BIBLIOTHECA INDICA ; fi ay bs COLLECTION OF ORIENTAL WORKS PorLismep oY | THE ASIATIO SOCIETY OF BENGAL. New Sunres, Nos. 603, 620, 629, 645, 671 and 690, : ASHTASAHASRIKA, A COLLECTION OF DISCOURSES oN THE q METAPHYSICS OF THE MAHAYANA SCHOOL OF THE BUDDHISTS, NOW FIRST EDITED FROM NEPALESE SANSKRIT Mss. ) i By u RAJENDRALALA/MITRA, LL, D., 0. I. EB. Honorary Member of the Royal Astalic Society of Great Britain and Tretand, of ' ‘Bie Physical Olase of the Imporial Academy af Sciences, Vienna, of the Ralian Institute for the Advencament of Knowledge, of the American Oriental Sociaty, of the Italian Asiatic Society, and of the Bombay i Branch of the Royat Asiatic Society ; Corresponding Member ft of the German Oriental Society, of the Royal Academy i of Seience, Zuigary, and of the Bthnological Society i of Berlin ; Fellow of the Royal Society of } Northern Antiguaries, : Copenhagen, | Fen $e CALCUTTA: PRINTED BY @. H, ROUSE, BAPTIST MISSION PREyS, 1888,| S-02u5-B 29 DajtePREFACE, The scriptures of the Buddhists are divided into three classes which have the collective name of Tri- pithaka or the “Three Repositories.” The first of those, called Stitra or Stitrdnta, includes all works which contain the doctrines of the faith as given in the original words of Buddha himself; these are said to have been compiled by Upali. The second is devoted to philosophy, dbkidharma, and is attributed to Késyapa, the most favourite pupil of the great teacher. In the third we have the Bthics (Vi- naya) of the faith as inculeated by the teacher and illustrated by stories connected with his former lives, and the trials and penances he had to undergo to prepare himself for the final relief. These were compiled by Ananda. This classification, however, was soon found to be loose, and as regards the first and the second divisions, inaccurate. If we are to lay any faith on the records of the Buddhists, the second division contains as much of the original language of Buddha as the first, and its subject matter is of a yery miscellaneous character. These facts early led to the adoption of other and more precise systems of classification, but the carly threefold division is every- where respected. The second head of Adzkidharma at an early epoch was designated by the name Prajad-péramité whichiv PREFACE. strictly means the ‘Philosophy’ (prajnd) of ‘duty’ (péramitd), but commonly rendered into “ trancon- dental knowledge.” The latter name was after a while devoted exclusively to a particular work or set of works treating of philosophy. In the Tripithaka of the Chinese, it appears under the latter senso, and a particular treatise in ten thousand verses which was translated into the Chinese language in the fourth century of the Christian era was so designated. In the ninth century it was rendered into Tibetan by the Indian Pandits Jinamitra and Surendrabodhi and the Tibetan Lotsawa Yeshes-sé-de. In these re- cords it bears the name of Sher-Phyn, pronounced Sher-c’hin, which shows that then it had ceased to be a generic common term, or added to its original signification that of @ proper name. According to the records of the Nepalese Buddhists the name is assigned to an elaborate work which, extending over a hundred and twenty-five thousand verses and four of its abridgements, bear the same name. The first attempt at condensation resulted in a redaction of one hundred thousand verses; the second, twenty-five thousand verses; the third, ten thousand verses ; and the fourth, eight thousand verses. Of these, the Asiatic Society’s Library contains the redactions in 100,000, 25,000, and 8,000 verses. All these are in prose, the word “verses” being used to indicate, in the language of Indian scribes, the extent measured by stanzas of thirty-two syllables each. Roughly speaking, the extents traditionally assigned to them are nearly correct. I have not seenPREFACE. ¥ the original text of 125,000 verses. The second is ayowedly an abridgement, but the process of conden- sation has not been carried on to such an extent as in any way to mask the nature of the original, and it may be, for all purposes of historical research, taken as its substitute. Its contents are noticed here witha view to afford to the reader a synopsis of the contents of the Prajnd-péramité in its entirety. This abridgement is generally known under the name of Sataséhasrikd, or the recension of a hundred thousand