Mahākāśyapa - Knowledge

1603: 592: 733:). He is depicted as a monk with great capacity to tolerate discomfort and contentment with the bare necessities of life. In one discourse found in the Pāli and Chinese collections, the Buddha advised Mahākāśyapa that having grown old, he should give up ascetic practices and live close to the Buddha. Mahākāśyapa declined, however. When the Buddha asked him to explain, Mahākāśyapa said he found the practices of benefit to himself. He also argued he could be an example for incoming generations of practitioners. The Buddha agreed with him, and affirmed the benefits of ascetic practices, which he had himself praised for a long time. A second discourse found in the Pāli and two Chinese collections has Mahākāśyapa meet the Buddha as he was wearing simple rag-robes and, according to the Chinese versions, his hair and beard long. Other monks criticized Mahākāśyapa for not looking appropriate when meeting his master. The Buddha responded by praising Mahākāśyapa, however. In the Chinese versions, the Buddha even went so far as to allow Mahākāśyapa to share his seat, but Mahākāśyapa politely declined. When Mahākāśyapa fell ill once, the Buddha went to visit him and reminded him of his efforts in practicing the Buddhist teaching. 2280: 1682: 56: 1068: 1327: 975: 2437: 768: 756: 1446: 1358:, and that originally, Mahākāśyapa was a conventional figure, with no administrative or leading role. However, because of his unquestioned ascetic saint-like reputation, Mahākāśyapa came to replace Kauṇḍinya's role as leader during the cremation and the First Council. Przyluski's theory has been criticized, however, on the grounds that it is difficult to maintain that the three textual traditions he mentioned are the oldest. Still, Bareau argued that the incident with Subhadra leading to Mahākāśyapa summoning the council is a later insertion, though early enough to be found in all traditions of early Buddhist texts. He believed it was the authors of texts of monastic discipline that inserted it shortly after the Buddha's passing away, at the end of the fifth century BCE, to glorify Mahākāśyapa. 1177: 2346: 1673:

Mahākāśyapa and Ānanda were co-disciples, with the same teacher being Gautama Buddha, so there would be no need for a transmission between the two. East Asian religion scholar Elizabeth Morrison cites a tract by the Zen scholar Qisong (1007–1072) about the tradition of patriarchs in Buddhism. He noted the problem of a transmission between co-disciples who are not master and student. He resolved the problem by comparing Mahākāśyapa and Ānanda to siblings who inherit according to birth order. Responding to Hirakawa's arguments, Silk further argues that the unilinear nature of the transmission made it impossible for both Mahākāśyapa and Ānanda to receive the transmission from the Buddha, so Ānanda had to receive the transmission from Mahākāśyapa instead.

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city-dwelling values and support for women on the other hand, are two sides of the spectrum than can be seen throughout the history of Buddhist monasticism. Monastic vocations and monastic orders tend to be along these two ends of the spectrum, with compassionate engagement on the one hand, and dispassionate detachment on the other hand. This can be traced back to these two disciples. Specifically, the Theravāda tradition has been influenced much by the model of Mahākāśyapa. In some early Theravāda texts about Mahākāśyapa, the values of forest renunciation are contrasted with that of settled monasticism. Renunciation in the forest is considered superior, and settled monasticism is considered a deterioration of the holy life.

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actions came under criticism, however, from a group of monks called the Group of Six, as well as Sthūlanandā. Although these monastics were known for their misbehavior, Clarke thinks their criticism was probably indicative of "the general monastic ambivalence toward those of an ascetic bent". Writing about Sthūlanandā, Ohnuma says that Sthūlanandā went against the idea of detachment and renunciation as generally advocated in early Buddhist monasticism, which is why she hated Mahākāśyapa and Bhadra. She expressed criticism of Mahākāśyapa often, even when he did not act with typical ascetic detachment. Regardless, Mahākāśyapa continued to guide his former wife and she attained

2394:. In both the Nikāya and Āgama version of this same collection, therefore, a great deal of attention is given to him, and Tournier thinks it possible that the lineage of teachers preserving this collection, probably originating from the Sthāviras, also conceived themselves as preservers of Mahākāśyapa's legacy. This is also reflected in the language used in inscriptions from the Sinhalese monk Mahānāman (5th–6th century CE) and in later texts used in the Sinhalese tradition, which both connect Mahānāman's lineage with that of Mahākāśyapa, and also that of the future Buddha Maitreya. However, some Pāli sources indicate that Mahākāśyapa was part of the lineage of the 879: 379:, the attendant of the Buddha, due to their different dispositions and views. Despite his ascetic, strict and stern reputation, he paid an interest in community matters and teaching, and was known for his compassion for the poor, which sometimes caused him to be depicted as an anti-establishment figure. He had a prominent role in the cremation of the Buddha, acting as a sort of eldest son of the Buddha, as well as being the leader in the subsequent First Council. He is depicted as hesitatingly allowing Ānanda to participate in the council, and chastising him afterwards for a number of offenses the latter was regarded to have committed. 1815: 2370:, which is then shown to be effective after the death of the person with those psychic powers. Mahākāśyapa's psychic powers are needed for his role in the texts as the one who preserves the Buddha's dispensation. Indeed, later Buddhist texts depict Mahākāśyapa as the eldest son of the Buddha, who leads both the funerals of his father and, as his heir, presides over the First Council. Eventually, he came to be seen as the first teacher after the Buddha and as the beginning of a lineage of teachers. This conceptualization is found within several Buddhist schools, including the Theravādins and the 2119: 1892: 6768: 1046:, in which the sacrificer and the sacrificed are connected, and the offering contains something of the person offering. By giving something of themselves, the donors acquire a new self, and purify themselves by means of the monastic recipient. In one account, a leprose person accidentally lets her finger fall off in a bowl of food she is offering. Mahākāśyapa accepts and consumes the offering anyway. Further, Mahākāśyapa's choice for poor people to make merit is further amplified by having supernatural or extraordinary donors like 1602: 6787: 1635:, and many archaeological findings. This tradition may in itself be based on early Buddhist accounts about the First Council, but further expanded on the idea of the preservation of the teachings. The accounts about the Five Masters seems to derive not so much from a concern about the transmission of the teaching though, but rather a concern regarding the absence of the Buddha himself. The texts gave the Masters of the Dharma each a similar role and charisma as the Buddha, or, as Buddhist studies scholar 815:), responded by criticizing Mahākāśyapa. She felt it inappropriate that Mahākāśyapa should teach in Ānanda's presence, whom she thought of as the superior monk. Mahākāśyapa asked whether Ānanda agreed with her, but he dismissed her as a foolish woman. Then Mahākāśyapa proceeded to have Ānanda admit that the Buddha publicly had acknowledged Mahākāśyapa for numerous attainments. Sri Lankan scholar Karaluvinna hypothesizes that Mahākāśyapa did this to dispel doubts about his role as leader of the 827:; monastic community). In a similar event, Mahākāśyapa reprimanded Ānanda for not taking responsibility for his pupils. In this case, Sthūlanandā heavily criticized Mahākāśyapa for doing so, and accused him in a hateful rush for having been an adherent of a non-Buddhist religious sect. In some accounts, she even undressed herself in front of him to insult him. He tried to convince her that he was a legitimate disciple of the Buddha but to no avail. Shortly after, she left the nun's life 898:. In the Saṃyutta discourses featuring Mahākāśyapa in the Pāli and its Chinese parallels, Mahākāśyapa is raised as an example of teaching doctrine from a pure and compassionate intention. Religion scholar Shayne Clarke argues that the aloof and austere ascetic as he is presented in most texts does not provide a complete picture. Anālayo notes that he did take an active concern in community matters, spent time teaching doctrine and persuaded fellow monastics to practice 520:), which in Buddhism are seen as the characteristics of a future Buddha. From his youth onward, he was inclined toward living a spiritual life rather than marrying, but his father wanted him to wed. To send his father on a wild goose chase, he agreed to marry but then produced a perfect golden statue of a woman, and asked his father to find him a woman that matched the statue. Four copies of the image were taken throughout the country to find the right woman. A 10807: 1433:(1898–1974) noted that in the earliest Buddhist discourses little mention is made of Mahākāśyapa, especially when compared to Ānanda. However, in the accounts about the First Council, Mahākāśyapa appears very prominent, whereas Ānanda is humbled and given far less credit. Frauwallner argued this points at "a deep reaching modification and revaluation of the tradition" concerning the position of these two figures. On a similar note, Buddhist studies scholar 10818: 536:), who had no interest in a family life either. However, her parents wanted her to marry, and to please her mother, she agreed to pay her respects to a shrine of a goddess known for granting a marriage in a high-class family. When she approached the image, however, people noticed that the image appeared ugly compared to her. Her reputation of beauty spread, and soon after Pippali's family learned about her, she was offered in marriage to Pippali. 410:

