Buddhist Texts Through the Ages

Introduction

A comprehensive Anthology of Buddhist Texts has never before been attempted. The documents are distributed over so many languages that no one person could aim at knowing them all. More than a dozen collections of texts from the Pali Scriptures have been published and a fairly representative collection of Mahayana passages, translated by Prof. M. Winternitz, has appeared in German.¹ But there is no corresponding publication in English for the Mahayana, and nothing in any European language for the Tantras, or for China and Japan. The overwhelming majority of the texts preserved in Sanskrit, Tibetan and the Far Eastern languages are still untranslated. Even where English translations of Mahayana texts exist, they were in most cases carried out at a time when the particular idiom of these texts was only imperfectly understood. Only in recent years has it become possible to translate accurately, and work done in the middle of the 20th century is likely to be greatly superior to anything done fifty or more years ago.

All the texts in this book have been newly translated from the originals. The book is designed as a sequel to Dr. Conze’s book Buddhism,² which seemed to give a sufficiently authentic account of the development of Buddhist thought to serve as a basis for a collection of texts. In this Anthology only texts are given. They have not been encumbered with notes, on the assumption that the reader can find all the explanation that may be required in Dr. Conze’s book. Considerable attention has been given to the problem of ensuring uniformity in the rendering of technical terms. A Glossary provides a list of the main terms, with their Sanskrit equivalents. In a number of cases we decided not to translate the term at all, as words such as Buddha, Dharma, Nirvana and others are likely in due course to be absorbed into the English language. In other cases the English equivalent adopted here can be considered as a makeshift only. It is, for instance, impossible to find one English term which contains and can convey the whole wealth of meaning of a term like moha. Such difficulties are inherent in any translation, and we hope that the Glossary will help to reduce the dangers of misunderstanding.

The first section deals with the tradition of the Hinayana. The majority of the extracts chosen by Miss Horner are taken from the Pali Canon. A few passages from post-canonical works and from the old commentaries have been included. This limits the representation of the Hinayana to one school only, to the Theravadins. No extracts have been given to illustrate the traditions, or the specific doctrines, of any of the other seventeen Hinayana schools. This decision has been made merely for practical reasons, that is to say mainly because the Theravadin literature is both compact and, thanks to the editions and translations of the Pali Text Society, easily accessible. In any case, any differences found between various Hinayana sources concern only minor details of the doctrine, which fall outside the scope of this Anthology.

The question of how to present the material in this section gave rise to various difficulties. We finally agreed that, however fundamental the triad of Morality, Concentration and Wisdom may be, it would be easier, for purposes of historical information, to group the material under another Buddhist triad, that of Buddha, Dharma and Samgha. The usual order of this triad is here reversed, so that Samgha comes first and Buddha last. It is hoped that thereby a clearer indication may emerge of the progress that devotees and aspirants, the ariyan disciples, ought to make.

Beginning as monks and nuns, in a regulated homeless life’, they are disciplined from without and within by the authoritative rules and sanctions of the Samgha (monastic Order or Confraternity) to respond less and less to the demands of their sense-experiences. They can then strive the more ardently to acquire both a growing understanding and knowledge of Dharma and greater ease and success in practising it; thus they will become what they ought to be, in order finally to reach the Further Shore beyond the Rivers of Life and Death where they will stand on dry land, on the Isle of Nirvana, safe and secure in the plenitude of Wisdom. They are now Arahants, those who have done all there was to be done, and are perfectly ‘finished’.

In order to represent Dharma, only one classification and one statement have been chosen from among the numerous classifications and statements found in the Pali Canon: the Five Faculties, which include not only faith but also concentration and wisdom; and, secondly, the essential formula of Conditioned Genesis or Dependent Origination, a teaching on the mean or middle way for the eradication of ill, suffering, insufficiency and anguish. Precisely this do I teach, now as formerly: ill and the stopping of ill (M. I. 140). Some of the ways of passing from the bonds and fetters of the Not-Beyond to the Freedom of the Beyond, the ways of Arahants and Buddhas, together with a small selection of the reasons for doing so, may be found in the chapter headed ‘The Object of Wisdom’. The fundamental object was to get free—free from all undesirable conditions and mental objects, free also from the more desirable ones. And to be free in the Highest: As the great ocean has but one taste, that of salt, so has this Dharma and Discipline but one taste, the taste of Freedom (Vin. ii. 239; A. iv. 203; Ud. 56). Since this taste of Freedom permeates the whole of the teaching, no individual extracts have been included as a separate category.

