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The Encyclopedia of Indian Philosophies v7.c64.t1: 1. Introduction

The Encyclopedia of Indian Philosophies v7.c64.t1

Language
English

1. Introduction

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The Historical Buddha and His Teachings

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1. See for example *Dīgha* 1: 186-187, where the Buddha rejects three of the *Taittirīya Upaniṣad*’s five levels of the soul, and *Majjhima* 1: 135-136 rejecting the universal *ātman*.

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2. *Saṃyutta* 2: 25. A parallel to this phrase occurs also in the *Śālistamba Sūtra*, paragraph 9, the historical significance of which is discussed below.

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3. G. S. Murti and A.N.K. Aiyangar, *Edicts of Aśoka*, Adyar Library, Madras, 1951, pp. 132-135.

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4. *Aṅguttara* 1: 145-146.

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5. *Majjhima* 1: 163.

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6. *Majjhima* 1: 163; 240; M2: 93; 212.

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7. We use the Sanskrit forms when words are used in the text; thus we provide *sūtra* for Pali *sutta*. When passages are quoted, however, we use the form given in the passage quoted.

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8. *Majjhima* 1: 160-175 and 237-251.

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9. *Majjhima* 1: 163-166; 240.

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10. *Majjhima* 1: 77-80 (abridged).

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11. *Majjhima* 1: 246-247.

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12. *Majjhima* 1: 248-249.

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13. *Majjhima* 1: 168-170.

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14. *Saṃyutta* 5: 420-424.

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15. *Dīgha* 2: 95-98.

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16. E. Conze, *Buddhist Thought in India*, London, 1962, pp. 31-32; *Thirty Years of Buddhist Studies*, Oxford, 1967, pp. 1-13.

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17. *Dīgha* 2: 72-167.

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18. *Dīgha* 2: 156.

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19. See A. Bareau, *Les premiers concils bouddhiques*, Paris, 1955.

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20. *Majjhima* 1: 133.

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21. *Samayabhedoparacanacakra*, translated by A. Bareau, *Journal Asiatique*, Paris 1954.

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22. Bhāvaviveka, *Nikāyabhedavibhaṅgavyākhyāna*; Vinītadeva, *Nikāya-bhedaparśanasamgraha*; both translated by A. Bareau, *Journal Asiatique*, Paris 1956. See A.K. Warder, *Indian Buddhism*, Delhi, 1980, pp. 214 and 544; and E.J. Thomas, *The History of Buddhist Thought*, 2nd Ed., London, 1951, pp. 33 and 288.

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23. See Paul Demiéville, “L’origine des sectes bouddhiques d’après Paramārtha”, *Mélanges chinois et bouddhiques*, vol. 1, Louvain 1932.

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24. See A. Bareau, *Les premiers concils bouddhiques* op. cit.

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25. *Mahāvaṃsa*, ch. 5, vs. 1-10.

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26. See A. Bareau, *Les sectes bouddhiques du petit véhicule*, Paris, 1955, for the classical study of these schools. See also A.K. Warder, *Indian* Buddhism, 2nd edition, Delhi 1980, pp. 288-351, and E. Lamotte, Histoire du Bouddhisme Indien, Louvain 1958, pp. 571-606.

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27. See Anesaki, "Some problems of the textual history of the Buddhist scriptures" and "The Four Buddhist Āgamas in Chinese", Transactions of the Asiatic Society of Japan, vol. 35, nos. 2 and 3, 1908. See also Thich Minh Chau, The Chinese Madhyama Āgama and the Pali Majjhima Nikāya, The Saigon Institute of Higher Buddhist Studies, n.d. but probably 1964.

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28. E. Conze, Buddhist Thought in India, op. cit., p. 31.

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29. See E. Conze, Thirty Years of Buddhist Studies, op. cit., pp. 1-13.

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30. E. Conze, Buddhist Thought in India, op. cit., p. 31.

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31. This exercise was first undertaken by Louis de la Vallée Poussin, Théorie des douze causes, London, 1913, and recently updated by N. Ross Reat, The Śālistamba Sūtra, Delhi, 1993.

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32. Minor Pillar Edicts of Sārnāth, Kosami, and Sāñcī. See G.S. Murti and A.K. Aiyangar, Edicts of Aśoka, op. cit., pp. 127-131.

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33. Bhabra Edict. See Murti and Aiyanagar, Edicts of Aśoka, op. cit., pp. 83-85.

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34. See N.A. Jayawickrama, 'A reference to the Third Council in Aśoka's edicts?', University of Ceylon Review 17.3-4, 1959, pp. 61-72.

