, Soe Yun ané Husheng BNSce Weishu A p02 (text alee Kowayart, Te Min Stop. -op. cit, 66). “From ths city (Purespurs) ten miles tothe east there is» Buds rope, 350 paces in circuit and eighty zhang high [said that sine the fist ‘rection ofthe Buddha-stipa uni the Sth ear of he (ea) Wading 932 years have passed, ané that scaled the “Stipa o 100 zhang (Buzchangfut) 18 nos cany to imagine what the Todian name of the spe should have been “Suinyamastps (2); because there ae 0 such Tadian names ndcting reasures, the name could jst be Chines inveation. However, dive toa con tradition found in the Weishu (80 zhang vs. 100 zhang) ican be inferred that the suber 100 stands forthe exeaordinary height ofthe bul (oe the cussion in Kuwayama, ibid, p73). In the same chapter of the same txt & found another, sigh diferent description: ‘Seven mules southeast where the capitals, there ia Buddha-stopa, 10 zhanghigh and 300 paces in cieut This the so-called Quelistapa” eee Buddhist eneconedi Faun halo AFCA of 685 by he monk ‘Daoshi SBE just repeats the tex of Song Yoo (72222, 9389819). 2 fp the Sogdian Arpdaloktesvarasya-namsstatatakastoua (ct. David A. Utz A Suney of Buddhist Sogdisn Studies, Tokyo 1980, p10, 90112) the line ‘paras Baramyawénakanikantap Barr far (We bring homage (othe farn {majesty of Kenishia's spe and var’, cite alter Don, The Stipa and Vihar. op ci, p43) "See Edward © Sacheu, lberuni's India, London 1910, repr, Delhi 1982, 1, pil 6 Devg~ Legend and Cult: 1. The Stipa of Kaniska | the stupa through King Kaniska® with a few variations of which | the first Indian version in the Bhaisajavastu of the Mala, sSirvastivadin Vinaya (MSV(S)) is cited ‘The atte One came to Khajrik tn Khaoik he saw lide boys playing with smal! stipas made of ditt. After havi seen the litle boys paying with small stupas made of det he id to the yaksa Vajrapani: “Do you see, Q Vajrapn, the litle boys playing with small stépas made of dirt” "indeed, © venerable. ‘There will be, 400 years after my Nirvana, aking called Kaniska, He will erect a stupa in this area, the nome of which il be stipe of Kaniska, and he will perform what shold be performed for the Buddha after I have Catered Nirvana” ® ‘The disputed date of Kaniks has recently been determined with the help of sew inseipional material, cf Nicholas Sinw-Wilkane, 3 CHO "A Reg Bactrea Inscription of Kanga the Great i Slt Rd At and rhacoleuy | (2995/9), pp. 15-162. The texs~ eicept forthe Vinays pasagee ano & (Central Asia texts referred to below — are collected) dnd tose [Rowayama, The Maia Stip...op cit, 62,in Append A, ‘The coniext shows thatthe Buddh moved norway a Swat and tate Kharjrks mentioned acwaly was inthe tea of Ganchare Osoouny ame was supposed tobe the ol one Known in the Budd's iene {On the constuction ofsan- and tudor dicestpas ef Katkam, Xr Stop. op cic p181f, 4 oe locus classi ound in ie second shapes ei at Sty (Sauron wih coal be 4 co selerene tour ston, because cxpliclv mentions children erecting ste of Sand T 262, 8624 TDSEREFA LDR BHR «upto chidren payng and collecting sind to mate stipas fo the Buca” Ths kind of minke ee tmade of earth or mud (mripinti.. stipam pratshdparct.. shld ones ¢ ‘80pa fom a all of mud forthe she of gen met (pu) none ea Seen ante pop teas i te vores ay bes ok Said pastas in the Cig mss see Grego Schopen, Two Pobigne ne ‘ison of Indian Buddhie The Layman Mons Dstcon sedi Posies i Studer zi ndolge und lente 10 (198) ci, Bones Stones and But Monge op, ofthe Transference of Mei” p94, rep. in and quoted a (9023-98, here 950,61Buddhist Studies Review 21, 1 (2008) In the Chinese version of the, same Vinaya (MSV(C)). translated by the famous Chinese pilgrim Yijing and sometimes fering considerably from the Indian text, its only one boy Who is playing witha stapa ‘The other versions of the story differ in one main point from the MSV in that they focus ~ following the prophecy of tne Buddha on the story of the erection of the stapa, Raniska being {old the prediction of the Buddha after having seen a litle boy building @ stupa made of dirt or manure. ‘The earliest remarks on the stpa are found in Faxian’s pilgrim accounts Oaoseng-Faxian-zhuan iE EBRE. (GFZ; or Foguoyi ASSES Records of the Buddnist Countries), in’ the region round Purusapura/ Falousha #3480: “Once the Buddha and his disciples travelled in this bingdom. He said to Ananda: "When I will have entered Nir ana there will bea king called Kaniska, He wil erect a stapa here.” Later, ‘when Kaniska was born, he was once out on a trp and the ruler Df the gods, Sakra, wanted to awaken his faith, He transformed hhimsef into a shepherd boy and built a stopa on the road. The King asked: “What are you doing?” he aaswered: "Ian; makin 7 ass. nAlb25 ft, Genben-svoyigieyoubu pave yashi EI ‘AIBA IEAURY Then the Venerable One came (ote village of Khasi, In this vilage tere wes a cd who built a stp of ci and payed wih it, When the Venerable One saw that he si o Vajenpani: "Do you ee tat hk bal Inga sopa of dit and plying with i?” Vajeapani sid to the Baca: “have Seka his The Buddha sak" After Thave eter ive, KingKanisk al tmear: pore gold) wilerect a rest stpa at the place were (00) shied paying and building asta. (Thot spa) wil be aed Kansas (and ‘Renita wil further Badly” Cte rench ransltion by Jean Peay “1e'toreouest de Fade dans te Vina ds MilasSarAsivadin et ls textes pparetce, in JA 1914), S17 who psa dilferent transcription forthe Place name: Youshulo WBRSBE which dors not agree with the Indian name Rharjra (Kharjonksy cf AMaatiyupers ed. Ststhi, Honyakmeigida, Tago 1982, no 4212: pindethaprgrlsp and certainly a mak, the ing the ight form Kesholoo AIRE argh (econsrveto acording edwin ©. Puleybenk, Leon of Reconstructed Pronunciaion In Ea ‘Middle Chinese, Late Middle Chics, and Early Mandarin, Vanover 199) 8 Deeg — Legend and Cult 1. The Stopa of Kaniske stopa of the Buddha.” The king exclaimed: “How meritorious! ‘Then the king erected a stipa directly above the boy's stipe, more than 40. zheng high and adorned with several precious things. All stapes and temples which were seen hitherto wero rot comparable with is splendour, beauty, majesty and dignity Tes said thet in Jembudvipa only ths stapa can be called high ‘After the king had finished his stopa the litle stipa emerged (agaig) from the southern side of the big stdpa, about 3 chi The pilgrim Song Yun who visited the north pot esroyod ihe Eenress Dowager His Bin pen ote Rear capital) Luoyang, Luoyang jialan.ji BSINR ECL ID), then give {BEwhole sory of the foundation ofthe tpa by Rongkate ©? ‘Seven mies othe east af the cy (Gandara = Putusepur thete ls he Queltstipa. The sccust by Daoyao says “rout Iles (the ent oft co." Now i one’ otedes Oe expat Ths sopa where he Tetagta, wan he ws ling foi Mon ad ‘waved hs Tepe Togetier it i. Giles, Pointed tothe east of the city and said "300 years" after my van there wil bea King ints county called Kania He wil bud sop ais Spot (And) indesa 90 (3) yes her the Ning the Dela hre vasa Kngin he coy tio vas called Kania, (Once when ews) aiag eto Hosa inthe est four bys ceding cow-dong and bung Spaout thes eh Chinese fee hgh al sodden ds and whose ae isteries (in the 3 12s, passa { 0g Von's cosravller Huisheng M8 only say that Kang built the site without giving any hint of he story: “There the Queistdpe Bul 200 3ats afer the Budd's Nica bv ie hang Kuna. (Beivessene- feng MRE NEG ch, pts) fetung Wang, A Kecord of Bucahisr Monastrisfa a ‘ssa chin, Pinson 98h, p29, nF ements, oray 208 wid te quotation from the Th. sem enclopedi Faynanchun ESCAPE or wich see any need, because most Chines tows referring tothe date of Kani in relation fo the Paiva of the Buddha do ge higher number Sone Yan 3c te res ian Sn, Bur PRE (SHADERS) 890, 3. 9Buddhist Studies Review 21, 1 (2004) appeared. The account by Daoyao says: “The boys (hovering) in the air edressed the King with verses adhd)" Astonished at the boxe (ein) the Rng bult a stp shelter (ihe ile ‘ps. The stdpa bul of dung extended and grew high out (of the king’ stipe), 400 oh above the earth = then estopped. The king broadened the foundation of (hs) stupa to about 300 paces. The account by Daoyao says: “about 390 paces." From there on the constucted tee (= pillar began to match (the litle stipa). After the: donation (af the Kings stapa) Was accomplished, the dung-stapa stayed theee paces” to tg south ofthe Targe sta (athe same way as atthe beginning ‘The mos extensive version is as usual - found jp Xuan-zang’s Reeds the Wetteen Wonds Mage XI) Ae “King Kanisa, in the fourth century after the Psiievgaof the ‘Tatigotn ended the tone snd ud ovr Janbudpa didnot believe fin che setibution of) wrong and right deeds (nd) scorned the Buddha, Once, when he was crossings gras(- covered) marsh, he saw awhite hare He followed it but when b had almost caught up with (the hare) disappeared. (Then the King) saw a litle shepherd-boy who built astapa between the tee, at chee ph Te ig ad“ Wha a diy (there)? The shepherd:boy answered: “Formerly, the Sakya (aunt) Busha Wh his seed wisdom made th flown sophie: There will ba King inthis county who wilconst ct tape on this blessed lang, collet alot of my relics and ll nclose them in the (stapa). The great king in his Tovmer fxistences had amassed much meet. (He) has eally met tthe Tight) time. Therefore I tll you now (of what the Buddha las Said) before.” After having spoken (the boy) suddenly « Appeared. The king, having heard those words, Was more sn more delighted (and was) proud that his name was in the gt Sacred prophecy. So deep faith arose (in him) and he revere! Geis nego lege mean ta ™* 2092, p.1021425 ff. [details of the construction omitted], 10 Doog - Legend and Cult: 1. The Stipa of Kanisha highly he Buddhist Dharma, He bl spa of one around them tp and wanted coe iwi ere verte oa ne) (However) apng (sss) exc (toe ae th blip) ay teh han er One). Through (continous) heightening (he stp) sre Ue 3). atthe foundation Ge pa sare eed 1 in dreumferenc, (When the spa ba reached he Soe {an every storey ws) 150 oh high (ie king assed Imeovering he sal apa, Whea nearer aioe Finished al of the body of ihe sall tape appear a te Southeast corer of he tg foundation. Te King as dolce and hat i desope. Taerespon tty stopped he accond level of the (large) stapa, (but) half the stall spa appeared inane pees elinganed tom he Sto the sal spa anges eastern Raa aes at) dine powers ae elt ess How shal nnoyed” Aer the he repented, resghed and nop ‘back tothe capital. The two stapas ate stil visible to this day That this oend wes 0% soned to ne Chine dt acum elegy ete te nc ain GpeM tam Reese gear pin hap he Botte est dcaspera embed and th Rhovaete verona oes tn he tha even Ian lis a me cton ws fug {£.2787) and had been translated and published by H.W. Bailey" wenn a sn a gubledy HVEBaey™ een for mane Poa Ha SEO by Xusazing Song Yi ea rp owe a he aecoue by shots at ged na aaa mts ae : uct lifrencs i the three, Gespectivly four) versions s1# ug 10 a process of extension wnt have Iabeleg cee inating legends (Sehwelegendg”, whewoenes ene a °S XJ2.04, et al, Datang-rivuji-riaozbu, Beijing 1985 FMA > ACE mic Ree Me ang-xiye jing nm hina np en ono 2 ta Syren sna aie uBuddhist Studies Review 21, 1 (2008) cases we can observe the adkltion of motives and details to ce Shd the same legend reported in sources = mainly the Chine Pilgrim records But also tansations ofthe legends ino languages Eifer than Indian ~ over the course of a few centuries. Inthe cas Of the Kaniskastipa most of the features of the legends. ure Slready therein the oldest version reported by Faxian. However, fe'does ot inate the mate which the tte Boy con {tructed his small stgoq-model, Moreover, since a souree like the Shufine zhu ON us iiic Commentary onthe Water Casier Ty Baoyuan Bg 7, seit depending heavily op the GFZ. lhe hincearietiad wore earlier than ihe GFZ does mention theaters seems vlc thar ths there way ot yet pa of the legen. Kuanzang’s version relies heavily on Song Yun whic Decoys een mae cient when sear fears fo Duong fnd Song Yun are made in the biography of Nuunzang in Xugaoseng-zhuan WES (ZOSZ)" Ther is aio a county Purst(pura) The lor ofthe gods, Sak, took = shape of a Title cowherd boy, amassed earth aad built 4. Buddha-st x ‘According tothe king of the law (aharmarjs: Kenigka) made largest, ‘which is called (one of the) four “Great Stopes" [7]: (ed. Wang Guowel, Shuijing-zhueciao, Taipei 1987, p31 EM AMER» G39. Luciano Petech, Northern Inelia According to the Shut-Ching-Chru, Rome 1950, p59, thinks that ‘hs pomnge an abdge vernon of Pan account Dt 1 ennot bef two reson alle tem le OFZ iedetal of nica tsateia-0 the Shug continues mi ist and masse GRRE) {istonitom be Onzon the Bub’ bowl at aap a Died 527; ef, William H. Nienhauser (ed.), The Indiaaa Companion to Traditional Chinese Literature, Taipei 1988, ss. p.710 It ati cic eh Nor ln re eae cied could bes parapha fog chou Shahaprob BICTEMCES at buted othe famous Shi Daoan SER ais after sue GFZ she mar sours gis Stujingah SPF sh plies To he ct fhe iy, hereto get sta of King Sani (Kanha): The foundation measures on a afin cheamowenoe fhe Sopa lnone bu ofbone se (cnr) tthe Bud. Ths tps) = known tiewort she Quelips npr Dowager Mu aithe Now Wel macy) is decp ele esptcicd ic eaga Deoiengsndthers pve hea any Banner about 0 oh log to go there and hg ic on (he Ss) Thee 12 + Deeg Legend and Cult: 1. The Stipa of Kanisea ‘Consequently, two main versions of the legend of the stipa can be discemed: thé one found in the MSV which ony sels oka prediction of the Buddha, and others (Faxian, Sung Yun, Xuan. Zang) focusing on how the sttina was actually built by Kanga, To decide which is the original version and which has been changed Tater, it would be instructive to think about the funtion of the legend, Why was it important that Kaniska built a Stipa” (and & vibira), ant why did this have to be foreseen by the Buddha? ‘What isthe role ofthe stapa, and why did it have to be vonnecred to the episode of the stopa built of mud by boys or a boy? ‘To begin with an answer to the fst question: building a stapa was important because this was what he protenpe Buddies fy ers) xp pee en rh une raphy of Rvanang te Darang Decca ssnsang taht hone ASABE %=WEMH, docs a0t give a0 fuer dete oe the a ‘Bor9 Fioutside the cy [Purvapara, there Wa Pipes Desde ches, peter sea stop, which the ove King Kania eu bl (F038 pan) This also he version of the legeat whith as ttomoued tet han Tado-Greek king Menandros / Milinda by Kzemendra, the Kasmirian author of the Avadinakalpalad choc $7 (Supsradinam, Legend okie sone PL. Valeya, AraineKalpinit of Keemordin, Desienps W955, 1 ‘128 £) “43. Then the “Well-gone” (sugaca: the Buddha) with his followers etched the vilage of Pale snd delnred a ble pecs on te Lae ower called Poala 14. e esced purfcutas toons ana on of she moral eommandments acepctby the “Well gone: sed hed aa els Baa) ha na etal porn of he toy eee 18 enerble sai to Indra, who had cme fsx the picts" Ae og lea Miindra wi constr astpa”? Cl Lamocte, Histo. ope 58, This hil fom Kaninta to Menandros shows how constant od reat he re and clichés of ‘Buddhist rulership’ were: they could even be shift mote rent ing afomeroqes ©) =? SOM even be shies ‘The itporaesof Conc Bevzhuangyan-tunjing AFEMMENB ascrined to Ae Se ena vata weet Moiese *Buddhist Studies Review 21, 1 (2004) had doge: Adoka. It is quite clear from the evidence of the legends” that Kaniska was at least seen by the Buddhists ;, not referring to what he considered himself ~ asa seegnd Asoka. To become a Buddhist cakravartin of a world-ruler he had to act ‘according to the patterns of the Asoka legend and that is how he is actually ‘described: like Asoka he first does not follow the Buddhist Dharma, like ASoka he had a famous Buddhist teacher, the bodhisattva-poet Asvaghosa. Consequently he also had to start his Dharma-reign by doing what Asoka had done asa cakravartin by building a stopa’”. The difference between the two rulers ~ at least for the tradition ~ is thal, ASoka erected $4,000 stupas and Kaniska built only a single one, but a great one”. That the actual “Uatortunatels no vitor partial ia ofthe Kuséna king has survived in a1 Indian language “i hore wat one a all All ove major sources aren Chines. qpthsome minor onesin Tibetan. ‘SN succeding rulers of the noriwest area (Gund) even lied iy sx their ancestor ar an be sens the report by Wakongst PDF es BeBOe =H Inti (The king lot Gandhdracaled Ruluose RIBLML|sa descendent of cient king Keng’) (1 208), p 98018). A monograph onthe history of. depend of Aka and is fupeoning ia the relaoniup between Sa 8) sate or ruler in Boddist countries sn Asa stl desideratu the contents 0 fone of the ft chapters Would cetinly have been an investigation of th {pendence ofthe Kania legend on te Adak legend 18 For an etl relerence to Kanha asa wor-olr (du HEE «Arr see Stud, 201, 27219 I; rans, Huber, op. ci, p80 The seat inthe bepaning of this sory recalls he igen ofthe Kanhastpa! Kan ‘wig om fis way to Kanikapura (aiharcheng BENE A origily Purse pura?) meets SOD (Buddhist stercatype sumber) begsins boys (qr 2 52) {Ski fora donation, Fora cussion of caravan teas Kugtnn arse Giovani Vera, "The Kusana Emperors Clravrtins ~ Dynastic Art atid (Galt India an Central Asin Eas and West 8 (1983), p25. (vith appendix by Alesandro Grosat). Ts of some significance that inthe Khotanese version of the legend the stopa called dharmarij, which the wellAnown term sed bythe Aka Iggend (Sk Div) forte 8400 stpas he Mauryen emperor had built in Tarantha’s history the aces of Kanha (Kanda) ae extended tthe ‘wulding of four temples (orginally tdpa), one in each destin, Lama Chimpa & Aluka Chatopudiyay, Tanith’ History of Buds in Indl, Dei 19,9131 Ty Deeg Legend and Cult: 1. The Stipa of Kenigka Shah-JI-KI her! stapa was really intended to be a symboliz replication of Asoka's stipa-building is quite probable, based on the facts that it was important for Kaniska to enshrine a relic of ‘the Buddha and that the building iscalled a dharmarajika, aggame for the stapas bull by AGgka, The stupa was av Song Yin and his co-travellers Huisheng”" and Faxian inform us, considered the ‘most important and greatest one in the realms of the West. colli p0w clear why was important fr Kania to erect stapa, one may ty t0 atk the subsequent question concerning ths tole the lage evident ht the toy ban stot uc intended to explain bow Kaniska caine to bulld the stapes And, ogo ep ther ao posse to sow how the or fo existence by arranging patterns again taken from the legend of Aioka, Both legends ‘belong to the same Spe es “ “Tiss also what the king Kjkin sald vo have donc in the age ofthe Buch. iyap: Stipe lebtana (cd G. Roth, “Biton of the Stipe laguna tank ecaraningudig th Palma cn latanan in Dukisy Tenplone Dhammaratang& Bhitinu Piaiita (1), Damadho, Melange ee Vénsiable Tih Hayén-Vi Paris 1991, ple 86.7)" Viacohacoran ‘esari Btagevateh KaSpacn Krkic stpud kab Coker ‘shatenn may. tga kta Roth (31}aso tem tosor pe the Mabirasta(e, E Sena, Le Mabevast, Pers 18821, p. 2) ehess He akzvartin Dhyadhans ‘ssa to have bul supa lor ue Tanghs ‘Aparaitadvaj both passages show tat buldinga stupa forthe Buds, Betiod was considered ata character este ofa wider This yor iyi line wit the instrvtions ofthe Budde i he Maboparnheai ts that ay people shouldbe concerned wnt he wornp atte es noc {he King being he layman of hex rank sf. Gusev Roth, Symbion oy ude Stipa acordg the Tan vesionf the Ciba ohne i ‘hasta, the Sacer eatse Stipa aktne Lirikiooiccons eos eo ponding paage in Kuladsids Krpsomrais, tr Dallpaele o apt. op 18%; i should be mentioned tha Roth pes whoa ix stpasetrene in te Balch Cason, where's ind of srisote nies Kingtip can be cary coped Which weald sake theres ‘of a cakravartin forthe fl tPomanamse) <8 ete sn fore comsacton of het) he mone ‘= Hulsheng (see note 51), 20876. "Thisstpa is considered robe the fist inthe westemn regions 8 aBuddhist Stdies Review 21,1 (2004) 3 prediction-sories which Strong characterises with the ie expos act, The pootype of the prope performed ty the Buddha about a person who would become a Buddhist King Ciharmaraja) is certainly found in the so-called, Pamsupradan Nadia, the “Avadana of the Lonation of Dir, of the Asoka tading (Sansert) which will be given in the translation by John Strong sms ene a sre tO % John Strong, The Legend and Cult of Upagupte. Sanskrit Buddhise in Nort: ‘rt tae i a ae Se eee ee a eet oper attet eee i ge ne nea oo © The considerable popularity of the avadina is: gem by he foot thae a na or cd er ‘opine ~ preserved in the Gilg Buddhist manuscrips (Lokesh Chandra Sree Mig iar eee Rc ag i, Gig ci nmr Cosas Pann, Pt 7 Nor aon rear hat anret cnn by hetepeneee Daas ce este beara ae ac teh Si eeceadn en ata eae a ie ardeberinen a ener enc ae eor ree id Sireeop Grcocn CMR on ogee 7s pat) yang healers BRE SSL ERR LARS .on the great reverence and belief of King A‘oki ee John Strong, The Legend of King Asoka. A Study and Translation of tiv ere ee one Se ro sng wi oss ade of di bik ease rosie coop pansagici 16 Deeg - Legend and Cult: 1. The Stipe of Kanigka eo the Busca’ bezging bow. Vi aproned of ths by making an it issa: He saw the greatly compassionate Selseaistent Lord whose boy radiated halo fathom wide: his faith affirmed, and with a resolute fae, be offered some ditt to the One who brings an end to birth and old age. After Presenting this offering tothe Blessed One, Jaya. then proceeded to make the following wish (pranidhina): “By this oot of good merit, I would become king and, ster placing the earth under @ single umbrella of sovereignty, | would pay homage to the Blessed Buddha.” The ‘compessionate. Suge immediately perceived the boy's character, and recognizing the sincerity of fis resolve, he saw thatthe desired frat would be attained because of his eld of merit. He therefore acspted the proffered dirt, and the seed of merit that was to rpea into ‘Asoka's Kingship was plated. The Blesed One then displayed his smile™.. The Venerable Ananda, making an adja, then fad fh he “Blsed Oni is po wou cate sor ‘without reason [that the Tathagatas display the smile, wh therefore hs the Blessed One done =") Ande nde tas Sanaa: .. O foremost of men, whose speech is lke thule whose appearance i ie tht ofthe beat of bul, evel hs willbe the fruit of the gift of dirt! The Blessed One said: "You ace right, Ananda, completly enlightened Tathagata Arhats Go not display ther smile gratuitously, rather they do 30 for bota a fause and a reason. Ananda, do you sce thet boy who threw 4 handfl of dirt into the Tathdgatas bowl?” "Yes, Bhadanta- ‘Because ofthat meritorious deed, Ananda, one hundred years after the Tathigata fas attained pacininvana, that boy will become a king named Asoka in the iy of Patliputra. He wil ts sighteous dharmardj, a ckzavarin who rules ove one ot i four continents, and he will distribute my bocly rele fat nd wide and build eight-our