1»3 Vol. 10, 1 BUDDHIST STUDIES REVIEW

THREE FROM THE SAMYUKTAGAMA CONCERNING EMPTINESS*

E-tienne I^amotte Frontispiece; the calligraphy in Sino-Vietnamese characters (Nom) by Ven Thich Huyen-Vi reads: Three sutras in the Samyuktagama (Taisho Issaikyo (T) 99) which deal, under various titles, with emptiness especially attracted the attention of the author of the Mahaprajna- "No old age and death, paramitopadesa (abbrev. Upadesa, T 1509), an authoritative and no cessation of old age and death." interpreter of the Madhyamaka or Philosophy of the Middle. These are the Paramarthasunyatasutra * on Emptiness in the True Sense of the Word', the Mahasunyatasutra 'Sutra on Great Emptiness' and the Samrddhisutra 'Sutra of Samrddhi', named The seals engraved by Ven. Bhikkhu Dhamma- after one of the Buddha's disciples. Here are some quotations, vlro, Thailand, convey the same meaning as the accompanied by the explanations devoted to them by the calligraphy. Upadesa.

I Paramarthasunyatasutra

(T 99, ch.13, p.92c 12-26)

In the Chinese translation of the Samyuktagama made between 436 and 443 by Gunabhadra, this Sutra is entitled Ti yi yi k'ung Para- '<& t which presupposes the ching — jfe. 1& M marthasunyatasutra. The early authors referred to it frequently

* This article originally appeared under the title Trois Sutra du Samyukia

sur ia Vacuile' in Bulletin of the School of Oriental and African

Studies XXXVI, Part 2, 1973, pp.313-23. Translated by Sara Boin-Webb with

grateful acknowledgement to the above. Buddhist Studies Review 10, 1 (1993) Lamotte — Three Sutras on Emptlne

while leaving aside the final section 1 of the work . thasunyatasutram I tac chrnuia complete; I will explain to

As far as I sddhu ca susthu ca manasiku- you the most pure and cor- know, this Sutra has no parallel in the Pali Sarpy utta Nikaya; ruta bhasisye* I rect brahmanic conduct, conversely, it is reproduced, with some variants, at the namely the Sutra on beginning of a sutra which appears in the Chinese version Emptiness in the True Sense of the Ekottaragama (T 125, ch.30, pp.71.3c 12-714fl and the of the Word. So listen; 3), Abhidharma masters quoted several extracts from it in 2 reflect well and as is fitting. their original Indian text .

I shall speak. 1. Evam mayd srutam I ekasmin t Thus I have heard At one 4. paramarthasunyatasutram 4. What is this Sutra on Em- samaye bhagavan kurusu vihar- time the Blessed One was re- katamam I caksur bhiksava ut- ptiness in the True Sense of ati kalmasadamye ntgame3 1 siding with the Kurus, in the padyamanam na kutas cid the Word? The eye, O village of Kalmasadamya. agacchati I nirudhyamanam ca monks, when it arises does 2. tatra bhagavan bhiksun aman- 2. Then the Blessed One ad- na kva cit samnicayam gaccha- not come from anywhere, trayati I dressed the monks. and when it perishes does 3. dharmam vo desayisye adau 3. I will teach you the Dhar- not go anywhere. kalyanam madhye kalydnam which is ma good at the be- 5. iti hi caksur abhutva bhavati 5. Hence the eye is not real paryavasane kalydnam svar- ginning, good in the middle, bhutva ca pratigacchatP / but arises nonetheless; thatn suvyahjanam kevalam good at the end, of which paripurnam parisuddham par- the meaning is good, of yavadatam brahmacaryam pra- which the letter is good, kdsayisye4 I yad uta paramar- unique of its kind, quite Sakaki, Kyoto 1916-25), No.1280-9. The Pali phrasing is simpler So dhammam deseti adikalyanam majjhe kalyanam pariyosanakatyanam sattham savyanjanam kevalaparipunnam parisuddham brakmacariyam pakaseti (cf. Vin.

I, p.21; D I, p.62; M I, p.179; S V. p.352; A I, p,18). 1 Their quotations are introduced by this formula: Paramarthasunyatayam 5 Cf. Mahaparinirvina, pp.120, 122, 126, 170; Nidanasamyukta. pp.147, 153, 157. ukta/n bhagavaia, or merely Paramarthasunyalayam. The Pali has: tarn sunaiha sadhukam manasikarotha bhasissami (cf. D II, p.77), 2 Several of these have been noted by L. de U Vallee Poussin in his 6 A reading attested in the Kosabhasya, ed, P. Pradhan (Patna 1967), p.209, translation of the Abhidharmakosa (Rosa) (Parts, 1923-31, repr. Brussels 1971) III 11.12-13, and the Bodhicaryavatarapanjika, ed. L de La Vallee Poussin (Calcutta p.57; V, p.59; IX, p.260. 1902). p.582, 11.1-2 3 The same nidana appears in Divya, p.516; D 11, pp.55, 290; M I p.55; S II, 7 Reading attested in the Kosabhasya, p.299, 11.13-14, and, with the variant pp.92, 107 (cf. Ch. Tripaihi. ed„ Nidanasamyukta, Sanskrittexte aus dem prativigacchaii, in the Panjika, p.582, 11.2-3. My translation is based on that of Turfanfunden Berlin 8. 1962, p.152, n.7). Conversely, the Ekottara (T 125, Gunabhadra in his Chinese version (T 99, p.92c 17-18): to & m * ft M '£ ± E. p.713c 12) locates the Sutra in Sravasti, in Anathapindada's park. $ IS , but we can understand: 'Hence the eye exists after having been canonical 4 A formula. For the Sanskrit wording, cf. Mahipari nirvana, ed non-existent and, after having existed, it disappears*, and make use of this E. Waldschmidl (Berlin 1950-1), p.296; Nidanasamyukta, p.153; Mahavyut. (ed. interpretation to affirm the existence of the past (cf. Kosa, V, p.59). Lamotte Three Sutras on Emptiness Buddhist Studies — Review 10, 1 (1993)

