Book Review Of Buddhist Nirvana And Its Western Interpreters

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BOOK REVIEW 399 been sufficient to bring to the notice of the author a book which contains much information on D'Alwis: Memoirs and Desultory Writings of the late James d'Alwis (Colombo, 1939). From it he would have learned that D'Alwis was not a missionary and a Western interpreter of Buddhist Nirvana, but a Sinhalese scholar (1823-1878) who for many years was a member of the Legislative Council. His works on Sinhalese and Pali grammar are well-known and, as recently as 1966, the long introduction to his translation of the Sidat Sangarava was reprinted by the Department of National Museums, Ceylon (A Survey of Sinhala Literature). Among the chapters which can be read with profit although not with entire approval, one must mention those dealing with the views of Oldenberg and de La Vallee Poussin, perhaps the most outstanding scholars of all those who have made important contributions to the study of the concept of Nirvana. Welbon is right in maintaining against E. J. Thomas and H. Dumoulin that Oldenberg has not changed his ideas about Nirvana in any essential point. One of the reasons is perhaps the fact that in later years Oldenberg was more occupied with Vedic studies. Nevertheless, he has carefully kept himself informed of the progress of Buddhist studies and each new edition of his famous Buddha has been revised by the author. Welbon compares the English translation (based on the first German edition of 1881) with the sixth German edition of 1914. It would have been interesting to compare the changes made by Oldenberg in the editions published during his lifetime, because they contain his reactions to criticisms and to new theories. 4 His discussion with de La Vallee Poussin is carried through till the seventh German edition of 1920, the last edition revised by Oldenberg. In his chapter on de La Vallee Poussin, Welbon does not mention at all Oldenberg's reactions. Nobody has written more on Nirvana than de La Vallee Poussin.5 It was of course impossible for Welbon to discuss everything written on Nirvana by de La Vallee Poussin. However, it would have been necessary to take into account his latest discussions in 'Une derniere note sur le Nirvana' (Etudes d'orientalisme, publiees par le Musee Guimet a la memoire de Raymonde Linossier, II, Paris, 1932, 329-54) and in the appendix to the second edition of Indo-europeens et Indo-ariens. L'Inde jusque vers 300 av. J.-C. (Paris, 1936, 389-92). In his early writings de la Vallee Poussin reacted strongly against the defenders of the orthodoxy of Pali Buddhism. Although his reaction has certainly been carried too far, the result has