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| − | [[File:Prajnaparamita.jpg|thumb|250px|]] | + | #REDIRECT[[Prajnaparamita]] |
| − | <poem>
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| − | [[Prajñā]]pāramitā (Sanskrit: प्रज्ञापारमिता) in Buddhism, means "the Perfection of (Transcendent) [[Wisdom]]." The word [[Prajñā]]pāramitā combines the Sanskrit words prajñā ("[[Wisdom]]") with pāramitā ("perfection"). [[Prajñā]]pāramitā is a central concept in [[Mahāyāna]] Buddhism and its practice and understanding are taken to be indispensable elements of the [[Bodhisattva]] Path. The practice of [[Prajñā]]pāramitā is elucidated and described in the genre of the [[Prajñā]]pāramitā Sūtras, which vary widely in length and exhaustiveness. The [[Prajñā]]pāramitā sūtras suggest that all things including oneself, appear as thoughtforms (conceptual constructs). Some scholars believe that the earliest [[Mahāyāna]] sūtras were of the [[Prajñā]]pāramitā type.
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| − | History
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| − | Earliest texts
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| − | Aṣṭasāhasrikā [[Prajñā]]pāramitā
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| − | Western scholars have traditionally considered the earliest [[Sūtra]] in the [[Prajñā]]pāramitā class to be the Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] or "Perfection of [[Wisdom]] in 8,000 Lines", which was probably put in writing in the 1st century BCE. This chronology is based on the views of Edward Conze, who largely considered dates of translation into other languages. The first translation of the Aṣṭasāhasrikā [[Prajñā]]pāramitā into Chinese occurred in the 2nd century CE. This text also has a corresponding version in verse format, called the Ratnaguṇasaṃcaya Gāthā, which some believe to be slightly older because it is not written in standard literary Sanskrit. However, these findings rely on late-dating Indian texts, in which verses and mantras are often kept in more archaic forms.
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| − | Additionally, a number of scholars have proposed that the [[Mahāyāna]] [[Prajñā]]pāramitā teachings were first developed by the Caitika subsect of the Mahāsāṃghikas. They believe that the Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] originated amongst the southern Mahāsāṃghika schools of the Āndhra region, along the Kṛṣṇa River. These Mahāsāṃghikas had two famous monasteries near the Amarāvati and the Dhānyakataka, which gave their names to the schools of the Pūrvaśailas and the Aparaśailas. Each of these schools had a copy of the Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] in prakrit. Guang Xing also assesses the view of [[The Buddha]] given in the Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] as being that of the Mahāsāṃghikas. Edward Conze estimates that this [[Sūtra]] originated around 100 BCE.
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| − | Vajracchedikā [[Prajñā]]pāramitā
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| − | In contrast to western scholarship, Japanese scholars have traditionally considered the Diamond [[Sūtra]] (Vajracchedikā [[Prajñā]]pāramitā [[Sūtra]]) to be from a very early date in the development of [[Prajñā]]pāramitā literature. The usual reason for this relative chronology which places the Vajracchedikā earlier is not its date of translation, but rather a comparison of the contents and themes. Some western scholars also believe that the Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] was adapted from the earlier Vajracchedikā [[Prajñā]]pāramitā [[Sūtra]].
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| − | [[File:Prajnaparamita-in-frost-91.jpg|thumb|250px|]]
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| − | Examining the [[Language]] and phrases used in both the Aṣṭasāhasrikā and the Vajracchedikā, Gregory Schopen also sees the Vajracchedikā as being earlier than the Aṣṭasāhasrikā. This view is taken in part by examining parallels between the two works, in which the Aṣṭasāhasrikā seems to represent the later or more developed position. According to Schopen, these works also show a shift in emphasis from an oral tradition (Vajracchedikā) to a written tradition (Aṣṭasāhasrikā).
