Text, Sources, and Bibliography of the Prajnñāpāramitā-hṛdaya

Edward Conze

doi:10.1017/S0035869X00101686

Text, Sources, and Bibliography of the Prajnñāpāramitā-hṛdaya

Published online by Cambridge University Press: 15 March 2011

Edward Conze

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The Prajñāpāramitā-hṛdaya sūtra is a religious document of the first importance. It carried Hiuen-tsiang through the Gobi desert, was reproduced, in writing, on stones, in recitation throughout Asia from Kabul to Nara, and formed one of the main inspirations of the Zen school, occupying in Buddhist mysticism about the same place the “Mystical Theology” of Pseudo-Dionysius Areopagita occupied in Christian. Unlike other very short Prajñāpāramitā-sūtras, the Hṛdaya is of great philosophical interest. The Svalpākṣara, and other abbreviations, were designed to bring the benefits of Prajñāpāramitā within the reach of those unable either to study or understand it. The Hṛdaya alone can be said to have gone really to the heart of the doctrine. The historical analysis of its sources can contribute to the understanding of this sūtra, by restoring its component parts to their context in the larger Prajñāpāramitā sūtras.

Type: Articles
Information: Journal of the Royal Asiatic Society , Volume 80 , Issue 1-2 , April 1948 , pp. 33 - 51

DOI: https://doi.org/10.1017/S0035869X00101686 [Opens in a new window]
Copyright: Copyright © The Royal Asiatic Society 1948

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References

^{page 33 note 1} Li, Hwui, The Life of Hiuen-tsiang, trsl. Beal, 1914, pp. 21–2Google Scholar.

^{page 33 note 2} Cf. e.g. de Visser, M. W., Ancient Buddhism in Japan, 1928, 1935Google Scholar.

^{page 33 note 3} Mystical Theology, iii, ch. 4 and 5, in particular, afford a striking parallel to Section IV of the Hṛdaya.

^{page 33 note 4} This also applies to the Cambr. MS. Add 1554, which is called a prajñāpāramitā-hṛdaya-dhāraṇī, but which consists chiefly of invocations, and is not the text discussed here.

^{page 33 note 5} MS. As. Soc. Bengal, 107578, leaf 2: deśayatu bhagavan prajñāpāramitāṁ svalpākṣarāṁ mahā-puṇyāṁ yasyāḥ śravana-mātreṇa sarva-sattvāḥ sarva-karmā-varaṇāṇāni kṣapayiṣyanti, etc.

^{page 34 note a} So Nb Ne Ne Ni Ce Ti. — Cd: @śrī—ārya — Nh: āryaśrī@ — Na omits bhagavatyai — Nd: Bhagavate āiyaśrī@ — Ja oṁ namaḥ sarva-jñāyaḥ.

^{page 34 note b} Ca Ce gaṇena.

^{page 34 note c} so Na Nb Nc Nd Ne Ca Cd.

^{page 34 note d–d} so Na Nb Ca Cd Ce. — Nc: gambhīrāyāṁ prajñāpāramitāyāṁ avabhāsaṁ nāma dharma-paryāyaḥ — Ne: gambhīrāyāṁ pravara-bhāṣan-nāma @@ — Jb: gambhīrāvasambodhaṁ nāma.

^{page 34 note e–e} tasmin samaye Nd Ne.

^{page 34 note f} so Jb Ce. — Na Nb Nc khalu punaḥ — Cd punaḥ.

^{page 34 note g} Ca Cd Ce: gambhīrāvabhāsaṁ nāma dharmaparyāyaṁ. Ce om. gambh° to evam.

^{page 34 note h} Na Nb Nc Nd Ne om.

^{page 34 note i–i} so Jb. — om. Ca Cd — Na Nb: pañca skandhān svabhāva-śūnyān vyavalokayati sma. — Nc: pañca skandha svabhāva-śūnya vyavalokitavya.

^{page 34 note k} Ca Cd Ce atha khalv.

^{page 34 note l} om. Jb; Na ?

^{page 34 note m–m} Nc Ne ?: ye kecit kulaputrā vā kuladuhitā vā.

^{page 34 note n} so Na Nb Nc Ca Cd.

^{page 34 note o} @ tāyā cartu@ Ca Cd.

^{page 34 note p} so Na Nb Nc Ca Cd — Nd Ne: cartukāmena.

^{page 34 note q} Nd Ne: vyavalokitavyaṁ.