The third division of the extracts concerns the Buddha who, although born a man, as Tathagata is inconnumerable, beyond all ways of telling (Sn. 1076). For, released from the world, freed from the denotation of the five skandhas, he is no longer to be reckoned, either as the man so-and-so, or as one about whom, after the dissolution of his body, the statement could be made in truth and in fact that he is, is not, both is and is not, neither is nor is not. Because his is Wisdom as seen and known from the Further Shore, he speaks and acts from this Wisdom and not from desire or volition; hence all that he does is karmically inoperative. Therefore he is trackless and untraceable. "They call him, by whom attachment and aversion and ignorance have been discarded: one of developed self, Brahman-become, Tathagata, Buddha, who has passed by fear and dread, and put away everything (It. p. 57).

We now turn to the second section. For the Mahayana we possess already an excellent Anthology, compiled by Santideva in the 8th century, under the title ‘The Compendium of Training’ (Sikshasamuccaya). An English translation appeared in 1922, but it is very carelessly done. The Sanskrit originals of many of Santideva’s extracts are now lost, and his successors will have to draw heavily on his work. Among the doctrinal texts the Prajnaparamita Sutras are of outstanding importance, and therefore amply represented in Dr. Conze’s selection. Most of them have not been translated before. With the Mahayana it is not the scarcity of sources which causes difficulties but their abundance. It was necessary to concentrate on a few of them, in a work which does not aim at giving a survey of the literary genres and sources but at illustrating the development of basic ideas.

The arrangement of the extracts, following fairly closely chapters V-VII of Dr. Conze’s book on Buddhism, is simple and self-explanatory. The translation aims at being strictly literal; sometimes violence had to be done to English idioms. There are also occasional neologisms, as when jñāna is rendered by ‘cognition’, carati and carya by ‘course’, or manyanā by ‘mindings’. Buddhist style has many peculiarities of its own and, though other translators have thought differently, Dr. Conze believes that some of them should be reproduced in translation. Only readable extracts have been chosen, though the rule broke down in the case of the Yogacarins. Their vast literature is so permeated with scholasticism that it makes difficult reading everywhere. Nearly all the extracts are directly translated from the Sanskrit; there are, however, two exceptions: no. 148 has been rendered from the Chinese of Yüan-tsang by Arthur Waley. Yüan-tsang had before him a recension which is more interesting than the one we find in the Sanskrit and Tibetan. In this case also all the repetitions of the text have been left in, to give the reader an idea of how these texts were actually meant to be recited. No Sanskrit original exists for no. 184, and Prof. Lamotte’s French translation from the Tibetan has been the main source here. We felt, however, the text to be sufficiently important to excuse this departure from the standard otherwise observed in this book.

In the third part, dealing with the Tantras, Dr. Snellgrove has attempted to illustrate the main themes of the followers of the Tantras: their repudiation of all other practices, their conviction that the truth was but a matter for inner realization, and that this was not to be found by fleeing from a world of which man is essentially a part, but by comprehending it in its true condition and by continuing to live in it. This is what is meant by the unity of Samsara and Nirvana, which was for them the limit of perfection. Philosophically this unity is express in terms of the unity of Wisdom, which is perfect tranquillity, and Compassion, which is altruistic activity, also known as Means. Cosmologically this unity is expressed in terms of the continuing evolution and involution of phenomenal existence, which was a universal Indian conception. Thus the final stage of bliss and perfect self-realization is the state of ‘two-in-one’. The Means of realization of this state involved a ritual, an expression of the idea, which is therefore itself symbolic of the twofold unity, for it is both expression and idea, action and realization, Samsara and Nirvana. As such the rite of the union of the yogin and the yogini was conceived. But for its effectiveness it depended entirely upon the bestowing of power (adhishṭhāna) by a qualified master. This involved submission to his guidance and learning from him to begin with the truth of the true nature of existence.

For this two chief means were employed, meditation upon the Mandala and meditation upon divine forms. The intention was always the same, namely to identify phenomenal existence with these imagined forms and so to realize its complete non-substantiality. The effectiveness of the ritual depended entirely upon the holding of these ‘right views’. But this ritual was also practised as an internal act and the two coefficients are envisaged as two veins to the right and left of the human body.³

A full discussion of all these ideas is clearly impossible here. For further information the reader may refer to An Introduction to Tantric Buddhism, by S. B. Dasgupta, Calcutta, 1950, and to Dr. Snellgrove’s edition of the Hevajra-tantra, shortly to be published.

