/
Text
1ПШИШ-PBAJKAPARADITA-BMHsfRi
THE WORK OF
BODHISATTVA MAITREYA
EDITED, EXPLAINED AND TRANSLATED
BY TH. STCHERBATSKY,
MEMBER ОГ THE ACADEME OP SCIENCES OP USSR
E. OBERMILLER,
SECTION SECRETARY OP THE RESEARCH INSTITUTE EOR BUDDHIST CULTURE
OF THE ACADEMY OP SCIENCES OP USSR
Fasciculus I
INTRODUCTION. SANSCRIT TEXT AND TIBETAN TRANSLATION
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Contents
Introduction...................................I—XII
Sanscrit Text..................................$0
Tibetan Text...................................
Errata
INTRODUCTION
§ 1. The place of Abhisamayalankara in Buddhist Literature.
The Buddhist literature as translated, preserved and studied
in Tibet and Mongolia is variously classified by the Tibetans.
The first most general division is into Scripture (pravacana =
sutra) and Exegesis (sastra). Next comes a general cross division
into sutra and tantra (mdo and rgyud). The term siitra is
usually applied to the Discourses of Buddha and is, in this accep-
tation, a synonym of Scripture. But here it means all literature
other than tantra, whether exegesis or scriptural. Tantra is a
special mystic worship only loosely connected with Buddhism
proper. Thus siitra in this case would mean Buddhism proper,
exclusive of the annected mystic worship.
A third cross division is into Hinayana, Mahayana and Tan-
tra or Vajra-ySna. The first class contains the literature of the
18 schools of early Buddhism. The second all the subsequent
literature of Buddhism with the exception of Tantra, which forms
the third class. The first two yanas of this division are again
divided in three: Sravaka-y2na, Pratyeka-buddha-yana and
Bodhisattva-yana. This division refers to the three methods of
proceeding along the Path of Salvation towards Final Deliverance
in Nirvana. It is the practical side of the doctrine. Its theore-
tical part or its philosophy is divided into three «Swingings of
the Wheel of the Law» or, as we may simply call it, into three
periods. In the first period the philosophy was pluralistic, iu the
second it was monistic, and in the third it became idealistic and
partly critical.
The early division of the Buddhist literature into three
«baskets», Discipline, Law and Philosophy, was retained in
Tibet but merely in theory. The Tibetans themselves are often
in doubt about the question, to what basket a work of the later
litterature must be assignedJ.
As a matter for study in the monastic schools of Tibet and
Mongolia the whole of Buddhist literature is again divided into
a Laksana-yana* 2 or the doctrine proper and Mantra-
yana or the mystic worship, and there is accordingly in every
monastery two schools or faculties, the faculty of the Doctrine
(Tsanid Patsan)3 4 comprising a theoretical and practical side, and
the faculty of mystic worship (Gyud patsan) *.
The teaching in the faculty of the Doctrine (Tsanid Datsah)
comprises 5 different courses: 1) the philosophy of early Bud-
dhism (abhidharma), 2) Logic (pramSna), 3) The Dialectical
Method (madhyamika), 4) Moral philosophy (paramita) and
5) Monastic Discipline (vinaya). In every class a fundamental
text (mula) is learned by heart and commentaries are orally sup-
plied by the teacher.
The fundamental text for the abhidharma class in Vasu-
bandhu’s AbhidharmakoSa, for the class of logic it is
1, The division in twelve angas which is discussed by E. Burnouf in his
Introduction is also mentioned by Bu-ston, but it is referred not to different
works, but to different varieties of style in which the works, or only parts of them
even simply passages, are written.
2 mtshan-nid-theg-pa, this term is used by Bu-ston.
3 mtshan - nid - grva - tshaii.
4 rgyud-grva-tshan. — In the large monasteries there are additionally a
school of medicine, a school of astronomy and astrology (kala-cakra), and in
Labrang even a school of grammar and music. A survey of the teaching in the
schools of Tibet and Mongolia by В. B. Baradiin will appear in the year book
of our Institution.