of the is involved having arisen, it perishes. 6. asti karmasti vipakah there, kara- 6. There is action, there is kas tu nopalabhyate 7. evam srotrarn ghrdnam jihva 7. With regard to the ear, ya imams fruition, but no agent exists 9 ca skandhan niksipaty kayo mano vacyam I nose, tongue, body and anyams which rejects these aggre- ca skandhan pratisamdadhaty mind, the same should be gates and assumes other ag- anyatra dharmasamketat8 said. / gregates, unless a metaphor 8. anyatra dharmasamketad iti 8. I said: 'Unless a metaphor

! atrayam dharmasamketo yad of the Dharma is involved

utasmin sat idam bhavati I as- there'. Here, the metaphor

8 Reading attested in the yotpddad idam utpadyate I of the Dharma means (only) Kosabhasya. p.129, U.9-11; p.468. 11.20-2, and the Mahayanasuiralamkara. ed, S, Levi avidydpratyayah this: This being, that is; from (Paris 1907), p.158. 11.21-2. The Panjika. yad idam p.474, 11.15-17, presents variants: ill hi this, bhiksavo 'sti i asti phalanx / samskarah I samskdrapratya- the arising of that ari- karakas tu nopalabhyate ya iman skandhan vijahati I anyams ca skandhan yam vijhdnam I ydvad evam ses, that is to say the forma- upadatte / an tr ya a dharmasamketat f. This text should be compared to another canonical passage which appears in several sources. Bimbasarasutra. in E Waldschmidt, Bruchstucke buddh. Sutras (Leipzig 1932). p.Bl, and Caiusparisat, ed. E. Waldschmidt (Berlin 1952-62), p.358: ayam sa alma va salvo (va) purvavad yavat action. Of what kind would he be? Answer: an agent who rejects, who pratisamvedako . . . na bhavisyati / yas tatra latra krtakrtanam kalyanapapakanam abandons, these aggregates, the aggregates of present existence, and assumes, vipakam pratisamvedayhyali i iti ya imams ca skandhan lakes on, other aggregates, the aggregates of future existence: an agent who niksipaty anyams ca skandham pratisamdadhyaty

anyatra dharmasamketat /. would be presented as existing substantially. Unless a metaphor is concerned

Mahavastu, ed. E. Senart there: unless as a (simple) designation of dependent origination'. (Paris 1882-7). Ill, p.448. 11.4-6: aham so atra karako va karapako va utthapako va In the present passage samketa means metaphor, metaphorical designation, samtathapako va adiyako va niksepako va yo imam ca samskara niksipati anyam ca upadiyali anyatra. symbol. The early translators made no mistake over this and all of them All these texts deny the existence rendered it in a manner equivalent to the expression anyatra of the Atman and its synonyms jiva, jamu. posa, pudgala, dharmasamketat 'unless in the case of a metaphor of the Dharma (in this manuja, manava, karta. karako, janaka, samjanaka, utthapako, instance the Pratityasamutpada)'. samulthapaka, vadaka, vedaka, pratisamvedako. The being (sattva) has no substantial Tibetan version in Caiusparisat, p53ft chos su (or chos kyi) brdar blags pa existence; it is only a name, a metaphor (samkeia), to designate ma gtogs pa. which have arisen from causes and conditions (pratuyasamutpanna, samskrta). Gunabhadra (T 99. p.92c 19): ch'u su shu (a The paramarthasHnyata of which the Sutra 1»KI speaks here is none other than the sattvasunyata. Samghadeva (T 125. p.713c 17-18): ch'u chia hao fa & IS W Ik The Kosayyakhya. ed, U. Wogihara Hsuan-tsang (T 1558. p,155i> 27): wei ch'u fa chia »i m & S (Tokyo 1932-6). p.707. 11.13-16. has a good commentary on the present passage: Paramartha (T 1559. p306c 28-29> 1% ft tt ft 15 JS W ft t<. karakas tu nopalabhyata iti vistarah & & / karmanah 'except usage to designate it is said that karako nopalabhyate / kidrso sav iti / when, according to worldly dharmas, aha / ya imams c' aihikan skandhan mksipati they a tyajaty anyams ca parairikan skandhan pratisamdadhaty are person (pudgala)', upasamgrhnati dravyasann avasthila iti / 9 Evam . . . vacyam is an abbreviating method frequently used in Buddhist anyatra dharmasomketod iti pratityasamutpadalaksananKariena / 'No agent Sanskrit; cf. Nidanasamyukta, pp.108, 171, 187. exists: there is no author of

