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Buddhist Studies THIRTY YEARS of BUDDHIST STUDIES Selected Essays by EDWARD CONZE BRUNO CASSIRER © EDWARD CONZE 1967 Printed in Great Britain by SPOTTISWOODE, BALLANTYNE & CO LTD London and Colchester Published 1967 by BRUNO CASSIRER (PUBLISHERS) LTD 31 Portland Road, Oxford Other books by Edward Conze: BUDDHISM. Its Essence & Development. Cassirer, Oxford 1951. BUDDHIST TEXTS through the Ages. In coll. with I. B. Horner, D. L. Snellgrove, A. Waley. Cassirer, Oxford 1954. ABHISAMAYALANKARA. Translation. Serie Orien- tale Roma VI, 1954. SELECTED SAYINGS from the PERFECTION OF WISDOM. Buddhist Society, London 1955. f THE BUDDHA'S LAW AMONG THE BIRDS. Transl. & Comm. Cassirer, Oxford 1956. i BUDDHIST MEDITATION. Allen & Unwin, London 1956. VAJRACCHEDIKA PRAJNAPARAMITA. Ed. & Transl. Serie Orientale Roma XIII, 1957. BUDDHIST WISDOM BOOKS. The Diamond Sutra. The Heart Sutra. Allen & Unwin, London 1958. » ASTASAHASRIKA PRAJNAPARAMITA. Transl. The Asiatic Society, Calcutta 1958. BUDDHIST SCRIPTURES. Penguin Classics, 1959. THE PRAJNAPARAMITA LITERATURE. Indo- Iranian Monographs VI. Mouton, The Hague i960. A SHORT HISTORY OF BUDDHISM. Chetana Ltd., Bombay 1961. THE LARGE SUTRA ON PERFECT WISDOM. Luzac & Co., London and Madison 1961-4. > THE GILGIT MANUSCRIPT OF THE ASTADA- SASAHASRIKA PRAJNAPARAMITA. Ed. & Transl. Serie Orientale Roma XXVI, 1962. • BUDDHIST THOUGHT IN INDIA. Allen & Unwin, London 1962. MATERIALS FOR A DICTIONARY OF THE PRAJNAPARAMITA LITERATURE. Suzuki Research Foundation, Tokyo 1967. ACKNOWLEDGMENTS The publishers are grateful for permission to re-print the essays collected in this volume. Permission was kindly given for: Recent Progress in Buddhist Studies, published in: The Middle Way 34, 1959, pp. 6-14; i960, pp. 144- 50; 35, i960, pp. 93-8, no. Buddhist Saviours, published in: The Saviour God, ed. by S. G. F. Brandon, 1963, Manchester University Press, pp. 67-82. Mahayana Buddhism, published in: The Concise Encyclopaedia of Living Faiths, ed. R. C. Zaehner, I959* PP- 296-320. The Meditation on Death, published in: The Middle Way, 29,1955, pp. 159-163; 30,1955, pp. 15-18; pp. 54-7- The Lotus of The Good Law, Chapter 5: On Plants, published in: The Middle Way, 37, 1962, pp. 95-6, 1963, pp. 157-60; 38, 1963, pp. 15-7; pp. 49^51- The Development of Prajnaparamita Thought, pub- lised in: Buddhism and Culture. Dedicated to D. T. Suzuki in commemoration of his 90th Birthday, ed, by S. Yamagucchi. Kyoto, i960, pp. 24-45. The Prajnaparamita-hrdaya Sutra published in: Journal of the Royal Asiatic Society, 1948, pp. 33-5L The Composition of the Astasahasrika Prajnapara- mita, published in: The Bulletin of the London School of Oriental and African Studies, 14,1952, pp. 251-62. Hate Love and Perfect Wisdom, published in: The Mahabodhi, v. 62,1954, pp. 3-8. Acknowledgments vii The Perfection of Wisdom in Seven Hundred Lines, published in: Kalpa I 2, 1963, pp. 4-10; Kalpa I 3, 1963, pp. 11-20. Prajfia and Sophia, published in: Oriental Art 14,1948, pp. 196-7. Buddhist Philosophy and its European Parallels, published in: Philosophy East and West, 13, 1963, PP. 9-23. Spurious Parallels to Buddhist Philosophy, published in: Philosophy East and West, 13,1963, pp. 105-115. The Iconography of the Prajnaparamita, published in: Oriental Art II 2, 1949, pp. 47-52; III 3, 1951, pp. 104-9. TABLE OF CONTENTS Foreword page Recent Progress in Buddhist Studies I I Buddhist Saviours 33 Mahayana Buddhism 48 The Meditation on Death 87 The Lotus of the Gddd Law, ch. 5: On Plants 105 The Development of Prajfiaparamita Thought 123 The Prajnaparamita-hfxlaya Sutra 148 The Composition of the Aftasahasrika Prajfiaparamita 168 Hate, Love and Perfect Wisdom 185 The Perfection of Wisdom in Seven Hundred Lines 191 Prajfia and Sophia 207 Buddhist Philosophy and its European Parallels 210 Spurious Parallels to Buddhist Philosophy 229 The Iconography of the Prajfiaparamita 243 INDEX . .. .. ; Foreword hen teaching recently for a year in North America, it Wwas suggested to me that a re-publication of some of my articles, which have appeared over a period of thirty years in various periodicals, and are now almost unobtainable, might be of assistance to Buddhist scholarship. I therefore submit here- with a first selection of these articles to my readers. If there is sufficient demand, in other words if my patient publisher loses no money on this venture, we plan to bring out a second volume, to b$ called Further Buddhist Studies, later on. The collection contains two Surveys: The first (p. i) shows the revolutionary changes which have taken place in the study of Buddhism between 1940 and i960 with regard to the early period, the Mahayana, the Tantras and Zen; the second (p. 48) still remains the only general survey of Mahayana Buddhism with any claims to scholarly exactitude. Two articles deal with Buddhism as a Philosophy (pp. 210, 229), and one with Budd- hism