A few words may be added about some of the works translated in Part III. Saraha’s Treasury of Songs (no. 188) was written, probably in the 9th century, by one of the chiefs of the 84 Perfect Ones (Siddhas), to whom the beginnings of the Tantras are traditionally ascribed. It is written in Apabhramsa, an Eastern dialect of India, but the text is corrupt and obscure, and for interpretation we depend largely on the Tibetan translation. The work has been included in full because it gives a resume of the basic Tantric ideas in an agreeable form.

Ananghavajra, another of the Perfect Ones, wrote ‘The Attainment of the Realization of Wisdom and Means’ (no. 189), of which the first three chapters have been translated (omitting vv. II-23 of ch. 2). The first chapter provides a brief philosophical introduction. The second and third chapters serve to illustrate the relationship of master and pupil, and refer to the actual rite of union.

No. 190 describes briefly the five Tathagatas and their significance. It is preceded by a short note on the Mandala, to which it directly refers, and which is one of the pupil’s means of meditation. No. 191, finally, illustrates the stages of internal reintegration. Readers may note how the words themselves have acquired a purely symbolic meaning, and how the four Buddha-bodies are conceived as existing within the human body. This whole meditation is an actualization of the doctrine that the whole truth exists within (see vv. 48 and 89 of Saraha’s songs).

As to the fourth part, which contains a selection from the Chinese and Japanese sources, a special introduction by Dr. Arthur Waley will be found on p. 271.

February 1953

T

HE

E

DITORS

Note: Diacritical signs have been omitted, Except in the notes and quotation of sources.

First Part

THE TEACHING OF THE ELDERS

by

I. B. Horner

T

HE

S

AMGHA

THE ORDER OF MONKS AND NUNS

1. ‘Conversion’ of Anathapindika and Gift of the Jeta Grove

The householder Anathapindika, who was the husband of a sister of a banker in Rajagaha, went there on some business at a time when the Order with the Buddha at its head had been invited for the morrow by the banker. And the banker enjoined his slaves and servants to get up early in the morning and cook conjeys, rice, curries and vegetables. So the householder Anathapindika thought to himself: Formerly, when I used to arrive here this householder put aside all his duties and did nothing but exchange greetings with me, but now he seems excited and is enjoining his slaves and servants to get up early tomorrow and cook various things. Can it be that there is a wedding on foot, or has a great oblation been arranged, or is King Seniya Bimbisara of Magadha invited for the morrow with his troops? And he asked the banker what was going forward.

There is neither a wedding, householder, nor has King Seniya Bimbisara been invited with his troops. But a great oblation has been arranged by me: the Order has been invited for the morrow with the Buddha at its head.

"Householder, did you say Buddha? "

"Buddha I did say, householder."

"Householder, did you say Buddha? "

"Buddha I did say, householder."

"Householder, did you say Buddha? "

"Buddha I did say, householder."

"Even this sound, Buddha, Buddha is hard to come by in the world. Could I go and see this Lord, Arahant, perfect Buddha? "

Not now, but tomorrow early.

So the householder Anathapindika lay down with mindfulness so much directed towards the Buddha that he got up three times during the night thinking it was daybreak. As he approached the gateway to the Cool Grove non-human beings opened it. But as he was going out from the town, light vanished, darkness appeared; and such fear, consternation, terror arose in him that he wanted to turn back from there. But the yakkha Sivaka, invisible, made this sound heard:

"A hundred elephants, horses or chariots with she-mules,

A hundred thousand maidens adorned with jewelled earrings—

These are not worth a sixteenth part of one length of stride.

Advance, householder; advance, householder.

Advance is better for you, not retreat."

Then the darkness vanished, light appeared so that Anathapindika’s fear, consternation and terror subsided.

He then approached the Cool Grove and as the Lord was pacing up and down in the open air he saw him and, stepping down from the place where he had been pacing up and down, he addressed Anathapindika, saying: Come, Sudatta. He thinking: The Lord addressed me by name, ⁴ inclined his head at the Lord’s feet and said he hoped that the Lord was living at ease. The Lord answered:

"Yes, always at ease he lives, the Brahmin, attained to nirvana,

Who is not stained by lusts, cooled, without ‘basis’, ⁵

Having rent all clingings, having averted heart’s care,

Tranquil he lives at ease, having won to peace of mind."⁶

Then the Lord talked a talk on various things to the householder Anathapindika, that is to say talk on giving, on moral habit and on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing them. When the Lord knew that the mind of the householder Anathapindika was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on Dhamma which the Buddhas have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was sitting on that very seat, Dhamma-vision, dustless, stainless, arose to the householder Anathapindika, that whatever is liable to origination all that is liable to stopping. Then, having seen Dhamma, attained Dhamma, known Dhamma, plunged into Dhamma, having crossed over doubt, put away uncertainty and attained without another’s help to full confidence in the Teacher’s instruction, Anathapindika spoke thus to the Lord:

It is excellent, Lord. Even as one might set upright what has been upset, or uncover what was concealed, or show the way to one who is astray, or bring an oil lamp into the darkness thinking that those with vision might see forms, even so is Dhamma explained in many a figure by the Lord. I myself, Lord, am going to the Lord for refuge, to Dhamma and to the Order of monks. May the Lord accept me as a lay disciple going for refuge from this day forth for as long as my life lasts. And, Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks. The Lord consented by becoming silent....