5 Buddhist Studies Review 10, 1 (1993) Lamotte — Three Sutras on Emptiness

asya kevalasya mahato duh- lions are conditioned by ig- 11 nirodho bhavati 1 khaskandhasyotpado tions results in the cessation bhavatP 1 norance, consciousness is of consciousness', etc, up to: conditioned by the 'Such is the cessation of this formations', etc., up to: whole great mass of 'Such is the origin of this suffering'. whole great mass of 10. ayam bhiksava ucyate para- 10. Such is, O monks, the suffering'. marthasanyaid nama dharma- religious discourse called 9, tatrdsminn asatidam na bha- 9. Moreover, 'This not beingl parydyah I in vati I 'Emptiness the True asya nirodhad idam niru- that is not; through the ces- Sense of the Word'. dhyate I yad utavidyanirodhat sation of this, that ceases, 11. idam avocad bhagavdn dtta- 11. Thus spoke the Blessed samskaranirodhah I samskdra- that is to say the cessation manasas te bhiksavo bhagavato One; the monks, delighted in nirodhad vijhananirodhah I of ignorance results in the u bhasitam abhyanandan I mind, rejoiced greatly at the ydvad evam asya kevalasya cessation of the formations; discourse of the Blessed One. mahaw duhkhaskandhasya the cessation of the forma-

In this Sutra, paramdrthasunyatd is none other than the emptiness of beings (sattvasunyata), the fundamental teaching of

the of the Sravakas. Taking this text as a basis, it

10 The unabridged formula of the Pratityasamutpacta in terms of 'arising' or

"origination' (samudayo) is well -known.

The Sanskrit 11 The unabridged formula of the Pratityasamut pada in terms of 'cessation' wording is found in the Catusparisat, pp.102, 358-60; (nirodha) generally follows the preceding (see the references above): Salistamba, ed. N. A. Sastri (Adyar one Library, 1950), p.2; Avadanasataka, ed. J. S. asminn asatidam na bhavaty asya nirodhad idam nirudhyate I yad Speyer (Si. Petersburg 1902-9), II, pp.105-6; Arthaviniscaya, ed. N. H. Samtani utdvidhydnirodhat samskaranirodhah I samskaranirodhdd vijhananirodhah I (Patna 1971), p.5, Mahavastu II, p285, and 111, p,44& asmin sat'tdam bhavaty as- vijhdnanirodhan ndmarupanirodkah I ndmaripanirodhdt saddyatananirodhdh I yotpddad idam utpadyante I yad utdvidydpratyaydh samskarah I samskaraprat- saddyatananirodhat sparsanirodhah / sparsanirodhdd vedandnirodhah t yayam vijhdnam I vijndnapratyayam ndmarupam I namarupa- pratyayam sad- vedandnirodhdt trsndnirodhah / trsnanirodhdd upaddnanirodhah I dyaianam I saddyatanapratyayah upaddnanirodhdd bahvanirodhah I bkavanirodhdj jdiinirodhah I jatinirodhdj sparsah I sparsapratyaya vedana I vedana- jardmarananirodhah sokaparidevaduhkhadaurmanasyopaydsd nirudhyante / pratyayd trsnd I trsndpratyayam upadanam I upddanapratyayo bhavah I bha- evam asya kevalasya mahato duhkhaskandhasya nirodho bhavati /. vapralyaya jdtih I jdtipratyayam jardmaranam sokaparidevaduhkhadaurmanasyo It should be noted that, in the phrase evam asya kevalasya mahato payasa sambhavanti I evam asya kevalasya mahato duhkhaskandhasya duhkhaskandhasya samudayo . . . nirodho bhavati, the Kosabhasya, p.140, 11.21-2, samudayo bhavati I. glosses kevaia 'only, whole' with dtmiyarahita 'devoid of a self, and makat, For the Pali wording see, among other sources, 'great" with anddyania "without beginning or end'. The underlying teaching of Vin. I, p.l; M III, p,63; S 11 ppj, 25, etc. the Pratityasamut pada is essentially a leaching on Non-self. 12 Customary conclusion at the end of Sanskrit suiras. Lamotte — Three Sutras on Emptiness Buddhist Studies Review 10, 1 (1993)

dha) as if they were a self (atman); then one becomes attached might be wondered if the Buddha ever taught anything but the to external objects (bahyavastu) as if they pertained to the self emptiness of beings in the Tripitaka or, if he spoke of the emp- (dtmiya). Bound by the self, one arouses craving (raga) tiness of and phenomena (dharmasunyata), why he spoke of it so hatred (dvesa), and because of that craving and hatred, one little. It is this question that the Upadesa will attempt to answer. performs actions (karman). When the Buddha says (in the Para-