^{page 34 note r–r} Nd Ne: Avalokiteśvara-āha.

^{page 34 note s} Ne om.

^{page 34 note t} so Nb Nc Ca Cd.

^{page 34 note u} Ne Ca Cd om.

^{page 34 note v} Ca Cd Ce: śikṣitavyaṁ yaduta — Nd repeats after vyavalokitavyaṁ: evam ukta to: vyavalokitavyaṁ.

^{page 34 note 2} Atha-Ārya-Cg.

^{page 34 note 6} Cb: vyavalokayate.

^{page 35 note 7–8} om. Ne. — Nb Nc: pañca skandhān svabhāva-śūnyān vyavalokitavyaṁ.

^{page 35 note 7–9} om. Nd.

^{page 35 note 8} Jb samanupaśyati — Cg:sma iti Ca: svabhāva-śūnyāḥ. kathaṁ pañca skandhāḥ svabhava-śūnyaāḥ ? — Ce: svabhāva-śūnyāḥ. Katham svabhāva-śūnyāḥ ?

^{page 35 note 9} iha om. Nb Nc Ne Ca Ce Jb ChT — Śāriputra om. Nb Nc Ne Ca Ce Jb.

^{page 35 note 10} om ChT 1, 2, 5, 6, 7—rūpaṁ śūnyaṁ Nb Ne Ne Cb.

^{page 35 note 11–12} na rūpaṁ pṛthak śūnyatāyāh nāpi śūnyatā pṛthak rūpāt evam Ca.

^{page 35 note 13–14} om. Nb Nc Nd Ne Ti.

^{page 35 note 15–16} om. Nb.

^{page 35 note 10} Ne: vijñanāani śūnyāni. — Nd Ne: vijñanāni śūnyatā. — Jb: vijñanaṁ ca śūnyatā — Ti: mam par shes mams stong paẖo.

^{page 35 note 11–16} Instead Nb has: na rūpāt pṛthak śūnyātā na śūnyatāyā pṛthak rūpaṁ. vedanā śūnyā śūnyataiva vedanā. na vedanāyā pṛthak, etc., in extenso for all the five skandhas. After 16: ChT 1, 2, 5, 6 add: . Kumarajīva further adds the equivalent of P 39: Śāriputra yā rūpasya śūnyā na sā rūpayati; yā vedanāyā śūnyatā na sā vedayati; etc.,'see below page 42.

^{page 35 note 17} For iha Na Nb Nc Nd Ca Ce Jb have: evaṁ. — om. ChT — Na Nb: evaṁ bhadantā — Ti: Shā riẖi bu de lta bas na.

^{page 35 note 18} Na Nb: svabhāva-śūny ā ḥ alakṣaṇāḥ. Nd Ne: śūnyāḥ svalakṣaṇāḥ — Ca Cd: svabhāva-śūnyatā-lakṣaṇā.

^{page 35 note 19} Ca Cd Ce: ajātā — after aniruddhā Ne adds: acyutāḥ acalāḥ.

^{page 35 note 21} Ja ? nonā — Ce: nonā — Jb: anonā — Ne: anyonyāḥ — Nb: anyatā. Ja ? na paripūrṇā — Na Nb ? Nd Ca Cd Jb: asaṁpūrṇāḥ — Ne Cc Cg: na saṁpūrṇāḥ — Ce: anyunā. After 21 Kumārajīva adds: , etc. = P 40: (yā śūnyatā) nātītā nānāgatā na pratyutpannā. See below, page 41.

^{page 35 note 22} Na Nb Nd Ne Ca Cd Ce: tasmāt tarhi — Nc: evaṁ bhadantā — Cc Cg: om. Śāriputra.

^{page 35 note 23} Nc: śūnyāyāṁ.

^{page 35 note 25–26} Na Nb Nc Ne Ca Ce Jb: na cakṣur na śrotraṁ, etc., to: na dharma.

^{page 36 note 27–29} Ca gives a list of all the dhātus — Na Nb: na cakṣudhātuḥ na rūpa-dhātuḥ na cakṣu-vijñānā-dhātuḥ; na śrotra-vijñāna-dhātuḥ, etc., all to: na manovijñāna-dhātuḥ.

^{page 36 note 30} Na Nb Nc Ne Ce Cg Ch 1, 2, 5, 6 om. na vidyā. — Na Nb Nc om. na-avidyā — Na Nb Nc Ne Ca Cc Ce Cg Jb ChT 1, 2, 5, 6 om. na vidyākṣayo — Ca Jb for naavidyākṣayo give: na kṣayo, Cc na-akṣayo.