thousand harmargjikas. This he will undertake for the well being of many people.” And fh Added: After I die there wil be aii emperor his name will be ‘Soka and his fame widespread, He will adorn Jambudvipa with ees There: follows a long description of the Buddha's smile and an explanatiot of came mb Homie tecasc docol coiceth oaton of the wo legends ducted here (onthe Buddha sale, © ‘Strong, The Legend... op. cit, p62). « Ww‘my reliquaries and cause them to be honored by gods and men. His meritorious git was ust his: he threw a handil of dit ito the Tathigata’s bow. The the Blesed One gave al the ditto th Venerable Ananda a i: "Mi he wh ame cov land spread iton the walkway (cafkrama) where the TpJhagata walk Aad the Vencrale Ananda did ay hewas tld" “The Chinese versions, the Ayuonang-zhued and the Ayu wangying™ differ only slightly from the Sxt version in that & extensive passage about the smile of the Buddha is omited™ > Diay (ed. EB. Cowell and R.A. Nell, The Divyavadins. A Collection of Early Buddhist Legends, Cumbrige 1896) p36, ct. also the edition by Sujtkumar Mukhopadhyay, Thc Asbkavadans, Sst Text Compare! th Ghinse Versions, Del 1963, pp 31 Land 33 "Translated by An Fagin izpt-afthe Wester in dynasty (end 3rd cent. 7 2082, p9909, Benshitu:joan THELIE/ Avadara ofthe gif of ir. Here ‘he two boys at bldg whole city (ohene 8) with houses sheshar 5-) fd pranares (cane filed with grcl (git "ID. all made of dit. The extension in the Chie vrs (eso Below) expaiing thatthe dt Was intended 10 be rice or grt by the buy seems to be based on practical sptsiderations, explaining wy somebody would iv dit we donation Js anslated ty Saigabhars()( Sengiapoluo REDISETE ofthe Liar 30- asty (beginning of 6th cent); T2048, p39 ff. Here iis only ater having seen the Buddha thet litle Jaya gives him send (ha @)) intended to te Brel Phi te voi Cn Sima Mie eon, i Jing FEE (sory v0.1; Ashsie-shi Sab | *Asoke ‘psprtainaparhara), 12 p68 tea ty Foc Boa Scena group of boys paying in the stcetorming esi ie Ayan Zzhuan~ granaies and gaits of ci. Seeing the Buddha walking slong, the desire ares in one of the toys to donate a handl of Sirtgrain, He climbs on the shoulders of one of is comrades and the Buddha recees the doaetin in hislis-bawt, The Buddhs then instructs Ananda that fe should smear the dir on the wall of hs cosine Jetavana, explaining o him thatthe boy Would become a worldrulee The sory hen ges one step further when the Budaha explis the mert ofthe Boy it former ie by serving anther Buda, eat ‘sng the Totton of the donation of dt. Ths story wes Cente the model Torte ate Chinese text refered toby Strong, The Legend. op. cit, p.6S. 18 Deeg Legend and Cult: 1. The Stopa of Kaniska ‘Also, the two Chinese pilgrims Faxian"™ and Xuanzang” allude 10 ihe tony. Comparing this plot with that of the legend ofthe Kani sitpa, at ffs glance there seems no conection. This opinion, however, 30: ult comect if one nae Doth spree es light of fheir historical contexts =the Moeivading! bei coe tainly en vogue if not composed in the era of Kaniska © snd xpevaly Inte light of the symbole semartice ofthe stapes Should frtbe kept in ming tht the ssopa in Inca was one as an cverumed almebowie, slowing it to be oeastied Ta, pts: ‘King Aloka once was te bey plying inte sive Hemet the Buddha Sikya(mui beging for alms. The ile tay ne otis And donued tothe Budde aban ofcat The Buddha scopes Cos i) bck to the ust (ant) walled ove he goon. Asset a ea at {Qhebop became an on: Wheel King and ried onc Janbutspa’ XU, ed I, pasts "Te Atha (Upagpt) sold “The reat king. by hs power omer, (il occpy tbndredupis as). ty he evenneoe Ptect the the ears tana) ~iha shat hematoma ede He et) Tore od) him eesvey ta gto: ais he uso Fe Tales’ pope) tat beset ee ood e's prophey that hewoul ba neces he same versiones hat oad Dy the Chie wordg, (Gihe rears y G. Rosin 1. and 2. reduction ois etn o the Sip lbpne tai secanen, pp 2087 The deci ot he as heed saline ide down onan exeteenty Reman (217: parr) ana 823 (921. tatpavitaram naan, Hin aps fool ass oyun) calmea Forte Chace Vejen, La cobra. oct 254 Thar a ober aese Loin iat bait, 8. burp) of istens (ehniton seeph an ee om of the Sapa a compares or eacsd Th coment ronan tad te tp yas alency ses by Pas Men Sesbooie eee bbtpic du Bouddhnne onde sor cis schcologmie deta enk 1985 rope Now York 197, 1 p29 ft & ely es cits cee antag empty Seat aeMir Nibaya, where iis ad that huge amounts of gol do nat hae he san oa 19Buddhist Studies Review 21, 1 (2004) symbolically as the Buddha's presence" even when there was no relic enshrined. Exactly this aspect of Buddhasworship by means of a stupa, seen as an alms-bow turned upside down, is foun in Xuanzang’s aecount,in connection with the two! merchants Bhalike and Trapuse: ‘Ono, (when) the Tathagata had (us) attained Buddhahood, he rose (rom under) the Bodhitrce and went to the Deer Pack Imrgadive in Benaes| At that ime two merchant-leades (Gabi) were stricken byte biliant light, followed itt ts Origin and ily gave Dolled rie (sweetened with) honey he Buddha, The Honoured One esplained the o them the ment (which) men and gods (can achieve) and they were the fst ne {o an for the five rules [sla of the layman] andthe ten go conducts, After they receved the teaching ofthe Dharma tney Ssked (hon to ive them something) which they could venerate and the Tathagata subsequently gave them his ait and nals, {The two metehantieaden wanted to retorn fo their counties dnd asked (ibe Buddha to explain with whic) ceremonies (hey Should) honour (the relies) The Tathagata spread hs saga’ rectangularly on the ground, then his uttarasangha, (then) bis sepa eur here anh! pedo, at is stall upright nf and consequently bull stp (ofthe items), THe fro acepted these reer (or Dung spa), Tetummed to their (home-) eles and erected (a monument) e{ ‘eneration according tothe insiretons ofthe Holy One, his weep tpi the po of he Dna of ye ‘The whole episode of Jaya throwing a handful of dirt inte te of merit at @pradatynd around a stpa with th sles ofthe Budahs, 28 ‘donating lod of cath (or i mrtaping) to the stops (Waldeck, {DerBuddha pres. op ci p$29). For the tpn at symbol othe Buddha's presence, se eg, Roth, ‘yar flim or the Stop’, opt, p18 2 On te stony of Trapusa and Bhat, see now Sonn Song, "Les requ ks choveur dt Bowdha au Site Dagon de Rangoon, it isda, Soe dpumaines en dnc Sud. Es Bangkok 1988, 2 p19 Reported ean insertion in conection wih Baca Fue quo BSG, X} 1,ed Jy p422 The story not known rom other texts 20 Deeg — Legend and Cult: 1. The Stops of Kaniska Busia’ alm-bowl seems to cepresent the stipas which he isto bud in is future existence as'King.Aioka ea as'4 Buldhse Eakravartin, the dit being the material prewribed vnnaimously by the Chinese. Vinayp transations’* and the bow! indicating the form ote ipa ee above). The smbolan was adeuatly Put into words by Past Mus, even if one Joes Hot follow hain Eanscendentally cosmological approach: ‘La scene Ju don de ia Terre prefigural sist pa ous ses detalsia construction u stps roy ele ela Te on cv monde, mam sous Ta fore Symbol du don aehitgctural; ee annongat le skips «ea I2Symbole d'un symboie: ait te apa eae In this context the throwing of dict into the Busidha’s bowl ~ vihich is explety the cause for he Buchs aprediccom of Azokes buiing of dharmgrsik-stopas nthe future and hs future ses Hoa cakravarin™ = can be seen as hunting paralel wih e * See Bareau, ‘La construction...” op. cit, p.232. Tho Mabiisaka and Dharma suptaka Vinays have the Buddha ad ite follones fore the int ses by theansof balls of di which the Bua declares = more precious na gaily ipa a In this context it should be remembered that Jay’ intended to donate the it foo naitsoud ao be sone thatthe Toca an Neln Pin Vinayas proiied the shaping of fond as sop, a ue whi oe $9Pposes hat his could be and ately had een done wie helpers tr Sn Berar op. cr 28. By cing Mos note bene Ido rot ros objection agaist Ie French scholars ana tnd is ars Sa rsation (op cit, 67) of the pit ofc o bearing "negnve aed mines Seisetations and the ‘ambiguiy of the episode. But in te context of the ‘Kanikastor the git of dir cerainty was akon as yl of Jonstosen Trude’ ton, op ct p64 ad ofthe great karmic of carats sone thse that Konia to Sonsttuct his stBpa hed problems in competing with the st sce Biesbieam cater acre tina erg Statement of fe Spaobsna(e, Roth, 210, 9: Pieamprhit cans Rot: The wouns represent] se pit olsnsoone dene {Bound (that fora tops the hin cep onthe Bude Sih Reig peek ry nator (a) a ng he Nirion. Inthe content of ts equation the fest sop oy tae Yay to becoming a fture carer, the ruler ofthe conte Gonhe ot 2Buddhist Studies Review 21,1 (2004) building of a stgpa of mud or dung by the boy, causing Kaniska to Build hs tapal® The difference that Kenia has no sty of former birth and thats the reason thatthe handling of dirt had to be transferred to the present time of Kaniska~a feature which the ‘MSV takes back by re-transposing the building of the stupa(s) 10 the present of the Buddha, There is, however, one difference which makes it stfeul so accept the Asoka stor) in the form preserved a a direct model for the Ranigka legends Its the pranidhdina of Jay, the Asokato-be, fo become a world-riler (cnkravarti). Anaijsing the “Asoka vadina, hats can be found that there was an older version with a Simple plot, which would climinate all the illogical pats of the plot Tefegins wih the fat that there are two boys only Jaya, the Hictor”s, plays a role in the plot ha counterpart, Vijaya, is of inferior dagin and shows his secondary position even by.ps name, being a derivation wth the same meaning asthe former” consequent be the donston of earth (pth this is exactythe way in whies the me tn bec tne opin Baha hae este Gee Ro ‘Symbolism ofthe Ste, ope, pC) Thisintrpretation si ne with ‘praia prtormed by aya eecording © which ie Ture eakeevrin wil be dng of the earth under one parasol (ekacatrymy prbnyary 1h sy). [ven if the coniaction of spas eno! mentioned hete~ the boy could act Know what war feces to become & cekravartin ~ te terminology (pin, hen} seems 10 india what the Bua express it fis popes) tecome &dhatmardj /cakravart, spss must be bal Thue wetsions could be seen as belonging together may be found ‘expressed by the Sadchamapunjarbaste, Ch? (ed. Ket, Nano, SOL {where the donation or dedieation of stipes made of san the Buddha ascribed to several boys sikaztmaya Vd puna Kapa ky ye Acc ude ‘ian spn; karat kr tata tra esr bodhaya abhi ahaa tis que posible that the coneption of Adak asa caravan fluenced the choice ofthis name standing in Csesementic and formal connection wit) ‘BeBudaha's epithet Jnaaso fund in the text edited by Roth (se above) Vijaya may wel have been intolced into the story aha ind of fist. of the fire Agokas two sides, the dchotany represented inthe figure ol is trother Vaioks, who bast be converted fom bi bel n wee ean to the Budghis Dharmatty Asoka, or inthe early phase of Adoka'sfe wher he ims was caled Capa, “adoka te Fioce” This ichotony woul ha 2 Deeg) Legend and Cult 1. The Stops of Kaniska ai leita Gals ‘the second was called “non-vietory” (| Wusheng )...’, and by the glosses Fe ee oer iyed can be sees in the vession of the Xianyuing See Sage tear arms ea eae ® ‘Strong, The Legend... op. cit, p.61. In the ‘Theravada tradition it is only the Ine re Se) 8 at {PTS}, [, p30: ‘Now once, in time past, there were ‘three brothers, traders in 2BBuddhist Studies Review 2,1 (2008) tions ofthe Asokavadina seems tobe to create worldly counte par fo the Buddha ~ in other words: 10 create hoy ata the Buddha did not eeome because hy And there es se pati morally ie kig aharmardi)® wits neces tone at individual the ste mertonows acts Gumeeaea Se NOUS (pranichana) as tothe Buddha, What nig te echns rom these observations is that the orginal sutra oe Ae eee was perhaps void ofthe pramuhaa aid gave oa thee elaine ‘yikarane) ofthe Buddha, ass known fom etker ee ee Frequent in Buddhist literature and which can ge eae eae sorted in the prophecy of Kana inthe NSW. ae es really the cate an be proved bocavae there ne olf oske) persion ofthe Asokivauanewalabe,butiteante seine Weak, by tha! fact the Pindole Bharadvaja, when be testes aes 18 Aloka does got mention the prapidhtaa but oake atte aoes by the Buddha” Finally, the insertion of the prantdhda boone n be demonstrated by the strange naratwe Gee ae ike moti ofthe pranidhdne is climinsted rom the pla edo te usin of te at Sng op ot OSL Heme nese thislegend has remodelicg,aconing fbn patos eee th omg (dla gine nomen eee oe, imter er eg prea hoya he hanna sa oe the concrete Sakyamuni by Pratyekahudehas of an undet 1ed past. And tree Payeatal ao teen meee pA Satins once stage oe ey el lin Bra sp atonnal ratekabuddha's ‘behaviour. _ sie tae Sipps te ck oe thar (Roth, p.210, 26)): Achanta Cekravarttis ts Pratyekas ca Jino Jinab, —" Dixy p.a02.15f. trans, Srong, p26. Finally, great king, Las tight th. wen iggy, cha yutioes nea tane emih Bioas St ttsideome’Raiocoraee phase mean him some ground meal. Radhapupta approved of your act, and | the Blessed, ‘One predicted that one hundred years ater his paring, you would boson, ‘King named Afoka in the city of Pétaliputra, that you Would be a rightesy, ee oe would distribute jwaries far and wide and build the pour thous Pomeraian) ligt ild the eighty-four thous; | aren yh oie as lini nee cates — “ Dec - Legend and Colt: 1. The Stapa of Kaniske omits difficulties in the logic of the story, such as the Buddha's faving 10 realise the future of the boy"although Jaye had just announced his pranidhdna with exactly the same content and Aranda het sk the Budo 0 explain the meaning ofthe donatioo and the Buddha asking ~ superuously~ Ananda ithe had seen the boy donating the handful of dit before performing Ri pronheey, Moreover, ihe on become smoother aq aa atively motg consistent with the following sequence: boy” plays frith houses! made of dirt ~ boy offers a donation of Gt 18 the Buddha ~ the Buddha siniles and makes his prophecy which is at the same time a kind of karmic reward for the future. The little boy in the Kaniska legend could then be interpreted as having heen moulded according to the boy Jaya who, supplied with some of the main features of the Pimsupradandvaddna, acts as a kind of reminder and messenger of the prophecy (\yakarana) by the Buddha, admonishing Raniska to full his duty asa eakravartin: to build a stupa Furthermore, the Asokavadina also seems to supply an origin for the fact that the model for the Kaniska-stope is constructed of dirt in most cases but of manure in the legend reported by Song Yun. The direct connection isthe scene in which the Buddha aks Ananda to mix the earth of Jaya’s donation with cow dung and to scatter it on the path he is walking on, It is not clear what this > t,scems that the orga version knew onlyone bay and ha thas ext ‘to four, probably under the inuewe ofthe conception of the ourlokrles Sete cansecta wth every saps ct. Stopesatsapa8 315 68 Roth. Sir thas pravcayanriyasantdhisanbodhyaigin! cathe Wokspal (rats Rothe four guardians of the world (eprset| the four) consents enlightenment mindfulness, vestigation into Dharmas, ey, and eonoet= {even as there version in which the boy constructed asta nsead of houses (gars CE he note by Rot, Symbotan ofthe Stipa op ep. 19, 39 2 Nepalese Si text where the symbulsm ofthe stp cae abo se fr ‘oLagira, a scred bilding with ¢ peaked fof Atleast the constion lire stax onthe man ond (amar) would bein partial ezordance it ‘he Buta’ instruction inthe MPS to build model stapes st he crowing of Sourmatn roads (edtummas:pathe see Rot, fe ct 28Buddhist Studies Review 21, 1 (2008) theme is meant to express", but if the story was really the model {or the Kaniska legend it appears at least plausible that there isan uncertainty as to whether the stupa was built of dirt or of dung Finally, there is the possibility that the Skt word for dirgr dust, pase, is. the: Asokivadlina was interpreted as manure™ in the process of making the Kaniska story ~ the more because cow dung ‘was realy part of the story being mixed with dirt by Ananda, ‘The painsupradana, the“donation of dit’, performed by ASoka shape in the Buddhist symbolic scenario connected with Kaniska: the donation of dirt beeame the building of stupa of dirt because inthe prophecy by the Buddha this donation wae given asthe kar- mic reason for Agoka's constructing of the dharmarajika:stapas and thereby becoming & cakravartin in the Buddhist sense", seen * This feature recalls the famous story ofthe Buddha Sakyansuni tho ina for ‘mer life spread his hair fr bis predecessor Dipamkare, mae a vow fo become ‘2 Buda inthe future and received ~ a a kind of affirmation - the predictio> from Dipusara which seems tobe supporte bythe fet thatthe version ofthe ‘parnsupradina in “be Nepalese Pindapatravadana's actually placed inthe ie time ofthis Buddha; see Both, Des Kapxvadina..op cit p58, who consivers the discrepancy beoween the donation of dit and a normal alms-giving as consistent for al versions. Strong ~ Towing Mukhopadhyaya ~ assumes that the manure with which Ananda mites the dirt sa symbol for purity. Inthe Framework ofthe AsoAavadanathe donation of aii interpreted by Upapps {the reason for Asoka usnes: Diy, p 38, trans Snong, p24 CL, Ralph Turner, A Comparative Dictionary of the Indo-Aryan Languages, London 1966, p.452b, 08019, 5, with the meaning ung, manure for bot ‘Skt and New indo-Aryan languages (e@ Kasmiri, Oy, Hind) and the ele ence 10 pi (op. et, 94590, n0.8138), “dry cowdung, manure”. Modem lar {goages and the special meaning ferize {in O. Bling, R. Roth, Sans Wonerbuch, St Pereourg 1855-75, 1V, p.620, sv. pn 2) seem to indicate « ‘tals maybe only eiphmsic meaning ang, mani’ of be ‘word. This may also be supported by the analysis given for pamsu by Yas ‘Nirukea 12.19... panna erat itv... 0, “allen dove (paps) ies ‘which does not realy fit the meaning st, dr but rather on @ ease back ‘round to the meaning ‘Sune’ Both, Das Kepisivalinn.. opt, P34, spesks Qf 8 Gemisch avs Lehn Sand, Kor. 2 his conceptuslisation of Agoka's gio the earth is clearly expressed by the 26 Deeg Legend and Cult: 1. The Stopa of Kaniska 1 the light of the Aéoka legend the constructing ofa stipa of dirt inthe leh ot for Rani oat ike hk predecessor fe quite Yensonable then to connect the bringing of the Buddha’s alms ow to Purusapura by the Kusina ruler with the same episode of the Asokavadddna in which the bow! played such an important role. To go back tothe very frst question concerning which of the vo websons isthe oFginal one! inthe light ofthe considerations hove fscems leat thatthe MW presenta us wih # sespndary type of story in reducing the plot the lifetime of the Buddha but PPS esting the theme Of the boys (or boys) building of stpas of thud or manure toa level of narrative time, where it makes fhanatet no sess, the hoy) a the mat of mad os manure having athing vo do with Kaniska a all Thi transposon and Ihe iekereiontof the oarative ime (lifetime of the Buddha) may {usihave been influenced by the Avoksvadzna (see above). ‘One point which still nceds to be discussed is the somewhat strange Hame ofthe stipa found first in Song Yun's account ‘Quella HEALS. It would be 2 marginal point if the name were festriced fo that one text, but it occurs in Chinese translations of Buddhist literature before Song Yur’s travel account, The fact “Soealagaka, T 201, p 280422: "(ASoka) having donated dr ataned the grt earth? Berth Kumar's biography inthe Gaoseea-zhuan? 82% (1 2059, 0,191) theresa big monastery in Kua Gu if caled Quelndet 40K ‘hich scaled. Quel loqings MERE a ciation fom the lst Suva J PEED (end sth cont) inthe Shujing-zbu2, This monastery i usualy trooght up in connection with the eo monastenes called Zhaohull WIESE re ported by Xuanzong (X 1); both words and the name Quoieeafor the Karas Ertipa were explained by Paul Pelt tobe transcriptions of a Tokhasian word Such as "ei? or cdguri (cee Tok. cake, uk sake) meaning ‘onan (cane) ch Mizstany Sole. op. cx, 91801, Whe this theory eens fo fivor the Kuta monastery, i doesnot realy expla why a stop as famous as the Kavgkastapa would be denoted only by a word for monastery. 