verses. By my calculation of 182 letters to the sloka, the actual extent is 118,677 Slokas. The specific name of the work is Rakshd-bhagavatt. It comprises ,72 chapters or Parivartas, divided into four parts or khandas. It is pre-eminently a work of the Mahéyéna class, and its main topic is the doctrine of Sunyavdda or the evolution of the universe from vacuity or nihility. This topic is deve- loped in the form of discourses in which Buddha himself is the chief expounder; but some of his prin- cipal disciples also appear as teachers. In the course of the discussions, all topics on Metaphysies which have engaged the attention of the Buddhists and the Hindus are expounded at length; adverse systems are refuted, and everything is made to accord with the doctrine of nihility. The system of Hinayéna is especially noticed, and refuted repeatedly. True Buddhism is declared to be founded on the theory of nihility, and the attainment of the highest perfection is made to depend on the performance of meditations of which the object should be swnyaté or nihility.vi PREFACE. The meditations enjoined are the same which are described in the Sdfikhya Sttra of Kapila, and in the Yoga Satra of Patanjali, and most of the technical terms used are evidently borrowed from the Hindu systems. All the duties enjoined in the Vinaya are repeatedly advocated, and their philosophical bearing to the vacuous doctrine is expounded. With so un- real an ultimatum, the force and persistency with which are enjoined the duties of benevolence, charity, good conduct, and abstinence from evil, each called a Péramité, are remarkable. The work opens with the description of a scene on the Gridhrak«ita hill, the Vulture Peak, near Rijagriha. Here the Lord performed a Samadhi, whereupon flames issued forth from his body, and illumined the ten quarters of the globe. He then opened wide his mouth, wherein were seen thousands of thousand- petalled golden lotuses, amidst which his image was seen seated. The light from his body relieved mankind from all pains and troubles. The dwellers in hell were ransomed; the deaf regained their power of hearing; the blind were restored to sight, Gods and aerial spirits all came to the place to worship the sage. Thereupon a Bodhisattva, named Saman- taragmi, asked the cause of this light, This led to the sage’s imparting to his audience the Prajad- péramité, The different pdramitds are then suc- cessively expounded; these include the hundred and eight pdramitds noticed in Chapter IV of the Lalita-Vistara and a great many others; the advan- tages of following these pdramitds are also detailed.PREFACE. vii The subject of vacuity or nothingness, sunmyatd, is next expounded, Then follow lessons on five kinds of instruction (s‘tshé), eight kinds of disposition of the body (atgaramattoa), four kinds of meditation (dhyéna), four kinds of proofs (pramdna), four kinds of bodilessness (arvipyasamdpatti), five kinds of con- sciousness (#bhijzd), six kinds of memory (anusytiti), which result from a knowledge of the true import of vacuity. Varieties of vacuity. Contrarities. Hxer- cise of six of the p&ramités. Purification of the senses. Chapter II. The second chapter is devoted to the exposition of the true character of the soul (4tmé), and its relation to form, colour and other qualities, and to vacuity (sunyatd). Chapter ITI. Chapter third treats of the necessity of Bodhisattva’s abstaining from passion, envy and other mental perturbations, and the relation of those perturbations to calm contemplation of the truth, and to vacuity. Chapter IV. Relation of form to reality, and the propriety of ascertaining its bearing to vacuity. Chapter V. The ascertainment of the notion of greatness, agitation, pain, pleasure, dispassion, &c., through knowledge. Various forms of Samédhi cal- culated to afford that knowledge. Chapter VI. All qualities areillusive (mdydmaya). The means to overcome them. Yoga is pointed out as the means for it. The way to control the influence of Marasatan in frustrating the fruits of Yoga. Chapter VII, Bodhisattva defined. His superna.viii PREFACE. tural powers how derived? Humanity and its cha- racteristics, how they are to lie overcome by a Bodhi- sativa? Purport of various epithets used to indicate a Bodhisattva. How a Bodhisattva merges all natural attributes into vacuity. The six péramitds. Chapter VIII. Characteristics of various kinds of Samédhi, such