The Bodhisatta in Theravada Buddhism, Nico Moonen [christmas read aloud .txt] 📗

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Abbreviations

 

A      = Anguttara Nikāya

BHU   = Banaras Hindu University

BMS   = Buddhist Missionary Society

BPS   = Buddhist Publication Society

D      = Dīgha Nikāya

M      = Majjhima Nikāya

PTS   = Pali Text Society

S      = Samyutta Nikāya

[s.a.]  = sine anno (without year)

 

 

Notes

 

 

[1] See: A. II, 131-134.

[2] Warder, A.K.: Indian Buddhism, (2nd revised ed.), Delhi 1980, p. 204-207.

[3] Thomas, Edward J.: The History of Buddhist Thought, London 1933, p. 27-28. – The Abhidhamma was not mentioned, which is why some argue that it did not exist at that time.

[4] Gnanarama, Ven. Pategama: The Mission Accomplished, Singapore 1997, p. 108-128.

[5] Bodhesako, Samanera: Beginnings. The Pali Suttas, Kandy 1984, The Wheel No. 313/315, p. 33-34; Warder 1980, p. 204-207.

[6] Ikeda, Daisaku: Buddhism, the First Millennium, Transl. by Burton Watson, Tokyo, 1977, p. 31 33.

[7] At present, too, the rules for monks are adjusted to modern times. Money is accepted without making problems about it, so long as certain procedures are followed.

[8] Ikeda 1977, p. 33-36. The name of that monk was Yasa; he was the son of Kākandaka (Geiger, Wilhelm (tr.): The Mahāvamsa or the Great Chronicle of Ceylon, (repr.), London 1980, p. 20). According to Thomas 1933, p. 30, this Yasa was 164 years old. He is claimed to be the Yasa who was converted by the Buddha in the Deer Park at Isipatana. – This seems unlikely. Probably this is a later addition.

[9] Warder 1980, p. 209-212; Thomas 1933, p. 32. – This also seems to be exaggerated and is probably a later addition.

[10] Elder monks = Theras in Pāli; Sthaviras in Sanskrit.

[11] Warder 1980, p. 209-212; Ikeda 1977, p. 31-33; Thomas 1933, p. 29-33; Ling, Trevor: A Dictionary of Buddhism. Indian and South-East Asian, Calcutta/New Delhi 1981 (see: Theravada); Lamotte, Étienne: Histoire du Bouddhisme indien. Des origines à l'ère Shaka, Louvain-la-Neuve 1976, p. 138-140; Geiger 1980, p. 19-25.

[12] It is said that 10,000 monks assembled together. Such terms were used to indicate a very large number.

[13] Ikeda 1977, p. 31-33; Thomas 1933, p. 29-33; Ling 1981 (see: Theravada).

[14] Warder 1980, p. 212-218.

[15] Warder 1980, p. 212-218; Ikeda 1977, p. 33-36.

[16] Thomas 1933, p. 166-169; Sangharatana Thero, Ven. Talawe: A Critical Study of Provincial Gods in Sri Lanka, Delhi 1996, p. 63-64; Warder 1980, p. 212-218. See also: Points of Controversy or Subjects of Discourse. Being a translation of the Kathā-Vatthu from the Abhidhamma-Pitaka, transl. by Shwe Zan Aung & Rhys Davids, (repr.), Oxford 1993, II, 10 and XVIII, 1-4 (= p. 134-136, 323-326).

[17] Warder 1980, p. 212-218.

[18] See: Points of Controversy I, 2 and II, 1-4 (= p. 64-70 and 111-119).

[19] Lamotte 1976, p. 317-319.

[20] Ikeda 1977, p. 36-40; Gnanarama 1997, p. 45-46.

       If Theravāda indeed emphasised the Vinaya, and put the Sutta Pitaka at the second place and if it did not preach to the people, then something was wrong. The objection of the Mahāsanghikas is then understandable. The rules for monks and nuns (Vinaya Pitaka) are rules of conduct. The Teaching (Sutta Pitaka) is most important. The Sangha was at the time of the Buddha an organisation with a mission. Right from the start the Arahants were sent out to preach the Dhamma. And monks and nuns were not allowed to refuse preaching the Dhamma, if they were invited to do so. (Gombrich, Richard F.: Theravāda Buddhism. A social history from ancient Benares to modern Colombo, London 1988, p. 114-115). It is the duty of monks to show lay people the way to heaven. According to Gombrich it is not their duty to show the way to nibbāna. At that time the whole teaching was thought too difficult and not possible for laymen. (Gombrich 1988, p. 73-74).

[21] Warder 1980, p. 239-242; Schumann, Hans Wolfgang: Buddhismus. Stifter, Schulen und Systeme, Olten 1976, p. 108-109. See also: Points of Controversy I, 1 (= p. 8-63).

[22] Warder 1980, p. 239-242.

[23] Zürcher, E.: Buddhism : its origin and spread in words, maps and pictures, Amsterdam 1962, p. 31-32; Warder 1980, p. 36; Wach, Joachim: Mahāyāna, besonders im Hinblick auf das Saddharma-Pundarīka-Sūtra, München-Neubiberg 1925, p. 29-30; Lamotte 1976, p. 573-574.

[24] Warder 1980, p. 273-274; Rahula, W.: 'Theravada - Mahayana,' in: Gems of Buddhist Wisdom, Kuala Lumpur 1983, p. 338-343; Schumann 1976, p. 109-113; Schumann, Hans Wolfgang: Mahāyāna-Buddhismus. Die zweite Drehung des Dharma-Rades, München 1990, p. 20. See also: Points of Controversy I, 6