Thirty_Years_of_Buddhist_studies,Conze
Thirty_Years_of_Buddhist_studies,Conze
Thirty_Years_of_Buddhist_studies,Conze
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4 <strong>Thirty</strong> <strong>Years</strong> <strong>of</strong> <strong>Buddhist</strong> Studies<br />
well claim to represent the teaching <strong>of</strong> the Buddha. If the<br />
Canon <strong>of</strong> one school only, that <strong>of</strong> the Theravadins, has reached<br />
us intact and in its entirety, this is not due to its greater antiquity<br />
or intrinsic merit, but to the accidents <strong>of</strong> historical<br />
transmission. The fanatical fury <strong>of</strong> the Mohammedans which<br />
destroyed all <strong>Buddhist</strong> documents in Northern India never<br />
reached Ceylon. The Scriptures <strong>of</strong> the Northern schools were<br />
largely lost, and fragments only are preserved in Sanskrit<br />
manuscripts from Nepal and Tibet, and chiefly in Chinese and<br />
Tibetan translations. In England the Pali Scriptures in addition<br />
owe much <strong>of</strong> their position to the further accident that they<br />
caught the eye <strong>of</strong> British administrators, and have almost<br />
completely been translated by the devoted zeal <strong>of</strong> the Pali Text<br />
Society. In the perspective <strong>of</strong> those who only read English, the<br />
Theravadins have therefore come to occupy a quite disproportionate<br />
importance.<br />
One <strong>of</strong> the main advances in the period under review is that<br />
the writings <strong>of</strong> at least two <strong>of</strong> the other schools, <strong>of</strong> the Sarvastivadins<br />
and Mahasanghikas, have been made more accessible to<br />
European readers. The Sarvastivadins were for long the<br />
dominant school in India. Pr<strong>of</strong>. Waldschmit and other German<br />
scholars have edited, and are editing, many <strong>of</strong> their most<br />
important canonical writings, which the sands <strong>of</strong> Turkestan<br />
have preserved in their Sanskrit form. Of quite outstanding<br />
value is Pr<strong>of</strong>, Waldschmidt's work on the Mahaparinirvdnasutra,<br />
which describes the events connected with the Buddha 1 s<br />
last days. Not only has he published a sumptuous edition <strong>of</strong> the<br />
Sanskrit text, with the Pali and versions from a Tibetan and<br />
Chinese Vinaya in parallel columns, 1 but we also owe him a<br />
most careful analysis <strong>of</strong> the material. 2 Three-quarters <strong>of</strong> the<br />
text, so he shows (p. 336), have a common basis, which has,<br />
however, in many places been worked over at a later time. We<br />
may conclude that these common parts go back to 250 B.C.,<br />
if not further. 3 It is quite obvious that in future this rich<br />
1 Das Mahaparinirvdpasutra, 1950-1, three vols., Abh, d. dtschen<br />
Ak.