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Bibliotheca Buddhica, XIX. Tibetan Translation of Dharmakīrti's Sa

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Bibliotheca Buddhica, XIX. Tibetan Translation of Dharmakīrti's Sa 130 REVIEWS OF BOOKS a skull (or a dish) fixed on my head." Then another man let another skull fall, saying: "This has just fallen from your head." The ascetic realized the fact and was healed, because his imagination was dispelled." (p. 473.) Haraprasad Sastrl states that the Tibetan translators of the Catuhsataka are Mafijunatha and Thivanimmathappa ; according to the Pekinese Tanjur (Mdo, xviii), Suksmajana and Ni ma grags ( = ni mma thap pa). The commentary has been translated by the same translators (Tanjur, Mdo, xxiv), but Haraprasad has Ratnavajra. He might be mistaken : Suksmajana was the son of Sajjana, son of Mahajana, son of Ratnavajra. Where many names occur in a colophon it is often difficult to unravel the tangle. The complete title of Deva's treatise is Bodhisattvayogdcdra Catuhsataka (not CatuhsatiJcd). The phrase Yogdcdra, " practice of Yoga, meditative and spiritual endeavour," belongs to both Vehicles. The word bodhisattva implies that the author deals with the Yoga as practised by a "future Buddha" ( = bodhisattva), that is a follower of the great Vehicle. Later—for instance in Tibetan and Brahmanic works—the phrase Yogdcdra was used as a synonym of Vijndna[mdtra]vddin or Cittamatravadin, " main- tainer of the existence of consciousness (or thought) alone," one of the two branches of the great Vehicle, a change which seeing to .be due to the importance of the Vijnanavadin treatise Yogacarydbhiirni (Mdo-hgrel, vol. xiv and foil.). The "treatise in four hundred verses" is really in 400 verses,, not in 375, as stated by Haraprasad Sastri. Dr. F. W. Thomas kindly informs me that, in the India Office's copy, the chapters vii, viii, xi, xii all contain twenty-five verses (not 23, 24, 14, 14). If there is not a material error in the figures given by Haraprasad, the discrepancy is interesting. L. V. P. BLBLIOTHECA BUDDHICA, XIX. TLBETAN TRANSLATION OF DHARMAKIRTI'S SAMTANANTARASIDDHI AND VINITADEVA'S- SAMTANANTARASIDDHITIKA, with the gloss of Nag-dban- bstan-dar. pp. xvii, 129. Published by Th. de Stcherbatskoi, Petrograd, 1916. Buddhists do not admit the existence of a permanent living principle, and where we should say " soul" (dtman), or BIBLIOTHECA BUDDHICA 131 "individual" (purusa, pudgala), or "living being" (jiva), they use the phrase samtana, " series," or cittasamtdna, " series of thoughts." The title of the treatise of Dharmakirti means: " Demonstration of the existence of other souls.'' Dharmakirti belongs to the school Vijndnavddin or Vijnaptimdtravddin, " Maintainers of the existence of thought alone." Visions, sensations, etc., of a waking man are like visions in a dream : there is not an object (dlambana). Now, if it be so, how are we to establish the existence of other men, the existence of Buddha ? The Vijfianavadinas could not well admit the extreme consequences of their idealistic theories and they were bound to find a loophole. As usual in Buddhist books, the purvdnta, " prima facie view," is stated with great strength. " The maintainers of the existence of exterior things urge that, for the maintainers of the existence of consciousness alone, there are not other beings. They say: For a man who denies the existence of exterior things and maintains that thought is without an object, the existence of other living beings is not established through immediate evidence (pratyaksa), for every knowledge is its own object and there is not an exterior object. And, as there are neither bodily nor vocal actions, the existence of other living beings cannot be established through induction (anumdna). For we know the existence of living beings besides ourselves owing to the significative character of gestures and words, and, in the system of 'consciousness alone', there are not such gestures and words. As concerns ' revelation ' (agama), it is included in the category (skandha) of ' matter' (riipa), for Revelation is either of the nature of ' voice' or of the nature of ' scripture ': both are inexistent according to you. ." The answer was certainly more difficult to frame, and it is more difficult to translate. We shall only remark that the author deals first with the Sautrantikas, who believe in the existence of exterior things as being known through inference— we only know our own ideas and sensations; but the occasional character of these sensations can only be explained by assuming the existence of exterior agents—and with the Vaibhasikas who, like the earlier Buddhists, believe that " the eye sees its object". Much remains obscure in the position of the Vijnanavadinas. It is rather surprising that Dignaga and Dharmakirti, while strictly adhering to the dogma of " consciousness alone ", were 132 REVIEWS OF BOOKS able to build a consistent system of logic. No reader of the Nyayabindu would suspect that the author, who skilfully states the conditions of correct "evidence" and correct "inference", denies elsewhere the existence of a "cogniser" and of a "thing cognised ". L. V. P. NOEL PERI. HARITI, LA MERE DE-DEMONS. Bulletin de l'Ecole Francaise d'Extr£me-Orient, xvii, No. 3, Hanoi. 1917. pp. 102. Hariti is an important figure in the Buddhist pantheon, notwithstanding her demoniac origin. Formerly a deity of smallpox, a killer of babies, she was converted by Buddha, when the Master, by stealing the beloved one amongst her five hundred children, made her understand that human mothers also are fond of their babies. Much has been written on this deity, and the long overdue English translation1 of the studies of M. A. Foucher (" La Madone Bouddhique, les images indiennes de la Fortune," dans Monuments et Memoires publies parl'Academiedes Inscriptions et Belles-Lettres, xvii, 2, Memoires concernant l'Asie Orientale, i) will before long, we hope, reveal the strange destinies of the ogress transformed into a " giver of children " and a tutelary saint of the Order. M. Noel Peri, who has a thorough knowledge of the Chinese sources, gives an exhaustive account of all the versions of the story (pp. 1-43), of the documents relative to the worship, monastic, popular, and tantric (pp. 44-65, 65-81, 81-102)— a very meritorious work indeed. But the most important part of this " memoire" is the discussion of the relations between Hariti and Avalokitesvara. It is well known that, in China, Avalokita is a woman (Kouan-yin jf| -^f); the iconographic representations of this saint give to a casual observer the impression of a Madonna. How has the sex of the Bodhisattva been changed ? A problem which has puzzled a number of scholars, and which M. Noel Peri explains in a satisfactory way (pp. 67-72). 1 The translation by Miss L. Thomas and Dr. F. W. Thomas was printed in August, 1914. [London, Humphrey Milford, 1917 (= 1918).].
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