By Akira Hirakawa
The current quantity is a translation of the 1st of Hirakawa's two-volume historical past. It
covers the interval from Sakyamuni* Buddha to Early Mahayana* earlier than Nagarjuna*
and comprises the sessions on which Hirakawa did so much of his personal prior study. From
1960 to 1968, he released 3 vital stories on Buddhist associations: Ritsuzo* no
kenkyu* (A research of the Vinaya-pitaka*), Genshi Bukkyo* no kenkyu (A learn of Early
Buddhism), and Shoki Daijo* Bukkyo no kenkyu (Studies in Early Mahayana Buddhism).
These experiences, all popping out of his curiosity within the vinaya, confirmed his mastery of
Indian Buddhist institutional historical past. This learn was once really very important in his
formulation of a brand new conception of the increase of Mahayana *. through concentrating on the necessity to identify
an institutional base from which Mahayana arose, Hirakawa argued that stupa* worship
and the formula of Mahayana units of precepts supplied vital facts for the
development of Mahayana Buddhism.
Read or Download A History of Indian Buddhism, From Śākyamuni to Early Mahāyāna PDF
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Additional resources for A History of Indian Buddhism, From Śākyamuni to Early Mahāyāna
T h u s has th e g reat sramana t a u g h t 11 (Vinaya, vol. I, p. i f ) . S a r ip u tr a th en p e rsu a d e d M ah am a u d g a ly a y a n a also to becom e the B u d d h a ’s disciple. T h e B u d d h a is said to have pred icted (hat th e tw o m en w ould becom e leaders o f the o rd er; an d , in fact, th ey played m a jo r roles in sp read in g the B u d d h a ’s teachings. A r o u n d the ia n ie tim e. M a h a k a s y a p a c o n v e n e d io B ud d h ism w hen he saw ihe B u d d h a near the B a h u p u tra k a G aitya (Mahai'aftu, vol.
E ’6 T h e J a p a n e s e scholar K a n a k u r a E n sh o has a rriv ed ai the sam e d a t e . 7 T h e " d o tte d re c o rd '' tra n sm itte d alo ng with the C h in e s e tra n sla tio n o f [he T h e r a v a d a c o m m e n ta r y on the Vinapa, ihe Samarttafrdsddikii ( T 14t>2), also indicates a sim ilar date. At the conelusion ol each rain y season retreat after the B u d d h a ’s d e a th , a dot was a d d e d to this text. T h is “ d o tte d re c o rd ’ was cited by Kei C h ’a n g -la n g , who finished c o m p ilin g a Buddhist b ib lio g rap h y a n d history, the Li-tai sart-pao chi, in 597 c .
R a th e r , it allowed a p erson lo see things as th ey actually are in a ratio n al a n d free m a n n e r . W ith that w isdom , the p ra c titio n e r could know tr u th an d firmly a d h ere to th at tru th . W h e n he coutd not He shaken o r m oved from th at ir u lh by fear, p ain , o r passions, he h a d realized e n lig h te n m en t. Because the m in d h a d been freed from th e fetters o f the defile m en ts a n d passions, this stale was called “ e m a n c ip a tio n " o r “ salv a tio n ” (rnoiaa, vimokfa, vimukti).