ш
the Pramapa-vartika of Dharmakirti, for the dialec-
tical class it is the Mhdhyamika-avatara of Candra-
kirti, for the class of moral philosophy it is the Abhisa-
maya-alankara of Bodhisattva Maitreya, and for
the class of Discipline it is the Vinayasiitra of Gruца-
рг ab ha. The full course lasts for about 12 years. The three
first classes deal with the theoretical part of the Buddhist doct-
rine, the two last with its practical side.
Thus the Abhisamaya-alankara is the fundamental
work for the study of the Buddhist doctrine of the Path towards
moral perfection and the attainment of the condition of a Buddhist
Mahayanistic Saint, and of a Mahayanistic Buddha in his blessed
Nirvana. If the abhidharma, pramana and madhyamika teachings
represent three phases of Buddhist philosophy, the abhisamaya
represents Buddhism as a religion. The term abhisamaya means
direct intuition of the Absolute. Here it means the Path of
attaining that intuition \ it is a synonym of mSrga.
§ 2. The author and his works.
The Abhisamaya-alankara — the full title is Abhisa-
maya-alankara-nama-prajnaparamita-upade§a-
SSstra — is one of the five works upon which the Yogacara
school of later Buddhism is founded, and whose authorship is,
according to the Tibetan tradition, ascribed to Bodhisattva
Maitreya, the future Buddha®. Maitreya, descending from
the Tusita heaven, communicated them to saint Asanga who then
composed the commentaries.
This pious legend is explained by professor Sylvain L6vi8 1 2 з
1 Cp. Points of Controversy, p. 382 ff.
2 Cf. my article Notes de literature bouddhique, La literature Yogacara
d’aprfcs Houston)) in the Muston, 1904. Bn-ston reckons 20 yogacara funda-
mental works, — 5 by Maitreya, 7 by Asanga, and 8 by Vasubandhu.
з In his Introduction to the Translation of Asanga’s Sutrftlankara, Paris, 1911.
IV
as proving that the works of saint Asanga, initiating a new de-
parture in the history of Buddhist philosophy, had attained great
popularity and were gradually considered as revealed. Indeed
the facts collected by him1 point to the gradual growth of the
legend, and the fact that the Indian, Chinese and Tibetan tradi-
tions do not agree1 2 in the enumeration of those five among the
works of Asanga to whom a supernatural origin is ascribed,
would support this opinion.
However professor H. Ui3, in a recent article, expresses his
view to the effect that Maitreya «without any doubt was an
historical person», who lived in TV century A. D. in Ayodhya,
«where he composed some of his works and instructed Asanga
who came, having perhaps been told by Pindola, from Gandhara
in his search for Mahayana Buddhism». This Maitreya, accord-
ing to the same article4, «ought to be regarded as the founder
of the Yogacara school, as much as Nagarjuna is the founder of
the Madhyamika school5.
Be this as the case may be, it is nevertheless in the high-
est degree astonishing that the Abhisamayalankara, which in
Tibet and Mongolia is the fundamental work for studying Bud-
dhism as a religion, which every educated monk in these count-
ries knows by heart, which represents there a Catechism of
Mahayana, which is the starting point of an enormous amount of
literary production, both in India and in Tibet, — has never
1 Ibidem, p. 7—8.
2 Originally the great work of Asanga Saptadasabhumi-sastra alone was
reputed as revealed, but later on five other works were assumed as revealed, but
not the Saptadasabhumi.
8 Zeitschr. flir I. u. I., 1928, p. 215 ff. 4 Ibid., p. 224.
5 M. E. Obermiller informs me that there is in the Tanjur Mdo, v. XVII,
fol. 170—171, a short tract ascribed to NSgarjuna, the Bhava-sankranti
(Srid-pa-hpho-ba), and a commentary (pka) upon it by Maitreya-natha (Byams-
pa mgon-po). This fact can be interpreted either as a support for Prof. Ui’s view,
or it would be an indication that such an attribution was at a certain epoch custo-
mary in some circles.
