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Published online by Cambridge University Press: 15 March 2011
This work belongs to a class of Buddhist books called Prajná Páramitá. It was translated first into the Chinese by Kumára-jíva (A.D. 405), who was brought into China from Thibet. “The King of Tsin had sent an army into that country with directions not to return without the Indian whose fame had spread amongst all the neighbouring nations. The former translations of Buddhist works were to a great extent erroneous. To produce them in a form more accurate and complete was the task undertaken by Kumára-jíva. More than eight hundred priests were called to assist him; and the king himself, an ardent disciple of the new faith, was present at the conference, holding the old copies in his hand as the work of correction proceeded. More than three hundred volumes were thus prepared.” (Edkins).
page 2 note 1 This is the well-known phrase, “evam mayá śrutam,” concerning which Bournouf has a note (Lotus, p. 286). I will observe here that the phrase in question was probably introduced by the compilers of the Buddhist Sútras in order to give these writings the same degree of sanctity which belongs to the Bráhmaṅas and Mantras, as forming the “S'ruti,” or Sacred Revelation of the followers of the Vedas.—Vide Müller, Max, Hist, of Sansc. Lit., p. 75.Google Scholar
page 2 note 2 For a full account of this garden, vide Hardy, S., M. of Bud., p. 218.Google Scholar [Hardy gives the name of the prince as “Jeta,” and the garden is called “Jeta-vana.” Burnouf Int. 22.—Ed.]
page 2 note 3 Subhúti is in Chinese “Virtuous Presence.”
page 3 note 1 Anuttara samyak sambodhí hṛidaya.
page 3 note 2 That is, the natural heart.
page 3 note 3 Vide Julien ii. 390.
page 4 note 1 These four distinctions (lakshaṅa) are constantly referred to in this Sútra as the “four Canons,” or “Rules.” The idea seems to be this: if a man so destroy all marks of his individual character as to act without any reference to himself, or men, or other states of being, or continuance in the condition of a living creature, then he has arrived at the desired state of non-individuality, and must be lost in the ocean of Universal Life. This is the Pari nirváṅa, the condition of absolute rest—the desired repose of the Buddhist disciple.
page 7 note 1 That is, the four rules of non-individuality.—Vide ante, cap. iii.
page 8 note 1 The latter portion of this cap. is very obscure. I offer this translation with diffidence.—S. B.
page 15 note 1 I adopt the word “Karma” from Spence Hardy; the Chinese (nieh) has a similar meaning.
page 16 note 1 The Chinese expression “Yih. tsai fah,” (in the text) corresponds to “Yé dhammá” in the well known Gáthá,—
“Yé dhammá hétuppabhawá,” etc.
vide Hardy's, Spence Manual of Buddhism, p. 196Google Scholar, and Jour. R.A.S., vol. xvi. p. 37.Google Scholar
page 18 note 1 Dharmadhátu, i.e. “universally diffused essence,” called dharma.
page 21 note 1 Namely, the four distinctions constantly alluded to and explained in cap. iii.
page 21 note 2 The first distinction, viz., the mark or distinction by which a man is known or speaks of himself as an individual (Ego-ishness).
page 21 note 3 This chapter is obscure, it is one of pure negation.
page 21 note 4 Lakshaṅa.
page 23 note 1 Lakshaṅa.
page 23 note 2 That is, the one principle or essence which includes all else.