The Bodhisatta in Theravada Buddhism by Nico Moonen (best books to read now .TXT) 📖

(= p. 84-98); Schumann, Hans Wolfgang: Buddhismus, Philosophie zur Erlösung : Die grossen Denksysteme des Hīnayāna und Mahāyāna, Bern (etc.) 1963, p. 51-53.

[25] According to Thomas 1933, p. 35-36, this was not a real Council but a meeting, a congress of eight monks, to revise the teaching.

[26] Bischoff, Roger: Buddhism in Myanmar. A Short History. Kandy 1995. The Wheel No. 399/401, passim.

[27] Rahula 1983, p. 338-343; Lamotte 1976, p. 297-300; Geiger 1980, p. 46-50.

[28] Warder 1980, p. 276-277; Schumann 1976, p. 131-134.

[29] Jones, J.J. (tr.): The Mahāvastu. Vol. I., (repr.). London, 1987, p.132.

[30] Warder 1980, p. 277-278.

[31] Rahula, Ven. Walpola Sri: 'Validity and Vitality of the Theravada Tradition,' in: Voice of Buddhism, Dec. 1990, Vol. 28, No. 2, p. 3-7; Gombrich 1988, p. 152; Perera, H.R.:Buddhism in Ceylon. Its Past and its Present, Kandy 1966, The Wheel No. 100 abc p. 21-24.

[32] Geiger 1980, p. 236-237; Gombrich 1988, p. 158; De Silva, Lynn: Buddhism. Beliefs and practices in Sri Lanka, (2nd rev. enlarged ed.), Colombo 1980, p. 42-43; Perera 1966, p. 23-27.

[33] Thomas 1933, p. 174-176.

[34] Zürcher 1962, p. 45-46.

[35] See: Horner, I.B. (tr.): Milinda's Questions. Vol. I & II, Oxford 1990 & 1991, (1st ed. 1963 & 1964); and/or: Nyanaponika (Hersg. & Übers.): Milindapañha. Die Fragen des Königs Milinda. Zwiegespräche zwischen einem Griechenkönig und einem buddhistischen Mönch, Interlaken 1985.

[36] Ikeda 1977, p. 68-72; Finegan, Jack: The Archeology of World Religions, (4th printing), Princeton 1971, p. 147 and 276. See also: Lamotte 1976, p. 469-546.

[37] Wach 1925, p. 43; Ling 1980 (see: Buddhism).

[38] Bary, Wm. Theodore de (Gen. Ed.): Sources of Indian Tradition, New York 1958, Vol. I, p. 153.

[39] Ling 1981 (see: Buddhism); Wach 1925, p. 43; Schumann 1976, p. 132.

[40] De Silva 1980, p. 28.

[41] See: Lalitavistara 13.175-13.177, in: Bary, de 1958 Vol. I, p. 172-174.

[42] Bary, de 1958 Vol. I p. 155-156; Donath, Dorothy C.: Buddhism for the West - Theravāda, Mahāyāna and Vajrayāna, New York 1971, p. 60-63; Thomas 1933, p. 237; Prebish, Charles S.: Historical Dictionary of Buddhism, Metuche & London 1993 (see: Nāgārjuna); Schayer, Stanislav: Vorarbeiten zur Geschichte der mahāyānistischen Erlösungslehren, München-Neubiberg 1921, p. 40 44; Schumann 1963, p. 86-95. See also: Ratnamegha Sūtra, partly publ. in: Bary, de 1958 Vol. I, p. 177.

[43] Bary, de 1958 Vol. I, p. 155-156; Thomas 1933, p. 237; Prebish 1993 (see: Yogācāra); Humphreys, Christmas: A Popular Dictionary of Buddhism, (2nd ed.), London 1976 (see: Yogacara School; Alaya-vijñāna); Ehrhard, Franz-Karl & Fischer-Schreiber, Ingrid (Herausg.): Das Lexikon des Buddhismus, München 1992. (see: Yogachara; Alaya-vijñāna); Ling 1981 (see: Yogacaras); Schumann 1963, p. 95-96; Schumann 1976, p. 184-190.

[44] Schumann 1990, p. 75.