V
een translated into Chinese and is there utterly unknown1.
Teither Paramartha nor Hiuen-tsang nor I-tsing seem to have
oticed it and have imported no copy of it into China. However
fasubandhu had already, in all probability, made it the text
ook for the study of Prajha-paramita. Although he himself has
omposed no commentary on it, but his pupil and continuator in
his departement of Buddhist science, the saint Vimukta-
ena, has written a detailed commentary2 * which was then
allowed by a series of other works.
Another peculiarity of the Abhisamayalankara is that it ex-
ounds the theory of Salvation without alluding to the typical
enets of the Yogacara school. The Tibetan historian and syste-
jatist Bu-ston Bin-chen-dub in his history of Buddhism
i Tibet8 says, that this work of Maitreya is written according
о the principles of the Madhyamika school (hkhor-lo bar-ba),
zhile the remaining 4 works belong to the Yogacara school.
Lccording to T s о n- к h a p a4 the Abhisamayalankara follows the
rinciples of the Madhyamika-Svatantrika school, the Uttara-
antra of the same author—those of the Madhyamika-Prasan-
:ika, and the remaining three works only belong to the Yoga-
aras. In fact the theory of Salvation is expounded by later
niters either in accordance with the Madhyamika-Svatantrika
r the Yogacara principles, but not in accordance with the
dadhyamika-Prasangika school.
> 3. Contents and character of the work.
Abhisamayalankara is a Prajnaparamita-upadeSa and it is a
astra, that is to say, it is a systematical exposition of the Pra-
naparamita doctrine, of its practical side. Abhisamaya, as already
1 Ibidem, p. 222. * ni-khri-snan-ba, cp. Tanjur Mdo, vol. I.
s f, 22 of the Lha-sa block print edition of the Bod-chos-hbyun.
4 In his Gser-phreh.
VI
mentioned, is here a synonym of marga. Alankara is the name
for a literary form popular with the Buddhists. It means that
the work in question contains no full and detailed exposition of
the doctrine, it is not a maha-§astra, like the AbhidharmakoJa,
but it is only a short summary1 of the salient points of the
system contained in the prajnaparamita stitras, in all its redac-
tions, the one in 100.000 Slokas, the one in 25.000 slokas and
the one in 8.000 §lokas. Really wonderful is the skill, with
which the author includes in the terse writing of his mnemonic
verses almost every important feature, mentioned in the Sutras.
What the term prajnaparamita means, is very pregnantly expres-
sed by Dignaga in the first verse of his Prajna-para-
mita-pindartha1 2 з *, a work dealing with just the same funda-
mental idea as the Abhisamayalankara, and which was probably
composed by him as a help for memory during the time he was
studying the subject as a pupil of Vasubandhu, attending to his
course of Prajnaparamita. The verse runs as follows:
prajnaparamita jflanam advayam, sa Tathagatah,
sadhya-tadarthya-yogena tacchabdyam grantha-margayolis.
That means: «Prajnaparamita is Monism, it is that know-
ledge (in which subject and object coalesce), it is also Buddha
(himself, personified in his Cosmical Body). The word prajnapa-
ramita means moreover the text (of the prajnaparamita sutras)
and the Path of Salvation (which they teach), because the aim
(of the text and of the Path) is to produce this (monistic con-
sciousness and the condition of a Buddha in his Nirvana)».