1! i however, posable thatthe writing Quel dean the Shujing-zhyowas hy 2x corrected form (by the compile ofthe Shahin, Dagan THE, or by Li Dacyuan?)ofe name ite Quel! 12 inthe Caoseng-chvan ifuenced bythe Keowisdge hat the Kangkstipa bore the sae name Pelit’shyprtes least makes the point hat the ame Quciwas a transcription 27Buddhist Studies Review 21,1 (2004) sojourn in India (between 401 and 403)" shows that the name had Pera ital ie Cera ae ee OU es arate sa this can be determined relatively easily ~ without enabling us solved with the legendary background of the foundation of the © In the Zebpuyjing SERIE (1207, 5225) cansated or compile by Daole iB avaddae nota inthe Zhong zhuan ce piu SEERA Cae ss) sate wcomplesnty Deo alcretanont ne fon anon 0 Fr eps eo mn Marl Chane Ci an ents of apap ere dy Tap thiols Pare 0, pie: Praboah Chana bug, Lecanoa Bouse nodvd trons ar 9198 "te to clon or ge may cote: pe Ease more nace Geneon aaah it ce Th may hve someting dow eof he compte Dole {cls of which a no krown, The Chinese ha, Teast Some Sle if ‘ton ea Gandia cosa the at spose he uno Tan st work Apeah MEE, moe oS Doan ante Ie in he ccd a af ah ent ced int Egos {Gases mons wih «spe funleg 4 Css envoy meron inca! Pura a1 poy BK Gunna) Ty ca wissen ne cae Ura i ex) Chinese) ent hee flat te 2.2 ps0) vO bulb sian ec rth Chins ite wane water sete ema the 1 ucnze Hogsply NOSE Cre aboe ‘Gite emily Tina Watery Ov Yann Chvang’s Travel i cs (AD seat) London 10805 rep Bs 176 gp oI Sv Sie’ Reon nie Be mana cnr nuh das pligg omit conten Yesieka,kokopognan Taye bia, Aan aM AOR plladti ic onsosh phonedefomn oth ection Gute urnom” 28 Deeg ~ Legend and Cult: 1, The Stipa of Kaniska stiiga and with the help of philological spadework First, Quel is not a translation”: the binomial does not oceut ‘as ti idependent word in Chinese and a tentative translat\ > 8s Fas the stupa of the oriole’ does not axly neglegt the second SMatacter BE (li ‘to leave, to be separate front J but also has Ge motivating support from outside the name and in connection ‘with the aetiology of the building. ‘This stands firm despite the fact that Xuanzang and Yijing ~ the latter definitely depending on the former ~ report a Queli- $a inthe precincts of the great monastery of Nalanda and give sa metiological story of the sermon of the Buddha delivered to a feretic brahmin holding a sparrow in his hand ~ a totally blind peretjnserted into the standard theme of the Buddha converting & frretic, From thg fact that is story is not known from any other Bendhist source’! and that the whole context of Xuanzang’s,end Wiling’s report. shows features of creating a sacred ve of Natasnda, with visits by the Buddba and wonders, it seems possible thatthe sory was reported by Nuanzang Its remake that he does or say anything aout te name of he pa Y the probably by the moti of the sparrow, identified it with the Quel preteh he certainly knew from the Chinese sources”. Such @ mis 3 oven Chavannes, Cag cents conte... ope 22,26 (sont fom p12), hough he rendered ie sane of the stopaty‘e tp doc Grint), sye Ii ne serait méme pas psi que ce nom cas Seipion dun mot Grngeret eb poi ici le ses de «oni»! However, Waters, On Yuan Chang’ Travels. op iL pL m2 takes nthe sense of smal bid ite’ meaning whieh 1d no fd i fey sktinary. FE Muse p70, ni Mizstani, Seiki, 30a, ny Water, O7 ‘Yuen Chae Travel ip 62, whose Tnaian word. Chur wish denotes 2 fl bd ike she sparrow Twas tablet ven BP cinaang and ing speak o Several 100 steed ypots around the mona tony "Arouthe whole monagery ther are several hundred ered spo OL tech ony woor thos can be brie mentioned (XI 9,ed i, p 758) epi pret the east, onde the wall and beside te tank there de stape of the beret who elding& sparow i his hands and asking te usd about the matter fife and deat SoS Prom thereto the south-west here 2 tle cali, about 10 zhang igh 2»Buddhist Studies Review 21, 1 (2008) reported by Xuanzang. It is remarkgble that he does. not say anything about the name of the stipa”, Yiing then, probably by the motif of the sparrow, identified it with the Quelita which he certainly knew from the Chinese sources”. “Such a mis- interpretation is not surprising as Yijing had not crayglied the northwestern regions and knew ihis area only by hearsay, One of the most prominent features of the legend is certainly the stupa built of mud or dung. The differences betyeen the sources, some mentioning mud, others dung or manure”, may be explained by the influence of the Asoka story, but it seems clear © bid, 760: ‘In the east, outside the wall and beside the tenk there is the sre of te ete who &hldng apron hig Evin about mater fe and Seth From thereto the south-west there ia Title esiys, about 10 zhang high tks ste place whee «brahmi fel sparow ni and and ace he Baba: (in) aed Qetstp ate lngage of he Taney this one ‘y eng eae ee Ee exgasi, Shed ate he etn Wong Bane, Doane ag ‘trochusA commented cdton othe NQGZ: Bening 96s 38 rs SREB AMIMERSE {644 alld), It should be notied that Ying eas the lit mons acne SN IgE saosin, ch war probaly th aearts Feast or whith mayhem nove ase hi oes tits {Ngmonoren och ite Chinese texspesk as Overt 3 fgg forintance cinoma stout tc monk Lag) FBC wo dedi Gandara /dnnoluo RBERE" trough ont com om tori"Thedhamanaster Loe enced Gann, var een Py ‘Ser ins an ay iT via wa ead om sons con ffeorter apont(KO02, 08 Wang 9.0) On net somes) adn. pls os sbancesrepesnsing co) lac ung, eos Geog von Stn, Eomolo des Mitel scape ‘Auchan Beneaungen am Agung des Dinky Peter Kon ed), Soc Inogenmans er Srey (esgate f°, Thos Minh 194 p90 The Rootes son te Sony fas izal epod sich Kantian acer terme Argh CAs ow over tot val pap hang Botha nage trate rma allo (Spa pas) cy, Kasse op sip) unterusateye {oer hot cuttin he eno he spe Aso paprcold wt es ‘cen hc tau forachage ne Word foros’ Ge te) 30 Deeg ~ Legend and Cult : 1. The Stopa of Kanigke that dung was the stronger most in an aetiological story. That the material of which the stopa was made was very imporagt inthe Fanework ofthe legend! Gan be seen from the fat that Song Yun ver gives a sufplegend ofa brahmin coubting the authenticity of fhe" dangestape” insisting somehow on this very feature which ould not make any sense ifthe material were only dit or dus, ‘The dung-stopa Gn Sone Yun's version) thew isthe cause of the construction “of the. Raniske-stopa and sis model. It should therefore not be suipesing if a name for this monument would tefer to this moti. The reconstructed Middle-Chinege tapi = TSliowing Pulleybank ~ of quell would be *tsiak-hevif A Corresponding Sanskrit word with the meaning of ‘ie, mud” or “Gongs na ure would be the heterocytikon sehr, which fs actualy found in the Monavasri a text written ina strongly Prakrtic lane uae, witha beglning palatal: hak. Such a hypothetical form Bike reconstrvcted fyomn the bulk of Indo-Aryan angoages’™ In 2 iorthewest Prakrtform (Gandhar), fiting the. geographical Setting of the Kanfkaafopa, the name of the stupa could well Have been *chakri(ta) the (lite stapa) made of dung’, the % 2090, pL0DIbLI ff: "(Once there was) abrahmin who did not believe tha it was:(a spa) made of eng and ted to check wih his hand. Therefore he Thad a Hole And lthoxgh (the stops was (already) some yeas od the Gung Mas ot He (ed) tol with incense clay, (bu) dd no become ul. Toy (he topa) i protected by aheaveny sine” i Mpuleybonk, Lesion op. eft, p26 + 18, Other eeonsuucted gens do not difer enough to fly the wobsequent esl: Todo ARiyasu, anu dajitos Big Chinese Iapanese Dictionary’, Tokyo 1986, SEONE. > Be AAEM Ho lek pp 636 + 1; Znoy Faguo et (20) A Pronous- ‘any Devonay of Chinewe Character in Archase @ agcent Chinese, Man- darn & Camnese, Hongkong 194, "ik pp 381 (0.10636) + 23 (0.596) Prankin Edgerton, Bods For Sst Dectonay. New Haven 1953, sgpe Del 1970p. 23s {CE Tuner, Chmpratne Dictionay.op. cit 2012281 Sakray and vo. 12248 dar wth reference tothe enresno4981 “cha, 0.4952 “chakane, 30.955 “chataras all with he mening "Cun, 0.5007 *ebdkane, 05008 ohatara bok meaning made of eng” Forte change of Sand chin Mile Indo-Aryan, se Oskat Yon Hinber, Das ilere Mitelindch inn Uberblck Yieana 1985, p93,(€ 167) 2 The nia chor (ae above sceme oe the normal correspondence for 31‘Buddhist Studies Review 21, 1 (2004) name of the litte stOpa ~ no longer clearly visible ~ having been transferred 10 the big one, toon, This word-form, would cor- respond. perfectly with the’ reconstructed form of Middle-Chi- nese being an alternative name for the famous stapa of Kani the wonet Sk arin Gna we have theme cad or Ss ab te Jon rough, The Candia’ Dimpaped, Ono 196, p10 ior 9) ‘ho cxplans #2 cha sandvaenat’ Forth phone entation eRBee ina, Burd hncdooo. © es p30 120), force tops rom te Kavhoranepion Gear Ponsa bs incon KGvoyfdeplaine de Cah Ra iena() Anautesor Note Pots Report and Stay Vou Rock hsp ie Dts Tally. Mane 88 5.31 Pasmnan cased ene Ramat for ne Ug and ctloar ent Higher Mart Benson ite Kove De ‘Eildon Ober tie 994 pp asad tS 3611 oh Ih tors pay food in he Coal Asan Pro Soc ep ish ould Conegpond petty wit he easton of (at (cha Tat see Thomas Dow, The Lanne ote Khar Speen os nee Tisketan Candide 9319 a). a one adhe youd te tet rough, naa Doane» op nen, p38) oeh tt Sai hve teense oa whore ginal fendered fe Sib" Wacker Ale Bebrrset Sanciese "Grmale, Inne geclepor daub Reno Lashes Nacrge Cornea OS pr 8) nd Nacho pad, 18-Tefrmeconscted Sh hs oti al srrii Stsem )- soi ave een ented orety soncting ie “gue emai hess Dt heaton of eI Russo Chins bipomias use scommon tencapion pede noter peli the morn nfm wa a3 soca chen te meaning he 0p) begin oan fo tee ante) canes 2 hold be etoned tat rants os which ie alo Sonat and nt na consont ofa Chinese le yeprsent acon Sher che ga (he 1 orotanceé ad te by ove I syle character) ag hore feguca Examples fe pes Seclasnys ‘chal | iPatsh alt, or Shnpute.Shelubo! “gl 2 BWR haetunn ScomteattnefaserW. South CaS snes OF ters Par Sound Goes Hongkong 9, pot so 20 an 23) 9 Sadering Paks of ea tancpons cers vey ote Sic caer or onl oul consonants shy) a sans tee sepa sabe Sie “suman, p20 no 2 Deeg ~ Legend and Cult: 1. The St0pa of Kanigka ka’ and referring to the aetiological story connected to it. It fits Xuanzang and the Weishu Sia} show that the identity of the ong ad te Mec ar te ey ote Ba in ps Tito, Aa iz ues ten 41), Unfortunately, the equaly structured sekmigamia has no representation athe sequence “Ain the corespondiog siuofanii}e Bor sutuoban 06, 'e Trshould be remembered tht Fasian did not give the name ~a att which is quite understandable beease he does ot mention the materia i, wud ot dong, either To him the stop was explained ss Kanshs-stpa. The se pro. bably happened 10 Kuanzang, The references tothe spa afer Xuanzong Only gow ofthe famous royal founder but n01 abou te legend ofthe foundation '8” Inthe eneyclopaedi Faza-ong aBkeby the monk Zhipan ZAR 14h cent) the stdpa only mentioned asthe ‘Great StOpe' (data Blin Gan tra Viantuotuo (RARE: T2055, p S150 (cing fragments of Kuanz biography inthe XGSZ). © Wet 102, resp. Beis 3: ee Kuwayams, The Main Stipa op cit, 9.6? % the cate of Xvanzang’s biography it, of cours, not posible 1 say whether this was information pressed in the cucles around Xuanzans et Ged by the authorof the XCSZ. 19° od i 243: The Tathagata made a prophecy on this stipe: ii burt down and heen reconstructed seven tines, the Budshist Dhsema wis have vanished evenhere. In wise reports of he past itis sai that the stp, hay already burnt dow thee times When [Xusnang] came to tat coun there had ben bis first before and [the stp] could sen eeonste ‘but was not yet Tinshed.” Note that this motif not found before Xuanzan ‘An overview onthe Buddhist ideas of the decline ofthe Dharma may be fn! 33Buddhist Studies Review 22, £ (2008) (to be concluded) Prot. Dr Max De (Wniversity of Vienns: in David Wellington Chappel, ‘Early Forebodings ofthe Death of Budd in Numen 27 (1980), pp 22S, and Jan Natier, Once upon a Furure Tih: ‘Studies in # Buddhist Prophecy of Decline, Berkeley 191 34 AN OUTLINE OF THE YOGACARA-VIINANAVADA SCHOOL OF INDIAN BUDDHISM” PART ONE ERIC CHEETHAM Introduction ‘This article is concerned with describing the essential teachings of the Yogacara school in a structured way. The whole substance of this work is drawn from the writings of the founder of the sehool, ‘Asaniga, and of his brother, Vasubandhu. In addition, an extensive commentary on one of the earlier works has been used, that of the celebrated scholar-pilgrim,Lsuan-tsang. Also, in the course of the article, reference will be made to some of the first Mahayana satras. These are not Yogacara texts in the strict sense, but as the Yogicara doctrine is often an expansion of sits themes che Two Truths, the Great Way £0 Buddhahood and the dharmakaya, the Mahayana sitras need 10 igure at times. ‘Two main themes occur throughous this article. One is the incidence of terminology, formulas and basic topics which Yoxa- cra retained from the earlier Ingian Buddhist schools which receded it and also from some of Sakyamuni’s earliest recorded pronouncements. ‘The other theme will purport to show how Yogaeara further developed the deep (gambhira) Dharma of the first Mahayana shtras further to uncover the real nature of the Mahayana mes- sage. From that {0 construct a coherent and accessible system of doctrine and practice to achieve an expressed purpose of those ‘Mahayana sitras ~ Buddhahood for the Buddha's followers, and ‘The author acknowledges with appreciation the critical suggestions received from Dr John Powers ofthe Ausralian National Univesity, Canberra, during the preparation ofthis ate. 35Buddhist Studies Review 21, 1 (2004) to reveal the true nature of the world (samnséa), ASANGA ‘There scems to be a general consensus among most Buddhist scholars today that Asaiiga was the founder of 1 Vijnanavida (abbrev. Yoxictra) school. He is believed to have lived in parts of North-West Indian during the fifth century CE. At a later Stage in his life he had the co-operation of his younger brother Vasubandhu in the development of the new school According to Paranirtha’s ‘Life of Vasubandhu", Asaiga’s teachings from Maitreya persuaded him of the authenticity of the Mahayana branch of Buddhism and of the special sttras. Although Asin hd ong been «monk i the Sarasivadin ‘ner, his encounter with Maitreya changed his doctrinal outlook and thereafter he became an ardent expositor and protagonist of the early Mahayana sutras. The tradition recorded by ParamArtha tells us that Asaiga gained access to the Tusita heaven because of his mastery of Special powers through meditation practice. There he found Maitreya, who answered Asafga’s longtime puzzlement over tbe zeal meaning of sonyara. The supernatural exposition resolved all ‘Asaiga’s difficulties and provided an advanced degree of enlight- enment. The stnyard explanation he received was the Mahayana version of ‘harmanaidemya, 3s well 38 pudenlanairatnya, OF Sourse, this new radical theme. had aireddy been systerpatised when Nagarjuna founded the earlier Madhyamaka school Also, with the aid of Maitreya’s tution, Asanga began to per- ceive and to develop the characteristic doctrines of the new school of Yopacara. Among others, one particular early Mahayana stra received his attention, the Samdhinirmocanasuira*, which set out * One of Walpola Rahula’ssourcesin his entry on Asatga in Eneyciopacdia of Buddhisov, (1965), pp.133-46. BE Lamotte, L'Explcation des Mistéres(Sanudhiniemocanasitr) (= EM), Lowain 1935, [Thowe is ay Englth trend from the orginal Tibetan by John Powers, Wisdom of the Buddha, The Suchdhinimocsns Mahayana Soir, 36 Cheetham - The Yogicara-Vijanavada Schoo! several major doctrines associated with Yogacara, In the course of a long career Asafiga wrote commentaries on several Mahayana Sutras as well as a number of original works, several of which have been used here as source material ‘THE THREE CHARACTERISTICS (Jaksapa) Each of our main source books’ contains a description of the three daksanas(Gharacterie) "Dee, quotation wl, howerer. be avoided a8 much as possible though the footnores will prove the necessary references, But, of course the explanations provided willbe drawn from, and bated upon, the texts indicated Parikalpita ~ Generally speaking, this word means false ignagin- ings, something whichis only 2 {lament ofthe imagination” The word has other connected meanings. As the lowest of the three Jaksapas itis the most defiled. Consequently, unwarranted impue tatioas are projected on to both ‘external’ and ‘internal dharmas. Basic to thls common realm of existence is the major falsity (in terms of realy) ofthe bifurcation of subject and object, or of ‘elf and ‘other’. Another factor isthe acceptance of general informa- tion about the nature,of something and the need of language to communicate about it Berkeley 1994, and from the Chinese by John P. Keenan, The Scripture ofthe Explication of Underving Meaning, Betkeley 2000 | These are: E, Lamotte, tr, La Somme du Grand Véhicue d'Asaiga (Maha- Yinasamgraha)(= SGV), 290], 2nd e6,Louvain 1973 [in the couse of tans into English by S. Boin:Webb; there is an Eng), trans. from the original Ghinese by John P. Keenan, The Summary of the Great Vehicle, Berkeley 1982}, Wei Tat, The Docinine of Mere Consciousness (Ch'eng Wei Shi Lan) (Seoskrit Vihapuimstracsiddhi of Hssan tang = DMC), Hong Kong 1973; E, Lamotte, EM (e( 22). [There i a further wand. from the Chinese by Francis H. Cook, including the Tripsit, in Three Texts on Consciousness aly, Berkeley 1099, es well as feort the Sanskrit in Stefan Anzcker, Seven Works of Vasubsndhu, Delhi 1988) “F Bulgerton, Bucdhise Hybrid Sansknt Dictionary (=BHSD), 1" Indian e8, Delhi 1970, pp 320-1 EM, Ch.Vinseetion 3 37Buddhist Studies Review 21, 1 (2004) ‘Vasubandhu indicates that various mental objects arise due to armi propensity, Imaginary notion are attached tg these. In fact, these false attributions have no real nature’. Parikalpita- Jaksapa can thus be generally characterised as sensory or mental ghee imagined as real and eoneeived interme of self and other, All of itis therefore deceptive and illusory. In Yogicara terms this applies to the whole everyday world of people, places, ideas and events. Paratantra, ~ The second of the characters is paratantea- taksana, The Yousetga texs deseribe ths in similar way, Pro. duction due to causes or, in more deta, whatever dependeny fn others discriminations produced by causes and conditions Then Be merce as Flr the orm of dependent axisng (praiyasamurpad) in other words, the operation of the conditioned charms (samsrtadharma) ms rc cs ity hatter a Yat Parinispanna. — This is the third /aksapa, sometimes called ‘own nature’ (svabhava). Simply stated, i is ultimate reality. The BHSD gives it Several meanings: completely perfected, arrived at th Supreme goal, nature based on knowledge of absolute truth Vasubandhu's Trini, 19.20. quoted in DMC, pest EM, CVI, section3 Tripsikdv25 quoted in DMC, pcexii and BHSD, p38, BHSD, pp.225-6 38 Cheetham ~ The Yopictra-Vijhinavida School Vasubandhu's Trini and Hsban-tsang’s Viitprimdtatisda have more detailed descriptions. it's perfected knowledge, or praia, which sees into thg suchness(lathard) of things, perceving {hem as they really are”. More explicitly, parinigpanna is the ‘complete and perfect nate ofall dharmas which is revealed by the two emptinesses (sunyatd)™. The name parinipanna is also ven To the purified form of pacantra, ut its etemgly fee rom parikalpita-natue o7 false imagination and illusion, Yt can thus be inferred that this ultimate reality has to do withthe true nature (dhermata) of dharmas and with the perfected prajad of their emptiness (sanyaea), sometimes referred to a8 ‘purity’ Genasravayl Finally we are told inthe Vijtaptimatrardsiddh that all three natures of characteristics (svabhavalaksana) are inseparable from Inind/mentals (eiffa) and their associates (cata). These mentals (Citta) conditioned and perfumed by false nature of self and others fre really deceptive and they obscure the totally dependent and impermanent nature. (peratantra) of the dharmas, the basic Constituents. But this foo. not completely pertéted, Only ‘arinispanna reveals the real emptiness of all dharmas and dis- Gates the wrong view of subject and object. The text concludes: “these {hee natures ate all inseparable from mind ete. (cifta, caittay" ‘THE EIGHT CONSCIOUSNESSES IN YOGACARA (One of Yogicara’s important innovations was to add two more consciousnesses to the already existing six. The original six go back © DMC, pp62s © hid, 63, © Ibid, pass. % Lids La Vallée Poussin tr L/Abhidharmakosa de Vasubandu (= Kosa), 6 vols, repr Brosels 1980 [English transl. by Leo M. Proden, Abbhidharmakoss- ‘hisgamy 4 sols, Berkeley 1988.90}, Ch.2, 308, gies the basic view of pure ‘nd impure’ elated to dharmes, DMC, p07 © Bid 39Buddhist Studies Review 21, 1 (2004) to the Buddha's recorded words in the old Pali texts on the eighteen dhdrus. Sakyamuni explained that the Allis just six triads of eye, visibles and visual conssiousness dependently arising. And so on’ for hearing, smell, taste, touch and the mentals. The particular consciousnesses connected with each of these sensory and mental faculties agp the six consciousnesses a8 pan of the eighteen diary scheme", Because each of the dhdtusis 4 dharma or @ collection of dharma ths formula represents the world and its beings. sence of self (nairétmya)" In its normal condition manas has four particular features: self delusion Cétmamohs) — seit belief (jemadrsn) ~ self conceit (Gimamana)~selt regard (demasneh) These four, in their turn, produce various defiled associates (ll upaklistadharmas and because ofthis constant enanced com- bination become an obstacle to the practice of the Way. Such & centre, contolling forms of thought and cognition, fs doubtiess fhe reason why manay isthe location ofthe ea of sel? snd ime As slready indicated, however, manas is capable of trs0s- formation and refinement. ah can. result from fundamental sudahist practices plus special Mahiyina practices (more ofthis anon), Buti scene to occu i te Upper reches of tes bodht> Sauyattataya W, 14 and 32 Trapsiks, quoted in DMC, p25, Cheetham — The Yogicara-Vijbénavada School ttva stages and leads on t one ofthe end goals, ull and perfect Hhowlodge Caunajiana). Ths implies @ considerable degree of soo raitelmentaion. In Yopttra terms, however rer tured and recited state Of manas in its doled states the general condition of eveyone. From this textual information manas can be generally di scribed as @ mental focus and an intellectual faculty producing Fespanses, decisions and judgements bared on data supplied by the first six Sonsciousnesses and mental objects. All this takes place within a particular dharma stream (pudgala, dharma- Carmadina), but the same process occurs in every ‘person eee er made in the oe of sonstousnesas Was He Vasubandhu’s verse is concise when, he says that this dlaya- viihana is aso called retribution conseiousnens (vigikavina) ahd seed-carrier consciousness (sirvabijakaviitana)- Furer- inte according to its main tile, dlayaipnia, it ste receptacle Consciousness because it receives, and retains all the, frases Corser} of every dharma activity. These deposits are seeds (bia) Sich remain inthe alayavjiane as potential causes wotil their eventual fruition” “Alayavitia is the generative cause of all dharmas arising because td seeds (bya produce dharmas as and when conditions te favourable: Thuv itis the mesium of karmic actuation and ® diagram of the eighteen ads follow in Part TWo, 2. BM, DMC and SOV. ® Trains, «2b, quoted in DMC, p08, ® DMC puis 41Buddhist Studies Review 22, 1 (2004) also called vipakajttind®, Asatiga makes a point emphatically in a new direction. He writes that dharmas. arise due 10 the pratiyasamufaidl, the twelve-linked chain of dependent arising, The twelve links dis. tribute pleasure and pain. They also determine the existences 4h good of bad destinies (sygatidurgat™. Acanga then concludes, the dlayavjiidna is a retribution consciousness provided with all the sede (sarvabiakavy fauna) which produce the pray. samutpada and so all the existences jp the triple worid and al destinies aris fom this consciousness " All these processes, actions producing seeds, seeds produ actions, show the. alayaviana tobe a univers} ane! uncndl conscious ‘atmosphere in which everything lives and dies aceon ing to karmic seed prexuction and fruition. The Mahdvanasan- zoho expresses this in dificult language Asan says tha fled Cpklesa) dharma ody (idan) ine aly ujtina as rat (phalabhavana) and the dlayaviidn is present in these dharmas fh the form of causes (hetubhavens)>™” Further, mor its deveribed abing lke a vilet orrentpovcoding wih all the seeds. This has not been reveaied before: the Buda is said to explain, because the dlayavyiidna is profound ayp subte beyond the understanding ofthe unintrucred an foolish On this textual evidence itcan be sui that the store conscious- ness i a stream of continuous consciousness of universal dimem sions. The seed ‘elements (bia) stored in it are forever berag activated into dharmas which hy their actions and association SOV, p32. DMC, p.105. SGV, p37. Boil 3 ‘id 9p. © Did B14, qvoting the SumabinmocenaV, 7 2 9, Cheetham - The Yoicsra-Vijdunavida Schoo! produce patterns and constructions of both ‘intergal? and fexternal’ composites, All this produces the beings, worldly per- ceptions and the responses to perceptions, of Samsara. This profound pevetration to the dlayaviiiana gives rise, in ato a forther significant docring, the teaching’ Of vifaptinttrard, with % literal meaning of ‘mere. notional pro- jections, sometimes refered to as representation only” This has tivo main meanings. Fist, that all perceptions of externals: are ihe Fes of ea an dames Arig Hom. te ore co sciousness (dlayavijidna), so that all sensory perception is mind- produced and had no independent exstence, The Mahbane Eimarsha quotes the Disabhumikasatra, ying "in the Three ‘Worlds there is nothing bot mind (atta). Hsuag-tsang himself says: "The word "mere" (indtra) does not dgay dhatmas 3 long a they are inseparable from consciousness. ‘The second main meaning has 10 do with the ultimately false bifurcation of subject and object, sometimes given as dtman and charmas. Prom this false apprefension arse all the defilements connected with grasping and selfhood, Vasubandhu’s verses are terse as usual. He says that when no idea of abject is considered this is the staie of v/apeimatrata in which the apprehension of each object andthe aet af aporefension are absent The actuel apprehension of viiigotimdtratd js not a matter of reasoning ov acceptance of seriphte.Asahga tells det how this higher knowledge’ i gained: It becomes accessible in one of the more advanced Siages of the bodhisativa process and results from training in the special insights conceraing the nature of mental processes. In fact, viifaptimatrata or mere notional projections, a5 a penetration into a part of suchness (catiata), occurs in the bodbi- Sativa stage of dersanamarga, where deep insight examination of * Trista 28, quoted in Mic, po 4BBuddhist Studies Review 21, 1 (2008) ‘mental and external objects reveals the true nature (dharmard)”, The indication here is that within the defiled realm of pari- kalpita, ic., most of the time, whatever is attributed to conseious ‘experience has lttle to do with what is actually there. For vjiiapti- matratd, externals and internals are simply names and concepts, part of sanyata. Bias (seeds, potentialities) Irancpee oe anore tists ier cea sh ote Hasage ee ates ts leary ei ale es Gerad, thar es (of) of eel a sepsis Bye Sea an ge oem vl eNO 2 arena won th coon re appr ne Meee cee nen oe a eee en SRA ceed sane Men's Pac In fact, the byjasare the Yogacara medium for the transmission of karmic retribution, because the qualities deposited at their inception are retained and when the bijasengender a new dharma the results of these qualities are injected into that particular Gharma. The moment that is done the bija disappears. The combined result ofthe proces is an unending cycle. The Viiiapeimitratisiddh satnmvrkes that bijas engender conscious- acts "This engendered "consciousness creates and deposits SOV, p155, ps Hs0an-tsang's commentary Thi p61, ples Hsban-sang’s commentary. DMC, pp. 127 and 169; also Tramsiks 18,19, quoted in ii, px Beit, pt 44 Cheetham - The Yopicara-Vijsanavade Schoo! intucces new ij lis thos ceed and increased yas ins Spleens the CO a cent cae mae Tor the inka ofthe arta tail, or moto onan Ms Cats te se because they all derive from past actions some of these may have seo. oShau yay ai" a eens Co Heo ee er ead Se ee er ate saat Fa ee ae en nt ted tee sy een Dhar eta aon ee seeds (Oy ret ipei Yogic atau thei mods pany eae pos ec ag. owicy en e e spared sehen te (ho the Ese caocitreett tetra eh ve See en ante alr & SS aaa ceria) the inte Se a ee inthe contr of Budd sels rir to Yost the coc Wiscote of Bodhi st nile Fee reg etapa te scam of rae er. tse Yoga here tie inoue een etek anche one See een a ee Pe er cues oie ogg ea ty et ane ces ak Vasand (deposit, influence) Closely connected with the a/ayavijidna and the bijasis another important Yogsedra doctrine, This is vasand, which has several meanings as noted above, It aiso has two main functions; the first * oid, pat. % Kosa,Ch2, ps.Buddhist Studies Review 21,1 (2004) has already been mentioned in connection with the seeds (27) Vasan concerns tne traces or impressions deposited inthe siya sina by every active dharma, Le, every thought, word and deed onselous beings. By this deposit or trace @ seed (Oi) delivered into the custody of the aayaviiiana. This seed carves the potentiality of a later result imbued with the karmic quality of the original act, or dharma, This the first of the functions of ‘dsande Such a seed in company with many others, remains in tie layaviinana indefinitely unt appropriate Conditions obtan ithe ict meld which woul alow the seed tle potentiality by engendering, particular dharma as retribution Uiipakay tor the past actions __ The second function of vasand is its capacity to influence (increase or diminish) previously deposited seeds in the dlaya- vijaana, Such influence { vasand) is thus capable of augmenting oF weakening seeds or clusters of seeds already held in the a/aya- vijfina for future emergence as dharmas, This influence, sometimes rendered as perfuming, can of course be of either a good or bad variety. Activity of a bad or depraved kind can be: sustained or dispersed by, the impact of appropriate actions and their outflow of influence. The constant resurgence of the passions is actually brought abou by relevant seeds and the ongoing sustenance by similar vasand "fn this way the seeds (bya), following further influence (vasand), combine ‘within the a/ayavindna to project the karmic results into a future existence. This occurs when suitable conulitions, already existing, Stimulate and encourage the seed clusters, reinforced By vasan, to emerge and engender new dharmas. Such a karmic procedure of action and reaction, of short or long duration, has consequences forall the practice systems of Buddhist teaching, both mamnstveam and. Mahiyinn. Aswhge elaborates on this in his explanations of the special Mahsyane and ® Tri. 18,19, quod in DMC, pena a 9.100. © fd piss “id pp S815 46 Cheetham - The Yogicéra-Vijfanavida School ‘Yogacara forms of practice tobe described here later. Asariga sets ut the recommended methods 25,being based. upon and drawn from the satra texts themselves”. The special topics of the Mahayana deep-teaching sitras have to be assimilated, pondered upon and absorbed by hearing (srufa) or by reading them in such away that seeds and future impregnation is channelled into and Stored within the alayavijfina, This is called srutavasandbyja and ‘Asanga states that deposits of this kind age also the seed of the dharmakaya, the real body of the Buddha’ From what the text explains later it seems to be the case that if some seeds are ‘cultivates by right practice they will grow into fe Ghurmakaya sell Le. into full enlightenment, Asafa describes ne of the main procedures which can produce thi result. The {enue and topics (ihe contents of the Mahaysina sutras) contain {ep Dharma and Insight-knowledge. These need to be accessed fy ose attention to them and allowing the impregaation of Rearing (gutavgsans) to saturate the mental series. Correct "Sletion Goma on the woud the, mport aes Seces to unfettered knowledge (aivikafpakaylana)™, Tbs part Of the special practices of the bodhsatta process leading 10 Boddhe-hoog. ththis manner vasand, bya andthe dlayaupiana a fave a practice dimension when alld to the gambhire Dharma of the early Mahiyana sutras, As with the seeds (bi) the idea and fnetion of visand are not a Yogicara innovation. Vasubandhu, writing about the teaching of the Sarvastivadins and others, says that bhavand perfumes and impregnates thought. Thus 6fivand , or recalling and cultivating, is the equivalent of vasand”. As well as this similarity of usage, {he Savéstivadins had another special term which prefgures the Yogicara use of vasand. This term is upacita, or accumulated act, i.e, an action reinforced by deliberate further approval”. With ® SOV, p3. Tod, 98 oid, p88, 161 ‘Koss, Ch.2, p.157; Ch, pp 2489. Mod, Crd, 9282. aBuddhist Studies Review 21, 1 (2008) Imo techni! precision this is» dharma-element flowed by dither ‘dharmas ‘of approval. and, lacking any reatet, there increases the retribution (epaka) of the ist dharma: » This procedure is almost identical 0 the effects of vasend on the bfjas The difference in Youacarais that this takes place inthe Alayaviiidna, and nol in the dharmasamtana. Here & one indie ation of the origin ofthis particular process ‘The triple gnosis (sruta, cinta, bhavana)"” ‘The Youicara elaboration and combination of the dlayavijina, bija and vasana set down markers forthe right practice necessa 10 fulfil the basic goa! of all Mahayana: Buddhahood, or ful enlightenment. This goal is often expressed in the early Mahayana Saas, “eapecilly he, Low. (Saddharmapundarkayta), the Vimalakirtinirdesa and the Soramgamasamnadhisatra. Such ight Epic generally known a the Sages of the ochatta path fogacara was mainly responsible for providing the detailed scene ofthese practice’ costatned inthe whole extent ofthe bodhisattva path or process. One, ofthese is bahusata, jterally meaniog ‘much hearing but in this context meaning well-versed and well-acquainted with the content of the sitras. Bafusruta is also an umbrella term covering several other special teaching formulas, One of these is the ttle of this section. But bahusrura needs to be presented frst s0 that the intended purpose of the others ean be perecived The basie notion of bahusrura was well-known in pre-Buddhist times. It was then understood gs referring to one who was learned and well-versed in the Vedas. Ip the earliest Buddhist records ‘Ananda is portrayed as the highest example of Buddhjst erudition in that he can recall all the teachings he had heard. For early Mahayana, Ananda was completely surpassed by the great bodhi- sativa Mafjusr, who could recall and expound all the teachings of © 6 Tus, Minor Buddhist Tens, Prt I, Rome 1955, p16. M-Monize-Wilims, A Sansti- Enis Distonary ep Deb 1981, p72. © Aigutaranityall 9p.289 48 Cheetham ~ The Yogicar Vijanavada School every Buddha, not just Sakyamuni® Asafga is explicit on the osetia application of this word. He says thatthe bodhisativa Jordans hig mental states (citasamtdna) by touch hearing (bau Bena) of the Mahayana teaching He reiterates the point by saying that these mental states (eitscattasamtdna) are perfumed by fmuch heaging. (behusrora) of the texts and topics of the Mahayana “The primary formula associated with hahusruta isthe so-called sriple ghosts of hearing or reading Mahiyana. topies (Srut), Sohsdering and pondering them (cin) and meditative contery- piution ofall ths (Dhavand), As with several other key terms Eiteady mentioned, this formule. was well known to the early Buvdhist schools, ‘panicuerly the. Sarvastvada, Vasubandh sere all three elements in his A Dhidharmakose. He describes ‘Guta ts, certainly hich proceags by means of knowledge alia the specs of a qualified person®™ Cigeais given as, the Serteinty bom from internal examination” . The third factor, Sthavans is rendered as, certaity born from meditation... $0 that the specific marks ofa tre are established ven before the time of the Abhidharmakosa some early Pali suttay prociaim the same theme as the Buddhas word. Thus we ive tle Buddha's admonition to his monks that they should listen to thy sutas attentively so a t0 understand, recite and master them®. The Ariguttara is more specific and comes close to the {Bpe ghosis above. It recommended jjstening 0, reflecting upon find understanding the inner meaning”. © Lamotte, Siramgamasamédhistirs, The Concentration of Heroic Pro- “gress Engl transl. by - Boin-Webb, Richmoné/London 1998, p 208 1 and 227. SSG, pps, 159. ® Koga, Ch6,p 143. © Thidy yp a Bid Sanya 267 “Anguttara-nikayaV, 26 49Buddhist Studies Review 21, 1 (2004) Yogicara inherited allthis as common practice, Asafa puts the whole procedure in its wider context We tes us thatthe tras teach Dharma meaning while the Vinaya puts all into action, ‘The aim is to liberate from Samsara and thst is done vy vasand, This influence or impregnation is achieved by sruta cinta ana, place of the usual bhivans, Asana gives os". by cultivating Franguilty(Semacho) there ig, caimig. and’ through insight (ipasyaniy there is penetration Further on inthe same text Asafa expands on this by sayin that the sdsand necessary for enlightenment arises frm the hanna need ran thes a reseed God underogs correctly. ‘These. deposits (seeds) are cqried forward by the fetnbutlo-conseiousnes (Spakaritans The reason forthe Feplacement of bhivand ip the old tiple formula isnot stated. he possible reason may be the prominence given to Samatha and pasyandia the Samdhnimocanasaten Rhos Sea As part of the reason can be found in Samatha and vipasyand them- SOV, 3, Tid, p67, EM, Ch8, sections 1-35 Moi, section 24 50 Cheetham ~ The Yogscara-Vijfinavida Schoot opening of Chapter 8 has the Buddha listing the twelve sub- SPSS or Cann om, sas trough bith ois, nd uplote (avaand) 10 instructions. and explanations (upadesa). Fee ted continues, chu allthis is lsened. to. attentive Recolleting extracts all this & reflected upon and persistently recalled. TI ie feoalt i said to we 3,poatly and mental ascitude Enlled somatha, of calm tranquility”. Moving t0 vpasyand, the Gent tll us that once having gained the calm of amatha a fenetrating examination of the’Dharma extracts follows. This fons preted images i ater concenttion which ane from whet has been heard snd recollected, These ate subjected to {vestigation, examination, a sorvey nd @ judgement ‘hich is Called sipassand or penetrating insaht ‘The purpose is reiterated further on in the text. Here it says that samatha and vipasyand should be based on the Dhagma ia conformity with the feachings already received and adopted”. The ‘Samdhinjrmocanasitra continues (o analyse the various types and groups of these practices and their topics. Later, it tells us,of the {expected progression of this formulation of the triple gnosis This satra again presents the third factor of the triple gnosis (ruta, cinta, bhavand) as the pair of Sametha and vipasyand. It also reminds us that only this Pait is capable of penetrating the meaning and intention of the text in question. Srufa and, cinta contribute to ‘deliverance’ but cannot, on their own, reach it All of thisindicates the basi purpose of these special practices. In clfet, the necessity of ‘much hesring (ofthe textual topics oF Mahayaa) called bapuxruta is brought about by the triple gnosis BY data and cea and completed by samacha and vipasyand. Here Ste have one of the principle. Yoptciea practice methods. A thethod which isa constant requirement throughout the process of © poid, Ch8, Nos 2 and 3 © Toid, Nos © Bid, No2 ‘oid, N02. an 51Buddhist Studies Review 21, 1 (2008) the bodhisattva stages (bhim). The combination of bahusruta and the triple gnosis is based upon and employs the co-ordination Of the dlayavjinana, the byjas and vasana ina practice manner adaptable to ali capabilities. And it is aimed at the realisation of the deep (gambhia) teaching of the Mabiyana satas and the subsequent explanation of them. Eventually, by means of the Doghisattva process (which uss ths teehnigut te limate gos, also presented jn the Mahayana texts, is brought within reech,ie., full and perfect enlightenment. ‘At a much less elevated level the meaning of the word bahu- sata and its essociated methods of the tripe fooss was expanded from earlier times by early Mahayana and Yogicara, It was intended to convey a being or beings, well acquainted with Maha yng sia contents and motivated 1 pursue deep Dharma, Ths ‘word also implies @ stream of consciousness (dharmasamtan. impregnated (vasita) with, and saturated by, Dharma assimilation from past existences. These propensities were accompanied by goad Toots produced by long-term engagement in right conduct nd general outlook conducive to appreciating the content of the Mahayana sotras. ‘THE THREE TURNINGS OF THE DHARMA WHEEL Now that some of the main topics of Yosacara have been presented, one of the matters with which this article is concerned an be addressed, This, as mentioned in the introduction, is the theme that Yogdcara preserved and made use of a number of {echnical terms and topics which were part of the corpus of early Indian Buddhist doctrine well before the Mahayana appeared on the Scene as a distinct teaching. The inportance ofthis feature, i jean be shown, is that it would help 10 illustrate that Yogacata, with Madhyamaka before it, is firmly linked to the doctrines and pasties ofthe frst Indian Buddhist schools and in some cases to he original itself. The situation can be likened to a kind of evolution. Although the later forms are dissimilar in certain respects, they contain features or elements which point clearly to their parentage and to their part in long development, This picture is set out in a pantivular way by ongyef.tha.narhy, ‘Cheetham - The Yogiesea-Vijianavida School fahayana sitras, the Samdhinirmocanasitra “. In this text the Maing hing ofthe tice turnings he Wheel of the Dhara PeShtained, The frst turning was at Vranas, where the Buddha prosouned the Four Noble Tags (crurasaya) and her Erfginal formulas, This socalled Sravaka teaching said to have been insufficiently explained and gave rise (0 some controversy ‘Kea result of this the Mahayana was enunciated, in particular the Asctive of dhammanairitmya, ie, all dharmas ate without own tature (sarvadharmantisvabhavay, Tis was the second turning oF the Whee! ‘This too was considered as open to criticism and insufficiently expltt $0 the Whee was turned forthe third time, Now the febching of sUnyaté was explicn for both the Srivaks and the Mahayana, In ths third exposition the tex say is unsurpassed, has an explicit meaning and eauses no controversy What this does, amongst other things, is to show that the Dharma, as an expressed teaching, iscapable of developnpent and 4 deeper, more precise meaning. This is just what’ Yogicara perceived and revealed, and in this way Yogtedra can be regarded fs the third turning of the Wheel. I isertainly true that Yowscara followed on as-a further teaching, requiring some knowledge of the earlier corpus for its own right comprehension, Some of the evidence for this can be seen in the special terminology used here to set out the main doctrine of Yogacara. For example, the d/ayavijiana, perhaps the fundamental Yogacara teaching: at frst sight the descriptions of the dlayavjitana may be disconcerting to anyone familiar with the ‘earlier mainstream teaching, even for some early Mabavanists, But it has to be noted that a very similar theme formed part of the doctrine held by the ‘mainstream Mahasimghika school. They called it vhe root con sciousness (/mlfavijiéna) and it was spoken of as a ‘hidden’ teact ing in -much the same way_as it is presented in the Samdhi- nirmocanasutea, where the Buddha stated that the dlayavijnana 4 msarnroanBuddhist Studies Review 21,1 (2008) fs not revealed to the uninstructed’, The wording used by Professor A. Bareau deserves to be partly quoted to appreciate e similarity: “There is a root-consciousness (molavifitina) which serves as ‘support for the eye-consciousness and the other sense consci ‘esses, just a8 the root of the tree isthe bass forthe leaves, The next terminological linkage fs the seeds (by) It has atrcady been showin oniows pages that ts tenn oy used ihe ein chal cored the Abba So, its actual usage by the Sorvasivdins is very similar to is purpose in the Yogicata scheme, ie, as the erticr of karmic Fesuite into the future. Here we have another case of Vogictra reaching back fnto an ear. mainstream Hinayana, school’ Teaching to gain the bass for iG own version. Both visond and bahusruta, szendy presented caries, are further examples of terminological linking between Youactr’ and the mainstream body of terminology. Pasand way pant of the Servi tshneal terminology sd tj defined i he Abhi harmakoss as the equivalent of Bhavand. The mean also Senay oth tht nce and pega the yenal series. But Youactta applied this, not to te mental series Buvto the dyavilangs Pune Snot toth ” For hahusrura there is a similar correspondence. ‘This term was known and used feom the earliest days ofthe Indian Samgha 1 referring to a monk who as wellversed in she canonical texts dnd who could recall them: In early Mahigfine the word retained this meaning, excep! that the great bodhisattvas could both tee © "a, Bucan Lay sects Bucs cd Ptr Vik, PssSigon 855, 272 (my translation). “ ness inn Choe 34 Cheetham ~ The Yopicara-Vijéinavada Schoo! couch more and express more deeply”. Even more expansion in “pplication 0k place 2 Vogicta: Heiee word bahia was SRR connected with Youieara usage of bj and vdsana to mean Somedne who has pplied themselves atk deeply and positively 10 the contents of the Mahayana sutras and sistras with the effect that's permanent and transforming impression is made on theit nemtal series, This, in fis turn, advances that person (pudea/a) towardsand aiong the bodhisatta process. “There are more linking features needing a place at this point, although they have aot yet been presented to deta, They ae the Slghtoen dus and the dharma elements. Both wil be stout Spars femme blow, Now hte ew obs Scied Prey nud st slongide the other teminology linking Yogicdra withthe Zisier Indian. Buddhist schools tod in some cases with the feconded words of the Buddha himset. st, the eighteen dharus (ealms and domi) have been spected ty the Buddha a the aor eventing These cighcen fomains ate the five senses, their respective realms, plus their respective conscjousnesses, as, well as the mental ‘organ and ‘consciousness and its mental objects (see eighteen dhatus diagram in Part Two). This major formula is basic to all the early mainstream schools and had to be known and understood. It is also fundamental to ‘Yoracara, which accepted it and employed it as central to the ‘Yogicira system, Asaga, in fact, ased the formyla as the overall framework for his version of the dharma scheme, of whieh more ‘anon, Thus Yogicara employed this fundamental formula (with Certain additions and interpretations) going back to the recorded words of the Buddha and the Canons of most, if not all, of the mainstream schools. ® Siramgamasamidhisita rans. opeit, p208. © “SumpotenikivaW, 14 and 32 ® The Compendium ofthe Higher Teaching (Pilosopy) by Asaiga (Abhi atharmosamiceaya), Eng. rans by §Boins eb fromthe French of Walpolt Rahul, Fremont 2001, pp.23 35Buddhist Studies Review 21, 1 (2008) 1 is a similar, if rather more complicated, story with the harmas. The details of the particular Vosacara dharma system qu be sr ut in lve pages A tis pont needs fo be shown how Youtctra inherited the orginal Uhanma scheme, which had been elaborated in the Abhidharma ‘exis, Perhaps the most sigoificant item in the records of the Buddha's words on dharmas isto be found in Dhammapada I, which has the Pali text of the first verse: "Manopubbargama dhamma ete, given as “Mind precedes all mental states" ‘Another example is found in the Arigutara: ‘Whether or not the Holy Ones