This article explores the role of paccekabuddhas in stories of the Buddha’s past lives (jātaka tales) in early Buddhist narrative collections in Pāli and Sanskrit. In early Buddhism paccekabuddhas are liminal figures in two senses: they appear between Buddhist dispensations, and they are included as a category of awakening between sammāsambuddha and arahat. Because of their appearance in times of no Buddhism, paccekabuddhas feature regularly in jātaka literature, as exemplary renouncers, teachers, or recipients of gifts. This article asks what the liminal status of paccekabuddhas means for their interactions with the Buddha and his past lives as Bodhisatta.
{"title":"Jātaka Stories and Paccekabuddhas in Early Buddhism","authors":"N. Appleton","doi":"10.1558/equinox.33398","DOIUrl":"https://doi.org/10.1558/equinox.33398","url":null,"abstract":"This article explores the role of paccekabuddhas in stories of the Buddha’s past lives (jātaka tales) in early Buddhist narrative collections in Pāli and Sanskrit. In early Buddhism paccekabuddhas are liminal figures in two senses: they appear between Buddhist dispensations, and they are included as a category of awakening between sammāsambuddha and arahat. Because of their appearance in times of no Buddhism, paccekabuddhas feature regularly in jātaka literature, as exemplary renouncers, teachers, or recipients of gifts. This article asks what the liminal status of paccekabuddhas means for their interactions with the Buddha and his past lives as Bodhisatta.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81190844","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper discusses the role of the Buddha’s wife, Yasodharā/Rāhulamātā, in Pāli Jātakas. Noting her continued popularity in South and Southeast Asian Buddhism, it considers her path to liberation seen as a composite whole, through many lifetimes, and considers some of the literary implications of this multiple depiction. The intention of this paper is to initiate more discussion about this figure as a sympathetic and central presence in Southern Buddhist text and practice.
{"title":"Yaśodharā in Jātakas","authors":"Sarah Shaw","doi":"10.1558/equinox.33399","DOIUrl":"https://doi.org/10.1558/equinox.33399","url":null,"abstract":"This paper discusses the role of the Buddha’s wife, Yasodharā/Rāhulamātā, in Pāli Jātakas. Noting her continued popularity in South and Southeast Asian Buddhism, it considers her path to liberation seen as a composite whole, through many lifetimes, and considers some of the literary implications of this multiple depiction. The intention of this paper is to initiate more discussion about this figure as a sympathetic and central presence in Southern Buddhist text and practice.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"29 10 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82729256","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article offers further support for Lance Cousins’ thesis that the Pāli canon, written down in the first century BCE in Sri Lanka, was based largely on a Theriya manuscript tradition from South India. Attention is also given to some of Cousins’ related arguments, in particular, that this textual transmission occurred within a Vibhajjavādin framework; that it occurred in a form of ‘proto-Pāli’ close to the Standard Epigraphical Prakrit of the first century BCE; and that that distinct Sinhalese nikāyas emerged perhaps as late as the third century CE.
{"title":"Theriya Networks and the Circulation of the Pali Canon in South Asia: The Vibhajjavādins Reconsidered","authors":"Alexander Wynne","doi":"10.1558/equinox.33396","DOIUrl":"https://doi.org/10.1558/equinox.33396","url":null,"abstract":"This article offers further support for Lance Cousins’ thesis that the Pāli canon, written down in the first century BCE in Sri Lanka, was based largely on a Theriya manuscript tradition from South India. Attention is also given to some of Cousins’ related arguments, in particular, that this textual transmission occurred within a Vibhajjavādin framework; that it occurred in a form of ‘proto-Pāli’ close to the Standard Epigraphical Prakrit of the first century BCE; and that that distinct Sinhalese nikāyas emerged perhaps as late as the third century CE.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84085503","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 1996, L. S Cousins published a groundbreaking piece on paths of monastic practice titled ‘Scholar Monks and Meditator Monks Revisited’ (Powers and Prebish 2009, 31–46). As the title suggests, this work reconsiders the role of two types of monks, doing so by closely analyzing a famous sutta (Mahācunda Sutta, A III 355–356) that depicts a strong dispute between jhāyins or ‘meditators’ and dhammayogas, whom scholarship has almost universally defined as ‘scholars’. Because of this, almost all have interpreted this debate as the first sign in early Indian Buddhism of a great bifurcation in the saṅgha between those concentrating on book learning (pariyatti) and those concentrating on practice (paṭipatti) — a split that became more and more marked over the centuries until the division became more or less official in medieval Sri Lanka. Cousins convincingly contests this history, with one of his main points being that the dhammayogas were not at all just scholars. Like the meditators, theirs was a practical path that resulted in profound realization of the Dhamma, albeit a different path from that of the meditators. Cousins then goes even further, arguing that the split between scholars and meditators is not very evident in South Asian Buddhist history until the time of Buddhaghosa and thereafter. My intention here is to respond as fully as possible to Cousins’ methods and conclusions, by offering evidence and arguments that sometimes support his work further and sometimes critique his work. This is done in the spirit of spurring on more discussions on this important, complex, and contested issue.