Commentary in the Upadesa* marthasunyatasutra) that 'the agent does not exist', he is des- troying the in (T 1509, ch.31, pp.294c 29 - 295a 17) Atman every dharma. When he says; The eye,

when it arises, does not come from anywhere, and when it Question: If the emptiness of all dharmas (sarvadharmasunyata) perishes, does not go anywhere', he is affirming the imper- is truly true, why, in the Tripitaka, did the Buddha especially manence (anityata) of the eye, etc. Indeed, 'that whxh is im- speak of impermanent (anitya), suffering (duhkha), empty permanent is suffering, and that which is suffering is Jevoid of (sunya) and impersonal (anatman) dharmas? See the [Para- 13 self and anything pertaining to a self . Self and anything per- marthasunyatalsutra in which the Buddha says to the bhiksus: 1 taining to a self not existing, the mind is no longer a'tached to will propound to you the Dharma teaching (dharmaparyaya) any dharmas, and the mind having no more attachment entitled Paramarthasunyata. What is that Paramarthasunyata? 14 (abhinivesa) no longer incurs fetters (samyojana). Since it no The eye (caksus), when it arises, does not come from anywhere, longer incurs fetters, what point is there in propounding and when it perishes, does not go anywhere. There is only ac- emptiness? That is why, in the Tripitaka, the Buddha especially tion {karman) and fruition of action (karmavipdka); the agent speaks of the impermanent (anitya), suffering (duhkha), empty (karaka) does not exist. For the ear, nose, tongue, body and (sunya) and impersonal (anatman), but speaks much less of the mind, it is also the same*. Here, to affirm that arising on emptiness of all dharmas. (dharmas) do not come from anywhere and on perishing do not go anywhere, is to say that there are no eternal (nityd) dharmas II and that they are all impermanent (anitya); there is only action Mahasunyata nama dharmaparyaya fruition and of action, but the agent does not exist. Such is, in (T 99, ch.12, pp.84e 11 - 85a 10) the Sravaka system, paramarthasunyata. Why do you still Prof. E. Waldschmidt, who rendered such eminent service to speak to us of a sarvadharmasunyata 'emptiness of all dharmas? Buddhist studies, identified the original text of this Sutra in a

Answer: The self (atman) is the root of all the passions (kle- sa). At first one becomes attached to the five aggregates (skan-

13 Cf. S III, pp.22, 82, 84; IV, p.l: yad aniccam tarn dukkham, yam dukkham tad anatla, yad analta tarn netam mama neso ham asmi na meso ana ti. [Tr.'s note] - See E. La mo tie, Le Traite de la grande vertu de sa- 14 Abhinivesa, mhon par zen. chu X , or chih cku ft 4F , is a mental gesse IV. Louvain 1978, pp.2135-8. attachment to non-existent things. Buddhist Studies Review 10, 1 (1993) Lamotie — Three Sutras on Emptiness

.'. manuscript from Turfan. the origin . .

5. jatipratyayam jardmaranam 5. It is said that old-age-death 'Sutra 15 (Tsa-a-han ching 297). Schauplatz Dorf im Lande iti I tatra ko jardmaranam kas- is conditioned by birth, and der Kurus. Das Stichwort sunyata kommt zu Eingang vor, wo ya vd jardmaranam iti hi syuh concerning this certain peo- der Buddha erklart, er wolle eine Lehrverkundingung prastdra iti ya evam vaded ple might wonder what is (dharmaparyaya) names Mahasunyata zu Gehor bringnen. aya in jardmaranam asya vd old-age-death and to whom Pali-Entsprechung zu einzelnen Teilen: Nidanasamyutta, Sutta 35 jardmaranam I yas caivam va- does old-age-death pertain. (avijjapaccaya, Geiger; "Aus dem Nichtwissen als Ursache i 15 det taj jivam tac char ram Someone might ?^wer, entstanden"}, Schauplatz: Savatthi' . anyaj jivam anyac char ir am This is old-age-death', or

This Sutra was subsequently published, translated and i ubhayam etad ekam I vyan- it is to this one that old-age-

profusely annotated by Chandra bhal TripathI, Funfundzwanzig janam atra nana t death pertains*. Another

Sutras des Nidanasamyukta, Berlin 1962, pp.152 -7. I venture to person might answer, The refer the reader to this excellent edition and will limit myself to life-principle" is identical to

translating a few extracts from this Nidanasamyukta Qoc. tit.) the body', or The life

and the Avijjapaccaya (S II, pp.60-3). principle is different from the boay*. These two Nidanasamyukta answers would be identical (in error) and different 4. mahdsunyatddharmaparyd- 4. What are these Dharma (only) in the letter. yah katamah t yad utasmin sa- teachings called Great iti long as the false view tldam bhavaty asyotpadad Emptiness? They are ex- taj jivam tac chariram As which consists in saying that idam utpadyate I yad utdvidyd- pressed thus: This being, that drstau satyam - the life principle is identical pratyayah samskard ydvat is, from the arising of this, vaso na bhavati I to the persists, the samudayo bhavati I that arises, that is to say the body formations are conditioned spiritual life is impossible. chari- monks, as long as the by ignorance; up to: 'Such is anyaj jivam anyac O ram iti bhiksavo drstau sat- false view which consists in

