Warder, A.K. - Indian Buddhism 3rd (2000) v2.pdf

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Indian Buddhism

A. K.

ARl)ER

MOTILAL BANARSIDASS PUBLISHERS

PRIVATE LIMn"ED • DELHI

First Edition: Delhi, 1970

Second Revised Edition: Delhi, 1980

Third

Revised

Edition:

Delhi,

2000

RejJrint: Delhi, 2004

A.K.

WARDER

ISBN: 81-208-0818-5 (Cloth)

ISBN: 81-208-1741-9 (Paper)

MOTILAL

BANARSIDASS

41 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007

8 Mahalaxmi Chamber, 22 Bhulabhai Desai Road, Mumbai 400 026

236, 9th Main III Block, Jayanagar, Bangalore 560 011

120 Royapettah High Road, Mylapore, Chennai 600 004

Sanas Plaza, 1302

B~ji

Rao Road, Pune 411 002

8 Camac Street, Kolkata 700 017

Ashok Rajpath, Palna 800 004

Chowk, Varanasi 221 001

Printed in India

BYJAINENDRA PRAKASH JAIN AT SHRIJAINENDRA PRESS,

A-45 NARAINA, PHASE-I, 1'\EW DELHJ.IIO 028

AND PUBLISHED BYNARENDRA PRAKASH .JAil'\ FOR

MOTIIAL BANARSJDASS PUBI.JSHERS PRIVATE LIMITED,

BUNGALOW ROAD, DF.LHI-1 Ill 007

PREFACE TO THE THIRD EDITION

This Edition embodies the results of further sifting of contexts to

find closer translations of Buddhist terms, or rather of ancient

Indian vocabulary in general, but sometimes specialised to express

Buddhist concepts. Languages do not match word for word, so this

task is impossible, nevertheless one can try to exclude inaccuracy

and. vagueness. The Buddha's teaching was about experience,

which cannot be reached by words, but only indicated approxi-

mately. The important thing is not to be misleading where the gap

between reality and everyday language is great.

Here we use 'entrance'

(iiyatana,

such as a sense entrance)

instead of the vague, but time-honoured, 'sphere'. 'Element' is

replaced by 'base'

(dhiitu,

because it is a source or ore or root).

'Nature' becomes 'being' (

bhiiva,

to be consistent with other

usages). For 'existence' we now have 'reality'

(bhuta).

For the

inaccurate 'tranquillity' we read 'assurance'

(prasrabdhi).

'Emo-

tion', which would belong to the wrong group (the forces), just as

before 'sensation' would belong

matter, is at last replaced by

'experience' (

vedanii,

being essentially the same as experienced or

experiencing,

vedayita).

'Insight' becomes 'certainty' where it

stands for

abhijiiii.

'Conscious' becomes 'alert'

(.lm(lpmjiina).

'Pecu-

liarity' becomes 'feature'

(rllulm).

The somewhat obscure pre-Buddhist term

nrtlllrn-t-lj)(!,

gcncrallv

tt·anslated here as 'sentient bo(h·' (mattn plus sentience, a living

body), is a compound of

rf1jm,

meaning originally 'appearance',

then in Buddhism split into 'sight' (object) and 'matter', and

niima,

covering 'language', 'intelligibility' and 'organisation', in Bud-

dhism 'sentience' or the functioning of perception and volition.

It was understood that the text would be reproduced photo-

graphically, therefore all substituted words and phrases must be

equal in extent to the deleted matter replaced. Consequently there

is no expansion or elaboration here. Only later the Publishers

decide~

to re-set, which has improved the appearance of the book

but not allowed the author to make more substantial revisions. The

biggest change here is the substitution of a closer and more

detailed account of the

Laghukiilacakra.

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