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35. E. Conze, "Recent progress in Buddhist Studies", The Middle Way, vol. 34, 1959, 12. Reprinted in E. Conze, Thirty Years of Buddhist Studies, op. cit. See also Constantin Regamey, "Der Buddhismus Indiens" in Christus und die Religionen der Erde volume 3 (Vienna 1951), 231-317 (reprinted in Der Christ in der Welt, series 17, volume 6 (Zurich 1964), 1-103.) See also Regamey, "Le problème du Bouddhisme primitif et les derniers travaux de Stanisław Schayer", Rocznik Orientalistyczny vol. 21, 1957, 37-58. See S. Schayer, "Precanonical Buddhism", Archiv Orientalni vol. 7 fasc. 2, 1935, 121-132, and "New contributions to the problem of pre-Hīnayānistic Buddhism", Polski Biuletyn Orientalistyczny vol. 1, 1937, 8-17. Response to former by A.B. Keith, "Pre-canonical Buddhism", Indian Historical Quarterly vol. 12, 1936, 1-20. See also M. Falk, Nāma-rūpa and Dharma-rūpa (Calcutta 1943). Reluctantly no doubt, these scholars join C.A.F. Rhys-Davids in her quest for a pre-canonical Buddhism; see Sākya or Buddhist Origins (London 1931).

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36. Aṅguttara 1:10.

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37. Dīgha 1:223.

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38. Yaśomitra, Abhidharmakośasphuṭārtha; Prajñākaramati, Bodhicaryāvatārapañjikā, Candrakīrti, Madhyamakakārikāprasannapadā.

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39. Dīgha 3:76.

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40. Dīgha 2:1-54.

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41. Majjhima 1:191.

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42. Saṃyutta 3:120.

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43. Laṅkāvatāra Sūtra, Suzuki trans., p. 278. Mahāyānasamgraha, Lamotte trans., pp. 93-95. See Conze, Buddhist Thought in India, op. cit., p. 222; Buddhist Texts Through the Ages, p. 166.

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44. Saṃyutta 3:105.

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45. In these volumes of the Encyclopedia we regularly translate duḥkha as "frustration".

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46. *Dīgha* 1:223.

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47. See, for example, *Kena Upaniṣad* 1.3.7; *Bṛhadāraṇyaka Upaniṣad* 2.3.6; 4.4.1-25 and 4.5.13-15; *Chāndogya Upaniṣad* 2.41; 8.11 and 12; *Taittirīya Upaniṣad* 2.9. See note 54 below.

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48. *Dīgha* 1:188; *Majjhima* 1:426-432, 483-489; *Saṃyutta* 2:18-22, 222 and 4:374-403 passim.

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49. *Saṃyutta* 4: 400-402. See *Itivuttaka*, verse 67.

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50. *Laṅkāvatāra Sūtra*, ch. 61, Suzuki translation, pp. 123-124. See also *Vimalakīrti Sūtra*, ch. 9, Thurman translation, p. 77; Luk translation p. 100; and E. Conze, *The Large Sūtra on Perfect Wisdom* (Berkeley 1975), p. 209.

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51. See *Saṃyutta* 2:15-20 and 4:400; *Dīgha* 1:13 and 34.

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52. N. Ross Reat, *The Śālistamba Sūtra*, Delhi, 1993, p. 75.

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53. N. Ross Reat, *The Śālistamba Sūtra*, op. cit., pp. 46; 68.

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54. In the following passages, all four of the *catuṣkoṭi* alternatives are addressed concerning the question of whether the innermost soul is conscious (*caitanya*) (*Maitrī Upaniṣad* 6.10), not conscious (*acitta*) (*Maitrī* 6.19), both (*vijñānam cāvijñānam*) (*Taittirīya Upaniṣad* 6), or neither (*na prajñā, nāprajñā*) (*Māṇḍūkya Upaniṣad* 7).

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55. See S. Dasgupta, *A History of Indian Philosophy* (Cambridge 1922), Vol. 1, pp. 179-181; and N. Smart, *Doctrine and Argument in Indian Philosophy* (London 1964), pp. 66-69.

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56. C.A.F. Rhys Davids, *The Birth of Indian Psychology and its Development in Buddhism* (London 1936), ch. 11.

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57. *Saṃyutta* 2:19-20.

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58. *Saṃyutta* 2:19-20, 33, 38. See also *Dīgha* 1:200; D3:137; *Udāna*, pp. 69-70; and *Milindapañha*, Pali Text Society edition, pp. 46-48.

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59. N. Ross Reat, *The Śālistamba Sūtra*, op. cit., pp. 46-47; 68-69.

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60. *Saṃyutta* 2:20.

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61. *Dīgha* 2:354; *Saṃyutta* 1:227 and 3:54.

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62. The Ājīvakas appear to have been something of an exception.

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63. E.g., *Kaṭha Upaniṣad* 1.3

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64. *Taittirīya Upaniṣad* 2.2-5; 3.2-6. See *Paingala Upaniṣad* 2.7.

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65. See *Majjhima* 1:421-423.

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66. *Dīgha* 1:223, 2:63, 335, 338. *Majjhima* 1:296. *Saṃyutta* 1:122, 3:124.

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67. *Majjhima* 1:258.

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68. *Saṃyutta* 1:122, 2:91 and 3:124; *Dīgha* 1:223 and 2:63, *Suttanipāta* vs. 1037.

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69. Ninian Smart, *Doctrine and Argument in Indian Philosophy* (London 1964) p. 46.

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70. E.g., *Majjhima* 1:111; *Dīgha* 1:222-223, 2:62. See N.R. Reat, "Some fundamental concepts of Buddhist psychology," *Journal of the International Association of Buddhist Studies* vol.17, 1987, 15-28.

