By Akira Hirakawa
The current quantity is a translation of the 1st of Hirakawa's two-volume background. It
covers the interval from Sakyamuni* Buddha to Early Mahayana* in advance of Nagarjuna*
and contains the sessions on which Hirakawa did so much of his personal prior learn. From
1960 to 1968, he released 3 very important experiences on Buddhist associations: Ritsuzo* no
kenkyu* (A learn 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 reviews, all popping out of his curiosity within the vinaya, established his mastery of
Indian Buddhist institutional heritage. This examine was once quite very important in his
formulation of a brand new idea of the increase of Mahayana *. through targeting 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.
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Extra info for A History of Indian Buddhism, From Śākyamuni to Early Mahāyāna
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 .
T h e R u d d h a 's f a t h e r S u d H h o d an a, w as one o f ihe leaders o f the JF Sakyas. T h e B u d d h a 's m o th e r was n a m e d M a y a . Because she d ied seven days after the birth o f the futu re B u d d h a h e was raised by h e r y o u n g e r sister, M ah ap n ijftp att Gatitami". N a n d n was his y o u n g e r ha IIbro thcr. As the tim e a p p ro a c h e d for M a y a to give b irth to the fu tu re B u d d h a, she set out to retu rn to her native village o f D c v a d a h a .
T h e term L3 also found in Buddhist ie x ts h espetifdly in those from the M a h a y a n a trad itio n A n o th e r te rm used by b o th J a in a s a n d B uddhists was "arhat" o r “arnbant" (w orthy). 1 In B u d d hism it cam e to refer to those followers o f the B u d d h a w ho h a d attain ed e n lig h te n m e n t, while the term “ B u d d h a '1 was Used to refer only lo S a k y a m u m B u ddha. Because S a k y a m u n i's followers often used the te rm 1‘ B u d d h a / ' th eir religion look its n am e from lhat te rm J a in is m a n d b u d d h is m also sh ared m a n y o th e r term s such as muni (sage) an d bhagavat ( l o r d ) / B ir th of the B u d d h a T h e historical B uddha is often referred to as S a k y a m u n i (the sage o f the S ak ya o r Sakiya people).