15 [Eng. summary: 'Sutra IS (Tsa-a-han ching 297). Setting Village in Kuru country. The keyword sunyata appears at the beginning, where the Buddha 16 jiva should not be rendered by 'Leben', but by 'life principle" or "living explains that he wishes to make known a teaching (dharmaparyaya) called being", atman, saliva, jiva, posa, purusa. pudgaia, manuja, manava,

Mahasunyata. Corresponding Pali to certain portions; Nidanasamyutta, Sutta 35 karaka, vedaka, janaka, pasyaka, etc., are bo many synonyms designating the

(avijjapaccaya); selling: Savatthi."] E. Waldschmidt. Identifizierung einer self. Cf. Pancavirnsatisahasrika, ed. N. Dutt (London 1934), p39, 112-3; p.99, 1.17; Nidanasamyukta', Handschrifl des ZDMG CV[l, 2. 1957. pJ79. p,U5, 1.18. etc.

10 a

Buddhist Studies Review 10, 1 (1993) La mode — Three Sutras on Emptlr

yam brahmacaryavaso na bha- saying that the life principle va bhikkhu yo vadeyya I ubha- is old-age-death, and other vati I is different from the body yam etam ekattham vyahjanam is he to whom old-age- persists, the spiritual life is eva nanam i death pertains*, the two impossible. propositions would be the ity etav ubhav antav anu- There is a middle path same in meaning (in error) pagamyasti madhayama prati- which avoids these two ex- and different only in the pad arya iokottara yathabkuta tremes: it is the noble, trans- letter. aviparita samyagdrstih I yad endental, correct and right tarn jivam tarn sariran ti O monk, as long as the uta jatipratyayam jaramara- unperverted view, which af- va bhikkhu ditthiya sati brah- false view which consists in nam I firms (simply) that macariyavaso na hoti I ahham saying that the life principle

old-age-death is conditioned jivam ahham sariran ti va is identical to the body per- by birth. bhikkhu ditthiya sati - sists, the spiritual life is im-

cariyavaso na hoti i possible. O monk, as long Avijjapaccaya as the false view which 2. avijjapaccaya bhikkhave I 2. O monks, the formations consists in saying that the sahkhara I sahkharapaccay are conditioned by ignor- life principle is different vihhanam I pe I evam etassa ance, consciousness is con- from the body persists, the kevalassa dukkhakkhandhassa ditioned by the formations, spiritual life is impossible. samudayo hotl ti I etc., up to: 'Such is the ete te bhikkhu ubho ante O monk, the Tathagata, origin of this whole mass of anupagamma majjhena tatha- having avoided those two suffering'. gato dhammam deseti I jati- extremes, teaches the Dhar- 3. katamam nu kho bhante ja- 3. O Blessed One, what then paccaya jaramaranan ti I ma by means of the middle ramaranam I kassa ca pani- is old-age-death and, further- in saying that old-age-death dam jaramaranan ti I no kallo more, to whom does that is conditioned by birth. pahhoti bhagava avoca I old-age-death pertain? That question is not correctly put, In short, to claim that old-age-death pertains to someone is answered the Blessed One. a false view because there is an emptiness of beings (sattva- katamam jaramaranam kas- O monk, if one were to sunyata) in the sense that all the formations are devoid of self sa ca panidam jaramaranan ti ask: 'What is old-age-death (atman) and anything pertaining to a self (atmiya). To claim iti va bhikkhu yo vadeyya I and, furthermore, to whom that old-age-death is something is a false view because there is ahham jaramaranam ahnassa does old-age-death pertain*, an emptiness of things {dharmasunyata) in the sense that all ca panidam jaramaranan ti iti or if one were to say: 'Other dharmas are devoid of a self-nature (svabhdva) and marks (lak-

12 13 Buddhist Studies Review 10, 1 (1993) Lamotte — Three Sutras on Emptiness sana), whether general (samanyalaksana) or specific (sva~ is old-age-death, it should be known that that question is laksana). The Upadesa is categoric in this respect what erroneous and that there is an emptiness of things (dharma- 17 Commentary in the Upadesa sunyata). It is the same for the other (links of the causal chain), (T 1509, ch.18, pp.l92c 26 - 193 a 6) up to and including ignorance (avidya).