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71. *Majjhima* 1:190.

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72. See *Suttanipāta*, verse 909: "A seeing man will see name-and-form". Having seen he will understand those things. Let him at pleasure look much or little, for the skillful do not say that purity is (attained) by that”. See also Suttanipāta, verses 1037 and 1073.

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73. Saṃyutta 2:24.

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74. Majjhima 1:190: “A space enclosed by bones, sinews, flesh and skin is known as rūpa”, in the context of a discussion of nāmarūpa, is in fact the only unambiguous instance I have located.

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75. Dīgha 2:32.

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76. Mādhyamika Kārikā, section 3, vs. 1-9.

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77. Majjhima 1:137.

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78. N. Ross Reat, The Śālistamba Sūtra, op. cit., pp. 57-60. Dīgha 3:214; Majjhima 1:147; 489.

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79. Sutta Nipāta, verse 705.45.

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80. Aṅguttara 3:415. Cp. Bṛhadāraṇyaka Upaniṣad VI.4.5.

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81. Majjhima 1:301.

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82. Dīgha 1:206.

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83. Aṅguttara 1:125. Cp. Aṅguttara 1:230 ff. regarding śila, citta and prajñā.

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84. Dīgha 2:312.

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85. Aṅguttara 1:261; Saṃyutta 2:167.

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86. As at Dīgha 2:312.

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87. As it is extensively at Dīgha 1: 4-8 and 63-69.

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88. As at Majjhima 1:85.

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89. Majjhima 1:286; Saṃyutta 5:264.

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90. Dīgha 2: 312; Aṅguttara 5:205.

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91. Dīgha 1:9-12; Majjhima 3:754; Aṅguttara 3:208; etc.

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92. Dīgha 2: 312.

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93. Majjhima 1:118-122.

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94. Also occurring at Dīgha 2:49.

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95. Dīgha 1:251; Majjhima 1:351.

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96. Dīgha 2:1-53.

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97. Majjhima 1: 60. (1) sensual desire (kāmachanda), (2) hatred (vyāpāda), (3) sloth and torpor (p. thīnamidha), (4) flurry and worry (P. udhaccakukucca), (5) uncertainty (P. vicikicchā).

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98. Majjhima 1: 61-62. (1) mindfulness (P. sati), (2) investigation of dharma (P. dhammavicaya), (3) energy (P. viriya), (4) joy (P. pīti), (5) serenity (P. passaddhi), (6) concentration (samādhi), (7) equanimity (P. upekkhā).

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99. Majjhima 3:71; Dīgha 2:313.

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100. Majjhima 1:163-166.

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101. Dīgha 1:184; Aṅguttara 4:451-454, and see Paul Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem (La Salle, Illinois, 1986).

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102. Majjhima 1:296.

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¹⁰³ Paul Griffiths, “Concentration or insight: the problematic of Theravāda Buddhist meditation-theory”, Journal of the American Academy of Religion 49, 1981, 605-624.

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¹⁰⁴ Dīgha 3:213; Majjhima 1:33, 494; Aṅguttara 5:99-100, 131; Saṃyutta 5:52.

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105. *Aṅguttara* 4:360 and 5:99-100, 131.
106. *Majjhima* 1:71, 357; *Aṅguttara* 1:61, 3:417, 4:360; 31-32, 99-100, 131.
107. *Aṅguttara* 3:355.
108. *Dīgha* 3: 93-94.
109. At *Saṃyutta* 2:118.
110. *Dīgha* 1:184.
111. *Majjhima* 1:435-437.
112. *Majjhima* 3:76. See *Saṃyutta* 5:20.
113. Rod Bucknell, "The Buddhist path to liberation: an analysis of the listing of stages", *Journal of the International Association of Buddhist Studies*, 7.², 1984, 10-11. See *Majjhima* 1:182-184, 347-348 and 2:38-39.
114. *Majjhima* 1:33, 70-71, 356-358; *Aṅguttara* 1:61, 3:417, 4:360, 451-454 and 5:32, 99-100; *Saṃyutta* 5:203.
115. *Dīgha* 2:71; *Majjhima* 1:477; *Aṅguttara* 4:453; *Saṃyutta* 1:191; *Aṅguttara* 1:73 and 4:10, 77.