as Surafgam4, Ratnamudrd, Siihavi- kridita, Suchandrd, Chandradhvaj4, Sarva-dharma-saa- gata, Vilokitamirdh4, Dharmadhdtu-niyaté, Niyata- dhvajaketu, Sarvadharma-pravesa-mudra, Samédhi- réja-supratishthité, Rasmipramukta, Chalavydha- samudgata, &e. Chapter IX. Definitions and expositions of the Bodhisattva attributes noticed in chapter I, viz., 4 Samyak-prahanas; 4 Riddhipadas; 5 Indriyas; 5 Balas; 7 Sambaudhyatgas; 8 Afigamargas; 3 Samé- dhis ; 11 Jnénas, or perceptions ; 8 Indriyas; 10 Anu- smritis; 4 Dhyénas; 3 Pramdnas; 4 Ardpya-samd- patti; 10 Tathégata-bala; 4 Vafsiradya ; 4 Pritisam- mrit; 18 A’vesika-bandha-dharma. Nature of Dha- ranis, relation of letters of the alphabet to them. Chapter X. Duties of the Ist stage—Ten Pari- karmas, Ditto of the 2nd stage—8 Dharma-abhik- shras. Ditto of the 8rd stage. Elaboration of the duties of these stages. Chapter XI. The doctrine of Mahdyana and its advantages derived, principally if not entirely, from, its recognition of the greatness of Sunyavéda. Chapter XII. Tho Prajn4-piramité includes de- scriptions of all qualities, and their nature and effects. Vacuity in relation to matter. The ether (éhds'a), thePREFACE, ix pest illustration of vacuity. Vacuity not subject to destruction. Chapter XIII. All qualities are unrealasa dream, an illusion, or a mirage. Knowing this, Bodhisattva never fears anything. Qualities do not affect him. To him there is nothing eternal, nothing transient, nothing painful, nothing pleasant. Transcendental powers derivable from the Prajné-paramité. Para- mitas. of two kinds, worldly and transcendental. Their descriptions, Chapters XIV.—XVI. The principles of Prajnd- paramita as imparted by the Lord to Indra. The end sought is the attainment of vacuity. . Chapters XVII—XX. A summary method of attaining the end by practising the six paramitds, and by worshipping the relies of Buddha in chaityas. Chapters XXI.—XXV. Instructions of Subhati to Amanda, showing how all the pdramitis are in- cluded;in the Prajn4-paramité, and how the attain- ment;of;the;latter accomplishes the attainment of everything. e(Ohapter XKVI. Bhagavan’s instruction to the son of Séradvati to’ the purport that Bhagavdn is the thorough’ master of the Prajné-piramité and that those who, knowing the nature of duty, do not accept the péramités and revile Bhagavan are doomed to end- less pain and suffering in hell, and are subjected to other punishments. Chapter XXVII. On purification and purified knowledge. ‘Chapter XXVIII. The mode of acquiring thez PREFACE. Prajnd-paramité, and the advantages thereof. The fruits of reciting it on particular days in the presence of (an image of ?) Bhagavan. Chapter XXIX. On tho vacuity of all qualities explained in detail. Chapter XXX. On the attainment of Yoga by a Bodhisattva. Chapter XXXI. On the Stitrinta doctrine, its utter worthlessness compared to the vacuous doctrine. No Bodhisattva should accept it. Chapter XXXII. Defects of the Sutrdnta doctrine; the influence of Mara, how to overcome the same, Chapter XEXIII. The whole of the Prajné-para- mitd was disclosed by the Lord himself, for the good of creation. No Deva, nor spirit, nor human being can teach it. True knowledge can be acquired solely through the Prajn-paramita. Chapter XXXIV. Tho falsity of all doctrines not founded on the Prajn4-paramité and their unfitness for the ultimate end of man, They should not there- fore be accepted. Chapter KXXXV. All objects attainable by the study of the doctrine of Nihilism. Chapier XXXVI. Training fit for the attainment of the doctrine of Nihilism. Chapter XXXVILI. Training for the purpose. Sup- pression of ull worldly desires. Ascent from the first or Srivaka stage to that of Pratyeka-buddha stage. Hongings and ideas. Power of assuming any form at will. Chapter XXXVITI. Omniformity of shape. PainPREFACE. xi and other accidents. They should all be associated with vacuity. The relation of shape, pain, &e., to vacuity is efferent not afferont. Derivation of Tatha- gata implying this efferent action. Tathdgata knows the ultimate vacuity ofall things. Nihilism should therefore be studied through the Prajnd-péramita. Chapter XXXIX. Purification of the body, mind, speech; avoidance of false notions. Chapter XL. All qualities mutable. The Lord alone immutable. Chapter XLI. Praise of Prajn4-péramita. Chapter XLII. Purification of Buddhism by the suppression of sensuous wants and