^{page 36 note 33} Nc om. na jarāmaranaxyṁ.

^{page 36 note 30–33} Na Nb: na-avidyakṣayo na saṁskārā-kṣayo, etc., all to: na jarāmara-ṇakśayo.

^{page 36 note 34} Nb Nc Ne Ce: na duḥkha na samudaya, etc. After 34: Na Nb Ne add: na-amārgaḥ. — Na Nb Ne Ca Cd add: na rūpaṁ (= sva-rūpam ? e.g. Prasannapadā 264–5: tat-svarūpam = śūnyatā. and synonyms, svabhāva = bhāvasvarūpa).

^{page 36 note 36} so Nb Ne Ca Cd Ce Jb ChT 8 Ti — Ja: na prāptitvaṁ — Nc Nd ChT 1, 2, 5, 6: na prāptiḥ — ChT 9: na prāptitvam ca na-aprāptiḥ.

^{page 36 note 37} tasmāt tarhi Śāriputra Na Nb Nc Nd Ne Ca Cd Ce Ti — Śariputra also in ChT 8, 9 — Ja Cc ChT 1, 2, 5, 6 omit 37.

^{page 36 note 38} Na Ne Nb ? Nc ? Nd ? Cg: aprāptitvāt — Jb: aprāptitvena — Cb: aprāptitvāt — Ja om. aprāptitvāt — Cd: aprāpti-yāvat — Ca: aprāptitāpraptiryāvavat — Ce: na prāptirnāprāptiryāvat — bodhisattvasya Ja — Cb Jb: bodhisattvānāṁ — Nb Ne Na ? Nc: bodhisattvā mahasattvā — Cc: bodhisattvā — Cg: bodhisattva — Ti: Byang chub sems dpah rnams.

^{page 36 note 39, 47} Cg: niśritya.

^{page 36 note 40} See note 4 on p. 39. Nb: viharanti — Suzuki: viharato — Ca Ce: viharañs — 'cittavāraṇaḥ om. Na Nb Nc Nd Ne Ca Ce Ti.

^{page 36 note 41} Ca Cd Ce: cittālambanaṁ — Na Nb Nc Nd ? Ne: cittārambaṇa-mātratvāt — Ti: sems la sgrib pa med cing.

^{page 36 note 42} Na Nb Nc Ne: anuttrastā.

^{page 36 note 44} Ja? tiṣṭha ? — Na Nb Nc Nd Ca: niṣṭha, — Ne om. niṣṭha — Ca Ce: nirvāṇaṁ prāpnoti — Na Nb Nc Nd Ne: nirvāṇa prāptāḥ.

^{page 36 note 45–49} Ca ce. tryadhva-vyavasthitair api samyaksambuddhair . . . @bodhiḥ prāptā. — Na Nb Nc Ne: sarva-buddhair api . . . abhisambuddhā.

^{page 36 note 50} Na Nc: tasmāt tarhi Śāriputra, etc. — Ne: tasmāt tarhi kulaputra, etc. — Ca Ce: etasmaj, etc. — Nd: tasmāt tarhi jñātavyaṁ.

^{page 36 note 52} om. ChT 1. — ChT 2, 5, 6, 7: . — Nc Nd Ne Ce: om. mahā.

^{page 37 note 53} Na: sahā ? — Ca Ce: vidyā-mantro — Ne: mahāmantraḥ. After 54 Na adds: asamā-mantraḥ.

^{page 37 note 54} Cg om.

^{page 37 note 55} Ne: asamā mantraḥ.

^{page 37 note 56} Na ? Nc Nd Ne Ca Cg Jb: sarva-duyḥhkha-praśamano mantraḥ.

^{page 37 note 57} Ca Ce: samyaktvaṁ na mithyatvaṁ — Nc: samyaktva amithyātvā.

^{page 37 note 58} @tāyukto Ca Ce. — Ne: @tāyāyukto — Nc: @tāpujāyukta ?

^{page 37 note a–a} Ca Ce: bodhisattvena mahāsattvena prajñāpāramitāyāṁ śikṣitavyam. — Ne om. caryāyām.

^{page 37 note b} Nc Ne add: maḥāsattvena.

^{page 37 note c} Ca Ce add: (t)asyām velāyām.