appear inthe world, the essential nature of Jhings pertaining to things (dharmanam dharmata) remains sable More examples of this major topic will be given here later. suc! to sy that «good proption of the these of the Sanvastivadins concerns dharmas and cita and the Sarvastivadins, are one. of the first separately identified. schools of Indian Buddhism, Other mainstream schools disagree on the quality and substance of dharmas, eg, jhe Bahoirutas, Lokottaravadins, ‘Anliakas and Prajiaptivadis Furthetmore, that great compendium of mainstream Hinayana doctrine, the ABhidharmakosa vy Vasubandhu, devotes sigaitcant parts of Chapters 2 and 4 10 defining dharma, ‘Yogacira also had a dharma scheme of its own, as we shal see, which was derived from the earlier systems of the mainstream Hinayana schools, particularly the Sarvastiyada. This is confirmed when the two detailed lists are compared”, Of the 100 dharmas © Transated by Ven. Buddbarakkita, Kandy 1996, p23 % From, Lamotte's History of Indian Buddha 8. Boia-Webb, Lowean- lacNeuwe 1988, p25 and n-25, quoting Aguiar nia Tp 126,an0 Visuddh agg, 9518, Cr Boreas, Les Sectes bouddhigues.., op ct for analysis and appendages. * “], Takakuso, The Esentas of Buddhist Philosophy, Honoluh 1947 Dharma sheets at pp.72 and 94. NB some items ofthe Hoss sect hae best amended her (te folowing pees) nthe ight of Assia’ own Ising inthe 56 Cheetham - The Yopictrs-Vijfanavada School listed for Hossd, ic, the Japanese form of Yogacara, over sixty are common to both Sarvastivada and Yogacara. The rest are Specific Yopacara additions to the old scheme. Not only that, but many of the definitions of the dkarmas in’ common use’ are ‘virtually unchanged by Yogiclra. That is not to say that the Yosa- carins just adopted the old dharma system. Far from it. Their ‘additions to it and their basic reinterpretation of the whole system shows that the Yogactra scheme was substantially developed from the previous dharma teachings. Al of these examples of change and evolution of the earlier scheme of dharmas serve as an illustration of the topic of the three turnings of the Dharma Wheel. ‘The teaching of the three turnings of the Dharma Wheel has been deteribed it the beginning of tis section. Inelfect, it ets out a thre-sage progression of man teaching tis. Thede develop the earliest formulas, ie. the Four Noble Truths, into the Maha- fina form of sunyata. "Furthermore, there is’a development Hetmeen the second and rid urs of the Wheel which inoles more explicit exposition of snyata for all the Buddha's followers, foth Hinayana tnd Mahayiina’” Such a progression is evident if each of the sik examples given above (dlayavyjndna, ba, vasand, Behusruta, eighteen “dhatus and the dharmas). Each of these originated in the earliest Buddhist teachings and each of them was revised and reformulated in the Yogacara system ~ they represent 4 direct iakage with the early Buddhist schools and to some of Sakyamuni's own recorded words. They are some of the first phase Soctrinal topics and special terms taken up by Youacara. More of the same are spread throughout Asanga’s own works, especially the Mahayiasamgraha and the Abhidharmasamuccaya In the Mehdydinasamgraba, as an exatopl, in the Introdvetion th (prastavana, the Abhilbsrma ts discussed. fn Chapter Il Sarg Sara and Nirvana feature, as well as the five margas, Chapter V- ADhidharmasamuccaya. See also lists in the appendices to this article (Part Two) EM, XXX end XXXL 7Buddhist Studies Review 21, 1 (2008) focuses on a citta nd pratt And in Chapter X the tve et fl ia prt, Andi, Chapter Xt ne aeutex it thee topics figure romienty {ge ean’ Dharma teachings. Here, however, they are all orientated tnd eared to conform tothe Vogicies stem, (Tobe concluded) * sov. YE Lama, tt, The Teaching of Vinelki (Vinaleirinides), gh ‘transl. by 8. Boin, London 1976, p.63 and n.50, with Pali references. aia 38 EKOTTARAGAMA (XXXII) ‘Translated from the Chinese Version by ‘Thich Huyén-Vi and Bhikkhu Pasddika in collaboration with Sara Boin-Webb Tweitth Fascicle art 21 (The Triple Gem 9. 1°Thus have I heard. At one time the Buddha was staying in Sravasti, at Jetr's Grove, in Andthapindada's Park. Then, in time, many bhiksus put on their [outer] robes and took up their alms- bowis {in order to] enter the city to beg for alms-food. Now the fol- lowing occurred to that group of bsiksus: At cis time itis still [too] early for us to enter the city and beg for alms-food. Now si! of us could go to the whereabouts ofthe adherents of other teachings (an- Jutirviya) and bratimin {ascetics} - So all of them went to the place ‘where [the followers] of other teachings and brahmin [ascetics] were. Having arrived, they exchanged friendly greetings? [with them] and sat down at one side. Then the brakimin {ascetics} asked the [Buddhist] Sramapas: The hermit} Gautama always deals with sense-pleasures, forms, feelings and perception.« How does he differ from [us when] he deals with these [topics]? What we deal with likewise is what the ascetic [Gautamal treats, and what he teats likewise is what we deal with, The teaching he sets forth and the teaching we set forth are identical; his instructions and our instruc- tions are the same. ~ When that group of bhiksus had heard this statement, they rose from their seats and left together without any 004 or bad words, [but] thinking: We should goto the Exalted One and ask him about the meaning ofthis [statement]. After sheir [sntsround and) meal, that group of bhiksus went to the place where the Exalted One was, On their aval they bowed down their heads at his feet and set down atone side, They told the Exalted One what they had been asked by the brahmin (ascetics 1 See T2, 60457; Hayashi, 198 2 Lis “hey enquired ater cach ther 3 See Sothiley 416a (2. margapurga. 4 The Pali parle (lo eferences see belbw, o. 14) has Aina. ri Pinan. vedainam partis poshpe 59.Buddhist Studies Review 21, 1 (2004) ‘whose statement} ovcasioned {their ~ the biikgus’ — uncertainty] to sist. ~ When you are asked this question by [adherens of] other teachings and) brahmin [ascetics the Exalted One said to the bhik- gus, you should reply to them in this way (prakara), viz. wth a ieoumter-jquestion: As for sense- pleasures, what is enjoying (@svada) them like and what is teir wretchedaess (ddlnava) [because of which] they should be given up (Viya/)? As for forms, 4 for feelings, what is enjoying them like and what is heir wretch edness [because of which desire for them] should be given up? ~ ‘When you reply to dhe bralmin {ascetics} with «[counter-| question thus formulated, they will fall silent and make no reply [on theit part]. However, should there be anyone who has something to say, he will be unable to explain this {matter] in a profound way. (The followers of other teachings] willbe al the more confused (sam muh) and at ther [wits’] end; for this is not their field (vigaya).To be sure, O bhikyus, I tell [yoy that] there is nobody fin the world with its] Mara, Mira gods, Sakra and Brahma, the four World~ Guardians, {with its} Stamanas and brahmins, human and non- human beings who could expiain this (matter) in a profound way except (T2, 605a) the Tathigats the Fully Enlightened One, [anyone among] the many noble {disciples} of the Tathagata [or] anybody ‘who has received my teaching As for sense-pleasures, what is enjoying them like? There ate the so-called five sense- pleasures. Which are the five? When the eye sees forms eye-consciousness is caused 10 arise [, followed by} excessive fondness (bhakti) [for forms], ever-present in mankind {and giving it] complete satisfaction (paricosa). When the ear hears sounds, the nose smells scents, the tongue recognises flavours and when tangibles® are felt with the body [the respective kinds of consciousness are] caused to arise [, followed by] excessive fond- ness [for the respective sense-objects}, ever-present in mankind [and giving it] complete satisfaction. Now when on account of these five 5. Whilst above inthe EA text fou topics are mentioned, vi. thee tallying ‘with those ofthe 3 mh a parallel and additionally “perception in this place samid 6 CE. BSR 20, 2 (2003), p, 206, n. 7. 60 ‘Bkottaragama XXXIIT sense-pleasures [one’s] mind experiences pleasure and pain?, this is called enjoyment of sense-pleasutes. ‘As for sense-pleasures, wha is their wretchedness? Now there {s son of good family who ~ for his livelihood ~ trans to. be- come proficient in many a field: either in farming or writing or {public} service or calculating or pretension to empowerment® or engraving or courier service or royal service, He does not avoid [exposing] his body to heat and cold, [and in hs) traning he works hard and zealously, [taking great) pains and without sparing him self. Becoming rich and making a fortune by taking so much trouble ~ tha is great wretchediness forthe sake of sense- pleasures. In this world all suffering is due to the attachment (sneha)}® to and desire (abhidhya) for them. [If] however, that son of good family works so hard but does not gain any wealth, he worries (oo much and his suffering is indes. Cribable, {In this sicuation] he thinks to himself: T have achieved Something that deserves praise; I have applied all methods and Cattied oUt all plans, and yet Team no money. If one compares [the performance] with its oteome], one should think of giving up. ~ This points to the desirability of giving up sense-pleasures, Furthermore, while carrying out his plans, that son of good family may earn money; and with that earned money he may, in an intebigent manner, undertake a big [project]. Continually he is on his guard for fear thatthe king might order [his property] to be confis- ated, that thieves might secretly steal it, water might sweep it away {or that fre might consume it It, moreover, oceurs to him: (I 1] try circumspectly to hide [my money] in a [secret] storeroom, [I will] be apprehensive about its future loss, {IF} want to invest (my money in the hope of making] a profit, [will] be apprehensive about the risks; ‘ota wicked son will grow up in my family and [eventually] squan- ‘der my property. - On account of (all] this sense-pleasures (taken t0 Tequire possessions as a prerequisite} create sheer distress! Al this, 7 Lit: dubkhasuthacina sgainst the Pali sutham somanassam. § fe Bir Coot in bebarcasic alsin tothe potesinof sawyer? it: "aot at his own please’ 10 Cr. BSR 19, 1 2002), p. Mn, 17 Tye! ER Ci. Karashima,p. 185: BY ‘dite, sutering aBuddhist Studies Review 21,1 (2008) [suffering] is due 1 (pratitya) and hes its roots (mila) in sense- pleasures which cause this havoc (apakgala, vikaira). Now although that son of good family alway’ concems him- self with safeguarding his money, after some time it is confiscated by the kin, thieves robin off it's swept away by water, itis consumed by fire, it is hidden in a soreroom and thereafter its [whereabouts] are uncertain, it is made good use of {by way of] ‘vestment [for the sake of high] returns, but without getting any, [or] a Wicked son growing up in his house (eventually) squanders his money [so that] of a considerable fortine not even a fraction is left? Consequently he worries too much and suffers, beating his breast and wailing: The money Ilhad eamed before has gone nov, it is lost. - Accordingly, he is thrown into confusion and becomes mentaily deranged. This isthe meaning of [wit has just been said, viz.]sense-pleasures crete sheer distess [Al] this [suffering] is due to and has its roots in sense-pleasures so that one does not attain the Unconditioned (asamshta), Furthermore, due to sense-pleasures and being rooted in them, {adversaries} put on armour and attack each other. In doing so, thoy face units of [war] elephants, of the cavalry infantry or war chariots. On seeing the cavalry, the [war] elephants, the war chariots of infantry they charge at them. They put each other to the sword or shoot each odher dead; with lances and battleaxes they cause blood and gore. As sense-pleasures are related to this (blood and gore], they create sheer distress which is due to and has its roots in them, causing this havoc. Moreover, due to sense-pleasures and being, rooted in them, [adversaries] launch fierce attacks either on city gates or on its ramparts, putting each other to the sword, shooting each other dead, piercing each other with their lances, knocking down {and cutting off} each other's heads with iron dises or killing each ‘ther with molten iron, (As a result of all this,] they suffer too much and die in huge numbers. Accordingly, those who enjoy sense- ‘pleasures are sibject co impermanence. Everybody [one day] meets his end (ni-Wr?), being subject to] transformation (parindma) with- cout there being any [real] standstill. Being in the grip of sense-pleas- 12 Lit: ‘ofa very large figure (hel doesnot gt one’ _ Ekottarggama XXXIT tures and [therefore] being subject o impermanence and transform- ation, this is what is called sense-pleasures creating sheer distress. How should one give up sense-pleasures? When someone succeeds in practising the overcoming of sensuous greed (kdma- raga) ths is called their renunciation, ‘The so-called Sramanas and ‘rahmin [ascetics] who do not know of sense-pleasures as entailing sheer distress, also do not know where to begin [in order to] give them up. [Those] sramanas and brahmin [ascetics] do not really now ofthe deportment (iryapatha) pertaining to them; they are not [real] Sramanas and brahmin {ascetics} and are unable to give rise to their realising {the ultimate goal] and perfect mastery over themselves!3, The sramanas and brahmin {ascetics} who perfectly mow of sense-pleasures as entailing sheer distress, are capable of really and unpretentiously giving them up. They know of the deportment pertaining t0 Sramanas and brahmin (ascetics). They have given [rise] to their realising (the ultimate goal] and perfect, mastery over themselves, This is wha is meant by giving up sense- pleasures..4 Addendum to EA XVI ‘At BSR 11, 1 (1994), pp. 54-62, a translation of the EA version of the story of King Mandhatr is given. Mention should be made of D. Schlingloff, King Mandhatar’s Rise and Fall, Interpretation of the Bagh Painting Based on the Line drawings in J. Marshall, The Bagh Caves, 1927, and the Identification of M. Zin in East and West 51 {2001}, Munich 2003. This brochure also contains a comprehensive bibliography (literary versions of the Mandhatar story, Pali and Sanskrit texts, Chinese and Tibetan translations), Many thanks are ‘ue to Prof, Schingloff for offprints of his publications. 13. Le, EeMHMt; of, Soowhil, p. 414b: AME ~ vitridita; se also BHSD, p. $f td smaing ike ely mars poet mastery Bd Cf_ MCT p. 83 ff. (Mahadukkakshandhasuay: LB. Homer, The Midate Length ‘Sayings 1 (PTS), London 1954, p. 110 ff (Greater Discourse 00 the Stems of Anguish’; Bh. Nanamoli, Bh, Bodhi, The Middle Length Discourses Gite Budd” * Boston 199, p19 (The Grater Dcoane on he Mas of Sutfenng’). The present EA discourse has two more parallels, Vi, at TE, Ste fC, (Wo. 26, MA, sutra No. 99) and T1, 846 11 (No. 33, separate Sia). Thanks are due to Dr Anslayo for kindly having mate avaable his sty (fhe Mahddulthadthandha Sut, being par of his comprehensive comparative Shady of the Pall Nikayas Vs-vis the Chinese Agamas in Preparation. 63.OBITUARY RIA KLOPPENBORG ( March 1945—4 October 203) 1k is with deep regret that we record the passing of the distinguished occupant of the Chair of Asian Religions at the Universiy of Utrecht. "om with the imposing nomenclature Maria Anna Gertie Theresia Kloppenbors, Ri (she was affectionately known) read Sanskrit, Pal, Tibetan and the cultura ‘and political history of South and South-East Asie ae Ucrecht ‘under Jan Gonda and at Leiden uader David Seyfort Ruegs. She Dbtained her doctorate for a pioneer study of Buddhist asceticism whieh was published as ‘The ‘Paccekabuddha (Leiden 1974: bridged ed., BPS, Kandy 1983) which included a translation of the Khaggavisana Sutta accompanied by relevant passages from the canonical commentary 10 the Sutta-Nipata. Appointed Assosiate Professor in 1970, she also taught Ingian Religions at ‘Tilburg Technical University (1977-79) and in 1979 was iaited (0 ‘occupy the additional post of Associate Professor in the Depart- ment of South Asian! Languages. and. Culture. at Groningen, teaching Sanskrit, Pali, Buddhist Hybrid Sanskrit and Cultural History. In 1988, at Utrecht, she was promoted to full Professor of Asian Religions and the Science of Religion, responsible for not fest the lata Inaguapes involved but forthe wider els of uddhism, Hinduism and Comparative Religion Emnst Waldschmidt’s edited Sanskrit text of the Catusparsat- sutra as translated by Ria ay The Sutra on the Foundation of the Buddhist Order (Leiden 1973) ag was the. Sanskrit text of the Bodhicaryivataca under the ttle 2 Wes tor het Inzich (Amster. diam 1980). Selections from two canconieal Pal texts in translation later appeared ae De verzen vam de tert. Utspraken van bevriide Yrouwen uit het vroege Boeddhisme (Nicuwerkerk aan de Ijssel 1998) ~ expanded as Theratherigacha. Vergen van monniken en onnen, Uitypneken van bevride manaen en vrouwen ip et Yroege hoeddhisme ibid. 2000), Her many miscellaneous writings inelited.*Theravade Buddhism in Nepal (Kailash Vy 1977 repr. 65Buddhist Studies Review 21, 1 (2004) in The Youns Buddhist, 1983, ‘Some Reflexiogs on the Study of Sinhalese Busahism (Otteal and Popular Religion eo. BAL Vahof and J Waardenourg. Tae Hagte 1979) “Ascetic Moves ments in the Histon of Theravade Budahign’ (The Mose Buddhist, 1981), "the Place of Maitreya in Easy and thers Buddhism and’ the ‘Conditions fo} Rebith “in hee tise (Proceedings of the Sith International Congress Of Huy Scierees tr Asa, and North Attica eG, deta Laspa, Meriey 1983), “he Eanes Buddhist Ritu of Onsiaton” (seer Stucles on Ritval'in the Indian Religions Paap to DI Hecee gies Moroentos Leen fh) "Vantec Meditation” (Eifinns Dey, Lscaye on the Hist of Religoms os Ban der Plas, Lelden 1987), De Lemar van der week, anes van mensen (Cireeht 1988) “Fhe Buddhe's Redtintfonol Tapes (Ascetic Practice) (Buddhist Studies Review 7, 1900), fet oeddhisns(Werldgdendep 1m Nederand ed 1 Sop, Anosfoon 100hy. Bocaanamte? [i dederland, ed, Simp, Nederland. 25, 1982, and De Codsshensten van cer serbia IWeerdenburg, Utrecht 1995). “er pad de Boahates (amsterdam 190), “Female Streamed n Ey Buin The jomen inthe thergatna’ (Female Stereonpes is Relies Traditions. ed. Ria Rloppenborg. and Wouter, 1 Hancatiatl Leiden 99), “Het dengen over. de dood tn ‘bot wrosee eh Theravada-botddhnne (De ole gecten van de dood Voor stellingen on rtvelen in verschileteculturen e4D. Femetane, Rowetsan 1990) ° me RBW In her life Ria proved to be an inspiring teacher and sel Students who followed her clases would: not forget_thie ex: evince casly and many of them wrote their MA or PRD theses tinder her‘dilgent guidance. Ria would take you on a journey through time and space, her teaching would eoatrost yeu wah unique way of assoeating facts and incidents fromthe ress past and from far off countries with modern actually. She was abe oot ony to accomplish hv if came to the wer clr) Sarnes ordtferences but even where the personal emotional spheve was 65 Obituary involved. For Ria her commitment to her studies and students was closer to a way of life than to a mere ‘profession’. Humanity and the human condition prevailed in all aspects of her teaching and ‘writing. For Ria her working approximated to an art form and midst her manifold publications there are translations of ancient texts that can be considered as literary reworkings ofthe originals. She would never accept a translation that merely reflected the Contents of the work instead of giving proper attention tothe liter- fry merits of the orginal. Her fascination for the arts moved beyond her academic undertakings: she was a painter of mainly Buddhist themes and was also a musician. She often travelled 10 ‘Asia and many of her students accompanied her on trips to India, Nepal, St! Lanka and Thailand. Occasionally, Ria’s house would change into-an open forum in which fiends and relatives would display thetr proficiency in muse, poetry and dance Ria understood thatthe essence of Asian studies was not only matter of academic research because Asian traditions may Gon font the West wih new impulses. For this reason she was work: Ingloves the last sx yenr oer life with group comsting of paychotherapsts and pajehiatrsts wh were tying 0 find and Onstruet connections “between” modern psychotherapy and Budde techniques of meuatton. (THe) worn boa Pyychotherapie "en ‘Boeddhisme. wis ‘established a °199 ‘Attention is drawn to her relevant writing inthis eld! “Auto: homie en (aon)igenfitek. De boeddhistisehe weg tot bevejding en Ge prychotnerapis Humane en boscdhame: ea. Fons Elders Sidotenerk aan eel 200 ad "Boeddhicbe pnebologe fhivesone pachothetpie net zstten call, Demodete tan ‘eligi. ed. G Hellemans, eral, Zoetermeer nd) [At the beginning of 2003 t became clear that Ri was il, but the fact that her illtess_[enncer of the pleura} would have sich a toasting fest was unespested. She ied in the company of dear ends 1 will remember, working under Ria as a post-graduate student, how she inspired her protégés, how she could stimulate and at the same time slow thet down if their ideas were too far-fetched, Her combination of scholarly research with a feeling for the a‘Buddhist Studies Review 21, 1 (2004) aesthetic was fascinating, The parties would continue ti the eat with breakfast in the garden and the songs ofthe fie Paul van der Velde When I came to Holland in 1985 1 was on the point of giving u Buddhist studies. Thad been working wth sopemior ete heh never written a thess, had only pubiched a sagle arte sea vine was therefore, uneqtipped 9 provide the nesswary encourage ment and support. {then had the very ood fortune to eeaeeS deed to Rit Kloppentporg who ensured tat T persevered Se arranged a research postion forme and | duly d@tended oy da ioral dvereaton Debates and Cas Fistor the Pal Conon ieee published in BSR (1993, Besides her own research, Ria's special gift was to provi people with ideas thet went beyond the limitsot‘norl Seenaes with the opportunity to work out these ideas The result was test, many people Benefited apart rom mye. twas parity st to her hear that the teachings ofthe ancient tens should vencace useful through being combined with contemporary knowiede se tay fis eading personal gow and pycaaterapy Thu she encouraged me it my explorations of Budde pochor which, today, has taken the form of vipasand combibed oh breathwork (for further Information ee mar. breathooon Ria, I share this pusira with you. ° Joy Manné ~ REVIEW ARTICLE ~ ON TRANSLATING THE SUTTANIPATA K.R. NORMAN INTRODUCTION ‘One of the best aids available for anyone trying to understand and translate a Pali canonical text is