The Buddha says in the Ta ch'ung ching (Mahasunyatasutra): Elsewhere, the Upadesa (ch.31, p.295b 27-8) classes the Maha- 'The twelve causes (dvadasanidana) go from ignorance (avidya) sunyatasutra of the Samyuktagama among certain sutras in the to old-age-death (jaramarana). To say: 'This is old-age-death" Tripitaka which categorically teach the dharmasunyata. (ayam jaramaranam), to ask 'To whom does old-age-death per- tain?" (kasya jaramaranam): all that consists of a false view m Sunnasutta and Samrddhisutra (drsti). With regard to birth (jati), the action of existence (S IV, p56b 21-c 1) (bhava), clinging (upddana), thirst (trsna), feeling (vedana), con- p54; T 99, tact (sparsa), the six bases of consciousness (sadayatana), name- This point is not made by the Sunnasutta of the Samyutta and-form (namarupa), consciousness (vijhana), the formations Nikaya (IV, p.54) which, when asserting that the world of beings

(samskara) and ignorance (avidya), it is the same. To say that 1 * (loka) is empty, merely means that it is empty of self (atman) the life principle is identical to the (taj jivatp I- body tac char and anything pertaining to a self (atmlya). This text narrates a ram), to say that the life principle is different from the body short dialogue between the Buddha and Ananda, which takes (anyaj jivam anyac chariram), both propositions, although place in Savatthi. It is often evoked as proof of the non- different (in the letter), are false views'. The Buddha continued: 19 existence of the Atman . 'That the life principle is identical to the body constitutes a false view which is not that of my disciples. That the life principle is L savatthi nidanam I 1, The event took place in different from the body also constitutes a false view which is Savatthi. not that of my disciples'. 2-3. atha kho ayasma Anando I 2-3. Then the venerable

la I etad avoca I Ananda said this to the In this Sutra, the Buddha proclaims the emptiness of things bhagavantam suhho loko suhno loko ti Blessed One: 'Empty is the (dharmasunyata). If one asks to whom old-age-death pertains, it bhante vuccati I kittdvatd world, empty is the world', should be known that that question is erroneous (mithya) and nu kho bhante suhho loko ti it is said, O Lord. Of what that there is an emptiness of beings (sattvasunyata). If one asks vuccati I significance then, O Lord, is

in the 17 This passage is translated Traiti de la grande vertu de sagesse II, Lou vain 1949, pp. 1079-81, in which the close relationship between the 18 loka, understood as sattaloka 'world of beings'. Mahasunyatasutra and the Avijjapaccaya has already been noted. 19 Cf. Mahaniddesa II. p.439; Cu'laniddesa, p.279; Kaihavalthu, p.67; Visuddhimagga, ed. H.C. Warren (and Dh. Kosambi, Cambridge, Mass. 1950), p361.

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15 Lamotte — Three Sutras on Emptlne Buddhist Studies Review 10, 1 (1993)

pertain- va I tasma suhho loko ti self or of anything the affirmation that the the vuccati I ing to self, it is said that world is empty? world is empty. 4. yasma ca kho Ananda Suri- 4. O Ananda, because there 20 nam na va attaniyena va I is an emptiness of self or of In his Comparative Catalogue of the Chinese Agamas and tasma suhho loko ti vuccati I anything pertaining to self, it Pali Nikayas, p.223, Ch. Akanuma has compared the Sunrtasutta kihca Ananda suhham attena is said that the world is of the Samyutta Nikaya with the Samrddhisutra of the Chinese va attaniyena va I empty. What is, O Ananda, Samyuktagama (T 99, No.22, ch.9, p.566 21-c 1). However, de- the emptiness of self or spite an obvious relationship, the Samrddhisutra differs notably anything pertaining to self? from the former. It makes Samrddhi (the Samiddhi of the Pali 5-10. cakkhum kho Ananda 5-10. The eye, O Ananda, is sources) the questioner of the Buddha; it multiplies the aspects Surinam attena va attaniyena empty of self or anything (dkdra) of emptiness; finally and above all, it introduces a stock va I rupa suhhd attena va pertaining to self, visibles phrase on the essential nature (prakrti) of things which never attaniyena va I cakkhuvihha- are empty of self or any- appears in the Nikayas, but which is common in the - nam suhham attena va atta- thing pertaining to self, eye- paramita texts. Here again, we can attempt a reconstruction of niyena va / cakkhusamphasso consciousness is empty of the original Indian text. suhho attena va attaniyena va I self or anything pertaining L evam srutam I ekasmin 1. Thus have I heard. At one I pe I yampidam manosam- to self, eye contact is empty samaye bhagavah chravastyam time the Blessed One was phassapaccaya uppajjati ve- of self or anything pertain- viharati sma jetavane 'natha- residing in Sravasti, at the dayitam sukham va dukkham ing to self, and so on. And pindadasyarame I Jeta grove, in Anathapinda- va adukkham asukham va I to end, pleasant, unpleasant da's park. tarn pi suhham attena va or neither unpleasant nor 2. atha samrddhir nama bhik- 2. Then a monk named Sam- attaniyena va I pleasant feeling which arises sur yena bhagavams tenopaja- rddhi went to where the from mental contact is also gama I upetya bhagavatpadau Blessed One was to be empty of self or anything sirasa vanditvaikante nyasl- found, saluted with his head pertaining to self. dat I ekantanisanno bhagavan- the feet of the Blessed One 11. yasma ca kho Ananda 11. Therefore since, O Anan- tam idam avocat I then sat to one side. Seated suhham attena va attaniyena da, there is emptiness of to one side he said this to the Blessed One.

3. sunyo loka iti bhadanta uc- 3. It is said, O Lord: 'Empty

idam 20 Compare the formula suhham attena va attaniyena va, cf. M I, p.297; II, p.263; S IV, p.2%; Patisambhida II, p36; Kathavatthu, p.579. In this last passage: suhham samkhara attena va attaniyena va.