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2. The Buddhist Way to Liberation

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1. See the list of ten relevant meanings in Peter Harvey, " 'Signless meditation' in Pali Buddhism", *Journal of Indian and Buddhist Studies* 98.¹, 1986, 31-33.
2. Henepola Gunaratna, *The Path of Serenity and Insight* (Delhi, 1985), p. 18.
3. *Aṅguttara Nikāya* 5:113.
4. *Saṃyuttanikāya* 5:64-65.
5. Gunaratna, op. cit., pp. 38-39.
6. Gunaratna, op. cit., pp. 55-56.
7. *Samprasādana*. Gunaratne translates it as "confidence".
8. George D. Bond, "The development and elaboration of the *arahant* ideal in the Theravāda Buddhist doctrine", *Journal of the American Academy of Religion* 52.², 1984, p. 227.
9. Ibid., p. 234.
10. Irene B. Horner, *The Early Buddhist Theory of Man Perfected: A Study of the Arahan* (London 1936).
11. Gunaratna, op. cit., p. 189
12. Paul J. Griffiths, *On Being Mindless. Buddhist Meditation and the Mind-Body Problem* (La Salle, Illinois, 1986), pp. 10-13. This book should be consulted for an extended investigation of the conception of this state in the various kinds and stages of Buddhism. Note also the discussion in the present volume by Noble Ross Reat, pp. 53-55 above.
13. Gunaratna, op. cit., p. 205, suggests the superiority of the latter, but even he admits that "the *paññā-vimutta* and *ubhatobhagavimutta* arahats are equal with respect to release from suffering".

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¹ T.W. Rhys Davids, trans., *Book of Discipline, Mahāvagga* I. p. 6.

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² *Aṭṭhasālinī* 1.2, 3.

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³ *Vinaya-Aṭṭhakathā*, vol. 5, p. 990: "*abdhidhamme* ti nāma-rūpa-pari-

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3. The Development of Abhidharma Philosophy

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cchede vinetum na paṭibalo hoti. Cf. also Aṭṭhasālinī, I.52.

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4. Pradhan, ed. Abhidharmakośabhāṣyam, p. 2.

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5. Cf. P. Pradhan, ed., ibid.: eṣa tāvat pāramārthiko 'bhidharmaḥ.

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6. Vibhaṅga-Aṭṭhakathā, pp. 7-8: ettha ca khanādikathā va “nippariyāyā”. sesā “sappariyāyā” tāsu nippariyāyakathā idha adhippetā.

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7. Utpādād vā tathāgatānām anutpādād vā tathāgatānām sthitaivaiṣā dharmāṇām dharmatā. This is a common refrain in a number of Buddhist texts; see the references in Ronald M. Davidson, “An introduction to the standards of scriptural authenticity in Indian Buddhism”, in Chinese Buddhist Apocrypha, ed. Robert E. Buswell, Jr., Honolulu: University of Hawaii, 1990.

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8. The mahāpadeśas have been treated by Étienne Lamotte, “La critique d’authenticité dans le Bouddhisme”, India Antiqua [Vogel Festschrift] (Leyden: E.J. Brill, 1947), pp. 213-222. A recent survey article examining the role of the mahāpadeśas in Buddhist standards of textual authenticity has been written by Ronald M. Davidson: see previous note. There were other standards of textual hermeneutics, as for example the catuḥpratisaraṇa (the four resorts): i.e. to take resort (1) in Dharma, not individuals; (2) in meaning, not the words; (3) in sūtras of definitive meaning [nītārtha], not sūtras of provisional meaning [neyārtha]; (4) in knowledge, not consciousness; for these, see Étienne Lamotte, “La critique d’interpretation dans le bouddhisme”, Annuaire de l’institut de Philologie et d’Histoire Orientales et Slaves IX [Mélanges Henry Gregoire] (1949), pp. 341-361.

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9. Ernst Waldschmidt, ed., Das Mahāparinirvāṇasūtra, Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin (Berlin: Akademie der Wissenschafte, 1951), vol. 2, pp. 238-240; idem., Die Überlieferung vom Lebensende des Buddha, Abhandlungen der Akademie der Wissenschaften in Gottingen, Philologisch-Historische Klasse, Dritte Folge, Nr. 29 (Gottingen: Vandenhoeck & Ruprecht, 1944), vol. 1, pp. 136-140. See also André Bareau, Recherches sur la Biographie du Buddha dans les Sūtrapitaka et les Vinayapitaka anciens, Publications de l’École Francaise d’Extreme-Orient, vol. 77 (Paris, 1971), part I, pp. 222-239; translated in Davidson, “Standards of authenticity”, op. cit.

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10. See T.W. Rhys Davids and J.E. Carpenter, eds., Dīghanikāya (London: Pali Text Society, 1890-1911), vol. 2, pp. 123-126; R. Morris, E. Hardy, M. Hunt, eds., Aṅguttaranikāya (London: Pali Text Society, 1885-1910), vol. 2, pp. 167-170.

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11. E. Hardy, ed., Nettipakaraṇa (London: Pali Text Society, 1902), pp. 21-22; Nanamoli, trans., The Guide, Pali Text Society Translations Series, no. 33 (London: Luzac, 1962), pp. 37-38. The Sarvāstivādins have also interpreted dharmatā as pratītyasamutpāda: “[na ca sūtraṃ badhate] na ca sūtrāntaraṃ virodhayati. [na dharmatāṃ bādhate] iti pratītyasamutpāda-dharmatām.” For dharmatā as indicating the “way of things”, see Walpola Rahula, “Wrong notions of dhammatā (dharmatā)”, in Buddhist Studies in Honour of I.B. Horner, ed. L. Cousins, et al., pp. 181-191 (Dordrecht, Holland: D. Reidel, 1974).