1 According to S. Levi, op. cit., p. 16, the celebrated passage in Subandhu’s
Vasavadatta, contains even a direct reference to the SUtralankSra of Maitreya-
Asanga. But it is more probable that it refers to the Buddhist practice of writing
alankaras in general,
2 Taqjur, Mdo, vol. XIV; a commentary by Triratnadasa is also found there,
з The Sanscrit original of this verse is quoted by Haribhadra in his Abhisa-
mavalankSra-MR fnl. л—ч /R ПИрттгнПртЛ
VII
Thus, the term prajfia-paramita has the following meanings:
1) philosophic Monism, 2) Buddha’s Cosmical Body, 3) the text
of the p.-p. sutras, and 4) the Path towards Salvation according
to Mahayanistic principles. It is in this last acceptation, that
the Abhisamayalankara contains a summary of the salient
points.
It is divided in 8 chapters. The first three deal with three
kinds of Omniscience, the Omniscience of the Mahayanistic Bud-
dha (sam-akara-jnatS = Tih. rnam-mkhyen), the Omniscience
of the Bodhisattva concerning the Path (marga-jnata = Tih.
lam-ses) and that kind of Omniscience which is attainable by the
Hinayanistic Saint (sarva-jnata = Tib. gzhi-§es). This term of
Omniscience, as applied to the Buddha, carries a totally different
connotation than in western religions. It simply means intelli-
gible, non-sensuous, intuition, the direct presentation of the world
sub specie aeiernitatis. That Monism which in philosophy is
established by discursive argument the Mahayanistic saint and
the Mahayanistic Buddha have the power to intuit directly
(saksat). That Buddha is omniscient does not mean that he
knows the names of all plants and the names of all animals etc.
etc., but it means that he possesses a knowledge of the four truths,
that is to say, he possesses in the highest degree philosophic
intuition1. It is the highest knowledge as conceived by Spinoza,
not the kind of omniscience imagined by unphilosophic minds.
The next four chapters contain the four so called prayogas
or ways of realisation of that omniscience. Chapter 4 deals with
the method of illumination, concerning the subjective and objec-
tive aspects of the three forms of Omniscience (sarvakarabhisam-
bodha). The next three chapters contain the same stuff, but
considered from three different standpoints. Chapter 5 gives the
definition of the culminating point of illumination (murdhabhisa-
maya), chapter 6—of gradual illumination (anupurvabhisamaya)2,
1 Cp. KathSvatthu, II. 2. 22—23.
® Cp. ibid., II. 9.
VIII
chapter 7 — of momentary illumination (ekaksanabhisambodha).
Finally the 8-th and last chapter contains the doctrine of Bud-
dha’s Cosmical Body (dharmakaya), or of the disappearing of the
individual in the monistic Absolute. Thus the whole Sastra has
eight parts dealing with three kinds of omniscience, 4 methods
of attaining it, and one final result. It is called the SSstra of
eight subjects. It is moreover called the Sastra of 70 points,
because the eight subjects in their subdivisions can be analysed
into 70 topics. There are other more detailed subdivisions still.
The text gives simply their enumeration and their system. It is
nothing more than a systematical index, in metrical form, of
all technical terms used in the doctrine of the mahayanistic Path
to Salvation. The meaning of these terms is not contained in the
alankara, it must be found in the commentaries without which
the work remains absolutely incomprehensible. The subject-mat-
ter which is loosely expressed in the sntras, is systematically
arranged in the sastra and explained in the commentaries.
§ 4. The commentaries.
The Tanjur Collection contains translations of 21 works,
which are only different commentaries on the Abhisamayalan-
kara, some of them showing the connection of its systematical
doctrine with the prajnaparamita-siitra in 25.000 Slokas, other
its connection with the one in 8.000 Slokas. The most celeb-
rated among the authors of these commentaries are ar у a Vi-
muktasena (Vl-th century), the pupil of Vasubandhu, bha-
danta Vimuktasena (VI—VII century), the pupil of the
former and acarya Haribhadra (IX century). The title
of the latter’s work is as follows: §rimad-acarya-Ha-
ribhadra-viracita Arya-asta-sahasrika-praj-
naparamita-vyakhya Abhisamayalankara-aloka
nama. A MS of the original Sanscrit text of this work is found
in the Minayeff collection of Sanscrit MSS of the Public Library
IX
of Leningrad1. Its edition is in course of preparation by my
pupil E. Obermiller. Arya Vimuktasena and Haribhadra are
the greatest authorities in the domain of paramita, they are
often quoted in a dvandva compound as hphags-sen = Arya-
НаП. A full list of all the 21 commentaries will be given by
E. E. Obermiller in a paper which will appear in the forth-
coming yearbook of our Institution for the Study of Buddhist
Culture.