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Buddhist Studies Review 10, 1 (1993) Lamotte — Three Sutras on Emptiness

21 yate I kiyata sunyo loka in is the world'. To what extent 7. rupam caksurvijnanam yad I. The visible, eye-conscious- bhadanta ucyate I is it said, O Lord, that the apidam caksuhsamsparsa ness and also that unpleasant, world is empty? pratyayam udpadyate vedayi- pleasant, or neither unpleas- 4. evam ukto bhagavan sam- 4. Thus questioned, the Bles- tam duhkhatn va sukham va- ant nor pleasant feeling rddhim bhiksum idam avocat I sed One said this to the duhkhasukham va I tad apt which arises with eye con- monk Samrddhi: sunyam I sasvatenaviparina- tact as its condition, is also 5. caksuh sunyam I sasvatena- 5. The eye is empty; it is madharmena sunyam / atmi- empty, empty of perpetuity viparinamadharmena sunyam I empty of perpetuity and I 22 yena sunyam and of changelessness, atmiyena sunyam 1 changelessness; it is empty empty of self. of self. 8. tat kasya hetoh I prakrtir 8. Why? Because such is its 6. tat kasya hetoh I prakrtir 6. Why? Because such is its asyaisa i 13 essential nature. asyaisa 1 essential nature. 9. evam eva srotram ghranam 9. It is the same for the ear, jihva kayo manah I nose, tongue, body and mind.

10. lasmat sunyo loka ity uc- 10. That is why it is said that

yate I the world is empty. 21 kiyaia, corresponding to the Pali kittavaia, is found in the 11. idam avocad bhagavan I II. Thus spoke the Blessed Nidanasamyukta, pp.127, 168, 188. samrddhir bhiksur bhagavato One; the monk Samrddhi, 22 The Pali Sunnasutta reproduced above merely says; cakkum suhnam aitena bhasitam his satisfac- va atlaniyena va. Here the formula is more developed and the Chinese abhinandyanumo- having expressed version (T 99, p.566 24-5) renders it by ifi & W fi ^ H> £ & 3 n Bf $ representing in Sanskrit caksuh sunyam, sdsvatenaparinamadharmena sunyam, atmiyena sunyam. This is a shortened formula of which the Pali sources

(Patisambhida I, p.109; II, p,178; Mahaniddesa I, p,222; Cullaniddesa, p.279, Hindu philosophical systems is, in the meaning of essential or original nature Visuddhimagga, ed. Warren, p.561) give the full wording: cakkku suhnam aitena (or matter), practically unknown to the early canonical writings, but frequently va atlaniyena va niccena va dhuvena va sassatena va aviparinamadhammena appears in the Mahayana suiras, particularly in the Prajnaparamita literature. va, 'the eye is empty of self, anything pertaining to self, eternity, solidity, The phrase tat kasya hetoh, prakrtir asyaisa which appears here in §§ 6 perpetuity or changelessness'. According to the Cullaniddesa, pp.278-80, and and 8 of the Samrddhisutra, plays the part of a refrain in the definitions of the Visuddhimagga. pp.561-2, emptiness can be understood under two, four, six, the sixteen, eighteen or twenty sunyatas proposed by the large Prajnaparamita eight, ten, twelve or forty-two aspects. The Patisambhida II, p.178, adds that suiras; Cf. Astadasasihasrika (Tib. Trip. XIX, No.732, p.260, foU35a 8-1376 5; T the suhhasuhham, 'emptiness of emptiness', is precisely the emptiness in six 220, ch.488. pp.480fc 6-481* . The term « # prakrti (in Tibetan ra biin, the Samrddhisutra by a Mahlyanist interpolator. We know the degree to in which plays such Chinese hsing ft) an important role in Brahmanic and which the Chinese Ekoitaragama was also subjected to similar intervention.

IS 19 Lamotte — Three Sutras on Emptiness Buddhist Studies Review 10, 1 (1993)

there is no more u near fire. If the conditions lessen or disappear, dhya prakrantah t tion and rejoiced at the dharma, like boiling water which becomes cold when the fire is discourse of the Blessed (caksus) extinguished. See what is said in the Sutra"; The eye One, went away. and of anything per- is empty (sunyaX devoid of self (andtman) that is its essential The Pali Sunfiasutta and the Sanskrit Samrddhisutra have taining to a self (andtmiya). Why? Because nose (ghrdna), exactly the same significance. Both teach the sattvasunyatd by nature (prakrtir asyaisa). The ear (srotra), colour (rupa), presenting the six internal bases of consciousness (adhydt- tongue (jihvd), body (kdya) and mind (manas), tangibility (spra- mdyatana) as being empty of self and anything pertaining to [sound (sabda), odour {gandhaX taste (rasa), self. The latter also stresses the (anityatd) of stavya)] and dharmas are also like that'. those same bases by giving them as 'empty of permanence and Objection: That Sutra says that [the twelves ayatanas] are changelessness'. Nevertheless, the author of the Upadesa, allow- empty of self and anything pertaining to a self (sunydny dtmand hetoh, ing himself to be impressed by the phrase, tat kasya emptiness of vatmiyena vdX in other words it is referring to the prakrtir asyaisa, sees in the second of these sutras an affir- beings (sattvasunyatd), and not to the emptiness of things mation of that emptiness of essential natures (prakrtisunyatd) (dharmasunyatd). How do you see evidence in this in favour referred to by the Prajnaparamita sutras. of the emptiness of essential natures (prakrtisunyatd)! Prakrtisun- Commentary in the UpadeSa* Answer: In that Sutra, it is only a matter of (T 1509, ch.31, p!82fl 28 - b 11) of beings (sattva- yatd; it does not speak of the emptiness or of the emptiness of things (dharmasunyatd). Prakrtisunyatd, The Emptiness of Essential Natures'. The Pra- sunyata)

