xii LIST OF TEXTS, EDITIONS, ETC., CITED Nyāya-vārttika Prabhakara School Pr. Bh. Prakaraṇa-pañcikā Samy.N. Saptap. Bibl. Ind. (Calcutta, 1887-93). Prasastapada-Bhāṣya with the Nyāya- Pandit, old series, vol. i. Samyutta Nikaya of the Pāli Sutta-Piṭaka. Sapta-padarthi, Vizianagram S.S., vol. vi (Benares, 1893). Sarva-darśana-samgraha Bibl. Ind. (Calcutta, 1858). S.-t.-kaumudi Tarka-bhāṣā. Tarka-dipikā Tarka-samgraha V.. Varttika V.D. V.S. VOZ. ZDMG. The Sacred Books of the East. 勝 宗 十 句 義 論. 十句義論 With the Dina-kari (Benares, 1882). 西域記 Samkhya-Karikā. Translated by Gangā-nāth Jha, Bibl. Ind. (Calcutta, 1900). Samkhya-tattva-kaumudi. Poona, 1894. See Tarka-samgraha. Bombay, 1907. With the Tarka-dipikā, Bombay S.S., No. lv (Bombay, 1897). } Nyāya-värttika. Vaiseṣika-Sutra with the Upaskāra and the Vivṛti, Bibl. Ind. (Calcutta, 1861). Vienna Oriental Journal. Wiener Zeitschrift für die Kunde des Morgenlandes. Zeitschrift der deutschen morgenländischen INTRODUCTION I. THE TREATISE AMONG the huge collection of the Buddhist tripitaka in the Chinese translation we have only two distinct works of other systems than Buddhism. The one is the Sāmkhya-kārika with a commentary, and the other is a Vaiseṣika treatise without a commentary. The former has been translated into French by Professor Takakusu, and the latter is represented by the present work. The title of the treatise is in Chinese Shan-tsun1-shicü-i-lun2 and in Sanskṛt Vaiśeṣika-(nikāya-)daśapadartha-sastra, i.e. a treatise on the ten categories of the Vaiseṣika. It was composed by a follower of the Vaiseṣika, and translated into Chinese by Yuan Chwang (Hhüen-Cwan) in 648 A.D. A tradition says that Kwhei-ci, a famous disciple of Yuan Chwang, commented on the treatise; but this is perhaps a mistake. Yuan Chwang translated a great any Sanskrt works into Chinese; but his main effort appears to have been devoted to the translation of the works of the Sarvasti-vāda, especially the Abhidharmakośa -śāstra,5 and of the Vijñāna-vāda, especially the 1 Tsun or tsung. The pronunciations of the Chinese characters are taken principally from Nanjio's Catalogue and Giles' Dictionary. 2 In Japanese Shō-shu-ji-k-ku-gi-ron, sometimes called Jikkugiron. Copies exist in the Bodleian Library (Jap. 65, Y, 10, pp. 726-75b) and in the Library of the India Office (case 64h, pp. 1a–13b). 3 Nanjio, Catalogue of the Chinese Tripitaka, No. 1295. Nikāya is probably superfluous. In Japanese Ki-ki, usually called Ji-on, or Jion-daishi-kiki (632-82 A.D.). He is a great commentator and the first patriarch of the Fa-hsiang-tsung (the Hossō-shu or -jiu), a sect of the followers of the Vijñāna-vāda in China and Japan. 5 No. 1269. B Vijnapti- matrata - siddhi - sastra.1 His disciples were divided principally between the two schools. II. KWHEI-CI Kwhei-ci is the orthodox propagator of the Vijñānavada and the authority on the second work. This is a commentary on Vasu-bandhu's Vijñapti-mātratā-triṁśatkārikā, which is a highly authoritative exposition of the Vijñāna-vāda and had ten commentaries by as many different Indian authors. Yuan Chwang first translated the ten commentaries, but he afterwards amalgamated them with the commentary by Dharma-pāla, the teacher of his teacher, Sila-bhadra. This second work, the Vijñaptimatrata-siddhi-sastra, is ascribed chiefly to Dharma-pāla, and is the fundamental work of the Fa-hsiang-tsung. Kwhei-ci commented on the work. Dharma-pāla's work adopts an idealistic standpoint in epistemology and metaphysics, and refutes the realistic systems, the Samkhya, the Vaiśesika, other minor schools, and the Hina-yana Buddhism. The Vaiseṣika in this work represents the doctrines of the six categories, and seems to have been quoted by Dharma-pala himself, because his refutations agree with those in another work by him. Kwhēi-ci, commenting on the passage concerning the Vaiseṣika, quotes and paraphrases the treatise, although the latter exhibits ten categories, under the three headings, the enumeration of the ten categories and the subdivisions, 4 1 No. 1197. As for the term vijñapti-mātratā, see the Bodhicaryāvatāra (Professor de la Vallée Poussin, Bouddhisme, London, 1898, p. 271, cittamātre 'pi vijñapti-mātrāyām api ."). I owe the Sanskrt term to Professor de la Vallée Poussin. See Lokatattva-nirṇaya (“vijñaptimātraṁ śūnyam ceti śākyasya niścayah") of Hari-bhadra (Giorn. d. Soc. Asiat. ital., 1905, pp. 279, 283–4). 2 No. 1215. Dainihon-zoku-zōkyō, 77, bk. 1 ff. A copy is kept in the British Museum. Kwhei-ci's quotations and paraphrasing are found on pp. 29a-40a. That is, No. 1198, a commentary on Deva's Sata-śāstra-vaipulya (No. 1189). Some passages are translated in this Introduction. the definitions of them, and the relations among them, that is, the first and a portion of the second chapter of the treatise. This was, perhaps, taken for a commentary on the treatise. Kwhei - ci's quotations are useful for understanding the treatise, so that they are freely used in the following notes, where necessary. III. THE FOUNDER OF THE SYSTEM Kwhei-ci mentions some traditional accounts concerning the Vaisesika and its founder in the above commentary and in his commentary on Sankara-svamin's Hetu-vidyanyāya-pravesa-sastra.1 The traditions in the two commentaries are essentially the same, and may be supposed to have their origin in India, because he has probably put down what he had heard from Yuan Chwang. Before Yuan Chwang, Kumara-jiva translated Deva's Sata-sastra into Chinese, together with the commentary by the Bodhi-sattva Vasu. The Sata-sastra contains, in many passages, refutations of the Samkhya and the Vaiseṣika, etc. The work was also commented upon by a Chinese Buddhist, Ci-tsan (549-623 A.D.).3 Ci-tsan's commentary relates the following traditions with regard to the Vaiśesika and its founder "(The founder's name) Ulūka means an 'owl' . . . The time when he lived was 800 years before the Buddha. By day he composed a work and by night he wandered about for alms. . . . The sūtra composed by him is called the Vaisesika(-sutra) and consists of 100,000 slokas. The main tenets are the doctrines of the six categories, of 1 No. 1216. Kwhei-ci's commentary is in the Dainihon-zoku-zõkyō, 86, bk. 4, pp. 346 ff. 2 No. 1188. Kumāra-jīva arrived in China (Chāǹ-an) in 401 A.D. and died c. 413, at the age of 74 years. He was the chief translator of the works of the Śūnya-vāda. See Nanjio, Cat., App. ii, 59. 3 In Japanese Ki-chi-zō, or Kajō-daishi-kichizo. His commentary is in the Dainihon-zoku-zōkyō, 73, bk. 5, and 87, bk. 2. |