Then the householder Anathapindika, having concluded his business in Rajagaha, set out for Savatthi. On the way he enjoined people, saying: Masters, build monasteries, prepare dwelling-places, furnish gifts; a Buddha has arisen in the world, and this Lord, invited by me, will come along this road. The people did so. And when the householder Anathapindika had arrived at Savatthi he looked all round it thinking:

Now, where could the Lord stay that would be neither too far from a village nor too near, suitable for coming and going, accessible to people whenever they want, not crowded by day, having little noise at night, little sound, without folks’ breath, secluded from people, fitting for meditation?

Then the householder Anathapindika saw Prince Jeta’s pleasure grove, neither too far from a village ... fitting for meditation, and he approached Prince Jeta and said: Young master, give me the pleasure grove to make a monastery.

"The pleasure grove cannot be given away, householder, even for the price of a hundred thousand (coins⁷)."

The monastery has been bought, young master.

The monastery has not been bought, householder. They asked the chief ministers of justice whether it had been bought or not, and they said: When the price was fixed by you, young master, the monastery was bought. So the householder Anathapindika, having gold coins brought out in wagons, spread the Jeta Grove with the price of a hundred thousand. But the gold coins that were brought out the first time were not enough to cover a small open space near the porch. So the householder Anathapindika enjoined the people, saying: Go back, good people, bring (more) gold coins; I will spread this open space (with them).

Then Prince Jeta thought to himself: Now, this can be no ordinary matter inasmuch as this householder bestows so many gold coins, and he spoke thus to Anathapindika:

Please, householder, let me spread this open space; give it to me, it will be my gift.

Then the householder Anathapindika thinking: This Prince Jeta is a distinguished, well-known man; surely the faith in this Dhamma and Discipline of well-known men like this is very efficacious, made over that open space to Prince Jeta. And Prince Jeta built a porch on that open space. The householder Anathapindika had dwelling-places made and cells, porches, attendance-halls, fire halls, huts for what is allowable, privies, places for pacing up and down in, wells, bathrooms, lotus ponds and sheds.

Vinaya-piṭaka II, 154-59 (condensed)

2. ‘Conversion’ of General Siha and Meat-eating

The General Siha, a disciple of the Jains, was once sitting among some distinguished Licchavis who were speaking praise of the Buddha, Dhamma and the Order; and Siha conceived a strong aspiration to see the Lord. At last he went without asking the Jains’ permission, and told the Lord various things he had heard of his teaching and asked whether such things were true or misrepresentations, for, Indeed we, O Lord, do not wish to misrepresent the Lord. Gotama then told Siha the ways in which these assertions about his teachings would be true, for example that it is true he teaches the non-doing of wrong conduct in body, speech and thought, the detestation of it, the burning up of it, the doing of right conduct in these three ways, the averting of passion, hatred and confusion, the annihilation of them, the avoidance of recurrent becoming, and that he teaches a doctrine of confidence and in this trains disciples.

When he had spoken thus, General Siha spoke thus to the Lord: It is excellent, Lord.... May the Lord accept me as a lay disciple going for refuge from this day forth for as long as life lasts.

Now, Siha, make a proper investigation, for it is good that well-known men like you should do so.

I am glad and satisfied that the Lord says this to me. If members of other sects had secured me as a disciple they would have paraded a banner all round Vesali announcing that I had become one of their disciples. But the Lord told me to make a proper investigation. So for a second time I, Lord, go to the Lord for refuge and to Dhamma and to the Order of monks. May the Lord accept me as a lay disciple going for refuge from this day forth for as long as life lasts.

For a long time, Siha, your family has been a well-spring to the Jains. You will bethink to give alms to those who approach you?

I am glad and satisfied that the Lord says this to me. For I had heard that the recluse Gotama had said that gifts should be given to himself and his disciples only, not to others, and that only such gifts would be of great fruit, not gifts given to others. But now the Lord has urged me to give to the Jains too. Indeed, Lord, we shall know the right time for that. So for a third time I, Lord, go to the Lord for refuge and to Dhamma and the Order of monks. May the Lord accept me as a lay disciple going for refuge from this day forth for as long as life lasts.