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12. Majjhimanikāya ii.245: “appamattako so, Ānanda, vivādo yad idam—ajjhājīve vā adhipātimokkhe vā. magge vā hi Ānanda, patipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāso vivādo bahujanahitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānam.”

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13. *Abhisamayālaṅkārāloka* of Haribhadra, ed. G. Tucci, Gaekwad’s Oriental Series, vol. 62 (Baroda, 1932), pp. 260-261; see also *Abhidharmadīpa*, p. 197-8 n. 7.

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14. The major European research concerning the Buddhist Councils has been succinctly treated by Charles S. Prebish, “A review of scholarship on the Buddhist councils”, *Journal of Asian Studies* 33 (1974), pp. 239-254.

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15. *Mahāparinibbāna-sutta*, *Dīghanikāya* ii. 162; Rhys Davids, trans., *Dialogues of the Buddha*, vol. 2, p. 184. Also *Cullavagga* 11.1 (*Vinaya-piṭaka* iii.284): “tena kho panāvuso, samayena Subhaddo nāma vuddhapabbajito tassam parisāyaṃ nisinno hoti. Atho kho, āvuso, Subhaddo vuddhapabbajito te bhikkhū etad avoca: ‘alaṃ, āvuso, mā socittha; mā paridevittha. Sumuttā mayaṃ tena mahāsamaṇena; upaddutā ca mayaṃ homa—idaṃ vo kappati, idaṃ vo kappatī ti. idāni pana mayaṃ yam icchissāma tam karissāma, yaṃ no icchissāma na taṃ karissāmā’ ti. handa mayaṃ, āvuso, dhammaṃ ca vinayaṃ ca saṅgayāma.” The interlocutor who makes this remark is identified variously in the literature of the different schools as either Subhadda (Theravāda), Upananda (Mahīśāsaka, Dharmaguptaka, and Haimavata schools), or anonymous (Sarvāstivāda, Mahāsāṃghika); see discussion in Davidson, “Standards of authenticity”, op. cit.

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16. Scholarship on this council has been discussed by Prebish, “A review of Buddhist councils”, op. cit., pp. 240-246.

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17. André Bareau, *Les premiers conciles bouddhiques*, op. cit., p. 28, noted in Prebish, “A review of Buddhist councils”, op. cit., p. 245.

v7.c64.t1.128

18 “Therehi, avuso Purāṇa, dhammo ca vinaya ca saṅgīto, upehi taṃ saṅgīti’ ti. ‘Susaṅgītāvuso, therehi bhikkhūhi dhammo ca vinayo ca. api ca yatheva mayā bhagavato sammukhā sutaṃ, sammukhā paṭiggahītaṃ, tathevāhaṃ dhāressāmī’ ti. *Cullavagga* 11.7; *Vinaya-piṭaka* iii.290.

v7.c64.t1.129

19. For this list, see Nalinaksha Dutt, *Buddhist Sects in India* (Delhi: Motilal Banarsidass, 1978), pp. 15-22; Prebish, “A review of Buddhist councils”, op. cit., pp. 246-247.

v7.c64.t1.130

20. See, for example, Wilhelm Geiger, trans., *The Mahāvaṃsa, or the Great Chronicle of Ceylon* (1912; reprint edition, London: Pali Text Society, 1964), p. lix.

v7.c64.t1.131

21. M. Hofinger’s study, *Étude sur le concile de Vaiśālī* (Louvain; Bureaux de Museon, 1946), was the first to attempt to debunk the theory that the first schism took place at the council of Vaiśālī.

v7.c64.t1.132

22. Among the most exhaustive treatments of these five points is Janice J. Nattier and Charles S. Prebish, “Mahāsāṃghika origins: the beginnings of Buddhist sectarianism”, *History of Religions* 16 (1977), pp. 250-257. Mahādeva’s fifth point adumbrates the debate concerning sudden and gradual enlightenment that is of vital concern to several of the Asian traditions of Buddhism, and figured in the epic debate between the Indian gradualist and Chinese sudden enlightenment traditions that is supposed to have occurred at the “Council of Lhasa”.

v7.c64.t1.133

²³ Nattier and Prebish, “Mahāsāṃghika origins”, op. cit., pp. 238-239.

v7.c64.t1.134

Based on internal text-critical evidence noted by modern scholars of the Vinaya-piṭaka, such as Bareau, Pachow, Hofinger, Frauwallner, and Roth, these scholars show that the Mahāsāṃghika Vinaya was the most ancient and conservative of the Vinaya recensions, and the schism with the Sthavira-vādins seems to have been prompted by attempts of the Elders to expand the Śaikṣadharma sections of the Vinaya; see ibid., pp. 268-270.

v7.c64.t1.135

24. Mahāvaṃsa v.278; Wilhelm Geiger, trans., The Mahāvaṃsa or The Great Chronicle of Ceylon, op. cit., pp. 49-50.

v7.c64.t1.136

25. The attribution to this sect of the Saṃmitīyanikāyaśāstra, which is available only in Chinese translation (T 1649), has been challenged by Thich Thien Chau, "The literature of pudgalavādins", Journal of the International Association of Buddhist Studies 7 (1984), p. 8.

