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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XVlll THE VAGRAKKHEDIKA. through the contemplation of " Vidyamatra ; " hence they are called imperceptible and unknowable. What are the knowable and perceptible phenomena ? Not knowing that these imperceptible and unknow^able phenomena are the productions of their own minds, men from their habitual delusions invest them with an existence outside of mind, as perceptible mental phenomena, as things visible, audible, &c. These phenomena are called perceptible and knowable. Though there are thus two kinds, perceptible and imperceptible phenomena, they occur upon the same things, and are inseparably bound together even in the smallest particle. Their difference in appearance is caused only by differences both in mental phenomena, and in the depth of conviction. Those who know only the perceptible things without knowing the imperceptible, are called the unenlightened by Buddha. Of the eight mental operations, the eighth, Alaya-vi^«ana, has reference to the imperceptible, while the first six (sic) refer to the perceptible phenomena. All these, however, are delusive mental phenomena. ' In contradistinction to the fallacious phenomena, there IS the true essence of mind. Underlying the phenomena of mind, there is an unchanging principle which we call the essence of mind ; the fire caused by fagots dies when the fagots are gone, but the essence of fire is never destroyed. The essence of mind is the entity without ideas and without phenomena, and is alwaj-s the same. It pervades all things, and is pure and unchanging. It is not untrue or changeable, so it is also called " Bhutatathata " (permanent reality). ' The essence and the phenomena of mind are inseparable; and as the former is all-pervading and ever-existing, so the phenomena occur everywhere and continually, wherever suitable conditions accompany it. Thus the perceptible and imperceptible phenomena arc manifestations of the essence of mind that, according to the number and nature of conditions, develop without restraint. All things in the universe, therefore, are mind itself. By this we do not mean that all things combine into a mental unity called mind, nor that all things arc emanations from it, but that without
2INTRODUCTION, XIX changing their places or appearance, they are mind itself everywhere. Buddha saw this truth and said that the whole universe was his own. Hence it is clear that where the essence of mind is found, and the necessary conditions accompany it, the phenomena of mind never fail to appear. So the essence of mind is compared to water, and its phenomena to waves. The water is the essence, the waves are the phenomena ; for water produces waves when a wind of sufficient strength blows over its surface. The waves, then, are the phenomena, the water is the essence ; but both are one and the same in reality. Though there is a distinction between the essence and the phenomena of mind, yet they are nothing but one and the same substance, that is, mind. So we say that there exists nothing but mind. Though both the world of the pure and impure, and the generation of all things, are very wide and deep, yet they owe their existence to our mind. Men, however, do not know what their own minds are ; they do not clearly see the true essence, and, adhering to their prejudices, they wander about between birth and death. They are like those who, possessing invaluable jewels, are, nevertheless, suffering from poverty. Heaven and hell are but waves in the great sea of the universe ; Buddhas and demons are not different in their essence. Let us, therefore, abide in the true view and reach the true comprehension of the causality of all things.' I hope that this will justify the view I have taken of the Ya^rakk/iediksL, and that my translation, though it differs considerably from former translations, will be found to be nearest to the intentions of the author of this famous metaphysical treatise. -'■ b 2 XX THE pragaa-paramita-ii/?/dava-sCtra.
3THE PRA6^7VA-PARAMITA-H7?/DAYA- SUTRA. (THE LARGER AND THE SMALLER TEXT.) As the short text and translation of these Sutras were pubh'shed in the Anecdota Oxoniensia, 1884, with Introduction and full notes, I did not at first intend to include them in this volume. But as I was told that this Sutra is really the most widely read Buddhist text in Japan, to be seen everywhere on shrines, temples and monasteries, more admired, it may be, than understood by the Buddhist laity, I yielded to the wishes of my Buddhist friends, and have reprinted it so as to make this volume a really complete repository of all the important sacred texts on which Buddhism takes its stand in Japan. We have heard so much of late of a Buddhist propaganda for the conversion of the East and the West to the doctrines of Buddha, that it may be useful to see what the doctrines of the historical Buddha have become in the Mahayana-school, more particularly in the monasteries of Japan. THE amitAyur-dhyAna-sOtra. As I did not succeed in getting possession of a MS. of the original Sanskrit text of this SCltra, I had given up all hope of being able to give in this volume a translation of all the classical texts used by the two leading sects of the Buddhists in Japan. Fortunately at the last moment a young Japanese scholar who is reading Sanskrit with me at Oxford, Mr. J. Takakusu, informed me that he possessed the Chinese translation of this Sutra, and that he felt quite competent to translate it. It so happens that the style of this Sutra is very simple, so that there is less fear of the Chinese translator, Kiilayajas, having misunderstood the Sanskrit original. But though I feel no doubt that this INTRODUCTION. XXI
