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Outlines of Mahayana Buddhism

Chapter XIII · NOTES.

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“All the pleasures of the worldly joys, All which are known among the gods, Compared with the joy of ending existence, Are not as its sixteenth part.

“Sorry is he whose burden is heavy, And happy he who has cast it down; When once he has cast off his burden, He will seek to be burthened no more.

“When all existences are put away, When all notions are at an end, When all things are perfectly known, Then no more will craving come back.”

In the Udâna, II., 2, we have a stanza corresponding to the first gâthâ here cited, but the Udâna does not say “the joy of ending existence,” but “the destruction of desire.”

According to the Lalita Vistara, the Buddha’s utterance of victory is (Râjendra Mitra’s Edition p. 448):

“Cinna vartmopaçânta rajâh çuṣkâ âçravâ na punaḥ çravanti. Chinne vartmani varttate duḥkhasyaiṣonta ucyate.”

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“Aprahînam, asamprâptam, anucchinnam, açâçvatam, Aniruddham, anutpannam, evam nirvânam ucyate.”

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“Bhaved abbâvo bhâvaç ca nirvânam ubhayam katham: Asamskṛtam ca nirvânam bhâvâbhavâi ca samskṛtam.” Or, “Tasmânna bhâvo nâbhâvo nirvânamiti yujyate.”

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En passant, let us remark that as Buddha did not leave any document himself embodying his whole system, there sprang up soon after his departure several schools explaining the Master’s view in divers ways, each claiming the legitimate interpretation; that in view of this fact it is illogical to conclude that Southern Buddhism is the authoritative representation par excellence of original Buddhism, while the Eastern or the Northern is a mere degeneration. (return)

Samsârasya ca nirvânât kincid asti viçeṣaṇam: Na nirvâṇasya samsârât kincid asti viçesaṇam.

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Nirvâṇasya ca yâ kotiḥ kotiḥ samsârasya ca, Vidyâdanantaraṃ kincit susukṣnaṃ vidyate.

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“Anirodham anutpâdam anucchedam açâçvatam Anekârtham anânârtham anâgamam anirgamam.”

Literally translated these lines read:

“No annihilation, no production, no destruction, no persistence, No unity, no plurality, no coming in, no going out.”

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“Ceasing to do all wrong, Initiation into goodness, Cleansing the heart: This the religion of the Buddhas.”

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Notes in this chapter

Note 1 · Warren’s Buddhism in Translations, p. 376. (return)Note 2 · General D. M. Strong’s translation, p. 64. (return)Note 3 · The text does not expressly say “animate or inanimate”, but this is the author’s own interpretation according to the general spirit of MahâyNote 4 · This is one of the most important philosophical texts of Mahâyânism. Its original Sanskrit with the commentary of Chandra Kîrti has been ediNote 5 · Literally, that which is characterised by the absence of all characterisation. (return)Note 6 · Cf. the following from the Mâdhyamika:Note 7 · There are three Chinese translations of this Mahâyâna text, by Dharmarakṣa, Kumârajîva, and Bodhiruci, between 265 and 517 A.D. (return)Note 8 · Concerning the similarity in meaning of this statement to the one just preceding, a commentator says that the sixth is the statical view of Note 9 · This is expressed in the first verse of the Mâdhyamika Çâstra, which runs as follows:Note 10 · The Dharmapada, XIV. 5. Mr. A. J. Edmunds’s translation is,Note 11 · “Through ages past have I acquired continual merit, That which my heart desired have I now attained, How quickly have I arrived at the ever-Note 12 · When Nâgârjuna says in his Mâdhyamika Çâstra[145] that: “That is called Nirvâna which is not wanting, is not acquired, is not intermittent, Note 13 · Nirvâna is sometimes spoken of as possessing four attributes; (1) eternal (nitya), (2) blissful (sukha), (3) self-acting (âtman), and (4) puNote 14 · “Samsâra is in no way to be distinguished from Nirvâna: Nirvâna is in no way to be distinguished from Samsâra.”[150]Note 15 · “The sphere of Nirvâna is the sphere of Samsâra: Not the slightest distinction exists between them.”[151]Note 16 · In one sense the Buddha always showed an eclectic, conciliatory, synthetic spirit in his teachings. He refused to listen to any extreme doctNote 17 · “Sabba pâpassa akaranam, Kusalassa upasampada, Sacitta pariyodapanam; Etam buddhânu sâsanam.”[156]
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