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MA Thesis Title by Name of Student A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts at The International Buddhist College, Thailand (Month) 2012 Declaration I declare that this thesis entitled ____topic_of_thesis___________and the research work has been done under the supervision of ____name of Primary supervisor _____ and thereof represents my own work, except where due acknowledgement is made, and that it has not been previously included in a thesis, dissertation or report submitted to this University or to any other institution for a degree, diploma or other qualifications. Signed ____________________________________________ Name of Student Signed ____________________________________________ Name of Primary Supervisor Abstract In the early āgamas and nikāyas, prajñā is integrated with the practice of śīla and samādhi. Primarily, it is the true understanding of the Four Noble Truths. Acknowledgements The successful completion of this thesis would not have been possible without the kind guidance, assistance and criticism of the following individuals and organizations. Table of Contents Abstract .................................................................................................... i Acknowledgements .................................................................................... ii Table of Contents ..................................................................................... iii Abbreviations........................................................................................... iv Chapter 1: Introduction .............................................................................. 1 Bibliography ............................................................................................ x 1. Primary Sources ................................................................................ x 2. Secondary Sources ............................................................................ x Abbreviations A. BHSD BD Ch. D. JIBS JIABS M. MMK Monier Vibhāṣā Ny PED PTS S. Skt. T Upadeśa Vibh. Vis. Aṅguttara Nikāya, ed. R. Morris and E. Hardy, 5 vols. PTS, 1885-1900. (e.g. A. i. 22 means Aṅguttara Nikāya, vol. 1, page 22) Buddhist Hybrid Sanskrit Dictionary, ed. Franklin Edgerton. Buddhist Dictionary, Nyanatiloka. Chinese Dīgha Nikāya, ed. T. W. Rhy Davids and J. E. Carpenter, 3 vols. PTS, 1890-1911. Journal of Indian and Buddhist Studies. Journal of the International Association of Buddhist Studies. Majjhima Nikāya, ed. V. Trenchner and R. Chalmers, 3 vols. PTS, 18871899. [Mūla-]Madhyamakakārikā (e.g. “MMK VI, 8” means chapter 6, verse 8.) Sanskrit English Dictionary, ed. Monier Williams. Abhidharma-mahāvibhāṣā-śāstra T1545. *Nyāyānusāraśāstra. T1562. Pāli and English Dictionary, T. W. Rhys Davids and William Stede. Pāli Text Society, London. Saṃyutta Nikāya, ed. L. Feer, 5 vols. PTS, 1884-1904. Sanskrit Taishō-shinshū-daizōkyō the Chinese Tripiṭaka (e.g. “T1509, 10a 20-25.” means number 1509, page 10, column a, line 20 to line 25). Mahāprajñāpāramitopadeśa T1509. Vibhaṅga, ed. Mrs. Rhys Davids. PTS, 1978. Visuddhimagga, ed. C. A. F. Rhys Davids. PTS, 1975. (e.g. Vis. X. Par. 20, p. 336, means Visuddhimagga Chapter 10, paragraph 20, page 336). Chapter 1: Introduction There would have been no “Buddhism” had it not been for the profound spiritual experience known as samyaksaṃbodhi (Perfect Awakening) of Śākyamuni, the Buddha.1 However, what is this all-important spiritual experience— revolutionary and profoundest of its kind—according to the Buddhists? It is Perfect Insight or Wisdom, prajñā (Pāli: paññā), on account of which the Buddha was able to see reality face to face, as it truly is (yathābhūtam). With this prajñā, the Buddha thoroughly and totally realized (sākṣātkāraṇa) the root-cause of the human predicament and the way of its transcendence. When this Perfect Insight arose, the Buddha could not find any ready-made words to describe it. Consequently, he had to express it by newly coining words and imageries and compared this insight to an eye (cakkhu) and light (āloka) as follows: idaṃ dukkhaṃ ariyasaccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.2 (This is the Truth of Unsatisfactoriness—to me O bhikkhus, arose the eye, knowledge, understanding, wisdom, light with regard to dhammas unheard of before.) The above description clearly suggests, among other things, that from the very beginning, prajñā is of paramount importance for Buddhism. The foregoing remarks suggest that for a proper understanding and a proper perspective of development in Buddhist thought, an in-depth study of the doctrinal 1 The word “buddha” or “buddhas” (without caps) refers to any awakened being, but Buddha (with caps) refers to the historical Śākyamuni. 