^{page 37 note d} Nd Ne om: tasmāt — Ce: tasyās.

^{page 37 note e} Jb: @asya @asya @asya.

^{page 37 note f} om. Nc Ne.

^{page 37 note g–g} so Jb; Ca Ce: evaṁ evaiṣā prajfñāpāramitā.

^{page 37 note h} Nc Nd add: tad.

^{page 37 note i} Jb om.

^{page 37 note k} Nc Ce adds: samyaksambuddhaiḥ — Nd Ne Ni have iti for arhadbbiḥ.

^{page 37 note l} Jb: ānandamanā.

^{page 37 note m} Ca Ce omits āyuṣmān Śāriputra.

^{page 37 note r–r} Nc om.

^{page 37 note n–n} Jb om.

^{page 37 note o} Jb Ce om.

^{page 37 note p} so Na.

Nc: prajñāpāramitā-hṛdaya-dhāraṇi pañcavimśatikaḥ nāma dhāraṇī

Nd: Śrī-prajñāpāramitā-hṛdaya

Ne: pañca-viṁśatikā-prajñāpāramitā-hṛdaya-nāma-dhāraṇī

Nh: śrī-pañca-viṁśatikā-prajñāpāramitā-hṛdaya

Ca: pañca-viṁśatikā Bhagavatī prajñāpxy1rainitā-hṛdayaṁ

Ce: pañca-viṁśatikā prajñāpāramitā-hxyrdayaṁ.

^{page 38 note 1} This translation, strictly speaking, appears not to have been made by Kumārajīva, but by one of his disciples. See Matsumoto, , Die Prajñāpāramitān Literatur, 1932, p. 9Google Scholar, who refers to a Chinese catalogue. In the Kao-seng-chuan, a biography compiled in a.d. 519, the Hṛdaya, is not mentioned in the list of translations attributed to Kumārajīva; cf. Nobel, J., Stzb. pr. Ak. Wiss., 20, 1927Google Scholar.

^{page 38 note 2} .

^{page 38 note 3} In No. 10 a term (form) is identified with the negation of that term (“emptiness”). Cf. also No. 10 with Nos. 23–4. Similarly, Dionysius Areopagita in Myst. Theol., i, 2, teaches that with reference to the Absolute there is no opposition (ντικεμενα) between affirmation and negation.

^{page 39 note 1} Although, strictly speaking, n. 35 na jñānāṁ would make it superfluous.

^{page 39 note 2} In Nagārjuna's list of 119 kuśala dharmas, however, only prāpti is mentioned. IHQ., 1938, p. 317, No. 16.

^{page 39 note 3} Cf. Lanks., p. 307, v. 326–7: prāptir . . . karma-jā tṛṣṇā-sambhavā.

^{page 39 note 4} 4 In n. 40 the manuscript tradition does not cogently require the reading given in the text. Ja itself reads: viharati cittavaraṇa/cittāvaraṇa-; Kokio's first copy read: vaharaty citvavaraṇaḥ, which he corrects into: viharaṇi citnavaraṇaḥ. Jb has: viharati cittavaraṇaḥ/cittav@. Cc: viharyacita/avarṇa cita/a (varṇa-nā)-stitva. But Cg: viharatya cityāvaraṇa. Against this we have Kumārajīva's translation. Kumārajīva either read viharati acitta@, or he understood cittāvaraṇaḥ as citta-a-varaṇaḥ. A consideration of the meaning of the passage decided me to follow Suzuki and Hannya in adding the Avagraha. If we take viharati cittāvaraṇaḥ, literally, the passage would mean: “Because he has not attained, the Bodhisattva, based on the perfection of wisdom, dwells with thought obstructed. But only when obstruction is removed does he reach Nirvāṇa”. The idea that someone could be based on the perfection of wisdom, and yet dwell with thought obstructed, is quite alien to the larger Prajñāpāramitā-sūtras. A-cittavaraṇaḥ would, however, give a meaning well in keeping with the larger sūtras, as is shown on page 45.

^{page 39 note 5} The term cittāvaraṇa seems to be exceedingly rare. I have so far met it only in one other case. The first Tibetan translation of Āryadeva's Cittaviśuddhiprakaraṇaṁ gives, in transliteration and translation, the title as: cittāvaraṇ-aviśodhananāma-prakaranaṁ, cf. Tōku Catalogue, No. 1804, where citta-varaṇa is given as a variant.