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| − | Overview of the [[Prajñā]]pāramitā sūtras
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| − | An Indian commentary on the Mahāyānasaṃgraha, entitled Vivṛtaguhyārthapiṇḍavyākhyā, gives a classification of teachings according to the capabilities of the audience:
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| − | [A]ccording to disciples' grades, [[THE DHARMA]] is [classified as] inferior and superior. For example, the inferior was taught to the merchants Trapuṣa and Ballika because they were ordinary men; the middle was taught to the group of five because they were at the stage of saints; the eightfold [[Prajñā]]pāramitās were taught to bodhisattvas, and [the Prajñāpāramitās] are superior in eliminating conceptually imagined forms. The eightfold [Prajñāpāramitās] are the teachings of the [[Prajñā]]pāramitā as follows: the Triśatikā, Pañcaśatikā, Saptaśatikā, Sārdhadvisāhasrikā, Aṣṭasāhasrikā, Aṣṭadaśasāhasrikā, Pañcaviṃśatisāhasrikā, and Śatasāhasrikā.
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| − | The titles of these eight [[Prajñā]]pāramitā texts are given according to their length. The texts may have other Sanskrit titles as well, or different variations which may be more descriptive. The lengths specified by the titles are given below.
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| − | Triśatikā [[Prajñā]]pāramitā [[Sūtra]]: 300 lines, the Diamond [[Sūtra]], or Vajracchedikā [[Prajñā]]pāramitā [[Sūtra]]
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| − | Pañcaśatikā [[Prajñā]]pāramitā [[Sūtra]]: 500 lines
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| − | Saptaśatikā [[Prajñā]]pāramitā [[Sūtra]]: 700 lines, the [[Bodhisattva]] Mañjuśrī's exposition of [[Prajñā]]pāramitā
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| − | Sārdhadvisāhasrikā [[Prajñā]]pāramitā [[Sūtra]]: 2500 lines, from the questions of Suvikrāntavikrāmin [[Bodhisattva]]
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| − | Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]]: 8000 lines
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| − | Aṣṭadaśasāhasrikā [[Prajñā]]pāramitā [[Sūtra]]: 18,000 lines
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| − | Pañcaviṃśatisāhasrikā [[Prajñā]]pāramitā [[Sūtra]]: 25,000 lines
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| − | Śatasāhasrikā [[Prajñā]]pāramitā [[Sūtra]]: 100,000 lines, also called the Mahā[[Prajñā]]pāramitā [[Sūtra]]
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| − | According to Joseph Walser, there is evidence that the Pañcaviṃśatisāhasrikā [[Prajñā]]pāramitā [[Sūtra]] (25,000 lines) and the Śatasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] (100,000 lines) have a connection with the Dharmaguptaka sect, while the Aṣṭasāhasrikā [[Prajñā]]pāramitā [[Sūtra]] (8000 lines) does not.
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| − | In addition to these, there are also other [[Prajñā]]pāramitā sūtras such as the [[Heart]] [[Sūtra]] ([[Prajñā]]pāramitā Hṛdaya), which exists in both 14-line and 25-line versions. Regarding the shorter texts, Edward Conze writes, "Two of these, the Diamond [[Sūtra]] and the [[Heart]] [[Sūtra]] are in a class by themselves and deservedly renowned throughout the world of [[Northern Buddhism]]. Both have been translated into many languages and have often been commented upon."
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| − | Tāntric versions of the [[Prajñā]]pāramitā literature were produced from the year 500 CE on. Additionally, [[Prajñā]]pāramitā [[Terma]] teachings are held by some Tibetan Buddhists to have been conferred upon [[Nāgārjuna]] by Nāgarāja, King of Nāgas, who had been guarding them at the bottom of the sea.
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| − | [[Xuanzang]] and the Mahā[[Prajñā]]pāramitā
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| − | [[Xuanzang]] returned to China from [[India]] with three copies of the Mahā[[Prajñā]]pāramitā [[Sūtra]] which he had secured from his extensive travels. [[Xuanzang]], with a team of disciple translators, commenced translating the voluminous work in 660 CE using the three versions to ensure the integrity of the source documentation. [[Xuanzang]] was being encouraged by a number of the disciple translators to render an abridged version. After a suite of [[Dreams]] quickened his decision, [[Xuanzang]] determined to render an unabridged, complete volume, faithful to the original of 600 fascicles.