Buddhism, this account was less emphasized, but Mahākāśyapa was seen to have received a special mind-to-mind transmission from Gautama Buddha outside of orthodox scripture, which became essential to the identity of Chan. Again, the robe was an important symbol in this transmission. Apart from having a role in texts and lineage, Mahākāśyapa has often been depicted in Buddhist art as a symbol of reassurance and hope for the future of Buddhism.

8216: 8203: 8193: 1042:". In one case, he sought out a very poor woman who was at the end of her life, just to give her an opportunity to give a little. At first she did not dare to because she felt the food's quality was too low, but when Mahākāśyapa kept waiting, she eventually realized he had just come for her, and gave. Religion scholar Liz Wilson argues that these accounts of generosity have been influenced by pre-Buddhist beliefs of 2226: 2258:

lineage of patriarchs is an important part of the tradition. Moreover, whereas in many Buddhist traditions it was recounted that Mahākāśyapa would pass on Gautama Buddha's robe to Maitreya Buddha, in Chan a different tradition developed, in which Mahākāśyapa passed on the robe to the next patriarch Ānanda, and so on through a list of Indian and Chinese patriarchs. Some Chan masters, such as

481: 1716:" to the east of Rājagṛha. Because of the name, Southeast Asia scholar François Lagirarde raises the question whether this chamber may also have been intended for the burial of relics of foremost disciples, but Strong interprets that it was a ruse: the whole operation was done in secrecy because Mahākāśyapa feared for the safety of the Buddha's relics. Later, according to 1843:

resolution. The three mountain peaks then closed in on the body. Later, King Ajātaśatru heard about the news of Mahākāśyapa's passing, and fainted of grief. He wanted to visit Mahākāśyapa once more. Ānanda and King Ajātaśatru went to the mountain, which slightly opened, just enough for the two to see Mahākāśyapa's body. In the Mūlasarvāstivāda discipline and the

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his identity, told her that her future husband would be a bad choice for her, because he had no interest in sensual pleasures. She replied she also did not care for such matters, whereupon he revealed that he was her future husband. Both versions relate that the two agreed to marry and to live celibately, to the chagrin of Pippali's parents.

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fingers, making them marvel how small Gautama Buddha was. Eventually, in several accounts, Maitreya Buddha takes Mahākāśyapa's body in his hands, explains to his pupils what great person he was, and sees the body miraculously burn in his hands, according to Mahākāśyapa's vow. But in the well-known account of Xuanzang, as well as the

1218:. This alarmed Mahākāśyapa, and he successfully attempted to stop his fellow disciples from leaving the world. To record the Buddha's discourses and preserve monastic discipline, Mahākāśyapa set up the First Buddhist Council. According to the texts, the First Buddhist Council was held in a cave called Saptaparṇaguhā in Rājagṛha ( 544:

determined to live mendicant lives instead, and leave the agricultural business behind. In the Mūlasarvāstivāda version, it was the pitiful sight of the workers instead which brought Pippali to leave his lay life. The two went their separate ways, as not to grow any attachment to each other, and to prevent gossip and disrepute.

2200:, in which he held up a white flower and just admired it in his hand, without speaking. All the disciples just looked on without knowing how to react, but only Mahākāśyapa smiled faintly, and the Buddha picked him as one who truly understood him and was worthy to be the one receiving a special "mind-to-mind transmission" ( 394:, to help establish a stable monastic tradition. He effectively became the leader for the first twenty years after the Buddha, as he had become the most influential figure in the monastic community. For this reason, he was regarded by many early Buddhist schools as a sort of first patriarch, and was seen to have started a 1318:

death, which was not properly covered, and during which his body was sullied by their tears; and for having failed to ask the Buddha to continue to live on. Ānanda did not acknowledge these as offenses, but he conceded to do a formal confession anyway, "... in faith of the opinion of the venerable elder monks".

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the Buddha's feet. The Buddha's feet miraculously emerged from the coffin, in which the Buddha's body was enshrouded with many layers of cloth. As soon as he had finished, the pyre lit spontaneously, although in some versions, Mahākāśyapa lit the pyre himself in the traditional Indian role of the eldest son.

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Tournier, V. (2013), "Matériaux pour une histoire de la légende et du culte de Mahākāśyapa: une relecture d'un fragment inscrit retrouvé à Silao (Bihār)" [Materials for a History of the Legend and Cult of Mahākāśyapa: A Rereading of an Inscribed Fragment Found at Silao (Bihār)], in Ducœur, G.

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In Chinese art, Mahākāśyapa is usually depicted with a long beard and hair. Buddhist studies scholar Mun-Keat Choong hypothesizes that these depictions found their way back in at least one Chinese Buddhist discourse, the discourse in which Mahākāśyapa is criticized for looking inappropriate. This may

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As Japanese Buddhist texts saw the transmission of Gautama Buddha's robe as a symbol of birth and gestation, similarly, the flower in the Flower Sermon was seen as a symbol of death and cremation. Besides the Flower Sermon, the appearance of the Buddha's feet when Mahākāśyapa pays his final respects,

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which mentions that Mahākāśyapa retreated at age hundred twenty in a cave close to where the First Council was held. He would dwell there and "make the Buddha's teaching last for 5000 years". The First Council itself was held in a cave too, and it may have led to the motif of Mahākāśyapa waiting in a

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contain the story of Mahākāśyapa under the mountain, and do not mention the robe of the Buddha at all. But in every version of the account there is a physical connection between Gautama Buddha, Mahākāśyapa and Maitreya Buddha. He concludes that Mahāyāna authors used Mahākāśyapa as a way to legitimize

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on the next day. The day after, he informed his pupils of his death and taught them, then went for alms, wearing the robe he had received from the Buddha. In the texts on discipline from the Mūlasarvāstivāda tradition, it says he also went to pay his respects to the Buddha's relics. In several texts,