v7.c64.t1.137

26. Bareau, Les premiers conciles bouddhiques, op. cit., pp. 115-118. See the outline of this council in Prebish, "Buddhist councils", op. cit., pp. 253-254.

v7.c64.t1.138

27. According to the Pali Mahāvaṃsa (ca. 6th century) xii; Geiger, Mahāvaṃsa, pp. 82-87.

v7.c64.t1.139

28. Mahāvaṃsa xiii; Geiger, Mahāvaṃsa, pp. 88-90.

v7.c64.t1.140

29. Cf. Geiger, Mahāvaṃsa, pp. 39-50.

v7.c64.t1.141

30. P.L. Vaidya, ed., Divyāvadāna, Buddhist Sanskrit Texts Series, no. 20 (Darbhanga: Mithila Institute, 1959), notably avadānas nos. 26-29.

v7.c64.t1.142

31. See Geiger, Mahāvaṃsa, pp. 32-50 passim.

v7.c64.t1.143

32. For accounts of the Third Council of the Sarvāstivādins see Bareau, Premiers conciles, op. cit., pp. 112[?]-133; for the compilation of the Mahāvibhāṣā, see infra.

v7.c64.t1.144

33. Pe Maung Tin, trans., The Expositor (1920; reprint ed., London: Pali Text Society, 1976), pp. 18-21.

v7.c64.t1.145

34. Vaidya, ed., Divyāvadāna, p. 258.

v7.c64.t1.146

35. Pe Maung Tin, trans., The Expositor, pp. 20-21.

v7.c64.t1.147

36. Pe Maung Tin, trans., The Expositor, p. 21.

v7.c64.t1.148

37. Pe Maung Tin, trans., The Expositor, p. 2.

v7.c64.t1.149

38. Pe Maung Tin, trans., The Expositor, pp. 6-8.

v7.c64.t1.150

39. Sphuṭārthā Vyākhyā, p. 12. For sources on the Udānavarga, by Dharmatrāta (ca. 2nd cent. A.D.), see Maurice Winternitz, History of Indian Literature (Calcutta: University of Calcutta Press, 1933), vol. 2, p. 237; and for Dharmatrāta, see the summary in Charles Willemen, trans., The Essence of Metaphysics, Publications de l'Institut Belge des hautes études bouddhiques, series études et textes, no. 4 (Bruxelles, 1975), pp. xiv-xv.

v7.c64.t1.151

40. Jean Przyluski, Le Council de Rājagṛha, Buddhica, no. 2 (Paris: Librairie Orientaliste Paul Geuthner, 1926), pp. 201, 303.

v7.c64.t1.152

41. Przyluski, ibid., pp. 229-231. The approaches to legitimation adopted by the Theravādins and Sarvāstivādins has received extensive treatment in Davidson, "Standards of authenticity", which may be consulted for further references.

v7.c64.t1.153

42. Sphuṭārthā, p. 11.

v7.c64.t1.154

43. Dīghanikāya iii.128; Rhys Davids, trans. Dialogues of the Buddha, Sacred Texts of the Buddhists vol. 2, p. 120.

v7.c64.t1.155

44. For a complete explanation of these thirty-seven items, see Rhys Davids, *The Dialogues of the Buddha*, ibid. pp. 128-130 n. 2.

v7.c64.t1.156

45. See, for example, the *suttas* included in Vibhaṅgavagga of the *Majjhima-nikāya*: *Cūlakamma-vibhaṅga*, *Mahākamma-vibhaṅga*, *Saḷāyatana-vibhaṅga*, *Uddesa-vibhaṅga*, *Araṇa-vibhaṅga*, *Dhātu-vibhaṅga*, *Sacca-vibhaṅga* and *Dakkhiṇa-vibhaṅga*.

v7.c64.t1.157

46. The *Nidānasamyutta* (ii.1-132) includes several *sūtras* dealing only with dependent origination. The *Dhātusamyutta* (*Samyutta* ii.140-177) deals with all kinds of elements and gives their traditional definitions. The *Khandhasamyutta* (*Samyutta* iii.1-180) discusses details relating to all the aggregates. The *Saḷāyatanasamyutta* (*Samyutta* iv.1-172) deals with the way in which the three marks of existence apply to the sense-fields. The *Sāriputta* (*Samyutta* iii.235-240) and *Moggallāna Samyuttas* (*Samyutta* iv.262-280) are long discourses on the form and formless concentrations. The *Asaṃkhatasamyutta* (*Samyutta* iv.359-373) deals with *nirvāṇa*. The *Mahāvagga*, the last book of the *Samyuttanikāya*, deals with the path. Finally, there are seven separate *samyuttas* dealing with the seven categories of dharmas included in the *bodhipakkhiyadhammas*.

v7.c64.t1.158

47. See, for example, the *Saccavibhaṅga-sutta* and *Uddesavibhaṅga-sutta*.

v7.c64.t1.159

48. Pe Maung Tin, trans., *The Expositor*, p. 3.

v7.c64.t1.160

49. A.L. Basham, *History and Doctrines of the Ājīvikas* (London, 1951), p. 75 has suggested that this is instead a reference to the death of Makkhali Gosāla.