[45] This would mean that it was possible to become a Bodhisattva without having lived on earth.

[46] Donath 1971, p. 54-57; Schayer 1921, p. 33; Bary, de 1958 Vol. I, p. 154; Finegan 1971, p. 280; Schumann 1963, p. 60-65 and p. 96-107; Schumann 1976, p. 136-142. See also: Mahāyānasūtralankāra, partly publ. in: Bary, de 1958 Vol. I, p. 172.

[47] Warder 1980, p. 6; Schayer 1921, p. 51.

[48] Bary, de 1958 Vol. I, p. 153.

[49] Ikeda 1977, p. 36-40.

[50] Ikeda 1977, p. 80-85.

[51] Ikeda 1977, p. 83-85.

[52] Donath 1971, p. 66-69; Schumann 1990, p. 38. – According to Theravāda there is neither a small independent consciousness nor a big absolute Mind. Further there is neither universal karma nor group-karma. Every individual performs his or her own volitional action (karma) and creates his/her own karma-results.

[53] Donath 1971, p. 66-69.

[54] Donath 1971, p. 66-69; Schumann 1990, p. 40.

[55] Finegan 1971, p. 279-281.

[56] Wach, Joachim: Mahāyāna, besonders im Hinblick auf das Saddharma-Pundarīka-Sūtra : Eine Untersuchung über die religionsgeschichtliche Bedeutung eines heiligen Textes der Buddhisten, München-Neubiberg 1925, p. 34-48; Dhammavuddho, Bhikkhu Hye: Main differences between Mahayana and Theravada Teachings, Penang [s.a.], p. 1.

[57] Lamotte, Étienne: Histoire du Bouddhisme indien. Des origines à l'ère Shaka, Louvain-la-Neuve 1976, p. 86.

[58] See: Pañcavimsatisāhasrīkā Prajñāpāramitā, partly published in: Bary, Wm. Theodore de (Gen. Ed.): Sources of Indian Tradition, New York 1958, Vol. I, p. 159.

[59] Conze, Edward (select. & tr.): Buddhist Scriptures, (repr.) Middlesex 1977, (1st ed. 1959), p. 30-31; Conze, Edward: A Short History of Buddhism, (repr.), London 1986, p. 46-48; Lamotte 1976, p. 90; Ling, Trevor: A Dictionary of Buddhism. Indian and South-East Asian, Calcutta/New Delhi 1981 (see: Bodhisatta); Katz, Nathan: Buddhist Images of Human Perfection. The Arahant of the Sutta Pitaka Compared with the Bodhisattva and the Mahāsiddha, Delhi 1989, (1st ed. 1982), passim; Ikeda, Daisaku: Buddhism, the First Millennium, Transl. by Burton Watson, Tokyo (etc.) 1977, p. 86-92; Astasāhasrika Prajñāpāramita XVI, and Vajradhvaja Sutra, partly publ. in: Winternitz 1930, p. 31-35; Schumann, Hans Wolfgang: Buddhismus, Philosophie zur Erlösung : Die grossen Denksysteme des Hīnayāna und Mahāyāna, Bern 1963, p. 65-73 and p. 110-111; Schumann, Hans Wolfgang: Buddhismus. Stifter, Schulen und Systeme, Olten 1976, p. 143-145. See also: Siksāsamuccaya, and Tathāgataguhya Sūtra, partly publ. in: Bary, de 1958 Vol. I, p. 159-162 and p. 169. Taking the suffering of others upon oneself is very much like the Christian teaching. According to Theravāda one cannot take the suffering of others upon oneself.

[60] Upayakarsalya-Sutra, in: Winternitz 1930, p. 40, nr. 21. – Mahāyāna has been criticised for arguing that the end justifies the means or an action is justified only by its result. Therefore that would appear to exclude the possibility of some actions being inherently unwholesome. And if a Bodhisattva because of a wrong action is reborn in an unhappy sphere, he won’t be of use for anybody during that time; he won’t be able to help anybody. And that surely will not be the intention of such a deed, namely helping one single person only and, due to that, suffering for many thousands of years and during that time not being able to help anyone else.