the commentarial tradition, The commentaries which are available to us represent the accumulated ‘wisdom of the commentarial tradition at the time of their com- position, as well as containing in the lemmata the forms of the Eanonical texts which were current at the time the commentaries ‘were compiled. ‘Another aid is what might loosely be described as piloo ape eine ott ll text this means an understating of the development ofthe Pali language, including grammar and syatay, vicsivi Sanskrit and the Prk datect, a Knowledge of metrical Inatters, and a comparison wth the vocabulary of Brahmancal and Jai parallel compositions Ics alleged that there is an opposition between tradition and philology when translating Pal text but it is more accurate to {hink of a complementary relationship. The best translations will, result when tradition and philology ate wedded together and the results obtained hy the usage of one method aze compared with and controlled by those obtains by the other For anyone trying to translate the Suttanipata (Sn) the com- ‘mentarial(radition is especially rich, It consists of Nidd I & 1, P) & Ul and Nidda 1 11" Nidd 1 and I (ie egmmentares on the Autako-vaga, the Pasiyana-vagen and the Khaggvisdoa sta) aré especially helpful because they were made early enough to be included in the Pali Canon, Professor von Hinuber (=OVH) has * The abbreviations ofthe titles of Pal ests are those adopted by A Crical PaliDitionary, ed. D. Anders, H. Smith, H, Hendrksen, Copebage 1928, °[Buddhist Studies Review 21, 1 (2004) iven information about a tantalisinly small fragment of another fa commentary Which has been discovered in Thaiant A recent translation of Sn° by N.A. Jayawickrama (=NAI) claims to be based primarily upon the commentaral tain. ie tee at the end Of each sulla frequently consist of quotations from teenies, He wate lo erparng hs ane Teton +s [i] was most indebted to) Hand Nicd T and Nid Tin conveying the meanings as intended by the Budahs Yoadiion src gots ack to at east 2 millennia The rejection ofthis ta. Ution would have teslted in many pitfalls that n certain ereum- Seances ean rest in mivhadih heres) ~ trom the orthodox pointot ew NAT's translation is accompanied by #n edition of the text. He states (p.i) that this is ‘more or less a transcript’ of the PTS edition’, with a few changes based on printed editions in Sinhalese script, and Bapat’s Devanagarl edition With reference to the text he has translated he notes (pi): ‘The readings traditionally aecepted as corsect by the Commentators land their successors and the copyists of the manuscripts have been given preference rather than to arbitrarily emended readings on the grounds of metre or parallel versions seen in versions pos- terior to Pali.” He continues (pi): © My main concern was (0 translate every word of the text following as far as possible the sequence of words in Pali and even bringing out the emphasis in the text keeping in mind the early history of Buddhist thought.” A glance at the variant readings recorded in the criveat apparatus of the PTS editions of Sn and the commentaries on it, and a comparison of the various editions of Sn might possibly * 0. von Hiniber, ‘The Paramatthaosikadipans, »feagment ofthe sub-com mentary tothe Paramatthajtika Ion the Sutanipat’,Journa/of the Pali Text (Soci XXIM (1997), pp NA Jayawickrama, Suitanpata Pali Tex with Translation into English and otes, Universi of Kelniya 2001, pps, 35. 'D. Andersen gH. Smith, SutteNpars (new edition) PTS London 1913. ° PAV Bapa, Sut Nipaita, Poon Ws 70 Norman On translating the Suttanipats ution is needed in following NAJ in suggest that an element of eatin lowing NAJ in acces eg. the PTS edkion has dyin “leamet in Ui BTM FB ote (pal), Smisexe eons read Akayio nets. SS Cy Naminabhtvam in 702 where, a8 NAS notes (P27), Pj I reads °bhdgam. is in fact, worthy of note that variant readings and intes- retin fad ated. developed by the tine of the commen. Preterm ane seen from the pathantaras they sometimes record cache altepnative expmnations they ave. As Grace Burford ha aaa ude the commentaries on Sa represent a rather mixed one geservaion and innovation, Sysetmes the commentaries Sag) Mrcuowe the teachings recorded in the ongil text. In Sly Ree er Amerpretations alter the sgnfieanes ofthe verses thes mally stated. Is clear thatthe commentaral tradivon of Moreton developed and changed between the time of Nidd fang frandsthatot Bland Il 2. RECENT TRANSLATIONS should lke to examine some aspests of NAS translation to see a eee utied and atthe sme time to compare Sith folaner uta igh ave ppotedin Eoiand mn he FE tne ee) KR ontan, Fhe Croup of Dscourses last twenty years GPS don 1984 (= OD), and (0) Th ee pe Sucte-npata Curzon Press, London 1985) 2) My own tragslation iy nar, translations since # the end of eae sutta inthe first edition (1984) and inthe paperback cae Hae te rnate translations by 18. Homer aad Walpols Rahula (=IBH and WR, irom here on, IBE implies TBH and Rabula on in the igitogcton to my translation Richard SR ats EEG) states Mins Homner ad Dr Rabula’s} Coe AT ore. preseus the meaning of the Sutarnipata Oe erin Hetbat been handed: down in the ‘Theravadin * Grace G Burford, Desire, death and goodness: the confc of ultimate values in Theravida Binds, New York 191 * Norman. GD, pv nBuddhist Studies Review 21, 1 (2004) tradition, [Mr Norman] has used the methods of historical linguistics and drawn on his unrivalled knowledge of Middle Indo- Axyan philology in an attempt to arrive at the text's original meaning," Somaratne similarly states’, "KIRN often finds himself rejecting the traditional interpretation in favour of historical and philological interpretations’. but in his review of GD Cousins Questions’ the accuracy of RFG’s statement. ‘The aim of my translation, as of those I have made of Thera. gaunt and Thevelia (Eten? Verner 1 London 190), 197), ‘as fo produce «literal, almost word-for-word, translation which hoped! would, when. considered alongside’ the orginal Pa adequately convey my understanding of the origina speakers: words, je. to give the meaning ofthe text ast was tended bythe Driginal speakers, or as twas eecepted bythe first heaters This hot necessarily, therelore, the meaniog it had for the iter com Imenares oF ven for Nid Tan Is patel, ina my work inthe field of Pali have been mindfol ofthe fat thatthe Aken inscriptions, and some tain” texts probably predate the Pak commentaries and may weil give guidance about ihe form snd ‘eating of some early Pal vocabulary (0) The stated purpose of Saddhatissa’s translatign was to present the spirit of the text in contemporary language™. He adds end-notes to some suttas, but rarely comments on the text. In Cousins’ eyes" his translation goes some way in the direction of giving the genera) reader the {gel for the contents ofthe Sn. In my review of Saddhatissa’s work" I drew attention to some of the splendid phrases which it contains * GA, Somaraine, review of NAJ' translation in Sri Lanka Association for ucldist Stuces Newsletter|, 1 (2008), pps LS. Cousins, review of GD in Journal ofthe Royal Asiatic Society (1985) 2, pp2i0-20. Sadhatissa, op. it pi LS. Cousins, eview of GD, voll (1991), in JRASS,2 (1994), pp.291-2. 8 Tn FRAS(1986),pp.285-7 n Norman ~ On translating the Suttanipata 3 INVESTIGATION My investigation is restricted to @ small selection of words: (3 vasosayitut Brough very plausibly suggested! that the original reading should be va sosapitva not yoesayted, thus giving a comparison f0 balance the somparson with var ain 1.4: The er itt ne) older than the commentary, which gives no Rint of va {rarslated in accordance with Brough’s suggestion: NAJ supplies ‘(like)’ in the translation, but makes no comment onthe text . RN! Like one dningup- “by drying up Sadihaisss (= Sad) states": “On the analogy ofthese [to] stanzas, therefore, I feel thatthe reading has been eozrupt, even luring the commentary period. I would suggest that i reads 23, Sarita slghasaraim va sosaytva and have translated it accosdingly “ike deying up itis not clear from this it Saddhatisa was aware that Brough had already made this suggestion. @)35 visana: Nid IL (Nagart (Nalanda) ed.) 248, yathd khaggassa néma vidya ekap hod aduigayy, deem ela co btckabidho lakkappo tassadiso tappatibhdgo. Pj 11 63,1011, written some 600 years titer, gives a sinitar explanation: Khaggavisspakappo. 1, bitha khageavisanars nama khageamigesiigan. NAJ earlier, although quoting both Nidd I and Pj I, never- tncless insisted! that the comparison was not withthe horn, but ‘with the animal. He has now changed is mind about visa, He Says (p.26):" Thave retained the translation of visa 3s horn’. In bis wanslation of the Gandbart version of the Rhinoceros Sbira, "J. Brough, The Giindhars Dhanmapata, London 196,200. 6 op.cit, 92,22. 'S Nia Jayawickrama “A Critical Anal¥sis ofthe Sutta Nips’ Uinineriy of (Ceylon Review VII (1949), p.120; rep. in Pali Bucdhise Review 2,1 (1977), pa, BBuddhist Studies Review 21, 1 (2004) ‘Salomon too has changed his mind, but in the opposite direction”. NAL: ‘alone like the horn of a rhinoceros. KRN: ‘solitary as a thinoceros horn" Saddhs ‘alone like a unicorn’s horn. (8) 78 saccamn Fj I 14841416: niddinan 1 chedanam yppatanam, Karana- vacanatthe c’ etam upayopavacanam veditabl un hi ettha atthe saccena Karon ntddénan t im aya htt Pj I 148.2328 athavd niddinan ti chedakam lavakarn uppitakan ti altho, evam Sante. yatha tam disam vi kame arain vi niddinam karest “niddéhi tinni" 1 tindnam chedakam Javakam uppatakam karosi, evar sham saccam karoins ts upaye gavacanen’ eva vattum yupiat, NAJ notes (p.38) that Pj Ii explains this as an accusative used in the sense of an instrumencal, But he does not say that. the commentary in fact gives two explanations, Nevertheles, he docs aot follow the commentary in faking t as an instrumental but translates as an accusative: . NAS: ‘I make truth my weeding” KRN: ‘Tipake truth my weedins-hook] Saddh: ‘Imake truth the destroyer of weeds (4) 84 rmggajna Pj 11162, 78: maggajinotimagaenasabbakilesevijtt tia all iggaino tmaggena sabbekilese vijtvt tattho. As the cominentar makes cleat the traction took thas cen: ing’ ooquering (al deflemens) by muse ofthe path There is, however, evidence for the use of ane in comparable references, ef maggdne in) Ht 490.24 (ad O88), and din words meaning ‘know: maggarind maggavida Imaggakoviao, Nida 1445.3. aes sega "* Compare R. Salomon, Ancien! Ducthist Scrolls from Gandbire, London 1999, p33, 0.33, with at, A Gindhard Version of the Rhinoceros Sutra Seattie 9 08 ithe Rhinoceros Stn Ses ™ Norman ~ On translating the Suttanipats The ending -rid is to be derived from xia”. Although jina may indeed be derived from Sk: jira, the existence side by side of ‘ndrga-jina and audrga-jfia as epithets of the Buddha is remark- able, and I assume that jina is here derivable from jna, with a svarabhakti vowel, NAJ: ‘the winner of the path’, but he accepts (p.tl) the possibilty of mirgasjitakaowe ofthe path EEN’ [te eho kaos wah : conqueror (by means) of the Way Bru hb won the pat ° (0 1 annonce Ft Bogue swath pain of papagerctaas, tat inde itn, UM at rapgscs the Lakota patel pean, bane lay ai samattho patibalo ti vuttam hoti. If santam padam is indeed a syoaym of Nibbana, then it inappropriate toy tht he uct of te sua as ed Oblates i, For this reason RFC claims! tat abatamecea fn fhvolutve being used ae an infinite (of purpose), and trandated order to alains in making this lam he states that he following & suggestion of mine Tenn finé no evidence sat T have ver tated such a thing in wring. bot aot impossible, 1 fave at some time referred fly 10 Sent wi sates tha Infntve forms ean sometines Cary the sense ofthe absolute, iia sbsoluive ‘forme can sometimes cary the seme of he Inn the examples ofthe ter ute wich fe ges fom {Oka {daayipa fata, svar parcaipa es homes, 0 aolutves i oui font and mean ‘The use of infinitives as absofutives certainly occurs in Pkt”, For the ending “~ ppears 5 pakieh== inthe lemma sr'4-29/ but no entty poke appease inde. the paratinepokarvace ours Ssar and Ws faced, but puassady whic oveurs oes ae Breviatonof this at sso.2 doe not appear, ether n that form oF 48 pokkaravassamy, The sendhi consonant ois cores extract ErBgden at Viton huts fom the mercies yoda avr ios 88 ook Reviews Some obvious misprints in Fausbal's edition have been corrected, e.g. candala® at V1 213,19" is listed as, candala. Other corrals are not corrected, eg Maahasatast whieh Occurs 8 & roe for Ssnrtasr at Ill 2985. Nor are such obvious errors as mand. argpents corrected to dria an Aopen respec ively. Kevatta’ and Kevan are not corrected to Kevaffa’, nor is adds corrected to luda : Judit compitess of the index have not followed the Critical Pali Dictignasyegonvention of aging an acute aceent to Fine numbers PiciSiote quotations from the commentaral passages with the (eed tan except for words which are followed by a hyphen, readers have no ay of telling which forms oeeur in commentarial ex, and which in narrative passages Pee Ee a in verse ae shown by adding an asterisk co the age suniber, instead of the line number as in the Critical Pal Bikfionary Line numbers ace shown by & superscript numeral, instead ofa lowercase numeral in asnaller font size (SASS ot the index wil probably aecustomise readers 10 such juioapaSeastes an they mill then be able to appreciate more fully {AOSMtaplen achievement in prodeing this invaluable work KR. Norman Sacred Biography in the Buddhist Traditions of South and Searthegot fore. ited by Jline Schober Universiy of Hava Seats isis 1999, A 390, Pp, ISBN 0-8248-1699-4; Motil Biaidacy Delbt 2002, Re 495. ISBN 81-208-1812-1 ‘This volume comprises selected papers given at two conferences in Taso we Arzont State University and the University of Chicago on See aoe of merpretations of the Jafaka Tales in Southeast ‘and Buaahs ie Stores Seid Bogahy in Southeast a ane cetvey: The theme of sacred biography spans a varie Aa ener TS eluting history of Felons, history of az, see iggy and the indeiGual contributions focus variously Sn Buddhist text art, myth ands, Pee titac of sacea biogvapby, which Juliane Schober claims to pea nce in Buddhist suds, compass rarkable +e oe aot topies, and the book f divided into four main sections TATED oF fio deans withthe Jatake stores. Frank E. Reynolds 89Buddhist Studies Review 21, 1 (2004) demonstrates how the Sataka highlights three different lineages of Gautama: lineage of suecessive Buddhas, a family lineage ands {ipeage of previows lives. Mark R. Woodward's contribution con: Sins Of atailed textual analysis showing the links between the Biographical ‘and the philosophical, Robert L. Brown explores Buddhist monuments ip which Jataka seenes are depicted, focus: ing on the Ajanta cave paintings, Chula Pothom Crediané Wat Si Chom in Thailand, the Ananda Temple tt Pagan, Burma, and Borobudur in Java, He argues thatthe inaccessibiity ofthe ones and their lack of narrative content indicete that their prime Purpose was not didactie but eather an attempt to “hstoricize and Inaniest the presence ofthe Buddha’ (p78). Part ‘Two! focuses on textual sourees ‘elating to sacred bio- raphiesof eter enlghtned being. ohn, Srong demonstrates jo the post-canonieal story of Gautama's “Great Departure signals paralel between the horneless an the householder, and between monks and laity. Reginald Ray offers a study of longevity amongst Buddhist arate, with special reference to Nagarjuns, Suggesting that its causes lis inthe that’s. accomplishment through meditation and his being needed by other sentient beings to whom he vows aid. Jonathan 8. Walters discusses. three biographical texts from she post-ASoiken empire, Carjaptaka, Buddhavamsa and Apadina ihe tia ation fot onthe theme of King’ Forrest MeGill discusses some paintings that are now ‘housed in the Phoenix Art Museum depictingseenes from the Vessontara Jitaks the ‘Great Life), m vthich the Buddhartosbe f born as Kink essa, Hegtestions whether the moivet Bhi ayn lonating sich pictures i relly to "meet Maitreye’, arguing tat Such expressions of devotion belong to what Melford Spiro gated “the rhetorical mode of nibbanie Buddhism’ (p-208), and. sig- esting that theit motives. ace probably pragmatic in aature fomas John Hudak’ contribution, which follows, san analysis ofthe saute and sages of complain of the Pyare Stories. The section ends with Paul Christopher fohnsors dis Gasvon ofthe Siamese Bahia King Mong wi accel predicted a total solar eclipse on 18 August 1868, Mongkut hak fered 9 Feifores the wow hat Buddhism isthe, ‘tehgion of reason’ but Johnson is ightly critical of such claims: Arguing that rationality is not absolute B ot ut is something that is negotiated 90 Book Reviews thin a culture and historical period, ; ™ re final section. consists of anthropological, con- rie oF ane Seheber iscuses Mahamunh the Buddha's tpbutions Those image is said to have been cast during the thing evn time, James L- Taylor focuses, on jaan Man Bada tts (70-106), avguing that hs agio-egend rex Phun I inaiuionsised into nauonaly acsaimed personalities, ‘Gustaat Houtman writes on U Ba Shin (1899 grannies, Re precursors ofthe payed revival, asin question of the relationships between biography, ‘sacred bio- nagiopraphy and histo RH DER Maleddon of apes vamamely of FEE ge is umicey that tw attrac interest sil aude ei i earn not at roduron Wek, Sever the general reader, Much ofthe Book's merit ies inthe oro fra olny of concep the cvtor emphanses Stanley soneeptual mee Sade Symbols, arguing thatthe study of Pe oti i upuhers that ae germane 14 variety ol Saiicime eutyeet ar ‘contrasts between a weGome Sujet ean, but kp thro UP & since adem ts uptake by. preseaday supporters. The religion Pee valuable contribution to Buddhist studies bu oO on arom the one hand, 0 traditional Budshiss A ca Sroraphy a fat aad, on the otber hand, wren) ered REA Med elo Should eigion of aso George Chnssides (University of Wolverbampton) Ca, Apes en sn Ta es cada ee oe AS Be onBuddhist Studies Review 21, 1 (2004) Nonetheless, to scholars interested in the presentation of ‘Theravada teachings in the Canon this will prove a valuable re- source, Inthe book, Anderson surveys the raige of occurrences of the Four Noble Truths throughout the Canon, and is brave ‘enough to tackle the Abhidharma uses of the formula. Overall the writing is precise and the arguments follow relatively clear paths. ‘There is more to this work than just a description of where the Four Noble Truths occur and how they are described in canonical material, The eentral plank of the analysis isa distinction between the Four Noble. Truths as ‘symbol’ and as ‘doctrine’. Anderson approaches the Truths both as a doctrine ~ asa right view to be attained ~ and also as a symbol. The symbolic power of the Four Noble Truths is at its most evocative in the accounts of the life of the Buddha, and Anderson contrasts this with their use elsewhere, ‘where they form part of a wide network of teachings. “After a generally clear introduction, the first chapter, “Culti- vating Religious Experiences: Doctrine and Difth, begins with a ‘concern for the various relationships between sacred texts and the actual behaviors of religious practitioners’ (p30). However, it mostly consists of a study of the notoriously awheatd notion of digthi, While there is a good engagement here with the various Sypes of semmaih(ghtview) f would have been Interesting tO see the Suttacnipata verses (in the Afrhakavagga) which equate right-view with no-view brought into the discussion. Tn the second chapter, “Stories and a Symbol of the Buddha's Enlightenment Anderson sugaets tha othe Nikavas the Truths are often to be seen as a symbolic expression of the Buddha and hisachievementas she writes (p70): they ae an encapsulation of articular body of claims about the Buddha and his teachings.” ‘There isa useful line of thinking here, but there is a question over its accessibility to a wide audience. The material is often technical and becomes embroiled in conceras over whether the Four Noble ‘Truths were present in the earlies forms of the suttas she examines. Walle clearly an important concern, the discussions of this often interrupt her broader line of thinking and might have been better located in an appendix. The thd chapter, “Anslzing the Four Noble Truths exam. ines how the teachings of the Truths are integrated with other aspects of the Dhamma — particularly how they fit into. the analytical scheme of the Budcha's teaching. The Truths are here 2 Book Reviews seen as part of body of teaching ~ not the gmbol of, that se, a8 part of 4 boey ts summation: Within te networks of teaching OF evteaching’ the four noble truths axe one, doctrine sara are arty central (pes)- Ts chap, among others and a 4 fhe Truth oecurrees i the text and concerns the patterns Cp asses the, sathor lated in her view, allows Anderson attas preset the Truths as emblematic of hs dukes enlightenment. Buddhas enlgtterrpeples, Anderson moves t0 look at Abhi on ne ae ofthe tyuihe Herconcern ito iden whether gamma versions Orgel usage with the mazkas Of the Abhi- re a aera) Buddhist response jes and Ho) indicates So oe ere dhaysed systematically as part of a ved of that Te Abhighanma, as we might expect forming 2 Joc te ane gutwbreing of the sates that the txts cent ene ton eloses her analysis which traces a usefl path sepesant Anse huhamme, tetera by Teterating one of er aca esemn about the Truths as propositions men se wats: sentra concer eto f the Tuy te four noble truth fe jn the anal portent than ay omer relevant teaching OF RE eaddbe (past ° Bathe (Pe Daoter, “The Four Noble Truths and the Path xr gett selaton ofthe Truths Wo the Path, The author beans by commenting on the way in which, altnough the idea of a Path is Oo eore Gn the Pall Canon, ihe sence ofan Overarching ng prehensive structure of the patho mbbang (p.131) Here Fa ae oresed ia how the Truths work a or ah PUNE nce e an that how ey operate a teachings. Inthe acount Propoe ion ett the effet of nearing the Tuts ad the extent Baer ce pare i terms of effeny, with other elements of eee “Phe i some interesting dcusion bere, With @ awed concern with the. pedagogical Geployment oF the eles te ethos wl agree with ne conclusions, but by this Tats Nic book Anersoieis addressing important issues and sage of the BOO Aon Cale an comment Matera ert se chapter, Anderson engages with what seems rather ae ee examine sud of the Four Noble Truths a Fee ee oy Bates While this interesting and hae Europe and the (vssion there. are two problems with thi 93Buddhist Studies Review 21, 1 (2008) Sarg point for fotos work ator than 8 Component of is alana resource for Scholls gathers together mech symbole aswel s propositional value of teachings, technica content, it may help wo combat & problematic tend ‘contexts (be it secondary schools or universities), the Four Noble fended