ललित-विस्तरः- Lalita-Vistara (An Old And Rare Book)

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In his first sermon the Buddha proclaimed the four Aryan truths: arya-satyas of suffering, the cause of suffering, the end of suffering and the way to the cessation of suffering. These four truths do not provide a philosophical doctrine. Patanjali in his Yaga Sūtra speaks of the science of medi- cines as consisting of four parts, disease, cause of disease, the absence of disease and the treatment leading to health.¹

The cause of suffering is explained by the doctrine of Pratityasamutpāda or dependent origination. By the removal of the causes and conditions of suffering we remove the effect of suffering. Deliverance from the wheel of time, the cycle of samsāra is possible by the extinction of selfish craving, trạņa.

While the Hinayāna exposes the unsubstantiality of all composite (samskrta) things by tracing them to their preceding causes and conditions, the Mahāyāna shows that all things are only relatively existent and not metaphysically real. One who sees the dependent origination of things sees truth and one who sees truth sees the Buddha. Yah pratitya-samutpadam paśyati sa dharmam paśyati, yo dharmam paśyati sa buddham paśyati. Nāgārjuna identifies dependent origination with Sūnyata. Yāh pratityasamutpādaḥ śūnyatām tām pracaksamhe.

In the absence of the four truths, there can be no Buddha or dharma or sangha." The realisation of the relative character of the world leads to true knowledge according to the principal varieties of the Mahāyāna system, Vijñāna-vāda and Sūnyavāda.

LALITAVISTARA is regarded as one of the most sacred texts of Mahayana Buddhists. It is one of the nine Dharmas of Nepalese Buddhism, and is styled as Vaipulya Sūtra, Discourse of great extent. The other books belonging to this class of Nine Dharmas are: 1. Asțasāhasrikā Prajñā- pāramitā; 2. Gandavyūha Sūtra; 3. Daśabhūmika or Daśa- bhūmiśvara Sūtra; 4. Samādhirāja; also known as Candra- pradīpa Sütra; 5. Lańkāvatāra Sūtra; 6. Saddharma- punda- rika Sütra; 7. Tathagata Guhyaka; and 8. Suvarnaprabhāsa Sūtra. We are issuing the Lalitavistara as No. 1, of our series of BUDDHIST SANSKRIT TEXTS, as this work contains the life of Gotama Buddha, founder of Buddhism, up to the Dharmacakrapravartana or setting in motion the wheel of the law, or the first sermon. The work also calls itself as Mahānidāna, i. e., a great Sūtra on the beginning of Buddha's career, as well as Purana, an old tale. It exhibits all the characteristics of a Mahāyāna Sūtra, though parts of it seem to be based on some old ballads of the Hinayana or orthodox School, corresponding, e. g., to Avidūrenidāna of the Nidānakatha of Buddhaghosa. In fact, we find very frequently a close agreement with the oldest Pali accounts, those in the Mahāvagga and the Gathas of the Lalitavistara, which, according to some, appear to be more archaic than the corresponding prose texts in Pali. I am unable to subs- cribe to the above view fully, but feel that both Pali texts and the Gathas in the Lalitvistara may go back to an older and common source on which the Pali and Sankrit versions of Buddhist Literature are based.

It is indeed a matter of great pleasure to present the second edition of LALITAVISTARA, one of the most sacred texts of Mahayana Buddhists. It is treated as one of the nine Dharmas of Nepalese Buddhism, and is styled as Vaipulya Sotra, Discourse of great extent. The two Buddhist systems viz, Hinayāna and Mahäyäna are inter- nationally famous for their subtle themes and glowing ideas. The Hinayana deals with the unsubstantiality of all compo- site things by tracing them to their preceding courses and conditions, whereas the Mahāyāna shows that all things are only relatively existent and not metaphysically real. The realisation of the relative character of the world leads to true knowledge according to the principal catagories of the Mahayana system, Vijñānavāda and Sünyavāda.

Mahayana Buddhism tells us about a devotional religion that believes in the universal salvation of all creatures. For its outstanding qualities this internationally reputed system has been putting considerable influence on the development of thought, Hindu and Buddhist over the ages.

LALITAVISTARA, one of the most celebrated classics of Buddhist Philosophy has earned a very good name amongst the Indian as well as foreign scholars. On account of certain specialities this work has been widely welcomed by the students of philosophy and religion.

Seeing the increasing demand of the book in India and abroad a second edition has become necessary. Since nothing new has come in light after the publication of this text, the second edition is being presented with no change. Every- thing has been kept intact.

I hope, this edition too will get the same encourage- ment and the book will be widely welcomed.