Early Monastic Buddhism v2.c26: Contents
Early Monastic Buddhism v2.c26
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Contents
v2.c26.1
CHAPTER I: From Ajātasattu to Nagadāsaka ... 1-4 Udāyibhadda, 1 —Anuruddha's son Muṇḍa, 3 —Nāgadāsaka, 4.
v2.c26.2
CHAPTER II: Disruptive Forces in the Buddhist Church ... ... 5-11 Story of Kosambi, 6 —Episode of Devadatta, 6 —Apprehensive statements in the Nikāyas, 7 —Definition of *Saṅghabheda*, 9 —Differences in the first-Council Proceedings, 10.
v2.c26.3
CHAPTER III: Probable Causes for Dissensions in the Saṅgha ... ... 12-21 Absence of Supreme head of the Church, 12 —System of specialisation in different branches of Buddhist literature, 14 —Latitude allowed in discipline, 18 —Austerities made optional, 20 Faith instead of moral practices, 20.
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CHAPTER IV: From Kālāsoka to Nanda ... 22-30 Principal Centres of Buddhism, 27.
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CHAPTER V: Second Buddhist Council ... 31-46 The Story, 32 —Time and Site, 33 —No President, 34 —Ten un-Vinayic acts, 34 —Five Propositions of Mahādeva, 41 —Conclusion, 42.
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CHAPTER VI: Appearance of the Buddhist Schools of Thoughts ... ... 47-50
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CHAPTER VII: Schools of Groups I & II: Their History & Literature ... ... 51-61 Their origin & literature, 53 —Language of the Mahāsanghika-Pitaka, 57 —Principal Seats of the Schools, 58.
v2.c26.8
CHAPTER VIII (A): Doctrines of Group I Schools ... 61-73 Mahāsanghikas & Lokottaravādins, 62 —other opinions, 68.
v2.c26.9
CHAPTER VIII (B): Doctrines of Group II Schools 74-110 Is Buddha human? 74 —Are Bodhisattvas average beings? 81 —Are Arhats fully emancipated? 84 —Can there be retrogression of Arhats, Srotāpannas and other Phalasthas? 90 —Do the Atthamakas have anusaya and paryutthana? 92 —Are anusaya and paryavasthāna associated with mind or not? 93 —Can the Atthamakas have Saddhindriya? 96 —Is utterance of dukkha possible in meditation, and does it help perception of the truths? 97 —How Viññānas function? 99 —How many Avyākatas are there? How many Asamskrtadharmas are there? 102 —Other doctrines, 103 —Doctrines of the Śaila Schools only, 104 —Nirvāna in Nāgārjunikonda inscription, 106 —Doctrines of the Bahuśrutiyas only, 107 —Doctrines of the Prajñaptivādins only, 108 —Doctines of the Rājagirikas and the Siddhatthikas, 109 —Doctrines of the Vetulyakas only, 110
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Chapter IX: Doctrines of Group III Schools ... 111-173
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The Mahīśāsakas. Sarvāstivādins Dharmaguptakas, and other schools, 111 —The Earlier Mahīśāsakas, 112 —Doctrines of the earlier Mahīśāsakas, 114 —The Later Mahīśāsakas, 117 —The Sarvāstivāda, 117 —Succession of Teachers, 118 —Geographical Expansion, 122 —Buston’s information about the School, 123 —Language and Literature, 124 —Vinaya, 128 —Abhidharma, 130 —Doctrines: Sabbam atthi, 137 —Maitri and Karuṇā, 147 Arhats, 148 —Samyakatvanyāma, 152 —Anupubbābhisamaya, 154 —Puthujjana, Laukikamārga or Laukikāgradharma, 157 —Anuśaya and Paryavasthāna, 159 —Meditation, 159 —Viññāṇa, 161 —Avyākṛta, Asaṃskṛta and Antarābhava, 161 —Other opinions, 162 —The Dharmaguptas, 162 —Doctrines, 164 —The Kāśyapiyas, 165 —Doctrines, 166 —The Saṃkantikas or Sautrāntikas, 166 —Doctrines, 166 —Kośa on the Sautrāntika doctrines, 167 —The Haimavatas, 169 —Doctrines, 171 —The Uttarāpathakas, 171.