^{page 40 note 1} A Dictionary of Chinese Buddhist Terms, 1937, p. 362b.

^{page 40 note 2} The passage in Aṣṭa, ii, 34, śūnyatāyāṁ Kauśika tiṣṭhatā bodhisattvena mahāsattvena prajñāpāramitāyāṁ sthātavyaṁ, is given by Haribhadra as catuḥ-satyaākāra.

^{page 40 note 3} Cf. Bu-ston II, 158.

^{page 40 note 4} I.e. kār I, 21: pratipattau ca satyeṣu buddh-rain'ādisu triṣu 22 ity avavādo daśātmakaḥ.

^{page 41 note 1} Kumarajiva in Taishō Issaikyō, viii, 223a, gives: for nāprāptir nābhisāmaya, just as in Nos. 35–6 of the Hṛdaya.

^{page 41 note 2} Taishō Issaikyō, vol. viii, p. 223a.

^{page 41 note 3} E.g. Aṣṭa (= A) VIII, 187, 189; A XV, 303; and A I, 30, which we will show to be the source of a part of Section V.

^{page 41 note 4} Ed. Wogihara, 1935, p. 32. nirodhe śūnyatāyāṁ utpāda-nirodha-saṁ kleśavyavadāna-hāni-vṛddhy-ādi-rahitāyāṁ na rūpaṁ yāvan na-avidyotpādo a na-avidyānirodho na buddho na bodhir iti.

^{page 41 note 5} Up to this point the Sāgaramati, in Śikṣāsamuccaya, p. 263, gives a close parallel to this passage. Instead of samavasarati the terms samsrjyate and raṇati are used there. In Prasannapadā, ch. 14, we find the arguments of the Madhyamiha against the real existence of saṁsarga. The chief point is that saṁsarga implies anyathva or prthaktva, and that is not a real fact.

^{page 42 note 1} Taishō Issaikyō, vol. viii, p. 223a.

^{page 42 note 2} Kumārajīva's , etc., doea not translate Nos. 13–14, but Nos. 10–11. In other places the phrase is also used to render rūpam eva śūnyatā śūnyataiva rūpaṁ; e.g. Taishō Issaikyō, viii, 221c = P 38; 223a = P. 45.

^{page 42 note 3} Abhisamayālaṅkārālokā, p. 32: samudaye śūnyatś, hetu-bhūta-rūpādayor avyatiriktatvena (= a-pṛthaktvena) rūpādi na samudaya-nirodha-samkleāa-vyavadāna dharmi iti.

^{page 42 note 4} The formula of Nos. 13–14 is designed as a parallel to the classical formula of the satkāyadṛṣṭi, which is the chief cause of becoming, cf. e.g. Atthasālinī, p. 353: idh'ekacco rūpam attato samanupaśyati. yaṁ rūpaṁ so ahaṁ, yo ahaṁ taṁ rūpan ti, rūpañ ca attañ ca advayaṁ samanupaśyati. In Section II of this śūtra, śūnyatā takes the place which ātman occupies in the satkāyadṛṣṭti.

^{page 42 note 5} And therefore as in the Pañcaviṁśati passage, utpāda, saṁkleśa, saṁsāra, which are all synonyms of the world viewed as originated.

^{page 42 note 6} There is no trace of this addition in any Sanskrit document, and it may have been made in Central Asia, from where Kumārajīva's text is said to be derived.

^{page 43 note 1} In the Abhidharma, śūnya is one of the four equivalents of duḥkha. It is there explained as the negation of mamagrāha and ātmadṛṣṭi. AK., vii, 13. Now, according to the Abhisāmayālaṅkaraloka, p. 38, the śrāvakas contemplate the sixteen modes or aspects of the four Truths as antidotes to ātma-darśana, and the Bodhisattvas as antidotes to dharma-darśana. Then in the case of the latter śūnya would mean svabhāva-śūnya, instead of anātmīya.

^{page 43 note 2} sattva-ārambaṇa, dharma-ārambaṇa; an-ārambaṇa. Akṣayarnati sūtra in Śikṣāsamuccaya, p. 212, 12 sq.; cf. also Pitṛputrasamāgama in Śikṣāsamuccaya, 259, 10 sq., Upāliparipṛcchā in Prsannapadā, xii, 234, the Pañjika, pp. 486–493, on Bodhicāryavatāra, ix, 76–8, and Madhyamakāvatāra, pp. 9–11, Muśeon, 1907, pp. 258–260. These passages form the context into which Section I of the Hṛdaya is to be placed, and taken together they form an illuminating commentary to it.