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during a feast. After this event, Ānanda would successfully persuade him to become ordained and be his pupil. Later, just before Ānanda died, he passed the teaching on to his pupil as Mahākāśyapa had told him to. Ray notes that Mahākāśyapa is depicted here as choosing not only his successor, but also

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and Brahmali's arguments, considers that the Council "makes good sense". They argue that the Council was historical, because all the known versions of monastic discipline relate it. Some of those, such as the Theravāda discipline, do not include the recitation of the Abhidharma in their account, even

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explained to them that deities prevented the funeral pyre from being lit until the arrival of Mahākāśyapa, although sixth-century Chinese Buddhist texts say it was the spiritual power of the Buddha instead which caused the delay. The accounts continue that Mahākāśyapa paid "deep and tender homage" at

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instead. Nevertheless, she was still harassed often, but now only when going outside. Since this happened when Bhadra went out in villages to obtain alms, Mahākāśyapa requested the Buddha's permission to daily give half of the alms food he had gained to her, so she did not need to go out anymore. His

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Pāli texts state that the Buddha regarded Mahākāśyapa as his equal in exhorting monks to lead active and zealous lives, and the Buddha praised him for his capacity to instill faith in lay people by teaching. Karaluvinna believes that the Buddha may have been grooming Mahākāśyapa for his later role as

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were fellow disciples of the Buddha. Ānanda was the Buddha's close attendant. Mahākāśyapa is often depicted in the early texts as acting critically toward Ānanda. For example, one time Mahākāśyapa chastised Ānanda in strong words, criticizing the fact that Ānanda was travelling with a large following

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Pippali is depicted in the Pāli version as very wealthy, using much perfume and possessing much land and chariots. Later, in the Pāli version, Pippali and Bhadra saw animals eating each other on the fertile fields as they were plowed by their workers. The sight brought pity and fear to them, and they

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Translator Saddhatissa, and with him Silk, argue that there is no equivalent account about Mahākāśyapa waiting in the cave that can be found in the Pāli tradition apart from a single reference in a post-canonical text. But Lagirarde points out that the reference found by Saddhatissa and Silk (called

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would become too dispersed, since they were now divided in eight portions. He gathered the portions of the Buddha's relics, by requesting them from the families who had preserved them, though he left a token amount of relics with the families. With the help of King Ajātaśatru, he then preserved them

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Throughout cultures, "inalienable possessions", often textiles, were symbols of authority and continuity in a family. Gautama Buddha giving his robe to Mahākāśyapa in the latter's early monastic years demonstrated a deep sense of respect for this disciple. Mahākāśyapa was seen to safeguard this robe

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in noting an important difference between the two disciples with regard to the Buddha's robes. Whereas Mahākāśyapa exchanged his robes with that of the Buddha, Ānanda requested when he became the Buddha's attendant that the Buddha should never give him a robe, lest he should be accused of attending

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scenes as a reassurance that Gautama Buddha's dispensation would not be lost; he was depicted next to Maitreya Buddha as an anticipatory vision of the future. The scene in which he paid his final respects to the Buddha became a well-known depiction in Buddhist art, and Strong has argued that it may

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In general, Sanskrit texts often mention Mahākāśyapa. Silk argues that Mahāyāna polemicists used Mahākāśyapa as an interlocutor in their discourses, because of his stern conservative stance in the early texts and opposition of innovation, and his close association with Gautama Buddha. This fit with

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and other accounts, Mahākāśyapa is alive and waiting in his "cavern of meditation", until the time of Maitreya: he hands over the robe to Maitreya Buddha explaining who it is from, and expresses his joy at having met two Buddhas. He then hovers in the air, displays supernatural accomplishments that

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puts it, "all, in a sense, Buddhas in their own time". This fit in with the concept of inheritance in ancient India, in which a son would not only inherit his father's possessions, but also his position and identity. Several early Buddhist schools would expand on the idea of the Five Masters of the

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not want to be biased by allowing an exception to the rule. The Mūlasarvāstivāda tradition adds that Mahākāśyapa initially allowed Ānanda to join as a sort of servant assisting during the council, but then was forced to remove him when the disciple Anuruddha saw that Ānanda was not yet enlightened.

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were allowed to attend the council, to prevent bias like favoritism or sectarianism from clouding the disciples' memories. Ānanda had not attained enlightenment yet. Mahākāśyapa therefore did not yet allow Ānanda to attend. Although he knew that Ānanda's presence in the council was required, he did

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In general, Mahākāśyapa was known for his aloofness and love of solitude. But as a teacher, he was a stern mentor who held himself and his fellow renunciates against high standards. He was considered worthy of reverence, but also a sharp critic who impressed upon others that respect to him was due.

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opens a city gate". However, people in Maitreya Buddha's time are much taller than during the time of Gautama Buddha. In one text, Maitreya Buddha's disciples are therefore contemptuous of Mahākāśyapa, whose head is no larger than an insect to them. Gautama Buddha's robe barely covers two of their

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that his body would stay there until the arriving of Maitreya Buddha, which is an uncountable number of years. His body would not decay in that time, but become visible and disintegrate in the time of Maitreya Buddha. Though Mahākāśyapa died after the vow, his body remained intact according to his

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for having enabled women to join the monastic order. Besides this, he was charged for having forgotten to request the Buddha to specify which offenses of monastic discipline could be disregarded; for having stepped on the Buddha's robe; for having allowed women to honor the Buddha's body after his

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Mahākāśyapa's insistence on accepting offerings from the poor and refusing those from high-standing or supernatural donors was part of the anti-establishment character with which Mahākāśyapa is depicted. This also includes his long hair and beard. In one text, Mahākāśyapa's refusal of high-profile

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or a wealthy merchant compete with the poor, and Mahākāśyapa accepting only the poor as donor. In one discourse, he even advises other monastics against visiting "high-born families". The poor donors making an offering to Mahākāśyapa thus become empowered with a high status and power through their

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Another aspect of Mahākāśyapa's role as teacher was his compassion for the poor. Numerous accounts describe how he went out of his way to give impoverished donors the chance to give to him and support him in his livelihood. Such donors would typically provide him with secondhand food, which in the

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Next, in the Pāli version of the story, the two exchanged letters to indicate their lack of interest, only to find their letters intercepted by their parents and being forced to marry anyway. In the Mūlasarvāstivāda version of the story, however, Pippali went to visit Bhadra, and without revealing

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Mahākāśyapa's life as described in the early Buddhist texts has been considerably studied by scholars, who have been skeptical about his role in the cremation, his role toward Ānanda and the historicity of the council itself. A number of scholars have hypothesized that the accounts have later been

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Thus, a way within Buddhism developed which concentrated on direct experience rather than on rational creeds or revealed scriptures. Chan therefore became a method of meditative religion which seek to enlighten people in the manner that Mahākāśyapa experienced: "A special transmission outside the

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Buddhist studies scholars Akira Hirakawa (1915–2002) and Bibhuti Baruah have expressed skepticism about the teacher–student relationship between Mahākāśyapa and Ānanda. They have argued that there was discord between the two, as indicated in the early texts. Hirakawa has further hypothesized that

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remarks that the earliest Chinese translations hardly mention Mahākāśyapa. Ray argues there is a difference in this between Pāli texts and texts from other early schools: the Pāli version of Mahākāśyapa is a much more ordinary person, depicted with far less supernatural powers and moral authority