1996年，l·S·考辛斯发表了一篇开创性的关于修道之路的文章，题为《学者僧侣和禅修僧侣的重访》(Powers and Prebish 2009, 31-46)。正如标题所示，这部作品通过仔细分析一部著名的经文(Mahācunda sutta, a III 355-356)来重新考虑两种僧侣的角色，该经文描述了jhāyins或“冥想者”与dhammayogas之间的激烈争论，而dhammayogas几乎被普遍定义为“学者”。正因为如此，几乎所有人都把这场争论解释为早期印度佛教在saṅgha集中于书本学习的人(pariyatti)和集中于实践的人(paṭipatti)之间的巨大分歧的第一个迹象——这种分歧在几个世纪以来变得越来越明显，直到中世纪的斯里兰卡或多或少地成为官方分歧。考辛斯对这段历史提出了令人信服的质疑，他的主要观点之一是，dhammayogas根本不只是学者。和禅修者一样，他们的修行之路与禅修者的修行之路不同，但却能带来对佛法的深刻领悟。考辛斯进一步指出，学者和禅修者之间的分歧在南亚佛教历史上并不十分明显，直到佛祖时期及之后。我在这里的目的是尽可能全面地回应考辛斯的方法和结论，通过提供证据和论据，有时进一步支持他的工作，有时批评他的工作。这样做是本着鼓励对这一重要、复杂和有争议的问题进行更多讨论的精神。
{"title":"Paths of Monastic Practice from India to Sri Lanka: Responses to L.S. Cousins’ Work on Scholars and Meditators","authors":"Bradley S. Clough","doi":"10.1558/equinox.33385","DOIUrl":"https://doi.org/10.1558/equinox.33385","url":null,"abstract":"In 1996, L. S Cousins published a groundbreaking piece on paths of monastic practice titled ‘Scholar Monks and Meditator Monks Revisited’ (Powers and Prebish 2009, 31–46). As the title suggests, this work reconsiders the role of two types of monks, doing so by closely analyzing a famous sutta (Mahācunda Sutta, A III 355–356) that depicts a strong dispute between jhāyins or ‘meditators’ and dhammayogas, whom scholarship has almost universally defined as ‘scholars’. Because of this, almost all have interpreted this debate as the first sign in early Indian Buddhism of a great bifurcation in the saṅgha between those concentrating on book learning (pariyatti) and those concentrating on practice (paṭipatti) — a split that became more and more marked over the centuries until the division became more or less official in medieval Sri Lanka. Cousins convincingly contests this history, with one of his main points being that the dhammayogas were not at all just scholars. Like the meditators, theirs was a practical path that resulted in profound realization of the Dhamma, albeit a different path from that of the meditators. Cousins then goes even further, arguing that the split between scholars and meditators is not very evident in South Asian Buddhist history until the time of Buddhaghosa and thereafter. My intention here is to respond as fully as possible to Cousins’ methods and conclusions, by offering evidence and arguments that sometimes support his work further and sometimes critique his work. This is done in the spirit of spurring on more discussions on this important, complex, and contested issue.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82539277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The new Gāndhārī manuscript finds from Afghanistan and Pakistan, which date from approximately the first century BCE to the third or fourth century CE, are the earliest manuscript witnesses to the literature of the Indian Buddhist nikāyas or schools. They preserve texts whose parallels are found in the various Tripiṭakas, or what remains of them, preserved in other languages and belonging to various nikāyas, including sections of āgamas such as the Ekottarikāgama and Vana-saṃyutta of the Saṃyutta-nikāya/Saṃyuktāgama and anthologies of such sūtras, besides many texts that are not generally classed as “canonical”, such as commentaries. These very early collections of texts raise questions concerning canon-formation, such as whether the Gandhāran communities that produced these manuscripts had fixed āgama collections and closed canons or whether this material witnesses a stage in which collections and canons were still relatively fluid and open, and whether these manuscripts, which span several centuries, witness a shift towards fixity. This paper addresses these issues and re-examines our understanding of the formation of the canons of the early Indian nikāyas in light of the new Gāndhārī manuscript finds.