^{page 43 note 3} Abhisamayālaṅkārālokā, p. 32: duḥkhe phala-bhūta-rūpādi-śūnyatā prajñāpāramitāyos tathatā rūpatvād aikātmyam iti.

^{page 44 note 1} Madhyamaka-kārikā, xxiv, 21: anityaxym uktaṁ duḥkham hi tat svābhāvye na vidyate. Prasannapadā, xii, p. 234. tasmāt svabhāvato na santi duhkhādīnīty avasīyate. atha viparyāsa-mātra-labdhātmasattākāyā duḥkhādi.

^{page 44 note 2} Aspects of Mahāyāna Buddhism, etc., 1930, p. 228, “as the mārga has no place in this interpretation of the āryasatyas, the Prajñāpāramitā. omits it.”

^{page 44 note 3} Ed. Wogihara, 1935, p. 32.

^{page 44 note 4} I.e. P 47, 8–49, 10.

^{page 44 note 5} Kārikā, i, 72, 73 niryāṇaṁ prāpti-lakṣaṇaṁ/sarvākārajñatāyāṁ ca niryāṇaṁ mārga-gocaraṁ/niryāṇa-pratipaj jñeyā seyam aṣṭavidhātmikā. Cf. Obermiller, E., Analysis of the Abhisamayālaṅkārālokā, 1936, pp. 185 sq. Niryāṇa is, in the Abhidharma tradition, one of the four synonyms of mārga, cf. Abhidharmakośa, vii, 13, page 32: 4. nairyāṇika — atyantaṁ niṛyāṇāya prabhavati (Vyākhyā, p. 626, 26), sortie définitive, parce qu'il faut passer au delà d'une manière définitive. Also Paṭisambhidamaggā, i, 118Google Scholar.

^{page 44 note 6} P 265,6–22, is absent in Ś xiii, and so is P 266,5–21.—The only other substantial addition to the Śatas., in the printed portion of the Pañcav. is on pp. 149, 14–150, 16, where it is due to a desire to maintain a scheme which cannot be read into the existing Śatas. text.

^{page 45 note 1} Haribhadra, i, 10, 6, prāpti-niryāṇaṁ = A I, 24, 16–27, 6 = P 242, 13–256, 9 = Ś xiii, 1635, 13 sq. MS. Cambridge Add 1630, to fol. 98.

^{page 45 note 2} Haribhadra, i, 10, 7, sarvākārajñatā-niryātiam, = A 27, 7–31, 9 = P 256, 7–263, 17 = Ś MS. fol. 98–137. — P 260: Subhūti: na-aham anutpannasya dharmasya prāptim icchāmi, na-apy abhisamayaṁ.

^{page 45 note 3} Haribhadra, i, 10, 8, mārga-niryāṇaṁ for (3) to (5) = A I, 31, 10–32 = P 263,18–269, 6 = Ś MS. fol. 137b–144b. — Aṣṭa, p. 31. prajñāpāramitaiva sārva-yānikī sarva-dharma-aniśritatayā sarva-dharma-aniśritā pāramitā ca.

^{page 45 note 4} Aṣṭa, 31, 18. Abhisamayālankārālokā, p. 125: e.g. nanu manaskāraś cetasa ābhoga ālambane citta-dhārana-karmakah. prajñāpāramitā-vihāraś ca tad-viparīta svabhāva. Cf. also to A 32, 7, cf. p. 127, 26, manasikāreṇa aviparyāsa pravrttatvād. The trembling is alluded to in Aṣṭa, p. 31, 15–16.

^{page 45 note 5} P 121, 5–123, 5 = S 490, 14–503, 5.

^{page 45 note 6} Ed. Wogihara, p. 137.

^{page 46 note 1} Niddesa ii, 497. Dh-A iv, 93. Sn-A 204, 549. Vv-A 262.

^{page 46 note 2} SaṁyN., v, p. 430. yaṁ kho bhikhhu dukkhe ñānaṁ duhkha-samudaye ñānaṁ . . . ayam vuccati bhikhhu vijjā. Ettāvatā ca vijjāgato hoti.

^{page 46 note 3} E.g. Sādhanamālā, p. 270. ayam mantrarājo buddhatvaṁ dadāti, kiṁ punar anyāh siddhayaḥ?