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The Flower Sermon event is regarded by modern scholars as an invention, but does provide insight into the philosophical concerns and identity of Chan Buddhism. Since Chan Buddhism values the direct transmission from the teacher's mind to that of the student, more so than scriptures, the unbroken

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In sixth-century Chinese steles, Mahākāśyapa is often depicted waiting for Maitreya Buddha in the cave, cloaked in the robe and a hood. He is given a role as successor of the Gautama Buddha. Buddhist studies scholar Miyaji Akira proposes that Mahākāśyapa waiting in the cave became the basis of a

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Expanding on the theory of the two factions, Przyluski noted that the figure of Ānanda represents Buddhism in an early form, whereas Mahākaśyapa represents a Buddhism that had undergone reform. Ānanda represents a "religion of love", whereas Mahākaśyapa represents "a rough ascetic spirit". Migot

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only the former pair features, and the traditional explanation for this that Śāriputra and Maudgalyāyana did not outlive the Buddha seems unconvincing. In Chan temples, the image of Mahākāśyapa is often placed in a central position, being the first patriarch of the tradition. In the history of

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extensively, Bareau distinguished two layers in the text, an older and a newer one, the former, fifth century BCE, belonging to the compilers that emphasized discourse, the latter, mostly fourth and third century BCE, to the ones that emphasized discipline; the former emphasizing the figure of

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The story of the Flower Sermon was also recorded in later texts, between the 11th and 14th centuries. At least one of these texts was probably written to defend the authenticity of the Flower Sermon, which was even questioned in Chan circles. Eventually, the story became well known among both

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and Persians, who ruled the area where the Mūlasarvāstivādins lived. Historian Max Deeg raises the question, however, that if Jaini is correct, why no traces of an early development of the legend can be found. Silk also hypothesizes that the story was developed by Mahāyāna authors to create a

1266:. Ānanda was consulted to recite the discourses and to determine which were authentic and which were not. Mahākāśyapa asked of each discourse that Ānanda listed where, when, and to whom it was given. Then the assembly agreed that Ānanda's memories and recitations were correct, after which the 1163:

Mahākāśyapa could have taken a route of just a few hours via Pāva to Kuśinagara. Regardless, the story of the delay and of Mahākāśyapa eventually lighting the funeral pyre indicates how much Mahākāśyapa was respected, as he was regarded as the most important heir to the Buddha's dispensation.

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and his lighting of the pyre as an embellishment that was inserted by authors of monastic discipline over the fifth, fourth and third centuries BCE, to emphasize the person of Mahākāśyapa. Bareau reasoned that Mahākāśyapa did not attend the Buddha's cremation in the original version, and that

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and practices, and affected some Buddhist countries up until early modern times. It has been interpreted by scholars as a narrative to physically connect Gautama Buddha and Maitreya Buddha, through the body of Mahākāśyapa and Gautama Buddha's robe, which covered Mahākāśyapa's remains. In Chan

921:. This caused him to gradually withdraw from teaching, Anālayo argues. Such an ideal of an enlightened disciple with ascetic values, as depicted in Mahākāśyapa and in a more extreme form in the disciple Bakkula, could reflect sentiments and inclinations among some groups of early Buddhists. 2295:

Being one of the most well-known disciples of the Buddha, Mahākāśyapa embodies the highest ideals of early Buddhist monasticism. Buddhist studies scholar Asanga Tilakaratne points out that Mahākāśyapa's ascetic and austere values and dislike for women on the one hand, and Ānanda's active,

347:. Both of them aspired to lead a celibate life, however, and they decided not to consummate their marriage. Having grown weary of the agricultural profession and the damage it did, they both left the lay life behind to become mendicants. Pippali later met the Buddha, under whom he was 2361:

In Abhidharma texts of several Buddhist schools, the fulfilment of Mahākāśyapa's vow in the mountain Kukuṭapada is connected to a vow Gautama Buddha took to prevent his body from being cremated before Mahākāśyapa's arrival at his teacher's cremation grounds. Buddhist studies scholar

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Mahāyāna Buddhism, as the rag-robe asceticism of Mahākāśyapa contributed to his legendary figure and the legitimation of the Mahāyāna creed, rag-robes became an icon in East Asian Buddhism. The Buddha's disciples and founders of East Asian Buddhism were often depicted in them. When

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after the Buddha's passing away, his ascetic saint-like role was appropriated into the monastic establishment to serve the need for a charismatic leader. This led him to possess both the character of the anti-establishment ascetic, as well as that of the settled monastic governor.

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In the early texts, Mahākāśyapa is depicted as the keeper of the Buddhist teaching during the First Council; in the story of him awaiting Maitreya Buddha this role is extended. In some early Chinese texts, Mahākāśyapa is seen stating to Ānanda that all devotees present at the

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Compared to Ānanda, he was much colder and stricter, but also more impartial and detached, and religion scholar Reiko Ohnuma argues that these broad differences in character explain the events between Mahākāśyapa and Ānanda better than the more specific idea of pro- and anti-

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Ray concludes that the texts present Mahākāśyapa in different ways. Mahākāśyapa assumes many roles and identities in the texts, that of a renunciant saint, a lawgiver, an anti-establishment figure, but also a "guarantor of future justice" in the time of Maitreya. Indologist

1768:) in one place. Still, there may be a historical basis to the motif of the single place with the Buddha's relics. Przyluski and Bareau have argued on textual and other grounds that the Buddha's relics were originally kept in one single place, in a sepulcher (Przyluski) or a 2002:

heaven and meet Maitreya; in the story of the cave this association with Maitreya is further extended. Since the end of Mahākāśyapa's life after the First Council was not discussed in the early texts, his demise, or the postponement thereof, naturally gave rise to legends.

2328:(1857–1942) stated he was "both the anchorite and the friend of mankind, even of the outcast". His figure unites the opposites of established monasticism and forest renunciation, and "transcends any particular Buddhist group or set of interests". Drawing from Przyluski's 1647:

There is an account dating back from the Sarvāstivāda and Mūlasarvāstivāda textual traditions which states that before Mahākāśyapa died, he bestowed the Buddha's teaching on Ānanda as a formal passing on of authority, telling Ānanda to pass the teaching on to his pupil

607:. The exchange came to be seen as a gesture of great respect the Buddha had made. It was unprecedented, and a sign that Mahākāśyapa would preside over the First Council after the Buddha's demise. Texts from different traditions suggest that only a person with the great 1928:

scholar Sunkyung Kim does point out, however, that similar motifs can already be found in earlier Buddhist art, showing Buddha Gautama sitting. The story of Mahākāśyapa awaiting Maitreya Buddha had an important impact in Japan, up until early modern times. Jikigyō

1202:), expressed satisfaction that they could now do as they pleased, because their teacher the Buddha was no longer there to prohibit them from anything. Some Chinese and Tibetan texts state that there was "doubt and consternation" among many disciples. The Sanskrit 2254:), in which the Buddha confirmed that the mind-to-mind transmission was complete. Although the Flower Sermon's main point is to depict a wordless special transmission "outside the teaching", the tradition was defended and authorized through Buddhist scripture. 2166:), which is a 1036 genealogical record about Chan Buddhism. According to this tradition, Mahākāśyapa once received a direct "transmission" from Gautama Buddha. Chan and Zen purport to lead their adherents to insights akin to that mentioned by the Buddha in the 1835:

he attempted to visit King Ajātaśatru, but the king was asleep. Mahākāśyapa then cleaned the monastery, and proceeded to Kukkuṭapāda, the place of burial he had selected. He gave a final teaching to the lay people, and performed supernatural accomplishments.

