The Bauddha-Santana Dvatrimsika of Siddhasena Divakara
By M. A. Dhaky
Summary
The article introduces the Bauddha-Santana Dvatrimsika of Siddhasena Divakara, an early Nirgrantha work from around c. A.D. 400-444. The author, M. A. Dhaky, argues that this text is significant because it is the earliest known Nirgrantha composition that systematically discusses the philosophical doctrines of Mahayana and possibly other post-canonical Buddhist schools. Furthermore, the article highlights that the work is largely free of polemics, instead offering a succinct delineation of Buddhist doctrinal positions without serious refutation. The evidence for the text's content is drawn from its thirty-one verses, which cover fundamental Buddhist concepts. The author notes that Siddhasena was familiar with the works of Nagarjuna and possibly pre-Yogacara masters like the Vaibhasika and Sautrantika, but not with the later epistemological systems of Dignaga and Dharmakirti. The Dvatrimsika addresses key notions such as pratitya-samutpada (dependent origination), nirvana, avidya (nescience), vidya (true knowledge), sunyata (void), and the denial of the Self. It also discusses themes like karma (deed-latency), hetu-pratyaya (causal conditions), and the momentariness of phenomena, using metaphors such as the river-flow, the lighted lamp, and the reflection in a mirror. The sources discussed include the works of various Buddhist masters like Nagarjuna, Asanga, Vasubandhu, Dignaga, and Dharmakirti, as well as earlier Nirgrantha texts such as the Dvada-fara-nayacakra of Mallavadi (c. A.D. 550-600) and the commentaries of Simhasura Ksamasramana (c. A.D. 675), Siddhasena's own commentary on the Tattvarthadhigama-sutra of Umasvati, and Haribhadra's works. The article also mentions later scholars who have worked on Siddhasena's texts, including Sukhlal Sanghvi, Bechardas Dohi, and Pracin Dave, and notes the recent commentary by Vijayasundarasuri.
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Conclusion
The Bauddha-Santana Dvatrimsika of Siddhasena Divakara is the earliest known Nirgrantha work that systematically delineates the philosophical doctrines of post-canonical Mahayana Buddhism. Its primary significance lies in its largely non-polemical approach, offering a relatively neutral exposition of core Buddhist concepts such as dependent origination, voidness, and momentariness, rather than engaging in refutation. The text demonstrates Siddhasena’s profound familiarity with contemporary Buddhist thought, referencing the works of masters like Nagarjuna while predating the later epistemological developments of Dignaga and Dharmakirti. Although its dense and ambiguous phrasing has rendered it challenging for scholars and relatively underutilized, the Dvatrimsika remains a critical source for understanding the intellectual exchange between Jain and Buddhist traditions during the fifth to ninth centuries. It preserves authentic Buddhist insights and terminology, providing invaluable, albeit concise, access to the doctrinal positions of a pivotal era in Indian philosophical history.