{"title":"The Formation of Canons in the Early Indian nikāyas or Schools in the Light of the New Gāndhārī Manuscript Finds","authors":"Mark Allon","doi":"10.1558/equinox.33395","DOIUrl":"https://doi.org/10.1558/equinox.33395","url":null,"abstract":"The new Gāndhārī manuscript finds from Afghanistan and Pakistan, which date from approximately the first century BCE to the third or fourth century CE, are the earliest manuscript witnesses to the literature of the Indian Buddhist nikāyas or schools. They preserve texts whose parallels are found in the various Tripiṭakas, or what remains of them, preserved in other languages and belonging to various nikāyas, including sections of āgamas such as the Ekottarikāgama and Vana-saṃyutta of the Saṃyutta-nikāya/Saṃyuktāgama and anthologies of such sūtras, besides many texts that are not generally classed as “canonical”, such as commentaries. These very early collections of texts raise questions concerning canon-formation, such as whether the Gandhāran communities that produced these manuscripts had fixed āgama collections and closed canons or whether this material witnesses a stage in which collections and canons were still relatively fluid and open, and whether these manuscripts, which span several centuries, witness a shift towards fixity. This paper addresses these issues and re-examines our understanding of the formation of the canons of the early Indian nikāyas in light of the new Gāndhārī manuscript finds.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"57 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83057936","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Alagaddūpama Sutta is the 22nd discourse of the Majjhima-nikāya of the Pali canon. In the sutta itself it is mentioned that the Buddha’s delivery of this discourse was necessitated by the need to refute a wrong view held by one of his disciples named Ariṭṭha. Parallel versions of the sutta are found preserved in the Chinese Āgamas. The two main similes used in the sutta, those of the snake and of the raft, are referred to in the scriptures of a number of non-Theravāda Buddhist traditions as well, showing that the Buddhist doctrine represented in it is early and authentic and the message contained in the sutta was considered to be extremely significant by many early Buddhist traditions. The Alagaddūpama Sutta shows the Buddha’s role as one of the earliest thinkers in the history of philosophy who engaged in a critique of the craving for metaphysics and dogma frequently exhibited in those who propound worldviews. The Buddha did not value a belief or a worldview on grounds of the logical skill with which it was constructed but on grounds of the transformative effect it could have on the character of an individual and the sense of wellbeing it could promote. There are several discourses of the Pali canon which give prominence to this aspect of the Buddha’s teaching. Among them the Brahmajāla Sutta of the Dīgha-nikāya and the Aṭṭhakavagga of the Suttanipāta need special mention. The Buddha is seen to have consistently avoided engagement in speculative metaphysics, pointing out that the goal of his teaching goes beyond all such engagement. The Buddha himself distinguished his own worldview as a Teaching in the Middle (majjhena) avoiding the common tendency of humankind to be trapped by either of the two extremes, Eternalism or Annihilationism. These distinctive standpoints of the Buddha are all seen to be amply represented in the Alagaddūpama Sutta.