1366:(1840–1890), thought there must have been assemblies after the Buddha's death, but considered only the main characters and some events before or after the First Council historical, and not the council itself. Other scholars, such as Bareau and Indologist 2214:

scriptures, directly pointing at the heart of man, looking into one's own nature." This transmission was then purportedly passed on by the Buddha to Mahākāśyapa, who then passed it on to a long list of Indian and Chinese patriarchs, eventually reaching

1735:

The earliest accounts have Mahākāśyapa merely visit and pay his respects to each of the eight portions of the relics; later accounts have him gather the relics as well. There is a parallel here with the First Council, in which Mahākāśyapa gathered the

1384: 611:

as Mahākāśyapa would be able to wear the robe. The only reason the robe was highly valuable was that it had been worn by the Buddha. In itself it was not valuable, because it came from the lowest source, that is, a female slave's corpse discarded in a

998:, he consulted with Mahākāśyapa as to why the Buddha had never given an answer to these questions. At another occasion, Śāriputra consulted him about developing efforts in the practice of Buddhist teachings. Mahākāśyapa was also Śroṇa-Koṭikarṇa's ( 1791:, as well as the travelogues of medieval Chinese pilgrims, numerous Chinese translations, and Southeast Asian vernacular texts, relate Mahākāśyapa's death. Some of the earliest of these are a Chinese translation from the fourth century CE and the 2472:

have been the work of the translators. In Mahāyāna iconography, Mahākāśyapa is often depicted flanking the Buddha at the left side, together with Ānanda at the right. The two disciples have been very popular in art depictions since the time of

2485:

sewing groups were founded in Japan in the early twentieth century, to introduce sewing robes for monastics as a spiritual practice, they often referred to the early Buddhist account of Mahākāśyapa receiving the rag-robes from the Buddha.

1548:(1896–1981) therefore argued that the offenses Ānanda were charged with were a later interpolation. Scholar of religion Ellison Banks Findly disagrees, however, because the account in the texts of monastic discipline fits in with the 1681: 1361:

Tradition states that the First Council lasted for seven months. However, many scholars, from the late 19th century onward, have considered the historicity of the First Council improbable. Some scholars, such as Orientalist

1131:), where the Buddha had passed away, was covered in it. According to some Tibetan sources, however, Mahākāśyapa knew of the Buddha's passing because of an earthquake. In the Pāli texts, Mahākāśyapa then rushed back from the 1847:, the king wanted to cremate the body, but Ānanda told him it would remain until the time of Maitreya Buddha. When they left, the mountain closed up again. Later, emperor Aśoka would also visit the mountain with the monk 1915:

422 CE) and later Xuanzang visited. These pilgrimage places, featuring depictions of Mahākāśyapa, have been connected by Buddhist studies scholar Vincent Tournier with an aspiration to be born in Maitreya's following.

1442:. Although there are some Pāli texts that do emphasize forest renunciation, these are fragmented elements that stand in stark contrast with Mahākāśyapa's general role in the Pāli history of the monastic establishment. 2078:, which Saddhatissa dates to the twelfth century) does indicate the story was known in the Pāli tradition. Lagirarde also lists several later vernacular texts from Theravāda countries that mention the account, in the 2303:

values. The ascetic values are seen in the account in which Mahākaśyapa refuses to give up ascetic practices, going against the advice of the Buddha. Such refusal was highly unusual for a disciple of the Buddha. The

1968:

is not widely recognized in dominant Buddhist traditions in Thailand, but Lagirarde raises the question whether this is only a recent development. It is still a common belief among the Thai that the body of a

2424:(632–682). Other traditional scholars have argued instead it was another Kāśyapa, who lived three centuries after the Buddha. When the differences between the early Buddhist schools grew more prominent, the 1194:(death), and when Mahākāśyapa was reportedly 120 years old, the number of disciples that had once met the Buddha or had attained enlightenment was shrinking. Some monks, among them a monk called Subhadra ( 591: 387:

and ascetic values, as opposed to the values of Ānanda and other disciples. Regardless, it is clear that Mahākāśyapa had an important role in the early days of the Buddhist community after the Buddha's

7557: 1552:

and with Ānanda's character as generally depicted in the texts. Minayev thought the charges were an ancient tradition, because they are not usually the material of legends, because the Chinese pilgrim

1135:

to arrive in Kuśinagara seven days later. But in the Tibetan texts, Mahākāśyapa was concerned that King Ajātaśatru might die of shock when he heard of the Buddha's passing. He therefore warned a

1374:, and based on that of the Second, since there were not any major problems to solve after the Buddha's death, or any other need to organize the First Council. On the other hand, archaeologist 1338:

The most well-known version of the First Council is that of Mahākāśyapa being the head. However, texts of the Sarvāstivāda, Mūlasarvāstivāda, and Mahīśāsaka traditions relate that this was

500:, present-day India. His father was a wealthy landlord who in some sources is named Nyagrodha, and in other sources Kapila or Kosigotta; his mother was Sumanādevī. His body had some of the 6261:(1979), "III. La composition et les étapes de la formation progressive du Mahàparinirvânasûtra ancien" [3. The Composition and the Episodes of the Progressive Formation of the ancient 2428:

affiliated themselves with the figure of Mahākāśyapa, and claimed him as their founder and patron-saint. They presented themselves as more orthodox than other schools, such as Theravāda.

7597: 2476:, and Migot argued that the tradition of Mahākāśyapa and Ānanda being the Buddha's two main disciples was older than that of the tradition of Śāriputra and Maudgalyāyana, because in the 1589:, he had become the most influential figure in the Buddhist order. In the Early Buddhist Texts, Mahākāśyapa's death is not discussed. This is discussed in post-canonical texts, however. 838:

attitude may well be the reason why there was frequent dispute between Ānanda and Mahākāśyapa. Disputes that eventually led Mahākāśyapa to charge Ānanda with several offenses during the

2222:(487–593 CE). The Jingde Record took the passing on of the robe from Buddha Gautama to Mahākāśyapa to refer to a secret transmission of Chan teachings, within the specific Chan lineage. 1570:; a memorial mound or monument) that was erected in memory of the event, and because the ambiguity about what constitutes major and minor rules would have been typical for that period. 2038:

argues that the story was created by the Mūlasarvāstivādins to connect Maitreya Buddha to Gautama Buddha, through a line of transmission. In this, they may have been influenced by the

332:

tradition. In Buddhist texts, he assumed many identities, that of a renunciant saint, a lawgiver, an anti-establishment figure, but also a "guarantor of future justice" in the time of

7208: 2101:

cave. Furthermore, in some canonical Pāli texts Mahākāśyapa talks about the decay and disappearance of the Buddhist dispensation, which may also have been a foundation for the story.