^{page 46 note 4} MS. Cambridge Add 1630, fol. 2936. Corresponds to A III, 73 sq.

^{page 46 note 5} Kumārajīva, by omitting No. 52, is again nearer to the presumed original of this passage.

^{page 46 note 6} Here again there is an allusion to the four Truths in that the second part of the quotation is modelled on the classical formula, which, in the Sacca-Samyutta (Samy. N., v, pp. 433–4) runs as follows: ye hi keci bhikkhuve atītam addhānam arahanto sammā-sambuddhā yathābhūtam ubhisambujjhimsu, sabbe te cattāri ariyasaccāni yathābhūtam abhisambujjhimsu . . . anāgatam addhānam . . . etarhi. . . . — Each branch of Buddhist thought rephrased this formula according to its needs. The Manlrayāna, for instance, in Saṅ hyaṅ Kamahāyānan, v. 3, says of the Buddhas of the past, present, and future:—

taiś ca sarvair imaṁ vajran

jñatvā mantravidhiṁm param

prāptā sarvajñatā vīraih

bodhimūle hy alakṣsaṇa.

The thought itself forms an essential part of the tradition on the first turning of the wheel of the law, cf. e.g. Lal. Vist., xxvi, p. 418 ( = Samy.N., v, p. 422): iti hi bhikṣavo yāvad eva me eṣu catuṣv āryasatyeṣu yoniso manasi kurvato evam triparivartaṁ dvādaśākāraṁ jñãna-darśanam utpadyate na tāvad aham bhikṣavo 'nuttarāṁ samayaksaṁbodhim abhisaṁbuddho' smi iti pratyajñāsiṣaṁ, na ca me jñāna-darśanam utpadyate. yata-ś ca me bhikṣava eṣu catuṣv āryasatyeṣv. . .jñāna-darśanam utpannaṁ, akopyā ca me cetovimuktiḥ prajñā-vimuktś ca sākṣatkṛta. tato 'ham bhikṣavo 'nuttarāṁ samyaksaṁbodhim abhisaṁbuddho'smi iti pratyajñāsiṣsam.

^{page 47 note 1} The other passage is A III, 54–5 = Ś xviii, fol. 280a–281b.

^{page 47 note 2} The connotations of avavāda can be gathered from Sūtrālaṁkāra, ch. xiv, and from Buddhaghosa's definition, Samantapāsādikā, v, p. 982: api ca otiftnevā anotinne vā pathama-vacanam ovādo, punapunnam vacanam anusāsanī ti.

^{page 47 note 3} There are other instances of a Mahāyānistic reinterpretation of the four Truths. Cf. the Dhyāyitamusti sūtra, quoted in Prasannapadā, p. 298, cf. Prasannapadā, ch. 24. Lankavatāra sūtra, p. 299, v. 260, is short enough to be quoted: cittasya duhkha satyaṁ samudayo jñāna-gocarah/dve s ye buddhabhūmi⋅ ca prajñā yatra pravartate.

^{page 47 note 4} Aṣta, ix, p. 203, states expressly: dvitīyam batedaṁ dharmacakra-vartanaṁ Jambūdvīpe paśyāma iti.

^{page 48 note 1} The Hrdaya abounds in allusions to the traditions as laid down in the various dharma-cakra-pravartana sūtras. In the dhamma-cakka-pavattana vaggo of Saṁyutta Nikāya(preserved also in Tibetan mdo XXX, and in Chinese T 109), we have first a statement of the four Truths, followed (p. 426) by a passage on dhārana (equivalent to mantra), and a warning that no other truth of ill, etc., is possible. The end of the vagga is similar to Hrdaya No. 57: (p. 430) idaṁ dukkhan ti bhikkhave tatham (= saccam, satyam) etam avitatham etan anaññatatham etam (corresponds to amithyatvāt). Śāriputra's position in the Hrdaya gains point from the tradition common to all schools that Śāriputra alone was capable to turn the wheel of the law after the Tathāgata (e.g. Sn 557; MN III, 29; Mil. 362; Divy. 394), and from the statement in the Saccavibhaṅgasutta of the Majjhima Nikāya141: Sāriputto, bhikkhave, pahoti cattāri ariyasaccdni vithārena ācikkhitum, etc. But it would be tedious to continue. Those who wish to follow up this suggestion will find a list of the chief versions of the dharma-cakra-pravartana sūtra in Waldschmidt, E., Bruchstuecke, 1932, p. 54Google Scholar.

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