Thirty_Years_of_Buddhist_studies,Conze

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Foreword xi absence of further encouragement, is all that I am ever likely to do. Professor Th. de Bary of Columbia University is, I am glad to hear, arranging for a translation of the Lotus of the Good Law from the Chinese. Thirdly I give the first part of The Perfection of Wisdom in 700 Lines. The page-numbers refer to J. Masuda's edition of the Sanskrit text (see my The Prajnaparamita Literature, i960, pp. 62-4) which is, alas, confined to the first part of the Sutra. In its second part the text is so corrupt that the meaning cannot always be ascertained with any degree of certainty, and an English translation must await a better edition of the Sanskrit original. That brings us to the Prajnaparamita which by some obscure karmic dispensation has during this life been my dominant interest. At the present stage of our knowledge of the Mahayana chronological studies of selected literary documents are an especially urgent requirement, and I have attempted to give them for the Prajnaparamita literature in general (pp. 123), and for the version in eight thousand Lines in particular (pp. 168). With regard to the celebrated Heart Sutra 11 have not only attempted to submit a better text, but also to reveal its meaning by placing it into its historical context. Two other contributions are rather slight. One (p. 185) attempts to establish some connection between modern psychology and the thought of the Prajnaparamita; the other (p. 207) to indicate some of the similarities between the Indian concept of Prajnaparamita and the nearly contemporary Mediterranean concepts of Sophia and Chochma. The ideas of the latter paper were further developed and presented in a more elaborate lecture on 11 Gnostic Trends in Buddhist Thought", which I gave in i960 at the 25th International Orientalist Congress in Moscow, but the opposition to my thesis, particularly from the Indian delegates, was so vehement that it not only propelled me to the front page of Pravda but also made me have second thoughts. In the face of so much hostility I have accumulated further data and the July issue of Numen 1967 contains my final views on the striking similarities between Buddhism and Gnosis. Finally, the two articles on "The iconography of the Prajnaparamita" are a systemic attempt to survey all the manifold manifestations of this figure. There are few other studies of this kind, and the only other examples which come readily to mind
xii Foreword are Mile, de Mallmann's studies of Avalokitesvara (1948) and Manjusri (1964). Most of the material has been reprinted verbatim as it stood, though there have been some minor adjustments. In the two philosophical articles (pp. 210-242) the loving editorial care of Prof, Charles Moore of Hawaii, editor of Philosophy East and West, had so much changed the tone of what I had written that one might have thought it to have emanated from Princeton, Wisconsin or Nebraska. The reprint has nearly everywhere restored the idiosyncrasies of my original text. The article on the Prajiiaparamita-hrdayasutra differs from the original publication in the JRAS in two ways: 1. The *'Bibliography 11 at the end (JRAS, pp. 48-51) has been lopped off, because it has meanwhile appeared in a much fuller form in The PrajMparamita Literature, i960, pp. 71-75.2. The Sanskrit text of the Sutra has been re-edited on the basis of now twenty-nine documentary sources. And in the " Iconography tp I have re-cast the list of " Images M so as to take account of post-1950 research on the subject. It now remains for me to thank those persons and Institutions who have so generously given me their permission to reprint the articles which have appeared in their journals. Far Eastern and Russian Institute, University of Washington, Seattle, Washington, 98105 The usage of diacritical marks, italics, capitals, etc. is that of the articles as they appeared at the time, and therefore varies from place to place.
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Page 6: Acknowledgments vii The Perfection
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ARAMBANA
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pRAnidHANASAMAdHi. dHARANFs
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ciTTAvaRaNa
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SaKTi soto AKASa
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