feelings. Chapter XLIII. Visit of the river Ganges to the Lord. Miracles worked at the time, Chapter XLIV. Attainment of the doctrine of Nihilism through Prajné-péramita. Chapter XLV. All qualities compared to dreams. e Chapter’ XLVI. Doubts and disbelief character- ise sinful men. _Ohapter KLVII. The necessity of studying the Prajné-p4ramité for the suppression of all qualities, thoughts and ideas through dispassion. Chapter XLVIII. ‘The way of making the mind immense in meditation. Chapter XLIX. All qualities being vain, the necessity of the religion of Buddha established. Chapter L. Through the Prajnd-péramité all quali- ties cease to be perceptible. Chapter LI. Through it Mara becomes speared through, and friendliness for creation is promoted.xii PREFACE. Chapter LII. The mode and advantage of practis- ing the six paramités. Chapter LIII. The practice of S’ila-péramité (good conduct). Chapter. LIV. Vacuity in relation to qualities explained, Chapter LV. Vacuity defined, Chapter LVI. Preliminary study of the clemen- tary principles of good. Chapter LVII. The necessity of constant atten- tion to Siila-péramita. Chapter LVIII. Kshénti-pdéramité or forbearance explained. Chapter LIX. Dhydna-péramité, (contemplation) and its modifications. Chapter LX. Vacnous nature of all qualities. Chapter LXI. Detailed account of the six péra- mitas. Chapter LXTI. Destruction of illusion through the Prajné-paramité. Chapter LXIII. The practice of the six péramités, and the advantages thereby derived by Bodhisattva. Chapter LXIV. Samadhi and its varieties, how produced. Chapter LXV. Falschood, incoherence, wickedness explained. Chapter LXVI. Fruits of knowledge, friendliness, benevolence and other good qualities. Chapter LXVII. Essential unreality of all qualities. Chapter LXVIII. The six pdramités whereby Bodhisattvas rescue creation from pain and suffering.PREFACE. xiii Chapter. LXIX. How Bodhisattvas attain the post- tion of Tath4gatas. */ Chapter LXX. How and why Bodhisattvas act in» accordance with the belief of the unreal being real. {Chapter LXXI. Unreality of qualities again ex- plained. Chapter LXXII. “All qualities being unreal or yacuous, the conclusion follows that the world is essentially unreal. The Society’s MS. of the work is comprised in four bulky volumes giving dates. At the end of the first volume there are some verses which give the names of the copyists and the dates when the four volumes were completed. According to these verses, the first volume was completed at the monastery of Chakravihara in the town of Lalitépuri, in Nepal, by Dhanadatta Vajrivira, on Thursday, the 10th of the waxing moon, during the ascendancy of the Ristaka constellation, in the month of A’shddha, in the year 928. The second volume was éompleted on Friday, the 11th of the waxing moon, in the month of Chaitra of the Nepalese year 924, by Viradatta Vajrichérya. The third yolume was com- pleted on the day dedicated to the worship of Lakshmi inthe year 924, by Sifihadatta Vajradhrita. The fourth volume was completed on Friday, the 9th of the moon, in the month of Agrahdyana, in the year 920, by VidyAdatta Vajri. The Panchavins‘at{ Séhasri was completed on Thursday, the 4th of the waxing moon, in the month of Phélguna, in the year 926, by Dhanadatta and Viradatte. The dates being Nepalese must cor- .xiv PREFACE. respond with A. D. 1803, 1804, 1804 and 1801, The dates are repeated at the end of each volume. The second abridgment of the large work is usually reckoned at 25,000 slokas, but the codex I have seen does not come up to that extent. Roughly calculated it is limited to 20,045 Slokas, and this would suggest the idea that it is defective; but from its beginning and colophon it would seem that it is complete, It is divided into eight chapters, each called a parivaréa, as in the larger work. Though professedly a digest, the arrangement of the work is not founded on the plan of the S‘a¢aséhasrikd, and the treatment of the subjects is generally different. In fact the work is an independent one on the subject of Nihilism bear- ing on the attributes of Buddha. The first chapter is devoted to Sarvdkdrajnatd or the knowledge of all forms and qualities by the Bodhisattva through the medium of the Prajna-paramita. The second is en- titled Margajnaté or the knowledge of all modes of salvation; it is based on various purifications of the intellect, mind, body, &c. The third