{"title":"The Alagaddūpama Sutta as a Scriptural Source for Understanding the Distinctive Philosophical Standpoint of Early Buddhism","authors":"P. D. Premasiri","doi":"10.1558/equinox.33389","DOIUrl":"https://doi.org/10.1558/equinox.33389","url":null,"abstract":"The Alagaddūpama Sutta is the 22nd discourse of the Majjhima-nikāya of the Pali canon. In the sutta itself it is mentioned that the Buddha’s delivery of this discourse was necessitated by the need to refute a wrong view held by one of his disciples named Ariṭṭha. Parallel versions of the sutta are found preserved in the Chinese Āgamas. The two main similes used in the sutta, those of the snake and of the raft, are referred to in the scriptures of a number of non-Theravāda Buddhist traditions as well, showing that the Buddhist doctrine represented in it is early and authentic and the message contained in the sutta was considered to be extremely significant by many early Buddhist traditions. The Alagaddūpama Sutta shows the Buddha’s role as one of the earliest thinkers in the history of philosophy who engaged in a critique of the craving for metaphysics and dogma frequently exhibited in those who propound worldviews. The Buddha did not value a belief or a worldview on grounds of the logical skill with which it was constructed but on grounds of the transformative effect it could have on the character of an individual and the sense of wellbeing it could promote. There are several discourses of the Pali canon which give prominence to this aspect of the Buddha’s teaching. Among them the Brahmajāla Sutta of the Dīgha-nikāya and the Aṭṭhakavagga of the Suttanipāta need special mention. The Buddha is seen to have consistently avoided engagement in speculative metaphysics, pointing out that the goal of his teaching goes beyond all such engagement. The Buddha himself distinguished his own worldview as a Teaching in the Middle (majjhena) avoiding the common tendency of humankind to be trapped by either of the two extremes, Eternalism or Annihilationism. These distinctive standpoints of the Buddha are all seen to be amply represented in the Alagaddūpama Sutta.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82026511","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article presents five fifteenth- to sixteenth-century Pali inscriptions from Sukhodaya, Thailand. Three of them are engraved in the Khom alphabet on large square stone slabs, with considerable attention to format; they seem to be unique in Thai epigraphy. Two of these carry extracts from the Abhidhamma; the third gives a syllabary followed by the recollection formulas of the Three Gems. The other two epigraphs are written not on stone slabs but are inscribed on small gold leaves; they contain the heart formulas of the books of the Tipiṭaka and the qualities of the Buddha, Dhamma, and Saṃgha. The exact find-spots and functions of the slabs and gold leaves are not known. I suggest that they are the products of widespread and enduring Buddhist cultures of inscription, installation, and consecration, as well as of customs of condensation and abbreviation that have have been intrinsic to Thai liturgical and manuscript practices up to the present.
{"title":"Calligraphic Magic: Abhidhamma Inscriptions from Sukhodaya","authors":"P. Skilling","doi":"10.1558/equinox.33392","DOIUrl":"https://doi.org/10.1558/equinox.33392","url":null,"abstract":"The article presents five fifteenth- to sixteenth-century Pali inscriptions from Sukhodaya, Thailand. Three of them are engraved in the Khom alphabet on large square stone slabs, with considerable attention to format; they seem to be unique in Thai epigraphy. Two of these carry extracts from the Abhidhamma; the third gives a syllabary followed by the recollection formulas of the Three Gems. The other two epigraphs are written not on stone slabs but are inscribed on small gold leaves; they contain the heart formulas of the books of the Tipiṭaka and the qualities of the Buddha, Dhamma, and Saṃgha. The exact find-spots and functions of the slabs and gold leaves are not known. I suggest that they are the products of widespread and enduring Buddhist cultures of inscription, installation, and consecration, as well as of customs of condensation and abbreviation that have have been intrinsic to Thai liturgical and manuscript practices up to the present.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80788203","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A strong strand of the scholarship of Lance Cousins focussed on the jhānas and related matters, and he was also a practitioner and teacher of samatha meditation, which aims at the jhānas. In this dual tradition, this paper explores subtle questions about the nature of each jhāna as dealt with in the Pali Nikāyas, Abhidhamma and commentaries. Its aim is to help illuminate what it is like to be in any of these jhānas: what is going on in them, and what has been transcended? What do the similes for each jhāna convey about the overall situation in them? What kind` of thought and feelings are understood to occur in them? To what extent does breathing stop in deep jhāna? To what extent is hearing transcended in them? What happens in moving between them? How are they related to developing insight?