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Chapter X: Doctrines of Group IV Schools ... 174-198
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The Vātsīputrīya-Sāmmitiyas, Dharmottariyas and other Schools, 175 —Doctrines, 176 —Other doctrines, 194 —Dhammuttariya, Bhadrayānīya and Chan-nagarika, 195 —Vibhajyavāda, 195.
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Chapter XI: Doctrines of Group V Schools ... 199-206 Sthaviravāda or Theravāda, 199 —Centres of popularity, 201 —Language, 202 —Literature, 203 —Doctrines, 203.
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Chapter XII: Place of Laity in Early Buddhism 207-238 The Three Parisās, 210 —Aims and objects of Gahapatis, 211 —Discourses to Gahapatis, 213 —Gahapatāni, 217 Upāsakas and upāsikās, 220 —Lay-devotees and monks, 225 —Uposatha of the Upāsakas, 226 —Teaching imparted to lay-devotees, 228 —Upāsaka’s spiritual attainments, 232.
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Chapter XIII: The Mauryas and Buddhism ... 239-257 Candragupta, 239 —Bindusāra, 241 —Aśoka, 242 —Buddhist-Sanskrit Traditions, 243 —Pāli Traditions, 248 —The two traditions compared, 251 —Aśoka’s successors, 253 —Jalauka, 255 —Daśaratha, 255, —Sampadi, 255 —Puṣyamitra, 256
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Chapter XIV: Aśoka’s Dhamma ... ... 258-264
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Chapter XV: Third Buddhist Council ... 265-274 The Traditional account, 267 —Propagation of the religion, 270.
v2.c26.19
Chapter XVI: Popular Buddhism ... ... 275-313 Pre-Aśokan Period, 276 —Ecclesiastical Rituals, 276 —Worship of Cetiya and Stūpa 282 —Four places of Pilgrimage, 284 —Nirvāṇa through Faith, 285 —Relaxation of Disciplinary Rules, 290 —Post-Aśokan Period, 292 —Deification of Buddha, 293 —Image-worship, 296 —Jātakas and Avadānas, 298 —Pāramitā-cult, 300 —Bodhisattva-doctrine, 305.
v2.c26.20
Index of Pāli and Sanskrit Words ... 329-347
v2.c26.21
Abbreviations ... ... ... 348-349 the *Consilium de emendanda Ecclesia* of 1537, which was drawn up by Contarini, Carafa, Sadoleto, and Pole, and which was intended to be the basis of the reform, was a document of the greatest importance. It was a frank admission of the abuses which had crept into the Church, and it proposed a series of measures to remedy them. But the *Consilium* was not destined to be carried out. The conservative party in the Curia, led by Carafa, was suspicious of the moderate reformers, and the Pope himself, though he had appointed the commission, was not prepared to go as far as they desired. The *Consilium* was never officially adopted, and the reform movement, which had seemed so promising, was checked.
v2.c26.22
The failure of the *Consilium* was a turning-point in the history of the Catholic Reformation. It showed that the reform could not be achieved by the moderate party alone, and that it would have to be carried out by a more radical and uncompromising group. This group was to be found in the new religious orders, especially the Jesuits, and in the Inquisition, which was re-established in Rome in 1542. The Jesuits, with their emphasis on education and missionary work, and the Inquisition, with its stern enforcement of orthodoxy, were to be the instruments of the Catholic reaction.
v2.c26.23
The pontificate of Paul III, which lasted from 1534 to 1549, was a period of transition. It saw the beginning of the Catholic Reformation, but it also saw the continuation of the old abuses. The Pope himself was a man of great ability, but he was also a man of his time, and he was not able to break completely with the traditions of the Renaissance papacy. He was a patron of the arts, and he was deeply involved in the political struggles of the time. But he was also a man of deep religious conviction, and he was genuinely concerned for the welfare of the Church.
v2.c26.24
The Council of Trent, which was opened in 1545, was the most important event of the pontificate of Paul III. It was the council that was to define the doctrines of the Catholic Church and to initiate the reforms that were to make the Church a more effective instrument of the Counter-Reformation. The Council was to last for eighteen years, and it was to be the most significant event in the history of the Church in the sixteenth century. It was to be the council that would finally settle the questions that had been raised by the Reformation, and it would provide the Church with the doctrinal and disciplinary framework that it needed to meet the challenge of Protestantism.