is Sarvajnaté or “ omniscience,” which is attainable by thoroughly understanding the nature of Nihilism in relation to charity, good conduct, and the other four Péramitas. The fourth is Sarvdkérdbhisambodha, or cognizance of all forms whereby the Bodhisattva acquires a right understanding of the -various phases of the mind under different cireumstances. The fifth is Miirdha- préptana-pireabodha, or the way in which the Bodhi- sattva stores every form of understanding and all knowledge in his head, so that he can know all andPREFACE. xv everything superhuman even in his dream without any actual perception. The sixth is Zkakshna-visam- dodha, or knowledge of all times present, past and future. In treating of it the succession of the six Péramités, including charity, good conduet, mercy, yigour, meditation, and true knowledge, have been described at length. ‘The seventh is Dharmakdya, or qualities as affecting the conduct of the Bodhisattva. The eighth is Moksha, or lessons on the means of attaining Nirvéna. The next abridgment is called the Das’asdhasrika. It is included in the Japanese Tripithaka, and occurs under the name of ‘Mo-no-pan-jo-po-lo-mi-king” Tt was translated into the Chinese by Chu-Fonien and others, of the Tsin dynasty, (cirea 205-313). ‘The Tri- pithaka includes two other works, both very short, one entitled * Fo-mos-par-teh-tsong-pan-jo-po-lo-mi-king,’ or ‘the Prajnd-pdéramita satra of the mother of Bud- dha,’ and the othor ‘ Fo-show-ti-shi-pan-jo-po-lo-mi- to-sin-king,’ or ‘ Buddha recites the stitra called the heart of the Prajnd-péramité of Sakrar4j4.” Of these I have met with no Sanskrit exemplar. The next abridgement is the work to which these yemarks ave intended to serve as an introduction. It is the shortest of the five works which have hither- to been discovered under the generic name of Prajnd- péramita. Its specific name is Ashtaséhasrikd, ov “the work of 8,000 verses.” As the handiest of the five redactions, it is held in the highest appreciation, and is included in the nine canonical works, ov “ Dharmas,” of the Nepalese Buddhists. It is dividedPREFACE, into 82 chapters or Parivartas. The salutation at its beginning is somewhat peculiar. Instead of the formula of salutation usual in Buddhist works to the three Ratnas, or to Buddha or to Bodhisattvas, adora- tion is paid to the subject of the work, ¢. e., the work itself, the renowned Prajnd-paramité, as ‘the source of knowledge of Tathdgatas.’ The name being in the feminine gender, the work is addressed throughout as afemale. ‘The scene is laid on the Vulture Peak (Gri- dhraktta), near Rajagriha. When Bhagavin Siékya ‘was once sojourning there in the company of a large number of disciples and followers, S4riputra opened a discourse by asking Subhéti information on the prin- ciples of the Prajnd-péramitdé, and the replies and discussions which followed, form the subject of the work. Obviously the work has emanated from an Indian Pandit familiar with the style and technicalities of Hindu philosophical writings : but who seems to have studiously ayoided the style of the models he had before him. Instead of the terse, precise, concise, highly condensed language of the Brahmanic writers, he has adopted a loose, periphrastie, prolix style, Joaded with repetitions and insufferably tedious and verbose throughout. Precision should be the first element of an essay on philosophy, and in this respect our Indian sages afford the most notable examples, but we meet with no traces of them here. The work under notice professes to be the fourth abridgement, a little over one-fifteenth of a bulky original, but its style is nearly as prolix as that of its archetype.PREFACE. xvii Philosophical terseness and closeness of argument are everywhere at a discount, and their want is madeup by endless panygeries on the merits of reading, writing and bearing on the person the work in question. Philosophy in such writings appear like sublimated moonshine, nothing tangible. I shall content myself here by giving the headings of the different chapters, as given in my ‘Sanskrit Buddhist Literature of Nepal,’ leaving the curious reader to find the details in the original text, *I. On the knowledgo of all forms or archetypes. II. The conversion of S'akra, the lord ofthe Devas, by the Bodhisattva through instruction in the Prajné-péramita. III.—IV. 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