The first Tibetan author who has written an independent
commentary on the Abhisamayalankara seems to have been the
celebrated translator (lotsaba) Nog Lodan-Seirab2 (1059—
1109). He was followed by a great number of Tibetan authors
of the old period. The following are the most celebrated among
them: Chaba-Chogi-senge8 * (1109—1169), Tsan-nagpa-tson-
dti-senge4 (the pupil of the former), Dolbopa-8eirab-gyal-tsha *n5
(1292—1391), Budon-rinchen-dub® (1290—1364), Nyabon-
kunga-pal7 (the pupil of the two preceding ones and the teacher
of Tson-khapa), Rondon-j§akya-gyal-tshan8 (1367 —1449),
Rendapa-zhonnu-lod6® (1349—1412), etc., etc.
To the new period belong the works of Tson-khapa (1357—
1419) and his'pupils, the works of Jam-yaii-zhadpa10 * (1648—
1742) and an enormous litterature of manuals for the study of
this subject in monastic schools. The work of Tson-khapa which
bears the title of Gser-phren is especially celebrated by its tho-
rough, detailed, and clear exposition11,
1 № 107 of the Mironov Catalogue. 2 Rnog blo-ldan-Ses-rab.
® Phya-pa chos-kyi seE-ge. * GtsaB-nag-pa-brtson-hgrus-seH-ge.
5 Dol-po-pa Ses-rab-rgyal-mtshan. * Bn-ston rin-chen-grub.
7 Na-dpon-kun-dgah-dpal. 8 RoE-ston SS-kyahi-rgyal-mtshan.
a Red-mdah-pa gzhon-nu-blo-gros. 18 Hjam-dbyans-bzhad-pa-fiag-dbaE-
brtson-hgrus.
71 The fall title of the work is — Ses-rab-kyi-pha-rol-tu-phyin-pahi man-
Eag-gi-bstan-bcos-mnon-par-rtogs-pahi-rgyan hgrel-pa-daE-bcas-pahi rgya-
cher-bSad-pa legs-bSad-gser-gyi-phren-ba, copies in the As. Mus.
X
Among brahmanical writers Vacaspatimisra seems to
be the only one who had a direct knowledge of the prajna-
paramita doctrine; he examines it in his Nyaya-kanika1,
when considering the pramanya-vada and the sarvajna-vada.
§ 5. The plan for investigating the Prajnaparamita literature.