[61] Yamaguchi, Susumu: 'Development of Mahayana Buddhist Beliefs,' transl. by Shoko Watanabe, in: The Path of the Buddha, Delhi 1986, p. 171-175. See also: Vadradhvaja-Sūtra, partly publ. in: Winternitz 1930, p. 34.

[62] Yamaguchi 1986, p. 171-175.

[63] Sangharatana Thero, Ven. Talawe: A Critical Study of Provincial Gods in Sri Lanka, Delhi 1996, p. 61-68.

[64] Conze 1977 (1959), p.30-31; Ling 1981 (see: Bodhisatta). – If a Bodhisattva is always reborn among gods and human beings, how then can one explain that he sometimes is said to be reborn in unhappy spheres?

[65] Goddard, Dwight (ed.): A Buddhist Bible, Boston 1970, (1st. ed. 1938), p. 337.

[66] Katz 1989, p. 265.

[67] Schumann 1963, p. 65-70. See also: Vimalakīrtinirdesa, in: Winternitz 1930, p. 37; Schumann 1976, p. 145-150.

[68] Schumann 1963, p. 65-70; Astasāhasrikā Prajñāpāramita XVIII, in: Winternitz 1930, p. 67-69. – The teaching is like a raft, a vessel to reach the other shore. Once arrived, we should not cling to it anymore. However it could be said that the Bodhisattva clings here to the teaching and he could not have attained to full wisdom.

[69] Donath, Dorothy C.: Buddhism for the West - Theravāda, Mahāyāna and Vajrayāna : A Comprehensive review of Buddhist history, philosophy, and teachings from the time of the Buddha to the present day, New York 1971, p. 53-54 and p. 69-71.

[70] Sangharatana 1996, p. 102-107; Ling 1981 (see: Buddhism; Councils; Sarvāstivada); Schumann 1963, p. 110-111; Schumann 1976, p. 152-153, p. 160-163 and p. 167-171.

[71] See: Siksā-samuccaya and Lankāvatātāra Sūtra, partly publ. in: Bary, de 1958 Vol. I, p. 177-178.

[72] Schumann 1963, p. 83-85. – According to Theravāda this would not be possible. Consciousness cannot exist without a body, so how then can there be a liberated consciousness in Nirvāna without body? And further: consciousness arises through causes. It is not independent. The consciousness in Nirvāna is liberated from the idea of “I” and “mine”. It does not appropriate anything anymore. And therefore it is completely liberated, completely free.

[73] Schumann 1963, p. 91.

[74] Sangharatana 1996, p. 102-107; Ling 1981 (see: Buddhism; Councils; Sarvāstivada).

[75] Gombrich, Richard F.: Theravāda Buddhism. A social history from ancient Benares to modern Colombo, London (etc.) 1988, p. 161.

[76] Gombrich 1988, p. 188.

[77] Nārada Maha Thera: The Buddha and His Teachings, (4th enlarged ed.), Kandy 2524/1980, p. 570 571.

[78]  Nyānatiloka: Buddhist Dictionary : Manual of Buddhist Terms and Doctrines, edited by Nyānaponika, (4th revised ed.), Kandy 1980 (see: Bodhisatta).

[79] Soma Thera (tr.): The Way of Mindfulness : The Satipatthāna Sutta and Commentary, Kandy 2518/1975, p. 32.

[80] Ledi Sayādaw, Ven.: A Manual of the Excellent Man, Uttamapurisa Dīpanī, transl. from the Burmese by U Tin Oo; edited by Bhikkhu Pesala, Kandy 2000, p. 18.

[81] idem, p. 15. – For more about the Paccekabuddha, see: Kloppenborg, Ria: The Paccekabuddha. A Buddhist Ascetic. A study of the concept of the Paccekabuddha in Pali canonical and commentarial literature, Kandy 1983, The Wheel No. 305/307.

[82] See note 2.

[83] See note 2.

[84] Horner, I.B. (tr.): Chronicle of Buddhas (Buddhavamsa) and Basket of Conduct (Cariyāpitaka). London 1975, p. xiv-xv.

[85] However, a woman is able to attain the highest sphere of sainthood (arahatta). See: M. 111, 65 and A. 1, 28.