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| − | Prajnaparamita in visual [[Art]]
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| − | The Prajnaparamita is often personified as a bodhisattvadevi (female [[Bodhisattva]]). Artifacts from Nalanda depict the Prajnaparamita personified as a goddess. The depiction of Prajnaparamita statue as a goddess is also can be found in ancient Java and Cambodian [[Art]].
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| − | Prajnaparamita in Ancient Indonesia
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| − | [[Mahayana Buddhism]] took root in ancient Java Sailendra court in the 8th century CE. The [[Mahayana]] reverence of female buddhist deity started with the cult of [[Tara]] enshrined in the 8th century Kalasan temple in Central Java. Some of Prajnaparamita's important functions and attributes can be traced to those of the goddess [[Tara]]. [[Tara]] and Prajnaparamita are both referred to as mothers of all [[Buddhas]], since [[Buddhas]] are born from [[Wisdom]]. The Sailendra dynasty was also the ruling family of Srivijaya buddhist empire in Sumatra. During the reign of the third Pala king Devapala (815-854) in [[India]], Srivijaya Maharaja Balaputra of Sailendras also constructed one of Nalanda’s main monasteries in [[India]] itself. Thereafter manuscript editions of the Ashtasahasrika Prajnaparamita [[Sutra]] circulating in Sumatra and Java instigated the cult of the 'Goddess of Transcendent [[Wisdom]]'. In 13th century, the [[Tantric Buddhism]] gained royal patronage of king Kertanegara of Singhasari, and thereafter some of Prajnaparamita statues were produced in the region, such as the Prajnaparamita of Singhasari in East Java and Prajnaparamita of Jambi, Sumatra. Both of East Java and Jambi Prajnaparamitas bear resemblance in style as they were produced in same period, however unfortunately Prajnaparamita of Jambi is headless and was discovered in poor condition.
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| − | The statue of Prajnaparamita of East Java is probably the most famous depiction of the goddess of transcendental [[Wisdom]]. It was discovered in almost perfect condition in the Cungkup Putri ruins near Singhasari temple, Malang, East Java. Local tradition links the statue to Queen Ken Dedes the first queen of Singhasari, probably as a deified portrayal of the queen. Another opinion links the statue with Queen Gayatri, the consort of Kertarajasa the first king of Majapahit. The statue was discovered in 1818 or 1819 by D. Monnereau, a Dutch East Indies official. In 1820 Monnereau gave the statue to C.G.C. Reinwardt, who later brought the statue to the Netherlands, where it became a prized possession of the Rijksmuseum voor Volkenkunde in Leiden. In January 1978, the Rijksmuseum voor Volkenkunde returned the statue to Indonesia, where it was placed in National Museum of Indonesia. Today the beautiful and serene statue is displayed on 2nd floor Gedung Arca, Indonesian National Museum, Jakarta.
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| − | The statue of the goddess Prajnaparamita of East Java is considered the masterpiece of classical ancient Java Hindu-Buddhist [[Art]] in Indonesia. The serene expression and meditative pose and gesture suggest peace and [[Wisdom]], in contrast with rich and intricate jewelry and decorations. The goddess wears her [[Hair]] high arranged in Jatamakuta crown. The goddess is in a perfect [[Lotus]] meditative position sitting on a padmasana ([[Lotus]] throne) on a square pedestal. The goddess performs dharmachakra-mudra (the mudra symbolizing turning the wheel of [[Dharma]]). Her left arm is placed around an utpala (blue [[Lotus]]), on top of which sits the lontar palm leaf book Prajnaparamita-[[Sutra]]. The statue stands before a carved stela, and behind her head radiates a [[Halo]] or aura of [[Light]] to suggest a divinity that has reached the highest [[Wisdom]].
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| − | </poem>
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| − | {{W}}
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| − | [[Category:Buddhist Terms]]
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| − | [[Category:Prajñaparamita]]
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