v7.c64.t1.161

50. T.W. Rhys Davids, trans. *Dialogues of the Buddha*, Part II, *Sacred Books of the Buddhists*, vol. 14 (1921; reprint ed., Pali Text Society, 1977), p. 199.

v7.c64.t1.162

51. Takakusu Junjiro, "On the Abhidharma Literature of the Sarvāstivādins", *Journal of the Pali Text Society* 57 (1904/1905), pp. 99-101. As Takakusu notes, however, the contents of the *dharma*-lists included in the two texts are usually different.

v7.c64.t1.163

52. *Majjhima* i.472.

v7.c64.t1.164

53. *Majjhima-Aṭṭhakathā* iii.185.

v7.c64.t1.165

54. *Aṅguttara* i.117.

v7.c64.t1.166

55. See references cited in Edgerton, *Buddhist Hybrid Sanskrit Dictionary*, Volume 2: Dictionary (Delhi 1970), p. 428, s.v. "*mātṛkā*"; *Divyāvadāna*, p. 18.

v7.c64.t1.167

56. These *mātṛkās* are listed in Nyanatiloka Mahathera, *Guide through the Abhidhamma-Piṭaka* (1938; reprint ed., Kandy: Buddhist Publication Society, 1971), pp. 6-11; they have received extensive treatment in Nyanaponika Thera, *Abhidhamma Studies. Researches in Buddhist Psychology* (1949; reprint ed., Kandy: Buddhist Publication Society, 1976), passim.

v7.c64.t1.168

57. *Dhammasaṅgaṇi* 1309. Edward Muller, ed., *Dhammasaṅgaṇi* (1885; reprint ed., London: Pali Text Society, 1978), p. 226; Caroline Rhys Davids, trans., *A Buddhist Manual of Psychological Ethics* (London: Royal Asiatic Society, 1900), pp. 341-2.

v7.c64.t1.169

58. *Dīgha* iii.212-214; Rhys Davids, trans. *Dialogues of the Buddha*, op. cit., pp. 205-207.

v7.c64.t1.170

59. Nos. 1-18 of this chart appear in the first *Kośasthāna*; nos. 19-21 are taken from the third *Kośasthāna*.

v7.c64.t1.171

60. Prahlad Pradhan, ed., *Abhidharmasamuccaya*, Visvabharati Studies 12, 1950.

v7.c64.t1.172

61. A.K. Warder, "The Mātīkā", in A.P. Buddhadatta and A.K. Warder, eds., *Mohavicchedanī: Abhidhammamātīkatthavaṇṇanā* (London: Pali Text Society, 1961), Introduction, p. xx.

v7.c64.t1.173

62. Warder, *Mohavicchedanī* op. cit., Introduction, pp. xx-xxi, and see discussion pp. xxi-xxiii.

v7.c64.t1.174

63. A cogent summary of these three stages of development of Pali Abhidhamma literature may be found in Mizuno Kogen, "Abhidharma literature", *Encyclopedia of Buddhism*, ed. G.P. Malalasekera (Ceylon: Government of Ceylon, 1961), fascicule A-Aca, p. 75-80. See also K.R. Norman, *Pali Literature* Wiesbaden 1983.

v7.c64.t1.175

64. It has also been suggested that the text came to be included in the *Abhidhammapiṭaka* because it served "to define the limits of philosophical discourse"; see A.K. Warder, "The concept of a concept", *Journal of Indian Philosophy* 1 (1971), p. 185.

v7.c64.t1.176

65. Nyanatiloka, *Guide through the Abhidhamma-Piṭaka* (1938; rev. ed., Kandy: Buddhist Publication Society, 1971), p. 61.

v7.c64.t1.177

66. *Kathāvatthu* xvii.6; Shwe Zan Aung and C.A.F. Rhys Davids, trans., *Points of Controversy* (1915; reprint ed., London: Pali Text Society, 1979), p. 318. Nyanatiloka (*Guide*, op. cit., p. 81) suggests that Vetulyaka is corruption of Vaipulya, alluding to the *Vaipulya-sūtras* of the Mahāyānists.

v7.c64.t1.178

67. For an extensive bibliography on the "Council of Lhasa" and a discussion of this issue of sudden and gradual enlightenment in Indian Buddhism, see Luis O. Gomez, "Indian materials on the doctrine of sudden enlightenment", in *Early Ch'an in China and Tibet*, ed. Whalen Lai and Lewis R. Lancaster, Berkeley Buddhist Studies Series, vol. 5, pp. 393-434 (Berkeley, 1983).

v7.c64.t1.179

⁶⁸ See discussion in H.N. Randle, *Indian Logic in the Early Schools* (London, 1930), pp. 13-15.

v7.c64.t1.180

⁶⁹ For a discussion of each of these twenty-four *paccayas*, see Nyanatiloka, *Guide*, op. cit., pp. 117-127.

v7.c64.t1.181

⁷⁰ At 159, 160, 169, 324.