of how “he thy priealy wi onctings = expression of doctrine ~ are integrated within a broader range of ideas. While I think her closing li i ieara she does eseunere, Andorsoy offer on trgung say mletcimetat David Webster (University of Gloucestershire) Coming to Terms with Chinese Buddhism. A Re: Sei et hs eat, es ot Press, Honolulu 2002. xi, 400 pp, $49.00, ISBN 08248.2443+1 This book consists of two parts: a thoroughly annotated roughly annotated trans- lation of the Treasure Store Treatise (part twos, and two chapters placing this work in ils intellectual and historieal context (part One). Although it follows the traditional model of translating and Pphilologicaly dissecting Buddhist texts the book’s main latent is polemical. As indicated by the title, Coming to Perms with 94 Book Reviews Chinese Buddhism, the author clearly intended to use this text to oe: int about how we tend to interpret Chinese Buddhism. ia @ Peas in his ptroduction that Chinese Buddhism Nas toe Shatteip eon seen as the product of a confrontation between Gitong gations the Indian and. the Chinese. In this ‘master ee. the stafication of Buddhism is regarded as a gradual Barr ration provess of the foreign religion into Chinese society, anaes prpeess in which the paradigms of Indian Buddhism a dialect Pi iranformed in sceordance. with Chinese, con; ete Shar! cejects this dominant interpretative model and propos thet we op meas Chinese Budd agit 0 propee ol of Indian Buddhism but instead regard it as the nated of forces acting within Chinese society alone; the direct Proce of Inctan Buddhism, for example through is missionaries, wabnepligble, he argues. STE Reasure Store Treatise (Pao-tsng lun, 1857, 45.1430- 1509)‘ then, -an Heal example 10 show the internal. dynamics TA) athe Chinese Buddhist tradition. A short work traditionally sears to Sengchao 74414), f shows some striking sink Het st the Taos chung, whose famous opening sentence i lartis Mee parody. While the Tao. ching saris with “The Way Trea Walked about snot the Constant Way. The name that that ear pamed 's not the constant name, the Treasure Store sa pe hapens a follows “Emitiness that cannot be deemed Treat. struc emptiness. Form that ean be deemed form is n0t empty no boul this at fist sight efeap Buddhist pastiche of tre gate may not seem like an important work that merits ange! Sarl eonvigcigly shows chat is both important jn under. Standing # ssnain phase inthe hiktore development of Chinese Bangi 8 aha e"oymptomatic of the way Chinese Buddhist intelectual discourse operates. “leche fuer chapter, the author tres to find out when the Traci tas actualy composed and how it eame to be associated creates chao. Both external hn ineroal evidence suggest hat reese re pot predate the late eighth century: citations oft title Le cee fubuted to it dono! appear before the ninth or auctiols the sile and some circumstantial evidence further conta ats eam about in early Chan mifieux (mainly the Ox Fran sa) ca, 80. leis well known that throughout the eighth Head shoo) emmperors held the Tao-te ching in high rexaed, 95Buddhist Studies Review 21, 1 (2008) ving it an unassailable status which in turn elevated the status of foot lea At the tame time, Tam was omsliered as ¢ legitimate. part of mainstream literati culture. In ti rciher thon dreeily engaging Taoem fo a debate on whieh ta: dition was superior, the Buddhist milioux behind the, Treatise ‘appropriated roi cto to further tel oma cause However sae Beclaring al doctrines tobe expreseons of asingle ath, Snitlabe hat thi tat Bad (n70).Senpetao then, War an ideal author to hung the Treaage om, as Bis syle wag celebrated for “recast{ing] Buddhist thought in’an idiom familiar to and exiemed by iterary Chinese (p47). Moreover thi se is had become current in seventh and eighth centur Taoicices commonly known a the Twofld tery Taoist, esis Gx Head solo Chan the Iwotold Mistry circles were another portant inelestual component ofthe Pressure "The second chapter delves into what Sharf calls the “her- pretative concepts used by texts such as the Treatise. While we tomy try f0 explain the conceptual Framework of Chinese juddhist texts according to categories outlined in specific tras, translated into Chinese but dee re indi 8 tgldy accorateysthe suthor ealattencion tothe persotenceot ins digenous Chinese hermeneutics, More specifically, he proposes that the ‘Cosmology of Sympathetic Resonance” (kai-ying) is Judah text, Onna hg refers tan understanding of ast i ginal, thi understand of basi corrsponends eiveen various ‘henolnends Ione famous example from the Han dynasty, a palace bell sudden sated ringing of tall. According to the cour astrologer, ts ae cause a mmountasn had collapsed “Mountains are another relation to bronze. When the mother collapses, the child cries. "1 esate confirmed mata mountain haa ihieed entapsed (p32), her than spe con thiscorelatve thinking amd of theorising (p.81), which the author also discerns. in Buddhist Philosophical discourse. The impact of Chinese cosmology can be feep in particular in the cue of the arlatin of the Buddha bodies cory from India to China. While neither the Indians nor 1 Chinese ever settled on one single version ofthe Buddha thcory "though the tke tory posting the bodes appears 96 yd) Book Reviews the numbers range from two to ten — ore ites the special importance of the resonant. or Tesponse~ body Gying-shen) of a Buddha in China, Although this term was pose dines used as an equivalent of the sambhogakaya or the iimanakia, i qadualy develope, ne Bert for any carpavenl body of a Buddha responding to the needs of suring $TREe White this fs stl broadly in line withthe standard tikya tena Nhe author shows how the power to produce such bodies doctoften interpreted in terms of the traditional Chinese theory of ‘Yanpathetic resonance (p11) a ee rom of the Treatise takes up the bulk of this book “The (ein tent consists Of only three shor. chapters, Dut, the ‘The, origina ele the tex to paragraphs, which are put in bold fae ensve notes om the key ters, expressions Mchefore eax) to read the Highlighted tex est and concepts fh comments later. In general, the quality of the and the hoa uh, striking a ideal balance between transation f Map ofthe orginal and. clear readable, prose. espe the revioatst a prow, eschewing Be ape of rehionnt wos. Theme I found his book ave of Chinese Buddhist studies Chinese cosmology remained to be the most common, face and followed and concepts. tis welcome addition to the field tye assertion that. traditional ‘a core component of Chinese eeintsie thinking wll force everyone in the field to reconsider the hay. we approach at least some of the texts of the Chinese Weidhese radition. However, I cannot help but find the conten- ea ghat traditional scholarship on the sinification of Buddhism Hoe mistakenly assumed that this process was a ‘dialogue’ between Tax net entitics is somewhat overblown, Although the author is Sereavaly right in calling attention to the internal dynamics, of CSratey Buddhism, I do not think that previous scholars working Chinese Bifcation of Buddhism regard Indian Buddhism as & on tative, constant ideal, even if they did not spell this out. Ironi- reyn think that Sharf's own work ean be seen to confirm the Saldlty of eafier periodisation models by showing the gradual dis: waretion in the exghth-ninth centuries of Chinese Buddhist terms fom their Indian equivalents. this hinting ata transition from ‘independent growth’ to appropriation Ak, if previous scholar- ‘dip fe guilty of essentialising Indian and Chinese Buddhism, then ”[Buddhist Studies Review 21, 1 (2008) what is the use of a term like sinification, which assumes this tstential distinction between the two? Even i the author manages to eschew an essentialising discourse on Indian Buddhism, is not ‘the ubiquitous and persistent influence of Chinese cosmology” (p32) abatement that essenass Chinese ways of thinking? nally, 1 think the book would have benefited ffom an overall conclusion that took up some of the arguments. never fully developed in the text; these include the impact of Taoism on Chan, and the nature of Chinese Buddhist schools (now relegated to.an appendix on esoteric Buddhism in China, which argues that there never was a distinct esoteric sect in China). But these concern the presentation of the author’s arguments, with the ‘arguments themselves I find myself in full agreement. Som Vermoersch (Keimyung University, ‘Daegu, 5: Korea) Charming Cadavers, Horie Furatons of the Feminine jn Indian” Buddhist Hagiographic. Literature. Liz. Wison, ‘The University of Chicago Press Chicago 1996. xv}, 288 pp, Cloth: $55.00; £43195, ISBN 0-226:50085-3; paper: 819.55, 51395. ISBN 0-236-50054 With her book, Liz Wilson highlights one of the key Buddhist practees namely that of eoncemplting the impermanat ody as Beans to seek detachment from the material world. She argues that the post-Asokan Buddhist texts discussing this contemplation fare heavily gender influenced. She hereby focuses on the South- East Asian ‘tradition, The author meticulously shows how the Buddhist narrative is marked as masculine to the extent that women are Conscious of themselves only as perceived by men. This Fs the result of the fact that female bodies sre presented 2s prime symbols of impermanence, to be observed not as persons but as Walking compses’(p.2 e¢ passim). In this context Wilson diseases several themes: celibacy and the Social world, the Buddhist construction of the body, horrific figuration of the feminine empiation, and the nuns” monastic ‘She thereby emphasises the macabre figurations of women a8 object lessons, not only for men but also for women. The ‘male gare’ (pls et passim) is thus. prominently present, and even 98 Book Reviews somes eam ato imperaancig sr el Nee E wnt Mh, Su eal Peery ba ss al et ant miational Association of Buddhist Studies 24.2, 2001, pp.275- roe aaeaiet aanger to the ascetic life of that very community : commiting eum pardika is explained on p.24, but should Sa ae er arta so that ths Weak element can Be capeled trom toa of expulsion fs felated tothe etymology ofthe eliminated (th grin later evolution Cl. O von Hinuber, A Ee oF Pal Literature, BerlinNew YorkiNew Delhi 1996, Hanbook or ative evolution ofthe pefeeption of women did not 70) ne avever. roms danger to the community of monks as stop there, Hoes traction, women evoWed info beings incor. esa O Pree huey are el, They are now the daughters of porating dager. Chr loapesmatience and constitute object esons forpoth men nd women. ° , oth men a wesgres with Wilson's conclusion (pp, 192-3) cha es ails desige in androgenic thinking inthe millennium 99Buddhist Studies Review 21, 1 (2004) {ter the death of the Buddha. On the contrary, wor ino personiestons of impermanence fd deday, ava ros of white temaatic ete of womanhood and atichnent fo the Guimond inctaby besa cven more related than ever etre author’ lively work exemplifies this ia a very cle straightforward way. my clear and Ann Heirman (Wniversivy of Ghent) Peychology and Buddhism. From Individual to Gobal C 2 rom Individual 0 Gi oa freddy Kateen Dost Ria Duateyorent and C ir Bankart. Kluwer AcademclPlenum Publisiery New 2003. xv, 308 pp. £47.00. ISBN 0-306-47412-3. » New York Eo ioe Ener Pohl (rb), uly bs ce ame but a few. However this edited volume ‘of thirteen essays is Se Om etr sata i four sagging Pounce sect Ea gt ames ce are, pare ection, ‘Future Debates: Global Impact’. ese contain ee four, five and one essay respectively. eT tain three, editors entitled ‘On the Path of the Buddha: ehologiets SE shy hl ital, Ate: ane Set Wal stp eealig: obemits Duta ia! nag at New as Conon) Howes a ys tome 100 Book Reviews Meaning in Gestalt Psychology and Mahayana Buddhiswhieh Megat stogerinaron nn ede on ot “TOtndationy Updates is that Buddhism and psychology normally oc INS eee onion the individual, and these. essays focus th sce beyond the inavidul to the community and a ec (Dudley-Urant, Banka and Dosket,p3), and the Bera ey oe alleviation of offering. Thus, much of this oon SR wt bth in boas forms thse of sil engaged uduhism and community pashology a rae area of interev and research ae the pro- mien nee Semtnuation of 8 comparative and integrative Rai ween Bua, and Western psychology and he f dlaloguc bethiam 10 global concer, | find that the major lating of Beis book are: fustly, the futher development of & see ea dialogue belween Buddhism and community rece oconly, tha a ofthese estays achieve 10a great paychology secon Sue promised move of refocusing concern or Jesse extent te piwik to community, which is undertaken and action Vomiho{ approaches. These essays coatribute t0 the throu 3 we alhat ue suitors propose as communtty/global prob alleviation of wafue. conflict; alcohol and. drug abuse; tiie Toms, such slit te language of bjlogiel determinism Bot of ree vices ethno-pobiical confit and the envione ment Th chmper three, Raga, argues fora, commogaliy of reo ane fae woth Gest prehology and Maayana Buddhism response ftom pales. as bier absolute of relative, He posts 1 gee elational” and mile way between these con- that both ind 3 (ail Thus for hm, constructing a les volatile Fcting exces gfobg| value coanicts would thereby constitute an way 10 eB eufering one encounters as co-terminus with Such value conflicts value conctions of value as foundationally absolute or ceed omen nium, Ts Li Ral Fes tally tut when he questions whether problems of se tery be resolved within this duality (p71) and cis aK altesnutine response, However, his esty also raises suggests ths fs comparative method which characterises 2 Nut- Suet om Gis book, an these wl be touched on shorty. 101‘Buddhist Studies Review 21, 1 (2004) Fin thee ey conte a weton of the integrate approaches to Buddhism and community psychology. In chapter spores fo Budgie and comment pohly Inept Spirituality in Community Bulaing, Buddhism is employed 0 je community payeHology’s vsion (p.201) in chapter eight, ame Te are ae Se nape ca Organisational and Societal Transformation, integrates so-called ‘Glddhist empowerment” as found in, Nicbiren Buddhism with community payehology a8 2 resource for the tanstormation of {individual rgnntsations and soc However, problems arise for this book when @ qumber of authors unefifeally employ the method of comparison for sim fay "rather than’ dfezence when approachiag the” Bua tradtions at hand. The problem with a comparative: method Which Js eager to establish similares while unable to deal vith differences fs that it tends unetieally 1o impose contemporary Understandings and concerns on a profoundly different historical Sand cultural mifeu, Ragsdale want to distance himself from this method and he suggests "mutual llumination’ of Gestalt psycho- Dbgland Maharne Buchan with he eins wal sg he {Pals of comparing traditions sovwidely separated by time, culture, and institutional nature’ (p.12), Cal it semanti ltpicking, butt Glaim that Mahayana Buddhism (pre- the formulation’ of the iscipline of psychology in the late nineteenth century) requires ‘ifumination rom midawenteth century Gestalt psychology ean imply that Mahiyina Buddhism, is veiled in an interprcatve davkess which requires the Muminating fore of Gestalt pyeho- logy. My reservations regarding such aims by Ragsdite and others chat, altbough He attempts to respect bsues Of ‘time ‘Culture and ‘nsttufon these postvons can in fact reflect an ideology of, if not cultural imperialism, then of epistemological imperism "Facing similar problems in chapter six is Belinda Siew Luan Khong, ft her "Hole of Responsbliy:in Daisenanalyis-and Bucdbisa, wherein she argues that an‘enlarged notion of respon bility (p15?) wil emerge through the engagement of arly Buddhism and Dasisoanalysis. Khong argues for a reciprocal Understanding, whereby each perspectre made more mesning- futby an understanding ofthe other (ibid), whichis roughly aka {o Ragsdale’s mutual flumination. 102 Book Reviews Brera d ed Buddhist empower- of ited season of her propowed Bu pom Fare ete don the following levels forthe individual menfnitment, stress resistance and personal control (pp.177-85); for the organisation and community = belief systems, Opportunity role structure, support system and feadership (oss): sd for role Sruetue, Suppor Meocl srotures ana inti (p92), Soe ih theo ts werk of cosy coped Buddhist ston parsclaly Ought oF Sackett ap fot “ eee det contribution is euaptr fe, that of Polly eee ene ering rom Babble: Searching for & seen re yn Young-Enendrath. gues fo" a move Sere sey Haim use of the language of biological trom contemporary, Wma serees, which she deveaibes Geterminisy hs) to an tegration of Buddhism aad pSyCHO}OY saa eT dns te effects of biooable" (p28) So Enendrath es ariel genet exam ofthe rogue of oobabble, ere sue liinstes"the problem wih he oso pas id tbe dovelgpmentof societies to ear nga ay the emaser molecule" ofthe gen, asely a eee nn repomous power, overies the effects Of Per aeeMfestes intention and ston (p12?) To challenge Ssh sonal desires, inentins tes tne Buvdhis concept of Kara determin Sony adn, volition an! tention Indes fot which does atiog would constitute a "pew science of be Relig’ (pass) which Tecopsis, ry the impermaneas 9 ‘suffering and thus the asst lity for change and, secondly, the aac ajeviting ster " ret Docket and Young Etendah wih es promising cot antes och as that of Richard, Flay n chapter even, “Classical Buddhist Model of a Healthy Mind’. Hayes suggests that ‘Classical Ba Meee) for aeicrng sich & healthy snd a asa E his Poath of etcy medaton ana compassion, 16 fol toe hic Healey mins, he suggests that ut of that State Qe achieving ager concern for otaer, and. points 0 the Soak come fu Seta ene contains advice for fae 2nd 2a a laseal progran t0 bring sow 22 geet Society (p08). 108Buddhist Studies Review 21, 1 (2004) In Hayes’ favour, | find his account of the Buddhist path to be wholly consistent with traditional scholarship in this area, and his essay is the most grounded in primary source material, that of the Pali Canon. However, whilst he demonstrates that early Buddhism did indeed have broad community and societal concerns, I find that his propasal of a ‘classical program’ fails to convince as a con- tribution to contemporary/global suffering, as it remains too sim- plistic and even idealistic. Hayes writes that, ‘if one patiently works at expanding the circle of friendship to include all of humanity, and then all of life, before one knows it, fear gives way to trust, despair to hope, arrogance to confidence, competitiveness to cooperation, anxiety to serenity and folly to wisdom. And then, without giving the matter any further thought, one shines as a beacon by which others can also find their way’ (p.179)._ Thus, ‘before one knows it’ and ‘without giving the matter any further thought’ one will ‘shine as a beacon’, just like that! Although a number of essays here are based on primary source materials, the majority are based on secondary, and mainly twen- tieth century, source materials on Buddhism, which emerges as problematic, especially if the implication is that these under- standings are the same as early Buddhism’s. To obtain some sense of the authors’ particular understandings of dependent origination (paticcasamuppada) and Buddhism in general, I shall locate their versions of this concept which, according to the editors in chapter one, is the concern of almost every chapter in this volume, ‘either directly or indirectly’ (p.20). Rita Dudley-Grant, in chapter four, “Buddhism, Psychology and Addiction Theory in Psychotherapy’, finds her source on dependent origination in R. Metzner’s 1996 article, ‘The Buddhist six-worlds model of consciousness and reality’ (Journal of Trans- personal Psychology 28, pp.153-66). Belinda Siew Luan Khong, in chapter six, presents dependent origination as traditionally understood by early Buddhism, when she writes that it ‘originally applied to the aggregates that constitute the human being’ (p47): but she then goes on to claim that it refers to the ‘indissoluble unity of human beings with all other beings’ (pp.150-1). Kathleen Dockett, in chapter eight, informed by Nichiren Buddhism, under- stands dependent origination as referring to the ‘oneness of self and environment’ (p.179) and as a ‘deeply ecological Buddhist principle’ (p.180), whilst also taking from Kenneth Kraft’s 1996 104 Book Reviews essay, ‘Engaged Buddhism’ (in A. Kotler, ed., Engaged Buddhist Reader, Berkeley, pp.64-9), the meaning of this concept as an ecological principle of interdependence. Dockett and Doris North-Schulte, in chapter ten, find their source in the third president of Soka Gakkai, Daisaku Ikeda’s article, ‘In search of new principles of integration’ (Seiko Times, March 1993, pp.33-9), for whom dependent origination is ‘the web of all life that binds all people’, whilst they themselves understand dependent origination as an integrating principle ‘for uniting self and other’ (p.234). Shuichi Yamamoto, in chapter eleven, “Environmental Problems and Buddhist Ethics: From the Perspective of the Consciousness- Only Doctrine’, is the sole author in this work to quote the abstract form of dependent origination, as found in the Samyutta- nikaya, which is as follows: ‘That being, this comes to be; from the arising of that, this arises; that being absent, this is not; from the cessation of that, this ceases’ (S Hf 28). But again, there is no referencing. The editors, in chapter thirteen, ‘On the Path to Peace and Wholeness; Conclusion to Psychology and Buddhism’, do not indicate where they sourced their dependent origination as ‘mutual interdependence’ (p.281). ; I find deeply problematic the (mis)interpretations of depen- dent origination as ‘unifying’, as a doctrine of ‘oneness’ and as an ‘ecological principle’ that ‘binds’, for three reasons. Firstly, it could be argued that this theme of unity is alien to the doctrine of dependent origination, and owes more to contemporary inter- retations and concerns from the influence of the ecologising of Buddhism. Understanding dependent origination as a unifying concept can be traced to the Taoist-influenced Hua- Yen (Flower Ornament) Buddhism. Hua-Yen Buddhism’s favourite imagery is that of the Jewel Net of Indra, whereby the net is constructed so that at each node there is a jewel, which in turn reflects all other jewels in the net. As Francis H. Cook writes in his Hua-Yen ‘Buddhism: The Jewel Net of Indra (University Park/London 1977, 2), ‘the Hua- Yen school has been fond of this image... because it symbolizes a cosmos in which there is an infinitely repeated interrelationship among all members of the cosmos. This relation- ship is said to be one of simultaneous mutual identity and nrutual interdependence. This imagery of mutual identity, interconnect- edness and unity has been appropriated to develop many con- temporary ecological interpretations of Buddhism, but none of the 105Buddhist Studies Review 21, 1 (2004) authors indicates such a source, I do not suggest that Buddhism ‘annot contribute to contemporary ecological concerns, just that fone has an awareness of the problems of reading back of ecology into early Buddhism, ‘Secondly, and aliernatively, this theme of unity and oneness might be more representative of Advaita Vedanta’s doctrine of the atmanbrahman wentity than of early Buddhism. Thus, 1 suggest tha ifthe aushors were in search of unifying monisay to apply to contemporary global issues, then pertiaps @ book on Psy- eBiay and Adve Vedanta would have Seen ore applicable ‘Thad, and most importantly, ths book's theme of onenéss and unity of individual and global community rests mostly on false assumptions regarding the doctrine of dependent origination, that the individual e’necessarly united op at one with he global community. Dependent originationvarising, as found at Samyutta- rikaya TL38, means tat all phenomena aise i accordance sth conditions, which does not imply that all phenomena are unified or that the individual is necessary unified with the global com- ‘munity, But this isnot fo suggest that dependent origination is not 2 foundational source of relating the individual to community, a8 fae has only to consider the formation of the Saigha and the fact that the Buddha tsught the Dhamma for forty years after, his Enlightenment. However, these. understandings of dependent origination are, as I have demonstrated, a mixture of contempar ary interpretations and vague unreferenced versions of this con- cept, Moreover, they are also based on obscure and generalised versions of Buddhism, not to mention the distortive reading back bof contemporary ecologieal/glbal concerns into eaely Buddhism. “This treatment of dependent origination is a real problem for this book and such a central theme, fo my mind, should have been addressed in a more critical fashion, but also more specifically textually based, which would have lent the work greater credibility, particularly for the readership of interested Buddhist scholars. Tssues raised by the book are, as shown, the compacative meth- od, and Young-Eisendrath's essay also raises questions which feed fan’ already well stuffed belly of a debate, that of nature-nurture. Bur central sue raised by, but not refered toi this book. that of the validity of Buddhism and psychology as cros-cultural eatogories, Can one apply Buddhism dnd psychology 10 the issues dealt with in this book, irrespective of the cultural diversity? 