{"title":"The Four Jhānas and their Qualities in the Pali Tradition","authors":"P. Harvey","doi":"10.1558/equinox.33383","DOIUrl":"https://doi.org/10.1558/equinox.33383","url":null,"abstract":"A strong strand of the scholarship of Lance Cousins focussed on the jhānas and related matters, and he was also a practitioner and teacher of samatha meditation, which aims at the jhānas. In this dual tradition, this paper explores subtle questions about the nature of each jhāna as dealt with in the Pali Nikāyas, Abhidhamma and commentaries. Its aim is to help illuminate what it is like to be in any of these jhānas: what is going on in them, and what has been transcended? What do the similes for each jhāna convey about the overall situation in them? What kind` of thought and feelings are understood to occur in them? To what extent does breathing stop in deep jhāna? To what extent is hearing transcended in them? What happens in moving between them? How are they related to developing insight?","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81586266","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article draws on the teachings of the Pali Canon and the contemporary lineages that are guided by its principles. In particular, reference is made to the author’s mentors in the Thai Forest Tradition. It explores the respective roles of goal-directed effort and contentment in the process of meditative training, and skilful and unskilful variations on these. Effort is needed, but can be excessive, unreflectively mindless, unaware of gradually developed results, or misdirected. Contentment can be misunderstood to imply that skilful desire has no role in practice, and lead to passivity; though it is needed to dampen down an over-energized mind, or motivation rooted in aversion or ambition, and comes from insight-based non-attachment. Right effort avoids the craving to become or to get rid of, but is associated with a skilful chanda/ desire that is an aspect of the iddhi-pādas, the Bases of Spiritual Power. Mindfulness aids the balance of energy and concentration in the Five Faculties, and the energizing and calming qualities in the Seven Factors of Enlightenment. In the end, from practising Dhamma in a way that is truly in accordance with Dhamma (dhammānudhamma-paṭipatti), progress naturally flows from seeing and becoming Dhamma.
{"title":"'I'm Not Getting Anywhere with my Meditation...': Effort, Contentment and Goal-Directedness in the Process of Mind-Training","authors":"Amaro Bhikkhu","doi":"10.1558/equinox.33386","DOIUrl":"https://doi.org/10.1558/equinox.33386","url":null,"abstract":"This article draws on the teachings of the Pali Canon and the contemporary lineages that are guided by its principles. In particular, reference is made to the author’s mentors in the Thai Forest Tradition. It explores the respective roles of goal-directed effort and contentment in the process of meditative training, and skilful and unskilful variations on these. Effort is needed, but can be excessive, unreflectively mindless, unaware of gradually developed results, or misdirected. Contentment can be misunderstood to imply that skilful desire has no role in practice, and lead to passivity; though it is needed to dampen down an over-energized mind, or motivation rooted in aversion or ambition, and comes from insight-based non-attachment. Right effort avoids the craving to become or to get rid of, but is associated with a skilful chanda/ desire that is an aspect of the iddhi-pādas, the Bases of Spiritual Power. Mindfulness aids the balance of energy and concentration in the Five Faculties, and the energizing and calming qualities in the Seven Factors of Enlightenment. In the end, from practising Dhamma in a way that is truly in accordance with Dhamma (dhammānudhamma-paṭipatti), progress naturally flows from seeing and becoming Dhamma.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81501145","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
With the present paper I study and translate a discourse in the Ekottarikaāgama preserved in Chinese of which no parallel in other discourse collections is known. This situation relates to the wider issue of what significance to accord to the absence of parallels from the viewpoint of the early Buddhist oral transmission. The main topic of the discourse itself is perception of impermanence, which is of central importance in the early Buddhist scheme of the path for cultivating liberating insight. A description of the results of such practice in this Ekottarika-āgama discourse has a somewhat ambivalent formulation that suggests a possible relation to the notion of rebirth in the Pure Abodes, suddhāvāsa. This notion, attested in a Pāli discourse, in turn might have provided a precedent for the aspiration, prominent in later Buddhist traditions, to be reborn in the Pure Land.
{"title":"An Ekottarika-āgama Discourse Without Parallels: From Perception of Impermanence to the Pure Land","authors":"Bhikkhu Anālayo","doi":"10.1558/equinox.33390","DOIUrl":"https://doi.org/10.1558/equinox.33390","url":null,"abstract":"With the present paper I study and translate a discourse in the Ekottarikaāgama preserved in Chinese of which no parallel in other discourse collections is known. This situation relates to the wider issue of what significance to accord to the absence of parallels from the viewpoint of the early Buddhist oral transmission. The main topic of the discourse itself is perception of impermanence, which is of central importance in the early Buddhist scheme of the path for cultivating liberating insight. A description of the results of such practice in this Ekottarika-āgama discourse has a somewhat ambivalent formulation that suggests a possible relation to the notion of rebirth in the Pure Abodes, suddhāvāsa. This notion, attested in a Pāli discourse, in turn might have provided a precedent for the aspiration, prominent in later Buddhist traditions, to be reborn in the Pure Land.","PeriodicalId":59305,"journal":{"name":"佛学研究","volume":"186 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89037364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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