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The “18” schools of Buddhism that arose in India in the centuries after King Ashoka, and their relationship to the emerging “Mahayana” movements.
Table of Contents
- Articles (18)
- Audio/Video (1)
- Canonical Works (4)
- Essays (1)
- Excerpts (1)
- Monographs (3)
- Papers (1)
- Reference Shelf (1)
The Buddha’s bad karma refers to ten problematic incidents that happened in the life of the historical Buddha. […] The texts related to the bad karma of the Buddha can be divided into two groups: those texts accepting the bad karma and those rejecting the whole matter.
A guided reading of a small section of the Abhidhamma related to how different Indian schools explained time and a hypothesis about how they may have debated the topic amongst themselves.
it is improbable
The literature of the Pudgalavādins is almost entirely lost. Pudgalavādin communities eventually were assimilated by others, and we can learn of their position almost exclusively through the writings of their adversaries. Fortunately, we do have, in Chinese translations, four authentic works
We are thus spared the problem of guessing why all references to the stupa have gone missing from the text of the khandhaka
On the Vibhajjavādins: The Mahiṃsāsaka, Dhammaguttaka, Kassapiya and Tambapaṇṇiya branches of the Ancient Theriyas (2001) – L. S. Cousins
a third century CE inscription [is dedicated] ‘to the Theriya teachers, followers of the Vibhajjavāda, bringers of the faith to the Kashmiri, Gandhāran, Bactrian and Vanavāsan peoples and to the island of Ceylon, dwellers in the Mahāvihāra’52 pages
different solutions to the Sarvāstivādin / Mūlasarvāstivādin problem: that they were two entirely separate sects, or that one was the source from which the other emerged, or that the two were different groupings within an individual sect, or even that there was only one sect known by two different terms23 pages
Scriptural Authenticity and the Śrāvaka Schools: An Essay towards an Indian Perspective (2010) – Peter Skilling
texts achieve authority through use
This article proposes a new reading of the mirror analogy presented in the doctrine of Chinese Yogācāra Buddhism.
partisans of Mahāyāna did not reject the Śrāvaka scriptures, or even their philosophies. Mahāyānists practiced the Vinaya, often quite earnestly, and studied the Sūtras and the Abhidharma.
When the Little Buddhas are no more: Vinaya transformations in the early 4th century BC (2020) – Alexander Wynne
Argues that the Pātimokkha ceremony as we know it today may have been a construction of the Second Council meant to tie together the dispersing and evolving monastic communities following the decline of the first generation of ‘the little Buddhas’ by codifying the ways of said elders.
Special episode i of Season 3 of The History of India Podcast is a whimsical tour of ancient Indian farmland.
Canonical Works (4)
A book in the Abhidhamma Canon explicitly dealing with the doctrinal controversies that arose between the Indian schools of Buddhism and the Theravada.
I offered eight fallen flowers to the stupa…
while Indians like Mahinda, Buddhaghosa, Dhammapala and Ramachandra Bharati, were able to have a profound influence on Sri Lankan Buddhism, Sri Lankans were able to have equally profound effects on Indian Buddhism
A few pages on the early schools of Indian Buddhism and the emergence of the Mahayana.30 pages
When examined closely, the doctrines of the schools cannot be explained away as simplistic errors or alien infiltrations or deliberate corruptions. It would then follow that more sympathetic and gentle perspectives on the schools are likely to be more objective