106 Book Reviews sor these problems aside, tis hook i important asthe fir oeeinea foray ito this newly established dialogue between fin gated oy ity pavenoloy. The cites conclude in Ft a core aitan and peytology can forge a bond shes final essay To cahaning forthe evtit of our sie aa ee fat Lconeut wth sd na admirable a ther (rrclesion is the importance of what the editors suggest was the Sone ofthe book that of-peaceal solutions to the “overarching shea wartae tat hasbeen one ofthe pretest Lear ea conn (aT) ‘Stephen Dewar (University of Stirling) jc an ist: 1es of Wholeness. Robert Elinor. Pa oe ge S238 pp 8.90. ISBN 0718830113. ous and Buddha: The Parae! Sayings. Edited Mazes Feusand Beddta Th eaa SES TSBN os comparisons between the Buddha and Jesus of Nazareth have compar eshotars ang, seekers for over a century, 10 the into- inte cy Buddaa and Chris Robert Eiooe traces the UC Ses that ave suggested significant parallel art a Ores Bumon’s The Angel Mesual of Buddhist, ie and Chrntians (1880), followed by Albert J. Edmunds Earn an ofahie and Chistian Gospos (1502) and Rudolt lu Buddha Legende und das Leben, Jesu ach den Se or is ranslted into English as Bum i Chest ean A eeoont, and rauch better KOOwD, 18 Roy C ly U9 Mere One Message (1978) and, within the lst amore i Maat Hanns Living Buddha, Living Christ (1995) secre Ot Nimas The Good Heart: ‘Buddhist Perspective and the Dal Lams us (1596) have added momentum to the ga the Teachings there might be some historia influence be- debate poste and Christianity, or whetner the two religions are teen Ba eons stan archetypal reali that transceadsboth cular expressions ution for fis conueetion that Jesus was innachec Ny "Budd, liao and Brg, cone, oth invert an atchiypalist position, Elinor describing the two re- Havoc Soha fob ch e810 107Buddhist Studies Review 21, 1 (2004) and Borg — drawing on William James - contending that ‘the most satisfactory explanation for this similarity of underlying structure is not cultural borrowing, but commonality of religious experi- ences’ (p.10). Elinor’s Buddha and Christ explores the parallels principally through art. The book is superbly illustrated, with over a hundred plates, mostly in colour, and carefully cross-referenced with the text, thus providing illustration rather than mere decoration. The author starts with artistic portrayals of the lives of the Buddha and Christ, and ‘images of incarnation’. He considers Christianity’s ambivalent attitude to images, particularly evident in the contests between iconoclasts and iconodoules, noting that Buddhism has been much less prone to such controversy. The first part concludes with a chapter on ‘resurgent symbols’, highlighting artistic portrayals of key concepts that are germane to each religion. The second part of Elinor’s book takes a more diachronic approach: there is a chapter on early images of the two founder- leaders, followed by an account of how Buddhist and Christian art develops as each religion is propagate worldwide, beginning with Agoka in the case of Budd ism, and Constantine in the case of Christianity. A final chapter deals with twentieth century art, and includes material on theatre and film. In some parts of the book Elinor makes comparisons between the two religions; in other places he allows material from only one religion to develop in its own right, for example in his exposition of bread, wine, fish, lamb and shepherd as symbols of Christ. While this has the effect of giving the book a slightly untidy structure, the author avoids the temptation to create false paral- lels or to contend that the two religions are really ‘saying the same thing’. His conclusion is that religious art is a symbolic process, which expresses the ‘nameless’ and points ta a shared and more ultimate religious experience. Buddha and Christ is not a closely argued book and Elinor — although a scholar himself — does not break any fresh ground in Buddhist or Christian schoiarship. The book’s merit lies in pro- viding an informative and reliable commentary on some very fine illustrations. If, as a result, the book is more of the ‘coffee table’ than the academic variety, it still performs an important role. Jesus and Buddha: The Parallel Sayings is also of the coffee table variety, but differently so. Its illustrations evoke rather than 108 Book Reviews inform and tend to be of landscapes, seascapes, flowers and fruit, rather than specifically religious Imagery belonging to either tra- dition. The book is arranged around a number of themes, such as ‘compassion’, ‘wisdom’, ‘temptation’ and ‘miracles’, and each page presents a pair of parallel sayings of Jesus and the Buddha. The Buddhist verses tend to be drawn mainly from the Pali Canon, although there are one or two Mahayana passages. The book contains an introduction, written by Jack Kornfield, and a slightly longer Editor’s Preface by Borg. Borg is an ac- credited Christian scholar and an important contributor to the ‘Jesus debate’: he regards Jesus as a religious mystic rather than a political agitator or an apocalyptist, and hence his favoured view of Jesus of Nazareth fits in well with the concept of the Buddha as a religious teacher who gained enlightenment through meditation. Although one might argue that the extensiveness of Buddhist scriptures is bound to allow comparisons with Christian sayings, some of the parallels that Borg identifies are uncanny. For example, Jesus’ saying, “Do not store up for yourselves treasures on eatth... but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal’ (Matthew 6:19-20; p.50) is paralleled with the Buddhist text: ‘Let the wise man do righteousness: A treasure that others can not share, which no thief can steal; a treasure which does not pass away’ (Khuddkapatha 8:9). Borg identifies many more. Whether such parallels can wholly be explained in terms of a shared archetypal reality demands much more discussion than Borg is able to provide in a brief introduction. One remark, however, is worth querying. Borg states, “Because the Buddha lived about five hundred years earlicr than Jesus, the direction of borrowing would have been from the Buddha to Jesus’ (p.10). This is not necessarily so: traditions develop, and it is equally ossible that Christian tradition percolated through into later orms of Buddhism: it cannot be safely assumed that, when Buddhism or Christianity attributes sayings to the Buddha and Jesus respectively, such sayings are authentic. Further research is needed to establish the pedigree and relationship of such sayings, and no doubt future scholarship will see further research on this important subject. George D. Chrvssides (University of Wolverhampton) 109Buddhist Studies Review 21, 1 (2004) The Unexpected Way. On Converting from Buddhism to Catho- licism, Paul Williams. Continuum, London/New York 2002. Pb, 2%, 240 pp. £12.99. ISBN 0 567 08830 8. NOT At ALL UNEXPECTED. This esay reviews @ rather unusual Subject, 2 book by Pak Williams, is ex-Buddbist author (Pro fessor of Indian and. Tibetan Philosophy ot the University of Bristol) has thought it worthwhile to write upon his decision 1 convert to Roman Catholicism, From the tone of this work the Suthor’s writing is more one of selfustification than a balanced account of his spiritual journey, Though t purports to record ths, the understanding of the Dharma displayed by Williams (W) 1 Femarkably deficient, And if not so in his lectures, then the book Gisplays an astonishing norance of the accepted meanings ofthe Dhrma’s teachings. Admitted hs understanding may have Deen twisted by his conversion but He has not honenty presented the clarity of the Dharma. The material offered below attempts £0 demonstrate this. It divided into two sections, Buddhist and Chistian, though inthe book the teachingsof these two intermingle BUDDHIST ~ The author nowhere quotes the Buddha's words, neither from the Sanskrit sitras nor the Pali suttas. This is surpris- ing from a learned teacher of the Dharma as W was, both in his university classes and in his books. L find the author's avoidance of any texts attributed to the Buddha as evidence of is unwillingness to face the teachings of the canonical texts. Another notable ‘omission in the book isthe absence of what could loosely be called Buddhist saints (apart from Shinran, pp. 102, 104, whose ideas W. plays with), a sign perhaps that the auttior does not wish (o recog” hise that the Dharma’s practice leads t0 the evolution of wonder- ful people. No mention is made of Milarepa, for instance, or other tea praitiones. According to him “ints | suppose, must be hnsian and preferably recognised the Catholi church Though W refers to his Going-for-Refuge and names, his Gelugs Geshe as his teacher for this and though he was subse- {quently a Buddhist for twenty years, it does not seem that he was. heart-stirred by the Dharma, His attraction to it was mostly to its Bhlosophy, views and logic It seems as though whatever meci- tation he was taught never took root in this dryness and so produced no fruits of practice, 110 ook Reviews Siren er hcke on a PeReye See ln central feature in maby religious systems, but feria hat bl Cambs raat nr secinhe ele ySen ig lamb ent casa eet be free teow fomented any religious wars (Crusades, Jihad), in fact mBuddhist Studies Review 21, 1 (2008) not been notable for is tolerance, nor would our author think so Righly of ii ined ‘Turning now to other aspects of the Dharma, W's book does aot reflect much understandlog of tne Four Noble Truths oF of the Budde teaching on existence (hava infact he finds deter tions of Samsira negative, This is not surprising in slew of the usual Chirslian view of God's creation ab “good, 9 view that ignores the general bloodiness of existence and the immense Su rings which inevitably follow from the eraviag tO exis to be From the Buddhist angle, Samira’ depiction is fair one which fits all the facts that can be observed In the human and animal realms, Buddhists make no effort to avoid the dark sides of lite tic Cratians and sins i protining the gosiness of Creation, are loathe to seo. Nor does he show much comprehension of karma (p82). He has made some particularly fatuous attempts with loge to desiroy the teachings of karma and te results | suppose that his book. upon his conversion to Roman Catholcism, ould be an unlikely place to look for « clear exposition of the subject, though 28 he Inust be a learned person, one would hope atleast for ah honest presentation. Rebirth stirs W co ire and he devotes several pages of shaky Jogie trying to refute it (p.198 ff). The Buddha, afterall, empha ‘sed practice inthis life, How many people know clearly about ast es and who would be able to claim, unless conceited, their ure state? It isthe present one that i important because the present piomert is the only time in which the Dharma can be actised. W ties himself up in several knots over rebirth but at [eas ne does mention the na ca sa na ca anyap (nether the same nor different) description of 4 "person" between the Test ie and This one, or between thi and the next. He expresses mora res ‘ations that the recipient of karma’s results will not be the same person as the doer of ft The Buddha has already mentioned ths ferong view (an sternalist one) that the doer wil be the same 3s the receiver. But surely this is nota problem, If we Bet Cut Our Photograph albums we may see there pictures of ourselves 2t ferent ages. Then i we ask whether the person represented in & sertain photo taken swenty years ago i the same as myself NOW, oF differedt trom me, neither extreme answer will be satisfactory there is no problent once we une the formuls-neither the same nor 2 Book Reviews Auimit) Of course, those humans who choose to ignore goodness ae hasts gr natetcarttttn ray 13Buddhist Studies Review 21, 1 (2008) tradition could such ¢ result follow from the cause of changing {eligion, [dou that it exists in Mahayana either, as I have never heard of such a teaching, As W has received some Tantric trans- missions he is burdened with the idea of the Vajrachell into which corrupt practitioners are said to fall, but surely he will be exempt from this as his practice was, according to him, 80 poor. Though the threat of Vajra-hell exists for those who use Tantric practice for their own egostic ends, is threat could have been oniy a smal pulse in his conversion. His view of hell, apparently a permanent state, is defined as the absence of God or a turning away from him. As Buddhists of every persuasion have no belief in a Creator God, it seems that they Should, according to this definition, be fated to hell, whatever good this they, do and whatever sages of holiness in the harm they reach (p.160). Finally, in this section, W makes reference to some Buddhists who say that the Buddha was an agnostic in the matter of a Creator, rather than denying such a being (p.25). W here upholds the Buddha's words and Buddhist tradition generally, which cer- tainly does deny a Creator, No doubt W as he is now would lke to ‘smuggle a God into the Dharma and in the following section he bas tried to do so. His truth, what the Buddha called a pratyeka- Satya or individual “‘euti’, cannot conceive any truth where God is foi, in which itis possible for human beings to wake up without reliance on a Creator. A Buddha or many Buddhas are incon, ceivable to those whose truth is rooted in the God-concept, aor apparently would there be any. value io their Awakening experience since it does not concern God. What then of the great benefits that have manifested to millions Of human beings in many cultures, of the countless awakened disciples and bodhisattvas who have dispelled suffering and brought happiness? CHRISTIAN ~ When W speaks of his conversion as “unexpected” it is obvious even to one who does not know him that it could De seen reasonably as expected. Fist, even in is present life he had a Ghristian upbringing nthe Church of England though a Buddhist would say that itis likely that W has Christian vasana (tendencies) from past lives, Second, the type of Buddhism he was attracted is rather dry with much theory, fogie and philosophy. So he ex. changed C of E views/beliefs far Buddhist ohes and ater exchang- fod that set of di (views) forthe RC set which he now proclaims 14 Book Reviews so ihmaeeny mes Wha dss, common ere of the ey "Wf intellectuals. Vicikitsd is the scourge of of ie PaO inc i coe it any surprise that he converted? It could even happen that in the Poe a a eee ae fe oe ah nh NC hare an SP ak ie lb ae i poms fo coat seated Bey th SER condone a ram tak te ER andes athe dss ound (2 sith Oe fh elton a Cree ee ee Fe a ee a ths eluent of nas om, ah xi Ta me ik abe 1 Ba ming ane ne moe hese in suc oma ak nn nae pt way Sh cs dhgoing ms. nas spre TEE ea Po oe ane ea eam ean the hind th Way ren fas Far ore 3 ho ino i as, Gee prey ane Uppal anata ot cons en ea true as everyone else's beliefs, which they also regard as ‘true’. Of IR ee ae eS ot Cae a ne Heer tres boone, ay i 01 oer en a ea ge hr gm mgsy entre of he Iu eae Moe ee eee a ae ete er ree omer tht ae ena ren an aa teri eet ere Se ee ee a RC ene ‘spends quite @ long time trying to justify such dubious ideas 38 God fe perfectiy mettful ane just and ‘Goa who really cares (pall), Nether of these statements is odviows from the sate of {fs supposed creation: If indeed he exists thea of creation ft must be said that he did a rotten job, Using words ike “ust or teveful br sreally cares” Of God would be meaningless unless they are equal at least to the highest and most exalted practice of them usBuddhist Studies Review 21, 1 (2008) among humans. An examination of ths world, supposing it to be the eteation of sich @ being, does not reveal justice, mercy of any trace of really caring. 1 witing thi, I do aot refer only To te human world, though that is quite a stfiient demonstration of God's non-existence, but also 10 animals ~they suffer inwayoeven ‘worse than us. When toursts around here in Australia gaze at Tainforest trees with their burden of mosses, fungy leanas and epiphytes or when they go snorkeling and wonder a se colours Sand shapes of fsh and corals in the Great Barrier Reet, they see ‘mostly only the beautiful side, not the bloodstained ane. Had God With his Supposed virtues arranged allthis, one would expect that Some traces ofthat virtue wld be visible tous, As Huey rightly remarked of the human and anmal condition: ‘Nature red. in footh and claw Buddhist logicans hieve pointed aut that the nature of a Creator and his Creation could at differ. Thus a com: passionate Creator's work wil show evidesce of his compassion. It is not surprising that W struggles to explain the roblem of evil (p43 ff). He tries, unconvincing, 10 argue thm God's Intention was pure in every respect of reation and that evl was and isthe chotce of human beings, While Buddhists would agree that individual Kumans choose todo evil, they would also ask why a'compassionate God, who would presumably rejoice m the sale ‘ation ofall hi human ereation, nevertheless placed obstacles in their way by giving them the possniliy to choose evi Tes like & man who sets out t0 sueceed in 2 business but then deliberately places circumstances in his way that wll ensure that his business Avil collapse. Such pungent critieim can only be answered by Goatbeligvers with clits to block further investigation, such a ‘We cannot know Gox!s purpose oF The mystery of God is 00 profound for human minds” Fr curation Aw in the RCo asiousto demonstrate that is erstwhile fellow practitioners have an explanatory Bap” (pil in age reaching: Ths strange expression Cwemere efered 0 1 the Saecesiey being” (n.10, mother words an aitsmpl 0 Smuggle God into the Dhatma, This attempt appears to-be quite dishonest for WW knows very well that in. 2000 years ofthe Dharma’s teaching there has been no recourse to the idea of Greator God in the Jewish, Christan or Muslim sense. The Budidba spoke of his teachings as seamless cloth with no rents or patches, nothing needed fo be added or taken away. & God 16 Book Reviews introduced into the Dharma would indeed be an unseemly patch, an unnecessary adsition. Finally, W shows from time to time @ sentimental regard for English cathedrals (p.150), deploring their denudation during the Reformation and even suggesting that some of them ought to be returned to thelr ‘rightful owners’, He has an attachment to the Great Catholic ast of Britain which is again an example of grasp- ing at the romantically beautiful while completely distegarding the darker side of the Catholic chureh. Ineluded in this is the glor fication of martyrdom, which he mentions with approval fn an effort to show that the Buddbist emphasis upon the promotion of happiness for oneself and for others is misguided, But it seems that the martyrdom of the Christian saints could be included in ‘what is now called masochistic behaviour. Could the enjoyment of Sufferingin order to attain heaven be good thing (p.61)? Such an attitude resembles the conduct of Jain monks who tortured them- selves in order to burn away their evil karmas, an episode that evoked the Buddha's gentle and dryly humorous admonishment. "Asa book it is rather ‘ity with some sections unrelated to the rest Porinstance, W draysin ugh aie tpies a Contraception, Great ‘Cathedrals, the Empty Tomb, More on drinking: Wine, Mising on Relies and so on, en aray of subjects tht could hardly be tetted adequately intext only 210 pages log, Cetiiy the Whole work's unusual ~ there are few twenty-year Buddhists who would even contemplate conversion to the Roman church, let lone actually do it~ But one which this reviewer does not think has been well-explored. Perhaps the worst feature of the book Is the twisting of Buddhist teackings by an author who knows very Well what the Buddha taught but now refuses to recognise this. Even so, for the author, 1 wish only Rappiness in Ais not $0 unexpected change. Laurence-Khantipalo Mills uyNotes to Cont yutors and Subscribers ‘We welcome contributions to this journal in any aspect of the field of Buddhist studies. ‘All Mss should be seat to the Eulitor or the US representative at the addresses given below in (2). Copyright will automatically be vested in this journal unless.a contributor stipulates otherwise. 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