Memories of Past Lives in Nikāya / Āgama and Mahāyāna Literature

By: Bhikkhu Anālayo

Page No : 1-22

Abstract
The present article critically examines two propositions presented by Schopen (1983/2005) in an article entitled “The Generalization of an Old Yogic Attainment in Medieval Mahāyāna Sūtra Literature.” The first of these propositions is that a change took place in the notion of memories of past lives in some Mahāyāna texts, turning what earlier was conceived as a demanding yogic attainment into something generally available without need for meditative accomplishment. The second, related proposal is that the early Buddhist doctrine of karma implies that all those who are not yet perfected will eventually have to face rebirth in hell or other lower realms and then have little chance of emerging from that condition again.

Authors
Bhikkhu Anālayo: Barre Centre for Buddhist Studies, 149 Lockwood Road, Barre, MA 01005, USA.
 

Identification of Dakkhinagiri and Monastic Cave of Bhikkhu Purāṇa at Rājagīra: Archaeology Substantiating Buddhist Scriptures

By: Anand Singh

Page No : 23-49

Abstract:
Dakkhinagiri was an important monastic settlement in the southern vicinity of Rājagṛha, the first capital of Magadha. The Buddhist landscape of the region exhibits fascinating historical traditions and the transformation of Buddhism after the mahāparinibbāna of the Buddha. Its rich ethos and unique identity are shaped by engrossing ecclesiastical activities during the age of the Buddha and the historical happenings of the first Buddhist Council. The Pali sources mention that the vihāra of Dakkhinagiri was situated in the southern ranges of the hills just outside Rājagṛha and here Bhikkhu Purāṇa resided with his vast retinue of followers. The term ‘giri’ suggests hill and the word ‘dakkhina’ means south. It indicates that the monastic area was in the southern hillocks of Rājagṛha i.e., one kilometer away from the river Banganga (also referred as Bāngaṅgā) towards district Gayā. Dakkhinagiri was frequently visited by the Buddha, and the suttas like the Kasi Bhāradvāja Sutta, were preached in this region. The scope of the study focuses on the identification of the Dakkhinagiri monastic settlement and one of the cave shelters as an abode of Bhikkhu Purāṇa. The structural morphology of the cave proposes that it may be natural but later on, chiseled out to habitat and meditate. The literary evidence suggests that the cave might also be visited by the Buddha. The adjacent smaller caves and the shape of the hillocks suggest the possibility of a vihāra as mentioned in the Pali literature.  

Authors
Anand Singh: Department of History, Babasaheb Bhimrao Ambedkar University, Lucknow
 

An early Chinese Buddhist text: The Foshuo sanshiqi pin jings

By: Chengzhong Pu

Page No : 51-92

Abstract:
Buddhist texts by Chinese authors that date back to the earliest phase of Chinese Buddhism are rare. The newly identified Dunhuang manuscript, “Foshuo sanshiqi pin jing 佛説三十七品經”, is one such example. This article examines its contents and writing to identify when and how it was composed and to clarify its relationship with other early Chinese Buddhist texts. The study here also surveys all of such similarly titled texts or texts with points of commonalities if any, in traditional Chinese Buddhist catalogues in order to establish a link between this particular manuscript and any one of such texts. The research paper here argues that the manuscript could date back to the third century CE or earlier, and may be identical to a text mentioned in two of the Sui dynasty Buddhist catalogues.

Authors:
Chengzhong Pu: HKN
 

A comparison of the Pāli and Chinese Saṃyutta/Saṃyukta discourses on the housemaster Citta/ Citra, a respected layman dhamma/ dharma-teacher

By: Choong Mun-keat

Page No : 93-124

Abstract:
This article examines three major discourses selected from the Pāli Citta Saṃyutta and its Chinese counterpart Citra Saṃyukta (質多羅相應 Zhiduoluo Xiangying). It also for the first time provides a full translation of the Chinese Buddhist texts in conjunction with their Pāli parallels for comparison. It reveals similarities but also differences in content. 

Authors
Choong Mun-keat: School of Humanities, Arts and Social Sciences, University of New England (Australia).
 

Sarvāstivāda and Sautrāntika Epistemology of External Object

By: Kang Wang & Chen Yuqiao

Page No : 125-159

Abstract:
The Sarvāstivāda posited that the perception (*buddhi) of any external object or matter is a direct process, whereas the Sautrāntika contended that the external object is perceived indirectly. The hypothesis being proposed in this research article is that the root reason for their

disagreement on how to perceive the external object arises from epistemology. The Sarvāstivāda adhered to the concept of “tri-temporal existence”, asserting the actual existence of past, present, and future, while the Sautrāntika maintained that only the present instant exists. This paper suggests that their ontological disagreements can be alternatively justified from an epistemological standpoint. The Sarvāstivāda posited that the physical assemblage (和集 *saṃcaya) of atoms (paramāṇu) can be directly perceived, refining presentational perception by introducing “simultaneous causality” (sahabhū-hetu) and three types of “direct perception” (pratyakṣa). In contrast, the Sautrāntika, grounded in the concept of the “pursuant element” (anudhātu), formulated the theory of “consciousness having representational form (ākāra).” Consequently, according to the Sautrāntika, the cognition of external objects is indirect, with the direct object of cognition being the unified complex ( 和合 *sāmagrī) of atoms. This refinement in their theory constitutes the Sautrāntika’s approach to representational perception

Authors
Kang Wang: Guangzhou Kelin Academy, Guangzhou, 510000, China.
Chen Yuqiao: East Gate of Guangxiao Temple, No. 177 Haizhu North Road, Yuexiu District, Guangzhou City. China
 

Daughters in Early Indian Buddhist Literature

By: Mengqiu Tian

Page No : 161-190

Authors
Mengqiu Tian: Centre for East Asian Studies, Heidelberg University, building 4120, 1.OG, 69115 Heidelberg, Germany
 

Difficulties in Understanding Pāḍariyā Inscription and Development of an Alternative Interpretation

By: Ramakant Mishra

Page No : 191-215

Abstract
Pāḍariyā of Nepal has been identified as Lumbinī, the birthplace of Buddha, based on a pillar inscription found there. However, the inscription has not been understood fully. Particularly two words, vigaḍabhīcā and aṭhabhāgiye, confounded past translators. All attempts to interpret them were met with difficulties, and they remain untranslated even hundred years after discovery of the inscription. This creates doubts if the interpretation of the inscription is correct. There should have been attempts to examine if the inscription could have a different meaning, but that did not happen because the identification of Lumbinī with Pāḍariyā was presumed to be certain. Since the identification itself is based on this inscription, it is essential that the inscription is understood accurately. An analysis of the past interpretations of vigaḍabhīcā and aṭhabhāgiye indicated that it was difficult to decipher them because the context was wrong. The context had been determined based on a few words ignoring other words of the inscription, and that created problems. A new context was determined based on the core meaning of the difficult word vigaḍabhīcā. It was found that all other words of the inscription had meanings appropriate to the new context. That made translation of the complete inscription possible. From the translation it becomes clear that the inscription is an edict of King Priyadarśī imposing ban on animal sacrifice.

Authors
Ramakant Mishra Fellow of IIM, Ahmedabad,
 

REVIEWS

By: Ramakant Mishra

Page No : 217-230