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XVlll THE VAGRAKKHEDIKA. through the contemplation of " Vidyamatra ; " hence they are called imperceptible and unknowable. What are the knowable and perceptible phenomena ? Not knowing that these imperceptible and unknow^able phenomena are the productions of their own minds, men from their habitual delusions invest them with an existence outside of mind, as perceptible mental phenomena, as things visible, audible, &c. These phenomena are called perceptible and knowable. Though there are thus two kinds, perceptible and imperceptible phenomena, they occur upon the same things, and are inseparably bound together even in the smallest particle. Their difference in appearance is caused only by differences both in mental phenomena, and in the depth of conviction. Those who know only the perceptible things without knowing the imperceptible, are called the unenlightened by Buddha. Of the eight mental operations, the eighth, Alaya-vi^«ana, has reference to the imperceptible, while the first six (sic) refer to the perceptible phenomena. All these, however, are delusive mental phenomena. ' In contradistinction to the fallacious phenomena, there IS the true essence of mind. Underlying the phenomena of mind, there is an unchanging principle which we call the essence of mind ; the fire caused by fagots dies when the fagots are gone, but the essence of fire is never destroyed. The essence of mind is the entity without ideas and without phenomena, and is alwaj-s the same. It pervades all things, and is pure and unchanging. It is not untrue or changeable, so it is also called " Bhutatathata " (permanent reality). ' The essence and the phenomena of mind are inseparable; and as the former is all-pervading and ever-existing, so the phenomena occur everywhere and continually, wherever suitable conditions accompany it. Thus the perceptible and imperceptible phenomena arc manifestations of the essence of mind that, according to the number and nature of conditions, develop without restraint. All things in the universe, therefore, are mind itself. By this we do not mean that all things combine into a mental unity called mind, nor that all things arc emanations from it, but that without
2INTRODUCTION, XIX changing their places or appearance, they are mind itself everywhere. Buddha saw this truth and said that the whole universe was his own. Hence it is clear that where the essence of mind is found, and the necessary conditions accompany it, the phenomena of mind never fail to appear. So the essence of mind is compared to water, and its phenomena to waves. The water is the essence, the waves are the phenomena ; for water produces waves when a wind of sufficient strength blows over its surface. The waves, then, are the phenomena, the water is the essence ; but both are one and the same in reality. Though there is a distinction between the essence and the phenomena of mind, yet they are nothing but one and the same substance, that is, mind. So we say that there exists nothing but mind. Though both the world of the pure and impure, and the generation of all things, are very wide and deep, yet they owe their existence to our mind. Men, however, do not know what their own minds are ; they do not clearly see the true essence, and, adhering to their prejudices, they wander about between birth and death. They are like those who, possessing invaluable jewels, are, nevertheless, suffering from poverty. Heaven and hell are but waves in the great sea of the universe ; Buddhas and demons are not different in their essence. Let us, therefore, abide in the true view and reach the true comprehension of the causality of all things.' I hope that this will justify the view I have taken of the Ya^rakk/iediksL, and that my translation, though it differs considerably from former translations, will be found to be nearest to the intentions of the author of this famous metaphysical treatise. -'■ b 2 XX THE pragaa-paramita-ii/?/dava-sCtra.
3THE PRA6^7VA-PARAMITA-H7?/DAYA- SUTRA. (THE LARGER AND THE SMALLER TEXT.) As the short text and translation of these Sutras were pubh'shed in the Anecdota Oxoniensia, 1884, with Introduction and full notes, I did not at first intend to include them in this volume. But as I was told that this Sutra is really the most widely read Buddhist text in Japan, to be seen everywhere on shrines, temples and monasteries, more admired, it may be, than understood by the Buddhist laity, I yielded to the wishes of my Buddhist friends, and have reprinted it so as to make this volume a really complete repository of all the important sacred texts on which Buddhism takes its stand in Japan. We have heard so much of late of a Buddhist propaganda for the conversion of the East and the West to the doctrines of Buddha, that it may be useful to see what the doctrines of the historical Buddha have become in the Mahayana-school, more particularly in the monasteries of Japan. THE amitAyur-dhyAna-sOtra. As I did not succeed in getting possession of a MS. of the original Sanskrit text of this SCltra, I had given up all hope of being able to give in this volume a translation of all the classical texts used by the two leading sects of the Buddhists in Japan. Fortunately at the last moment a young Japanese scholar who is reading Sanskrit with me at Oxford, Mr. J. Takakusu, informed me that he possessed the Chinese translation of this Sutra, and that he felt quite competent to translate it. It so happens that the style of this Sutra is very simple, so that there is less fear of the Chinese translator, Kiilayajas, having misunderstood the Sanskrit original. But though I feel no doubt that this INTRODUCTION. XXI
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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