Preface

Unlike the anthology of the Aṇguttara Nikāya in this series by the Ven. Nyānaponika, this selection from the Saṃyutta is by three different hands: Part I by John D. Ireland, Part II by the Ven. ñāṇananda, and Part III by the undersigned. Since the choice of each translator ranged over the entire Nikāya, the three parts do not present the whole material in canonical order. Accordingly an index has been provided showing all extracts in that order. A certain lack of terminological consistency was another unavoidable disadvantage, though this is in practice probably not very serious. It should further be noted that the Anthology does not include three important items' — the Buddha's first three sermons' — since these have already appeared in No. 17 of the Wheel series. With one small exception, too, the important Vedana Saṃyutta (SN 36) is not represented, because a separate translation of it has meanwhile been published WH 303-304).

The full translation of the Saṃyutta Nikāya published by the Pali Text Society runs to five volumes, the first two by Mrs C.A.F Rhys Davids (who edited the whole), and the last three by F.L. Woodward. In the preface to Vol. I Mrs Rhys Davids wrote: "It has been more than once suggested that a volume of selections would be of more instant service than would be afforded by the long drawn out appearance of the whole work in its original order ... it will be for a later generation to exercise private judgment in compiling eclectic extracts." And indeed anyone familiar with that translation, or with the original will, be likely to agree that a version drastically pruned of much repetitive material is desirable. This selection may be regarded as a contribution towards such a version, which is to be wished for not only in the interests of concision, but because, despite the eminence and the devotion of the original translators, their version has many shortcomings. A certain number of actual mistakes have here been corrected by all three translators, but also many stylistic changes have been deemed necessary. The prose (and the verse!) of the earlier version is often intolerably stilted, sometimes to a point where it is almost unreadable, indeed, scarcely perhaps intelligible, to some present-day readers. Another difference is that whereas the PTS version was intended for a limited, fairly scholarly and largely non-Buddhist public, the present rendering will doubtless be used mainly by practicing Buddhists all over the world, to many of whom English is not their mother tongue but the language of international discourse.

It may safely be claimed that, by presenting their version in good modern English, free from archaic frills, the translators will have succeeded in bringing the message of the Buddha, as found in this Saṃyutta, closer to the reader. It is also safe to say that many will be surprised and delighted at the wealth that it contains, by its vivid similes and occasional humor. Thus in the present volume the reader will find the delightful story of the female deva who tried to tempt a young and handsome bhikkhu, and of how the Buddha dealt with the situation; of how the Buddha persuaded King Pasenadi not to over-eat; we hear how Nanda, the Buddha's cousin, paraded before the Teacher with well-pressed robes and painted eyes; of how the Buddha coped with angry Brahmans and how the Ven. Udāyī taught a Brahman lady to show proper respect for the Sangha; from the Ven. Khemaka we even learn something of what it feels like to be an anāgāmin. There is comfort and hope, too, for those who may feel their human weaknesses debar them from progress, and besides mindfulness we are reminded of the value of faith (not of course blind faith, but a reasoned confidence in the Teacher).

The Saṃyutta Nikāya deserves to be better known among Western Buddhists than it appears to be, and it is to be hoped that this anthology will help to bring its many treasures to a wider readership.

M.O'C. Walshe
St. Albans, November 1981