[86] The eight attainments (samāpatti) refer to the eight absorptions of the fine-material and immaterial spheres. They comprise the four jhānas, the realm of the infinity of space, realm of the infinity of consciousness, realm of nothingness and the realm of neither consciousness nor unconsciousness. These high degrees of concentration are generally developed by the practice of tranquility meditation (bhāvanā). (See: Nyānatiloka 1980, p. 193, 83-85).

[87] The six supernormal knowings (abhiññā) or the six higher powers consist of one supermundane and five mundane powers. They are attainable through realisation of Arahantship, perfect holiness.

[88] Horner, I.B. (tr.): The Clarifier of the Sweet meaning (Madhuratthavilāsinī). Commentary on the Chronicle of Buddhas (Buddhavamsa) by Buddhadatta Thera, London 1978, p. 132-134; Bodhi, Bhikkhu (tr.): 'The Treatise on the Pāramīs,' in: The Discourse on the All-Embracing Net of Views : The Brahmajāla Sutta and its Commentaries, Kandy 1978, p. 262-264.

[89] Horner 1975a, p. 15 (II.59); Horner 1978, p.132-134.

[90] Points of Controversy, p. 366 367 (XXIII.3).

[91] Horner, I.B. (tr.): Milinda's Questions, Vol. II, Oxford 1991, p. 37-39 (VI.1).

[92] Horner, I.B. (tr.): Milinda's Questions, Vol. I, Oxford 1990, p. 277-279 (IV.4).

[93] lunar-month = month according the lunar calendar = ca 29.5 days. (Grotefend, H. (entw.): Taschenbuch der Zeitrechnung des deutschen Mittelalters und der Neuzeit, 10. erw. Aufl., Hannover 1960, p. 1-2).

[94] Horner 1990, p. 277-279 (IV.4).

[95] Horner 1975a, p. 7/8.; Burlingame, Eugene Watson (tr.): 'Life of the Buddha,' in: Buddhist Legends, London 1979, Book 1, Story 8a (Vol. 28, p. 193-198); Jayawickrama, N.A. (ed. and tr.): The Chronicle of the Thūpa and the Thūpavamsa, London 1971, p. 24.

[96] See: D.14, Mahāpadāna Sutta, in: Walshe, Maurice  (tr.): The Long Discourses of the Buddha. A Translation of the Dīgha Nikāya, Kandy 1996, p. 199-221; and in: Dahlke, Paul (Übers.): Buddha. Auswahl aus dem Palikanon, Wiesbaden [s.a.], p. 68-126. See also: M.123 (Erstaunliche, außerordentliche Eigenschaften), in: Neumann, Karl Eugen (Übers.): Die Reden Gotamo Buddhos. Aus der mittleren Sammlung Majjhimanikāyo des Pāli-Kanons, (4. Aufl.), Zürich 1956, p. 917 923.

[97] The Four Great Kings.

[98] North, South, East and West.

[99] This great virtuousness shows that the five rules of good conduct (pañca sīla) existed already before the time of the Buddha Gotama. These five rules are part of the Ancient Path trodden by the Buddhas of yore. (Horner 1990, p. xxxix).

[100] The five sensual pleasures: the pleasures of the eye, ear, nose, tongue and body; in other words: all that she saw, heard, smelled, tasted and touched, she enjoyed, she took delight in it.

[101] The Four Great Kings.

[102] The white sunshade is a sign of mastery.

[103] These things are symbolic, according to the Commentary. Standing on the earth denotes the four ‘roads to power’ (iddhipadâna). Facing north denotes the multitude to be won over. The seven steps are the seven factors of Enlightenment (bojjhangâ). The sunshade denotes liberation. Looking round denotes unobstructed knowledge. The bull’s voice denotes the turning of the wheel, and the declaration of his last birth the ‘lion’s roar’ of Arahantship to be. (Walshe 1996, p. 560-561).

[104] Narada 1980, p. 572-574; Ledi Sayadaw, Mahāthera: Uttamapurisa dīpanī . Manuel of the Superior Man, Transl. by U Tin U, typescript, ca 1899, p. 20-21; Ledi (2000), p. 15-16.

[105] Kappa or world-period is an inconceivably long period of