as a religion (p. 33). I have included three translations: Buddhaghosa on the Recollection of Death, the Lotus of the Good Law and a Perfection of Wisdom. The first concerns a standard meditation, followed by a number of my own com- ments which cannot, I think, be described as an unqualified success, but which may have sorajfe merit as a first attempt to do something which will have to be done better and more exten- sively by others in due course. ^The second is taken from the Saddharmapundanka, one of the great classics of Mahayana Buddhism, and greatly revered in the Far East, By consulting the Tibetan translation of the verses I have been able to improve substantially the translation I gave in " Buddhist Texts11 in 1954 (nos. 123 and 134). I undertook this translation because at that time the Oxford University Press considered issuing a modernized version of their Sacred Books of the East and because I wanted to show what radical changes, as com- pared with Kern's translation of 1884, would have to be made eighty years later. However, the Oxford University Press found that the scheme was impracticable, and I therefore re- print here only the fifth chapter of my translation which, in the Foreword xi absence of further encouragement, is all that I am ever likely to do. Professor Th. de Bary of Columbia University is, I am glad to hear, arranging for a translation of the Lotus of the Good Law from the Chinese. Thirdly I give the first part of The Perfection of Wisdom in 700 Lines. The page-numbers refer to J. Masuda's edition of the Sanskrit text (see my The Prajnapar- amita Literature, i960, pp. 62-4) which is, alas, confined to the first part of the Sutra. In its second part the text is so corrupt that the meaning cannot always be ascertained with any degree of certainty, and an English translation must await a better edition of the Sanskrit original. That brings us to the Prajnaparamita which by some obscure karmic dispensation has during this life been my dominant interest. At the present stage of our knowledge of the Mahayana chronological studies of selected literary documents are an especially urgent requirement, and I have attempted to give them for the Prajnaparamita literature in general (pp. 123), and for the version in eight thousand Lines in particular (pp. 168). With regard to the celebrated Heart Sutra 11 have not only attempted to submit a better text, but also to reveal its mean- ing by placing it into its historical context. Two other contri- butions are rather slight. One (p. 185) attempts to establish some connection between modern psychology and the thought of the Prajnaparamita; the other (p. 207) to indicate some of the similarities between the Indian concept of Prajnaparamita and the nearly contemporary Mediterranean concepts of Sophia and Chochma. The ideas of the latter paper were further developed and presented in a more elaborate lecture on 11 Gnostic Trends in Buddhist Thought", which I gave in i960 at the 25th International Orientalist Congress in Moscow, but the opposition to my thesis, particularly from the Indian delegates, was so vehement that it not only propelled me to the front page of Pravda but also made me have second thoughts. In the face of so much hostility I have accumulated further data and the July issue of Numen 1967 contains my final views on the striking similarities between Buddhism and Gnosis. Finally, the two articles on "The iconography of the Prajna- paramita" are a systemic attempt to survey all the manifold manifestations of this figure. There are few other studies of this kind, and the only other examples which come readily to mind xii Foreword are Mile, de Mallmann's studies of Avalokitesvara (1948) and Manjusri (1964). Most of the material has been reprinted verbatim as it stood, though there have been some minor adjustments. In the two philosophical articles (pp. 210-242) the loving editorial care of Prof, Charles Moore of Hawaii, editor of Philosophy East and West, had so much changed the tone of what I had written that one might have thought it to have emanated from Princeton, Wisconsin or Nebraska. The reprint has nearly everywhere restored the idiosyncrasies of my original text. The article on the Prajiiaparamita-hrdayasutra differs from the original publication in the JRAS in two ways: 1. The *'Bibliography11 at the end (JRAS, pp. 48-51) has been lopped off, because it has meanwhile appeared in a much fuller form in The PrajMparamita Literature, i960, pp. 71-75.2. The Sanskrit text of the Sutra has been re-edited on the basis of now twenty-nine documentary sources. And in the " Iconographytp I have re-cast the list of " ImagesM so as to take account of post-1950 research on the subject. It now remains for me to thank those persons and Institutions who have so generously given me their permission to reprint the articles which have appeared in their journals.
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