2051:. Furthermore, Pāli, Thai and Laotian sources do not mention the passing on of the robe, yet the meeting is still narrated as significant. Silk also notes that the Sanskrit texts the 7935: 1250:) after the Buddha had died, Mahākāśyapa called upon Ānanda to recite the discourses he had heard, as a representative on this council. There was a rule issued, however, that only 405:, which was believed to cause his physical remains to stay intact in a cave under a mountain called Kukkuṭapāda, until the coming of Maitreya Buddha. This story has led to several 1461:, i.e. schools that emphasized the discourses and schools that emphasized monastic discipline. These differences have affected the scriptures of each tradition: e.g. the Pāli and 924:

Clarke argues that the image of Mahākāśyapa as a detached ascetic was the way he was "branded" by the early Buddhists to the public in general. Studying Mūlasarvāstivāda texts of

1617:

which transmitted the teaching of the Buddha, with Ānanda being the second. One of the earliest motifs of a tradition of patriarchs is that of the Five Masters of the Dharma (

7206:

Mun-keat, Choong (1 March 2017), "A Comparison of the Pāli and Chinese Versions of the Kassapa Saṃyutta, a Collection Of Early Buddhist Discourses on the Venerable Kāśyapa",

2110:

the conservative ideas on Buddhist practice among the early Mahāyāna authors, and the need to legitimize Mahāyāna doctrine, surrounding them with an aura of authenticity.

2279: 1294:. Some texts say it was Mahākāśyapa who reviewed it, and other texts say it was Ānanda or Śāriputra. During the recitations, one problem was raised. Before the Buddha's 620:, when he swapped his lay robes with a hunter in the forest. Finally, the fact that it was a rag-robe contributed to the ascetic identity of the figure of Mahākaśyapa. 7293: 2320:

order in early Buddhism. The ascetic values Mahākāśyapa represented, however, were a reaction to less austere tendencies that appeared in early Buddhism at the time.

1903:

The Kukkuṭapāda Mountain was identified by traditional authors with several places in North India, and some of these places had become famous place of pilgrimage and

2441: 1574:

interpreted Ānanda's figure as a devotionalist form of Buddhism focused on the guru, replaced by Mahākāśyapa's established monasticism with less focus on devotion.

6445: 1540:). Mahākāśyapa was mostly associated with the texts of monastic discipline, during the fourth century until early third century BCE when Buddhism was prominent in 1298:, he had mentioned to Ānanda that, if required, minor rules could be abolished after his passing. Now the question remained what the Buddha had meant when he said 1469:

tradition depicts him, reflecting a preference for discipline on the part of the former traditions, and a preference for discourse for the latter. Analyzing six

685:

Mahākāśyapa was one of the most revered of the Buddha's disciples, the renunciant par excellence. He was praised by the Buddha as foremost in ascetic practices (

7277: 1838:

Having settled in a cave there in the middle of three peaks, he covered himself in the robe he had received from the Buddha. The texts then state he took a

1457:

Von Hinüber, Przyluski and Bareau have argued that the account of Ānanda being charged with offenses during the council indicate tensions between competing

6636: 6600: 501: 8957: 55: 8107: 7391: 6988: 460:, T2:99 and T2:100, describing a meeting between the Buddha and Mahākāśyapa, and another passage about him and the monk Bakkula. Finally, there are also 7526: 1956:(929–939). They most likely honored Mahākāśyapa for his role in the Abhidharma recitations at the First Council. Kassapa V identified with Mahākāśyapa ( 9872: 8347: 1732:

268–232 BCE) throughout India in 84,000 portions. Instead of the relics being hid away somewhere, they were now accessible to the population at large.

1379: 7843: 1664:Śāṇakavāsin or Śāṇāvasika). Mahākāśyapa made a prediction that later would come true that a lay person called Śāṇakavāsī would make many gifts to the 913:

However, because of his stern tone of teaching and his being selective in people to teach, his teaching style came under criticism by other monks and

7880: 7808: 2144: 4090: 1306:

and criticism from non-Buddhists, Mahākāśyapa opposed to abolish any rules of discipline. After the council, Mahákáyapa attempted to have the monks

6798: 6645: 6463: 6243: 7765: 3016: 948:). She was regularly targeted for rape by her fellow ascetics, however. Mahākāśyapa pitied her and persuaded her to become ordained as a Buddhist 9876: 6971: 1631: 932:

frequently to mentor her. Shortly after Mahākāśyapa became ordained under the Buddha, he met his former wife Bhadra, who had joined an order of

10100: 7994:

Wilson, L. (2003), "Beggars Can Be Choosers: Mahākassapa as a Selective Eater of Offerings", in Holt, J.; Kinnard, J.N.; Walters, J.S. (eds.),

8096: 10843: 7914: 359:

to distinguish him from other disciples. Mahākāśyapa became an important disciple of the Buddha, to the extent that the Buddha exchanged his

2006:

Tournier speculates that the story of Mahākāśyapa resolving that his body endure until the next Buddha is a "conscious attempt to dress the

928:, Clarke points out that there is also an "in-house" perspective on Mahākāśyapa, which shows that he interacted with his former wife turned 8317: 7572: 7517: 1613:

In many Indian Sanskrit and East Asian texts, from as early as the second century CE, Mahākāśyapa is considered the first patriarch of the

906:

states that Mahākāśyapa carried out important teaching work, and was able to bring Buddhism to the people in the northwest, starting with

7725: 7493: 785:

of young monks who appeared untrained and who had built up a bad reputation. According to the early texts, Ānanda's role in founding the

317: 7198: 8425: 6180: 2598:

to him for personal gain. Moreover, during the First Council, Ānanda was accused of an offense for having stepped on the Buddha's robe.

974: 641: 8160: 1577:

Although the Buddha did not appoint a formal successor, Mahākāśyapa's leading role and seniority effectively made him the head of the

1210: 632:. In this context, the rag-robe was also associated in several Asian cultures with gestation, birth, rebirth, impermanence and death. 8182: 2436: 2633:Ānanda was known for his ability to remember the many teachings of the Buddha, and was described as foremost in "having heard much". 767: 7950:

Welter, A. (2000), "Mahākāśyapa's Smile: Silent Transmission and the Kung-an (Kōan) Tradition", in Heine, S.; Wright, D.S. (eds.),

6984: 6926:

Kim, Sunkyung (2011), "Awakened, Awaiting, or Meditating?: Readdressing a Silla Period Image from the Buddha Valley on Mount Nam",

6267: 1258:

Nevertheless, that night, Ānanda was able to attain enlightenment. When the Council began the next morning, Mahākāśyapa questioned

1146:

people from Kuśinagara had attempted to light the funeral pyre of the Buddha but were unable to. Pāli accounts state that the monk

7741:

The Buddhist Saints of the Forest and the Cult of Amulets: A Study in Charisma, Hagiography, Sectarianism, and Millennial Buddhism

4720:, pp. 180–181) discusses similar tendencies, but with regard to the patriarchs in general, not specifically the Five Masters. 1389:(1901–1935) thought the account of the First Council was authentic, because of the correspondences between the Pāli texts and the 1105:; death and attainment of final Nirvāṇa) after seven days. He was resting from a journey with a following of monks when he met an 755: 10692: 10144: 3343: 2059: 1795:, which is dated to the second century CE. They state that Mahākāśyapa's body was enshrined underneath the mountain Kukkuṭapāda ( 1326: 1067: 6404:

Deeg, M. (1999), "Das Ende des Dharma und die Ankunft des Maitreya" [The End of the Dharma and the Coming of Maitreya],

2440:

In Mahāyāna iconography, Ānanda is often depicted flanking the Buddha at the right side, together with Mahākāśyapa at the left.