is eternally but assuming the karmic krti of dharmas empty, by The Prakrtisunyatd is of two kinds series (karmaprabandha), it appears not to be empty. Thus the (dyatana), there is 1. In the twelve bases of consciousness Prakrti of water (udaka) is cold (it fa) in itself, but if it is taken (atmiya). The no self (dtman) or anything pertaining to a self near fire () it becomes hot (usnaX and if the fire is put out absence emptiness proper to the twelve ayatanas consists of the it becomes cold again. It is the same with the Prakrti of a self. That is of self and the absence of anything pertaining to dharmas: as long as the [karmic conditions] are not present, it is in the Sravaka system. and imperceptible (anupalabdha), like the Prakrti what is said empty (sunya) twelve for the Mahayana system, it says this: The of permanently cold water, but when the conditions (pratyaya) 2. As a self, are ayatanas, having no self or anything pertaining to are assembled, the dharmas exist like water which becomes hot empty, and the Prakrti of the twelve ayatanas not existing, is

24 With regard lo this ending, compare Mahaparinirvana, pp.118, 152, 186;

197. Nidanasamyukta, pp.114, 176, 25 The Samrddhisutra quoted immediately above. * [Tr.'s note) - Translated by the author in Le Traite IV (op. cit), pp.2110-15.

20 Three Sutras on Emptiness Buddhist Studies Review 10, 1 (1993) Lamotte —

intermediate regions are empty of (itself) empty [of Prakrtil etc., up to: the intermediate regions, because they are neither eternal nor That is In short, in the opinion of the Upadesa, the Para- transitory. Why? Because such is their essential nature. emptiness of beings; the 27 marthasunyatasutra teaches only the called Great Emptiness' . Mahasunyatasutra proclaims both the emptiness of beings and the emptiness of things; as for the Samrddhisutra, it affirms the emptiness of essential natures (prakrti). Satasahasrika. 27 Emended text of the Pancavimsatisahasrika, p.196. 11.7-8; disa sunya I 11.15-20. tatra katama mahasunyata I purva dik purvaya The shifts in meaning undergone in the course of time by p.1408, vidigbhih sunya daksina dig daksinaya disa sunya 1 yavad vidiio the technical vocabulary of Buddhism did not escape the author asyaisa I iyam ucyate akutasthavinaiitam upadaya I tat kasya hetoh I prakrtir of the Upadesa. In the canonical works, paramarthasunyata is mahasunyata I. emptiness in the proper sense of the word, namely Anatman or five the emptiness of beings (sattvasunyatd) devoid of self and any- [Ed] - A more detailed bibliography can be found in the author's vertu de sagesse (Publications de l'lnstilut thing pertaining to a self, while mahasunyata is the great volumes of Le Traite de. la grande of Lou vain and Louvain-la-Neuve 1949-80), the English version emptiness relating to both things and beings. In the Prajna- Orientaliste. translator and awaits publication which is virtually completed by the present paramita sutras of the Mahayana, paramarthasunyata is the em- in the same series. ptiness of the Absolute, i.e. of Nirvana; mahasunyata is quite the publication of simply the emptiness of the spatial regions. This is what results Note: The above article originally appeared prior to 'Eighteen kinds of from the definitions supplied by the Pancavimsatisahasrika and Traite IV, the longest section of which is devoted to the the Satasahasrika: sunyata.

'What is the emptiness of the Absolute? Here the Absolute means Nirvana, and that Nirvana is empty of Nirvana because it is neither eternal nor transitory. Why? Because such is its 26 essential nature. That is called the emptiness of the Absolute' .

'What is great emptiness? The eastern region is empty of eastern region; the southern region is empty of southern region . NOTICE

regret of Just as we were going to press, we learnt with deep on 2 26 Emended text of the Pancavimsatisahasrika, p.196. 1L9-10, and of the Sata- the death of the French scholar Andre BAREAU, aged 71, - 1.21: tatra College de sahasrika, pp.1408, 1.20 1409, tatra katama paramarthasunyata j March 1993. An appreciation of this Professor at the ucyata yac ca nirvanam nirvanena kunyam akulastha- will follow in paramartha nirvanam / France and world renowned writer on Buddhism hetoh prakrtir asyaisa ucyate para- vinasitam upadaya j tat kasya iyam the next issue. marthasunyata j.

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