2 S. v. 422. development of prajñā in the abhidharma period is a sine qua non. The abhidharma constitutes an important link between early Buddhist doctrines on the one hand and Mahāyāna development on the other. To date, however, the few studies which focus directly on or have relevance to the development of prajñā in the abhidharma period have mainly been based on the Pāli sources. Thus, in his Buddhist Insight: The Nature and Function in the Pāli Nikāya,3 F. Underwood discusses paññā as found in the Pāli sutta only. T. Endo’s The Buddha in Theravāda4 is a buddhological study based on the Pāli commentaries. K. Mizuno’s Prajñā in the Primitive Buddhism and Sectarian Buddhism,5 in spite of its title, is basically a discussion on the Pāli sources with only brief comparative remarks, here and there, on the northern abhidharma tradition. Accordingly, an in-depth critical study on the doctrinal development of the Buddhist concept of prajñā, with special reference to the northern abhidharma tradition, still remains a desideratum. To respond to this lacuna constitutes the aim of our present study. In our study, we have confined ourselves primarily to the material pertaining to the Sarvāstivāda school, because fortunately we have an abundance of resources on 3 F. Underwood, Buddhist Insight: The Nature and Function of Pañña in the Pāli Nikāyas (Michigan: University Microfilms, 1973). 4 T. Endo, The Buddha in Theravāda (Colombo: Buddhist Culture Center, 1998). 5 Kogen, Mizuno 水野弘元, “原始仏教および部派仏教における般若について.” 仏教教理研究 水野弘元著作選集2, (Tokyo: 東京株式會社春秋社 1997). the doctrines of this school preserved in Chinese translation, which have yet to be properly tapped. In the present study, while taking the full advantage of the Sanskrit originals of the AKB, Vy and ADV, we shall extensively utilize the data in the Abhidharmamahāvibhāṣā (Vibhāṣā) and Saṅghabhadra’s *Nyāyānusāra (Ny),6 two very important abhidharma texts extant only in their Chinese translations. By way of a methodological remark, we would like here to add a critical note on the English renderings of the term “Vaibhāṣika.” We generally feel it justifiable to use it interchangeably with “Sarvāstivāda,” since our sources are those of the orthodox Sarvāstivādins who came to be known as Vaibhāṣikas. However, where there is a reference made to an opinion of a non-orthodox (those not basing themselves on the Vibhāṣā as the supreme authority) master or group of Sarvāstivāda, we shall use the term “Sarvāstivāda/Sarvāstivādin” specifically. 6 T1562, 阿毘達磨順正理論. On the basis of Uigur fragments, Kudara Kōgi supports the Sanskritized title, *Nyāyānusāraśāstra, suggested by Nanjio. See, Collett Cox, “Kaśmīra: Vaibhāṣ ika Orthodoxy.” Sarvāstivāda Buddhist Scholasticism. Ed. Charles Willemen, Bart Dessein and Collett Cox (Brill; Leiden; New York; Lln: Brill, 1998) 245-46. See also, B. Nanjio, A catalogue of the Chinese Translation of the Buddhist Tripiṭ aka (Oxford: Clarendon Press , 1883) p. 178. K. Kudara, “Uiguru yaku Abidatsumajunshōriron shōhon,” Bukkyogaku kenkyū 38 (1987): 20. Bibliography 1. Primary Sources Abhidharmakośa Bhāṣyam of Vasubandhu. Ed. P. Pradhan. Patna: K. P. Jayaswal Research Institute, 1967. Digha Nikāyā. Ed. T. W. Rhys Davids and J. E. Carpenter, 3 Vols., London: PTS, 1890-1911; Trans. T. W.; C. A. F. and Rhs Davids, Dialogues of the Buddha, London: PTS, 1899-1922. Pañcaviṃśatisāhasrikā Prajñāpāramitā II-V, ed. Takayasu Kimura. Tokyo: Sankibo Busshorin Pub. 1986-1992. T1 Dīrghāgama 長阿含經 trans. Buddhayaśas and Buddhasmṛti. T262 Saddharma-puṇḍarīka-śūtra 妙法蓮華經 trans. Kumārajīva. T365 Amitāyurdhyāna-sūtra 佛說觀無量壽佛經 trans. Kālayaśas 2. Secondary Sources Banerjee, Anukul Chandra. Sarvāstivāda Literature. Calcutta : World Press, 1979. Bhikkhu Bodhi. The Mahānidāna Sutta and Its Commentaries. Buddhist Publication Society, 1995. Kandy: K. L. Dhammajoti. “The Defects in the Arhat’s Enlightenment-His akliṣṭaajñāna and vāsanā.” Buddhist Studies (Bukkyo Kenkyu) Vol. XXVII (1998): 65-98. ---. “The Abhidharma Controversy on Visual Perception.” Recent Researches in Buddhist Studies: Essays in Honour of Professor Y. Karunadasa. Ed. K. L. Dhammajoti etc. Colombo: Y. Karunadasa Felicitation Committee, 1997: 70-117. Willemen, Charles, Bart Dessein, and Collet Cox. Sarvāstivāda Buddhist Scholasticism. Yin-Shun 印順. The Author and Translator of the Da Zhi Duo Lun 大度論之作者及其翻譯. Taiwan: Dong Zong Publishing House, 1991 東宗出版社, 民國八十年. ---. Investigation on Śūnyatā 空之探究. Taipei: Zhengwen Pub., 1992.