Suramgamasamadhisutra

·期刊原文
Suramgamasamadhisutra: The Concentration of Heroic Progress --
An Early Mahayana Buddhist Scripture,
Translated and Annotated by Etienne Lamotte,
English Translation by Sara Boin-Webb
Reviewed by Ananda W. P. Guruge
Hsi Lai Journal of Humanistic Buddhism
V. 1 (2000)
pp. 196-197
Copyright 2000 by International Academy of Buddhism,
Hsi Lai University

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p.196

The handsome volume with a Chinese painting from 9th century Dunhuang depicting a pilgrim monk carrying sutras is undoubtedly a most noteworthy contribution to the critical study of a Mahaayaana Suutra. The original French version by Etienne Lamotte was published in 1965 in Belgium under the title "La Concentration de la marche heroique". The title, according to Lamotte, was cause of difficulty. Accordingly, he had presented the opinions of contemporary scholars and left the question open. Another difficulty was that the original text in its Indian form had changed greatly in the course of time and notable divergences are observed in Iranian, Chinese and Tibetan versions. Lamotte noted, "To attempt to reconstruct the Urtext of a suutra by submitting the material to a process of textual criticism is an enterprise which is bound to fail. Each recession requires its own study."

Lamotte translates the Sutra from the translation of Kumaarajiiva from the Land of Kucha under the Late Ch'in. What is most useful to the student of the Mahaayaana Suutra is the 106-page Introduction in two chapters: Chapter One in which the subject of Samaadhi or Concentration is dealt with in great detail in respect of both 'Sraavaka Yaana and Mahaayaana, besides tracing the history of the Suutra and its sources; and Chapter Two wherein Chinese and Tibetan versions are discussed in depth.

Lamotte explained his view on the evolution of Buddhism in following terms:

"During the last five hundred years of the ancient era, the 'sraavakas were the only spokesmen for Buddhism. They specified the rules of the monastic order, codified the teachings of the Buddha and systematised them in the voluminous Abhidharmas. From the third century B.C.E. onwards, they spread throughout the whole of India and became firmly established in Ceylon. Eighteen schools formed among them, but they were only opposed on points of detail and they all remained faithful to the great theses of early Buddhism: the Pudgalanairaatmya and the Skandha-maatravaada.

However, towards the beginning the Common Era, effected by influence that there is no room to go into here, a new form of Buddhism appeared: the Great Vehicle (mahaayaana) or Bodhisattva Vehicle as opposed to the Small Vehicle (hiinayaana) or 'Sraavaka Vehicle.

Without supplanting the adherents of early Buddhism who imperturbably continued on their way, the protagonists

p.197

of the Great Vehicle were inspired by a new ideal and professed more advanced philosophical theories.

By the means that we have already pointed out, the 'Sraavakas were inclined towards a Praj~naa concerned with the general characteristics of things: impermanence, suffering and impersonality. That Praj~naa constituted an 'awakening' (bodhi), but a limited awakening, only ensuring the personal benefit (svaartha) of the adherent through the acquisition of holiness (arhattva) and accession to Nirvaana.

The bodhisattva is also drawn towards a Praj~naa, but a Praj~naa infinitely higher, a Praj~naapaaramitaa perfection of wisdom, an omniscience (sarvaj~naana), knowing all things in all their aspects (sarvaakaaraj~naataa). This perfection of wisdom constitutes the awakening above all others, the 'supreme and right complete awakening' (anuttarasamyak-sa.mbodhi) pertaining specifically to the Buddhas and ensuring not just the personal benefit (svaartha) of the adherent but above all the benefit of others (paraartha), the welfare and happiness of all beings (sarva-sattvahitasukha). The most important step taken by the bodhisattva, an adherent of the Great Vehicle, is therefore the 'arousal of the thought of supreme and right complete Enlightenment' (anuttarasamyaksa.m-bodhicittotpaada). In brief, the Cittotpaada: `I, of such-and-such a name, after having confessed my faults and taken the threefold refuge, for the welfare and deliverance of the infinite world of creatures and in order to release them from the sufferings of the round of rebirth and establish them in the supreme omniscient knowledge; just as the bodhisattvas past, future and present, having aroused the thought of Bodhi, have attained, will attain and attain Buddhahood; just as all the Buddhas, through their Buddha knowledge, free of all obstacles, and their Buddha eye, know and see; just as they acknowledge the absence of the self-nature of things (dharmaa.naa.m ni.hsvabhaavataa), so I, having such-and-such a name, before my teacher of such-and-such a name and in the presence of all the Buddhas and bodhisattvas, arouse the thought of supreme and right complete Enlightenment'*. This resolve conducts the adherent into the Great Vehicle; it makes him a bodhisattva certain to reach, after a longer or shorter period of time, the supreme and perfect enlightenment which gives rise to Buddhas.

The entire work reflects the meticulous care and thoroughness which ere the hallmark of Lamotte's scholarship. The translation is readable. The Sanskrit text within parenthesis reconstructs the flavor of the original text, which is found in two quotations of 'Santideva and one folio of a manuscript discovered in Eastern Turkestan. The notes and cross-references are exceedingly informative.

The English translation by Sam Boin-Webb is indeed excellent. This most important Suutra has been made accessible to both scholar and general reader. Lamotte paid homage to her eagerness and talent and offered her his gratitude. The reader will no doubt do the same, just as I did after a rewarding study of this remarkable work of scholarship.

* Bodhisatvapraatimok.sasuutra, ed. N. Dutt, Indian Historical Quarterly VII, 1931, p.274, 1-7