v7.c64.t1.182

⁷¹ The most extensive discussion on the term *bhavaṅga* appears in E.R. Sarathchandra, *Buddhist Psychology of Perception* (Colombo: Ceylon University Press, 1958), pp. 75-96, who cites also the *Milindapañha* treatment of the term; see also O.H. de A. Wijesekera, "Canonical references to *bhavaṅga*", *Malalasekera Commemorative Volume* (Colombo, 1976), pp. 348-352.

v7.c64.t1.183

⁷² Mizuno Kogen, "Abhidhamma literature", op. cit., p. 67.

v7.c64.t1.184

⁷³ A.K. Warder, Introduction to *Path of Discrimination*, (*Paṭisambhidāmagga*), trans. Bhikkhu Nanamoli (London: Pali Text Society, 1982), p. x1.

v7.c64.t1.185

⁷⁴ For an elaborate discussion of the chronology of the text's evolution, see A.K. Warder, Introduction to *The Path of Discrimination*, ibid., pp. xxix-xxxix; its place in the Abhayagirivasin is discussed at p. x1. Much material on the philosophy of the *Paṭisambhidāmagga* and its place in Abhidhamma philosophy may be found *passim* throughout his Introduction.

v7.c64.t1.186

75. For references to the appearance of these ten knowledges in Pāli materials, see Warder, *Introduction to Path of Discrimination*, ibid., p. xxi. For the term *gotrabhū*, see D. Seyfort Ruegg, "Pāli *gotta/gotra* and the term *Gotrabhū* in Pāli and Buddhist Sanskrit", in *Buddhist Studies in Honour of I.B. Horner*, ed. L. Cousins, et al., pp. 119-210 (Dordrecht: D. Reidel Publishing Co., 1974); the *Paṭisambhidāmagga* treatment of the term appears in *Path of Discrimination*, pp. 200-202.

v7.c64.t1.187

76. For the relationship between these two texts, see Nanamoli Thera, "Translator's Introduction", *The Guide*, op. cit.

v7.c64.t1.188

77. *Aṅguttara* I.36, iv.203.

v7.c64.t1.189

78. For detailed treatments of these two books, see George D. Bond, *The Word of the Buddha: The Tipiṭaka and Its Interpretation in Theravāda Buddhism* (Colombo: M.D. Gunasena, 1982); and Bond's "The gradual path as a hermeneutical approach to the dharma in the *Netti Pakaraṇa* and *Peṭakopadesa*", in *Buddhist Hermeneutics*, ed. Donald Lopez (Honolulu: University of Hawaii Press, forthcoming).

v7.c64.t1.190

79. For specifically Sarvāstivāda ideas that were adopted by the Mahāyānists, see Hirakawa Akira, "The rise of Mahāyāna Buddhism and its relationship to the worship of the *stūpas*", *Toyo Bunko* 22, 1963, pp. 59-69 (full article, pp. 57-106), translated Taitetsu Unno.

v7.c64.t1.191

⁸⁰ These members are listed at Fukuhara, *Abhidatsuma ronsho*, pp. 174-177, where also is clarified its distinction from the forty-member *mātṛkā* included in the earlier translation of the *Jñānaprasthāna*.

v7.c64.t1.192

⁸¹ For early Sarvāstivāda activities in Mathurā, and especially the contribution of their patriarch, Upagupta, none of whose works survive, see Nalinaksha Dutt, *Buddhist Sects in India*, op. cit., pp. 126-128. For inscriptional evidence to the Sarvāstivāda *vihāras* in Mathurā, see Klaus L. Janert, *Mathurā Inscriptions* (Gottingen: 1961).

v7.c64.t1.193

⁸² For the *bahirdeśakas*, see Kimura Taiken, *Abhidatsumaron no kenkyu*, p. 213; Watanabe U., *Ubu Abhidatsumaron no kenkyu* p. 124; Charles Willemen, trans., *The Essence of Metaphysics*, p. xxii.

v7.c64.t1.194

⁸³ Dutt, *Buddhist Sects*, op. cit., pp. 136-137.

v7.c64.t1.195

⁸⁴ Junjiro Takakusu, *I-tsing's Record*, pp. xxii-xxiv. Another Chinese pilgrim, Fa-hsien (travelled to India A.D. 399-414) refers to "followers of Hīnayāna" predominating in several of central Asia kingdoms; see James Legge, trans., *A Record of Buddhistic Kingdoms* (1886; reprint ed., New York: Dover Publications, 1965), passim. While it is unclear to which specific school these followers belonged, certainly many would have been Vaibhāṣika adherents.

v7.c64.t1.196

⁸⁵ *Jñānaprasthāna*, *T* 26.887a221-22; see discussion in Takakusu, "Abhidharma literature", op. cit., p.

v7.c64.t1.197

⁷⁸ For extensive references to secondary materials on this division, see Willemen, *Essence*, op. cit., pp. 191-192 n. 111.

v7.c64.t1.198

⁸⁶ *T* 26.514a7.

v7.c64.t1.199

⁸⁷ See discussion in Fukuhara, *Ubu Abhidatsuma*, p. 109.

v7.c64.t1.200

⁸⁸ Watters, *Yuan-chwang*, vol. 1, p. 294.

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