1858:

The accounts then continue that in the future, in the time of Maitreya Buddha, the mountain opens upon his visit, in "the way a

1417:; according to Dutt, in order settle the "minor rules") not a complete council with a full review of the discourses. Indologist 10347: 8327: 5648: 5601: 745: 664:). Accordingly, Mahākāśyapa took upon him the thirteen ascetic practices (including living in the wilderness, living only from 8003: 7985: 7963: 7752: 7700: 7678: 7651: 7488: 7356: 7331: 7176: 7047: 6967: 6917: 6869: 6729: 6707: 6686: 6653: 6621: 6511: 6395: 6373: 6344: 6229: 6205: 6126: 6115: 6061:

sp. nov. (Acanthaceae: Barlerieae) from the high elevated Lateritic Plateau of northern Western Ghats of Maharashtra, India"

8510: 8352: 6454: 10863: 10687: 7445: 7108:"Un grand disciple du Buddha: Sāriputra. Son rôle dans l'histoire du bouddhisme et dans le développement de l'Abhidharma" 5231:, Bodhidharma's Robe). Kim mentions the supernatural accomplishments; Adamek says that Xuanzang's account is well-known. 1484:(1892–1967) argued, too, that the oldest texts (fifth century BCE) mostly glorify Ānanda as being the most well-learned ( 1302:. The monks present at the council discussed several possibilities, but it was not resolved. To prevent disrepute of the 7017: 6433: 2571:

raises the question whether this epithet may have only become current later, and was not yet used by the Buddha himself.

2316:

and ascetic values, as represented by the figure of Mahākaśyapa, would lead to strong opposition to the founding of the

10584: 10134: 8229: 7692: 7110:[A great disciple of the Buddha: Sāriputra, his role in Buddhist history and in the development of Abhidharma] 7025: 1944:

With regard to South- and Southeast Asia, the interest in the relationship between Maitreya and Mahākāśyapa spread to

8430: 8093: 8053: 7626: 7432: 7378: 7262: 7252: 7069: 6996: 6839: 6814: 6755: 6591: 6296: 10677: 2308:

values can be observed from the account of the accusations leveled against Ānanda, which appear to be based more on

10362: 10107: 6959:

The Maitreya-samiti and Khotanese - Symposium Franco-japonais "Interactions et Translations Culturelles en Eurasie"

6192: 2262:(1200–1253), did believe that this robe would eventually be passed forward to Mahākāśyapa and eventually Maitreya. 1875:

are reminiscent of Gautama Buddha, and bursts miraculously into flames. In the Mūlasarvāstivāda discipline and the

1500:); a second series of newer texts (fourth century-early third century BCE) glorify Mahākāśyapa as being eminent in 1307: 2047:

and the passing on of the robe. Lagirarde notes, however, that not all Āgama sources insist on connecting the two

1445: 336:, the future Buddha—he has been described as "both the anchorite and the friend of mankind, even of the outcast". 10754: 10744: 8573: 7138: 795:. Ānanda often taught them, often encouraged women to ordain, and when he was criticized by Mahākāśyapa, several 2524:

is called Kosigotta in the Pāli sources, though in some of these sources this name is used for Pippali's father.

2091: 1826:. The original eight-century colossal cliff-face image depicted here was destroyed by fire at an uncertain date. 854:

stances. Pāli scholar Rune Johansson (1918–1981) argued that the events surrounding Mahākāśyapa, Ānanda and the

799:

tried to defend him. Another time, shortly after the passing away of the Buddha, Mahākāśyapa gave a teaching to

10853: 10699: 10352: 10154: 10045: 9990: 8563: 7618: 6806: 6583: 6387: 6221: 4080: 2173: 2149: 858:

prove that in Buddhism, enlightened disciples can still be seen to make mistakes. Going against this, however,

426:

attributed to Mahākāśyapa have been compiled in a distinct section within several collections of texts. In the

8101: 7573:"Dressed for Success: The Monk Kāśyapa and Strategies of Legitimation in Earlier Mahāyāna Buddhist Scriptures" 5235:, p. 5) mentions the Tocharian text. For the words of Mahākāśyapa and the mention of other accounts, see 2016:(Buddha-to-be) garb". On a similar note, Strong argues the story shows sentiments that are at the root of the 1397:(1869–1938) and Indologist Nalinaksha Dutt (1893–1973) thought it was historical, but in the form of a simple 1310:

and Purāṇa approve the results of the council, but both preferred not to give their opinion about the matter.

1139:

who worked at the court, who was able to prevent the king from dying. Only then did he proceed to Kuśinagara.

967:) afterwards. In a poem attributed to her, she praises her ex-husband's gifts, shared vision of the truth and 10669: 10367: 10050: 8342: 8175: 6879: 2366:

analyzes several post-canonical Buddhist texts and concludes that in both instances, a vow is taken based on

2299:

Przyluski and several other scholars have argued that in the early texts, Mahākaśyapa represents ascetic and

1717: 1708: 564:

towards his fellow monastics, regardless of their status; Kāśyapa should attentively listen and practice the

7856:"Mahākāśyapa, His Lineage, and the Wish for Buddhahood: Reading Anew the Bodhgayā Inscriptions of Mahānāman" 2659:

has it that it was Gautama Buddha who told him to do so. Ray explains that this state of meditation, called

1669:

the successor of his successor, which emphasizes the preeminent position that Mahākāśyapa was seen to have.

1394: 10868: 10858: 10252: 10124: 10095: 9797: 7855: 7821: 7239:(1988), "The Meanings of the Maitreya Myth: A Typological Analysis", in Sponberg, A.; Hardacre, H. (eds.), 6979:

Lagirarde, F. (2006), "The Nibbāna of Mahākassapa the Elder", in Lagirarde, F.; Koanantakool, P.C. (eds.),

6548: 7793: 6522: 1176: 9943: 9852: 9322: 8967: 8480: 8375: 5066:, p. 86). For the covering, see Tournier. For the cave, see Kim. For the three peaks, see Lagirarde. 2490:

practitioners usually use second-hand clothes to sew the rag-robes, just like in the time of the Buddha.

2345: 1375: 1055:. Wilson surmises, "he perfect donor, in Mahakassapa's eyes, is the donor who has the least to give...". 283: 17: 9487: 2674:

Just like Jaini, Silk mentions there may be influence from Iranian traditions. Buddhist studies scholar

2266:

as well as the Buddha sharing his seat with Mahākāśyapa are also considered mind-to-mind transmissions.

2034:) that "postpone" their death to protect the Buddhist teaching till the arrival of Maitreya. Indologist 1870: 10792: 10272: 9748: 9234: 8357: 8190: 8013: 7744: 7670: 7244: 7107: 7039: 6831: 6721: 6365: 4085: 3238: 3026: 1949: 1475: 442: 9682: 6124:

Ambros, Barbara R (27 June 2016), "A Rite of Their Own: Japanese Buddhist Nuns and the Anan kōshiki",

2070:

the Mahāyāna teachings, by affirming that there were more authentic teachings which had not yet come.