Then the Lord talked on various things to General Siha. ⁸ And when he had seen, attained, known Dhamma and plunged into it, had crossed over doubt, put away uncertainty, and had attained without another’s help to full confidence in the Teacher’s instruction, he invited the Lord to a meal with him on the morrow together with the Order of monks. And the Lord consented by becoming silent. So General Siha asked a man to go and find out if there was meat to hand ⁹and during the night had sumptuous solid and soft food prepared. In the morning he told Gotama that the meal was ready, and together with the Order of monks he went to Siha’s dwelling and sat down on the appointed seat.

Now at that time many Jains, waving their arms, were moaning from carriage-road to carriage-road, from cross-road to cross-road in Vesali: Today a fat beast, killed by General Siha, has been made into a meal for the recluse Gotama and he has made use of this meat, knowing that it was killed on purpose for him, that the deed was done for his sake. A certain man whispered these reports into General Siha’s ear. Enough, he replied. For a long time now these venerable ones have been desiring dispraise of the Buddha, Dhamma and the Order. But, vain, bad, lying as they are, they do not harm this Lord because they are misrepresenting him with what is not fact. Why, even we, for the sake of our livelihood, would not intentionally deprive a living thing of life.

Then General Siha, having with his own hand served and satisfied the Order of monks with the Buddha at its head, sat down at a respectful distance after the Lord had eaten and had withdrawn his hand from the bowl. And when the Lord had roused, rejoiced, gladdened, delighted General Siha with talk on Dhamma, he departed. Having given reasoned talk on this occasion, he then addressed the monks, saying:

Monks, one should not knowingly make use of meat killed on purpose for one. Whoever should make use of it, there is an offence of wrong-doing. I allow you, monks, fish and meat that are quite pure in these three respects: if they have not been seen, heard or suspected (to have been killed on purpose for a monk).

Vinaya-piṭaka I, 236-38

3. Ordination of Pajapati the Great

At one time the Buddha, the Lord, was staying among the Sakyans at Kapilavatthu in the Banyan monastery. Then the Gotamid, Pajapati the Great, approached and greeted the Lord and, standing at a respectful distance, spoke thus to him:

Lord, it were well that women should obtain the going forth from home into homelessness in this Dhamma and Discipline proclaimed by the Tathagata.

Be careful, Gotami, of the going forth of women from home into homelessness in this Dhamma and Discipline proclaimed by the Tathagata.

A second and a third time both uttered these words. And Pajapati, thinking that the Lord did not allow the going forth of women, afflicted, grieved, with tearful face and crying, greeted the Lord and departed keeping her right side towards him.

Then the Lord set out for Vesali. And Pajapati too, having had her hair cut off and having donned saffron robes, set out for Vesali with several Sakyan women. Arrived at the Gabled Hall, she stood outside the porch, her feet swollen, her limbs covered with dust, with tearful face and crying. The venerable Ananda saw her, and hearing from her the reason for her distress, told her to wait a moment while he asked the Lord for the going forth of women from home into homelessness. But the Lord answered him as he had answered Pajapati. So Ananda thought: Suppose that I should now ask the Lord by some other method? and he spoke thus to the Lord:

Now, Lord, are women, having gone forth from home into homelessness in this Dhamma and Discipline proclaimed by the Tathagata, able to realize the fruits of stream-winning, of once-returning and of non-returning, and arahantship?

Yes, Ananda.

If so, Lord—and, Lord, the Gotamid, Pajapati the Great, was of great service: she was the Lord’s aunt, foster-mother, nurse, giver of milk, for when the Lord’s mother passed away she suckled him—it were well, Lord, that women should obtain the going forth from home into homelessness.

"If, Ananda, the Gotamid, Pajapati the Great, accepts these eight important rules, that may be ordination for her:

"A nun who has been ordained even for a century must greet respectfully, rise up from her seat, salute with joined palms and do proper homage to a monk ordained but that very day.

"A nun must not spend the rains in a residence where there is no monk.

"Every half month a nun should require two things from the Order of monks: the date of the Observance day, and the coming for the exhortation.

"After the rains a nun must ‘invite’ before both Orders ¹⁰ in respect of three matters: what has been seen, heard and suspected (to be an offence).

"A nun, offending against an important rule, must undergo manatta¹¹ discipline for a fortnight before both Orders.

"When, as a probationer, she has trained in the six rules for two years,¹² she should seek ordination from both Orders.

"A monk must