Professor Sylvain Levi has rightly pointed to the great histo-
rical issues connected with the prajna-paramita doctrine of the
Mahayana1 2 3. He suggests foreign influence in the formation of
this aspect of Buddhism8. We have already expressed our opi-
nion to the effect that the Central Conception of this form of
Buddhism is genuinely Indian, for it is nothing but the Monism
of the ancient Upanishads and modern Advaita-Vedanta (jnanam
advayam)4. The doctrine is moreover much older than Nagar-
juna, who only has given it an extreme and very drastic expres-
sion. But professor S. Ldvi is unquestionably right, in maintain-
ing that three centuries of a lively intercourse between two na-
tions so highly intellectual as the ancient Greeks and the Indians
were, could not but have resulted in some influences, which
probably were reciprocal. Clear historical deductions will be
possible when this domain of the Indian litterature will have
been sufficiently investigated. In two earlier works5 we have
attempted to attain intelligible and precise renderings of Bud-
dhist philosophical conceptions of the first and second period of
Buddhist philosophy. In a forthcoming work the same will be
done regarding its third and concluding period6 *. The investiga-
1 Cf. pp. 11 ft, 145, 148 and 150 (of the reprint from the Pandit).
2 Op. cit., p. 16 ft 3 « La perfection de la Sapience (prajnS-puramita)
soeur jumelle de la Sophia et de la Gnose de I’Asie grecque», ibid 4 Cf. my
Conception of Buddhist Nirvana, Leningrad, 1927. 5 «Central Conception
of Buddhism», London, ft. A. S. 1922,' and the above mentioned «Conception of
Buddhist Nirvana».
6 «Buddhist Logic», 2 vol. containing a full translation of the Nyiiya*bmdu-
«/hnrflxr +n aniwii' тт» ИЖИл+Ъогк» Rn/1/ILi/.a
XI
tion of the prajna-paramita litterature we propose to carry in
the same spirit. Our chief help we derive from Sastra, not from
sutra. This implies a very high appreciation of the works of
the great Indian and Tibetan acaryas. The comprehension of au
Indian philosophical text is a task wrought with many difficul-
ties. Still more difficult is the comprehension of a work deeply
steeped in mysticism. We have found it indispensible to give in
all important passages a double translation a strictly literal one,
which utterly disregards the exigencies of the tongue into which
the text is translated, and a quite free one, which utterly disre-
gards the exigencies of the tongue from which it is translated.
Only then can the requirement of a, strict philological method
be brought not to interfere with that clearness and intelligibility,
which always will remain the ultimate aim of science.
This fasciculus is the first instalment of a series of works
devoted to the investigation of the Prajna-paramita literature,
which our Institution for the Study of Buddhist Culture proposes
to undertake and carry out systematically. The next fasciculus
will contain 1) an analysis of the 8 subjects and 70 points in
which the doctrine of Prajna-paramita is systematized, 2) a table
of the 173 aspects of the three kinds of Omniscience, 3) a table
showing the concordance between the Abhisamayalankara and
the Asta-sahasrika and Pancavimsati-sahasrikaprajnaparamita
sutras, 4) an Index verborum of the sastra, Sanscrit-tibetan
and Tibetan-sanscrit. All this work will be carried out by the
Sektion Secretary of our Institution Dr. E. Obermiller. He has
also undertaken, as already mentioned, an edition of the Sanscrit
text Of Haribhadra’s commentary. A translation of the Sastra will
then follow which will make use of all the materials available.
The Sanscrit text of the Abhisamayalankara has been pre-
pared by me from two Mss of the Cambridge University Library
№•> Add. 1628 and 1629, where it is placed at the beginning
XII
before the text of the PancavimSatisShasrika Prajnaparamits.
the circumstance that it is a separate work has apparently
escaped the attention of the compiler of the catalogue, Professor
Cecil Bendall. They are respectively referred to as MSS.
A and B.
The whole text of the Abhisamayalankara is moreover con-
tained in Haribhadra’s aloka. It is referred to as MS. C. For
the reference to this MS I am indebted to E. Obermiller
who writes about it (№ 107 of the Minayev collection, Miro-
nov’s Catalogue) — «it is a modem copy in devanagari charac-
ters from a Napalese lanca original. It contains an unusually
great number of mistakes owing to the insufficient knowledge
by the scribe of the lanca alphabet; so ksa always stands for
hya, kya, jya, etc., sa is frequently mistaken for na, va for ca,
bha for ta and vice versa. Of these errors only the most striking
have been quoted in the notes. In two passages, II, 6 and VIII, 4
this MS. fills up lacunes where the Tibetan version alone would
not have sufficed to recover the original text».
The Tibetan translation is the work of the great translator
(lotsaba) Nog Lodan-Seirab (1059—1109)1, with the collabo-
ration of the Indian pandit Amaragomin8. This Lodan Seirab,
as already mentioned, has also written an independent commen-
tary on the Abhisamayalankara. The first translator was Ka-pa
Paldzeg8 (IX century). The text here printed agrees with the
block-print of the Aga monastery.
In correcting the proofs E. Obermiller has consulted Hari-
bhadra and the Commentaries of Tson-khapa and Jam-yan-
zhad-pa.
Th. Stcherbatsky.
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brtsegs.
2 Go-mi-hchi-mecL
з Ka-pa-dpal-
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Errata
IV. На
IV. 65b
V. 10
V. 37b
VIII. 31 b
I. 71a
II. 9 b
II. 31b
I. Sanscrit Text
Printed Pead
T41<?tSI4lcH'ti
fofurfrerr c аЗг111МЧсЛ
ЧТсП ЛсГ mriw
wr (иь. |Y^y;
^щт-птшт
II. Tibetan Text
чрЯ’гД’ОД’
SANSKRIT — WORTERBUCH
bearbeitet von
Otto Bohtlingk
und
Rudolph Roth
St. Petersburg 1855-75
SEVEN VOLUMES
Reprinted together with
NACHTRAGE von Richard Schmidt, Leipzig 1928
Also published in three volumes:
SANSKRIT—WORTERBUCH
in Kurzerer Fassung
von
OTTO BOHTLINGK
St. Petersburg 1879-89
Hailed as "the greatest achievement of Indological scholarship in
19th-century Europe" (Basham), the Sanskrit-Worterbuch by Otto
Bohtlingk and Rudolph von Roth remains unsurpassed even more
than a hundred years after its first publication, from 1852 to 1875,
under the auspices of the Russian Imperial Academy of Sciences.
Indeed, all the Sanskrit dictionaries published subsequently draw
heavily from this "splendid monument of German diligence"
(Winternitz).
BUDDHIST TRADITION SERIES
Edited by Alex Waymen
(ISBN: 81-208-0287-x)
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Bibliographical Notes—by Hajime
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2 Nagarjuniana: Studies in the Writ-
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man
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The Anagata Vamsa Desana—Ed. John
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Hindu Tantric Goddess—Elisabeth Anne
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Trs.
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On Voidness—Fernando Tola &
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Untying the Knots'm Buddhism (Selected
Essays)—Alex Wayman
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These volumes of the Sacred Books of the East Series include translations of all the most im-
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[ISBN: 81-208-0101 -6] 50 Vois.
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VOLUMES
1, 15. The Upanisads in 2 vols., F. Max Muller
2, 14. The Sacred Laws of the Aryas in 2 vols., Georg Buhler
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4, 23, 31. The Zend Avesta in 3 vols., James Darmesteter and L.H. Mills
5, 18, 24, 37, 47. Pahlavi Texts in 5 vols., E.W. West
6, 9. The Quran in 2 vols., E.H. Palmer
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10. The Dhammapada, F. Max Muller, Sutta-Nip
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12, 26, 41, 43, 44. The Satapatha Brahmana in 5 vols., Julius Eggeling
13, 17, 20. Vinaya Texts in 3 vols., T.W. Rhys Davids and Herman Oldenberg
19. The Fo-Sho-Hing-Tsan-King, Samuel Beal
21. The Saddharma-Pundarika or The Lotus of the True Law, H. Kern
22, 45. Jaina Sutras in 2 vols, Hermann Jacobi
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32, 46. Vedic Hymns in 2 vols., F. Max Muller and H. Oldenberg
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35, 36. The Questions of King Milinda in 2 vols., T.W. Rhys Davids
42. Hymns of the Atharoa-Veda, M. Bloomfield
48. The Vedanta-Sutras with Ramanuja's Sribhasya, G. Thibaut
49. Buddhist Mahayana Texts, E.B. Cowell, F. Max Muller and J. Takakusu
50. Indek, M. Winternitz