878: 599:

When the two met, (or in some versions, some time later) Mahākāśyapa exchanged his fine and expensive

10682: 10495: 10485: 10357: 9340: 8920: 8681: 8656: 6928: 6107: 5282: 2888:, Bhadra-Kapilānī; Mahāpuruṣalakṣaṇa) state he had seven characteristics, referring to Pāli sources; 1953: 1904: 1830:

A Thai text relates that Mahākāśyapa knew through his meditation that he was about to die and attain

1034:

at the time was considered impure. By receiving food from these donors, Mahākāśyapa was considered a

406: 383:

embellished to emphasize the values of the Buddhist establishment Mahākāśyapa stood for, emphasizing

372: 8706: 7365:

Prebish, Charles S. (2005) , "Review of Scholarship on Buddhist Councils", in Williams, Paul (ed.),

2665:, is associated with the prolonging of life, invulnerability to fire, and the attainment of Nirvana. 1426:

though it was an important part of their identity—this shows the historical nature of the accounts.

10787: 10139: 9953: 9931: 9924: 9827: 9360: 8980: 8796: 8741: 8362: 8168: 8069: 7996:

Constituting Communities, Theravāda Buddhism and the Religious Cultures of South and Southeast Asia

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During the same council, Ānanda was charged for an offense by Mahākāśyapa and other members of the

995: 629: 364: 31: 7892: 2053: 465: 10724: 10704: 10035: 10015: 9772: 9502: 8746: 8025: 7955: 7424: 7056:

MacQueen, Graeme (2005) , "Inspired Speech in Early Mahāyāna Buddhism", in Williams, Paul (ed.),

6909: 6891: 6678: 6312: 2607:

However, in some accounts she is only ordained five years after having met the Buddha, after the

2446: 1541: 1371: 7774: 7527:"Multiple Layers of Transmission: Gasan Jōseki and the Goi Doctrine in the Medieval Sōtō school" 7058:

Buddhism: Critical Concepts in Religious Studies, 3: The Origins and Nature of Mahāyāna Buddhism

2096: 10734: 10574: 10242: 10212: 9985: 9936: 9777: 9725: 9720: 9482: 9303: 9200: 8952: 8947: 8696: 7761: 7710: 7340: 7323: 7313: 6520:

Faure, Bernard (1995), "Quand l'habit fait le moine: The Symbolism of the Kāsāya in Sōtō zen",

1938: 1458: 1214:

say that many enlightened disciples wished to stop teaching, leave the world behind and attain

1075:

ascetic (above) and paying homage to the Buddha's feet before the funeral pyre is lit (below).

907: 839: 585: 469: 437: 321: 313: 199: 9064: 7480: 7367:

Buddhism: Critical Concepts in Religious Studies, 1: Early History in South and Southeast Asia

6826:(1988), "Bodhisattva Career of the Tathāgata Maitreya", in Sponberg, A.; Hardacre, H. (eds.), 2501:

endemic to the state and named it after Mahākāśyapa, following the Pāli spelling of his name.

1713: 1370:(1854–1920), considered it likely that the account of the First Council was written after the 682:), because of his good qualities, and to distinguish him from other monks with the same name. 600: 432: 295: 10739: 10709: 10290: 10222: 10055: 9970: 9965: 9889: 9884: 9802: 8332: 7643: 7186: 3353: 2459:

In Buddhist art, depictions of Mahākāśyapa have "left an indelible mark". He was depicted in

1080: 986:

Mahākāśyapa was sometimes consulted by other leading monks on points of doctrine. After some

604: 560:. As he ordained him, the Buddha gave three directives to practice: Kāśyapa should develop a 401:

In many post-canonical texts, Mahākāśyapa decided at the end of his life to enter a state of

9355: 8042:

Buddhism: Critical Concepts in Religious Studies, 8: Buddhism in China, East Asia, and Japan

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for them, or, in other words, an opportunity for them to make merit and "vanquish their bad

10762: 10729: 10714: 10232: 10129: 10075: 9960: 9899: 9867: 9862: 9847: 9832: 9822: 9787: 9700: 9392: 9315: 8618: 8558: 8307: 8274: 8224: 7863: 7082: 4311: 2679: 2386:

as the person responsible for the preservation of collection that was the precursor to the

2240: 933: 419: 10602: 9217: 9086: 9012: 8888: 8626: 6764: 2118: 1964:) and aspired to be reborn with Maitreya as well. Presently, the account of Mahākāśyapa's 831: 402: 8: 10569: 10448: 10282: 10257: 10247: 10207: 10184: 10067: 10040: 10000: 9919: 9909: 9837: 9764: 9195: 9052: 8833: 8811: 8763: 8583: 8383: 8239: 8219: 6963: 6357: 5644: 5597: 2354: 1937:

religious movement, locked himself in his monastic cell to starve to death, and have his

1921: 1866: 625: 8470: 7545: 6981:

Buddhist Legacies in Mainland Southeast Asia. Mentalities, Interpretations and Practices

1981: 1891: 10632: 10537: 10379: 10342: 10337: 10267: 10217: 10164: 10159: 10030: 10025: 10020: 10010: 9995: 9980: 9975: 9914: 9894: 9857: 9782: 9587: 9288: 9212: 9090: 9032: 8873: 8773: 8701: 8676: 8322: 8252: 8136: 8017: 7456: 7441: 7302: 7225: 6945: 6883: 6565: 6479: 6421: 6353: 6080: 2325: 1818:

Painting of an image with Maitreya and Mahākāśyapa offering him Gautama Buddha's robe.

1614: 1465:

textual traditions portray a Mahākāśyapa that is more critical of Ānanda than that the

866:

hypothesizes that Mahākāśyapa chose to teach Ānanda to abandon favoritism and left the

617: 395: 10431: 7393:

Le concile de Rājagṛha, introduction à l'histoire des canons et des sectes bouddhiques

6604: 6055:

More, Sushant; Kambale, Sharad; Sawant, Mandar; Mane, Rohit; Bhosale, Harshal (2022).

2708:

As for Theravāda iconography, Mahākāśyapa is usually not depicted flanking the Buddha.

1737: 624:

to pass on to the future Buddha. Thus, the robe came to represent a passing on of the

446:. The latter collection contains two versions of the section on Mahākāśyapa, numbered 10810: 10772: 10468: 10453: 10416: 10401: 10174: 10090: 10005: 9842: 9807: 9792: 9519: 9509: 9190: 9037: 9022: 8893: 8816: 8736: 8671: 8603: 8490: 8247: 8089: 8049: 8040:

Zurcher, Erik (2005), "Buddhist Influence on Early Taoism", in Williams, Paul (ed.),

8029: 7999: 7981: 7959: 7923: 7835: 7748: 7696: 7674: 7647: 7622: 7580: 7549: 7468: 7428: 7405: 7398:

The Council of Rājagṛha: Introduction to the History of the Buddhist Canons and Sects

7374: 7352: 7327: 7288: 7248: 7229: 7172: 7152: 7092: 7088: 7065: 7043: 7021: 6992: 6949: 6913: 6865: 6835: 6810: 6779: 6751: 6725: 6703: 6682: 6659: 6649: 6632: 6612: 6587: 6569: 6507: 6485: 6467: 6425: 6391: 6369: 6340: 6292: 6247: 6225: 6201: 6111: 6084: 2661: 2643: 2329: 1741: 1699: 1618: 1525: 1505: 1485: 1430: 1402: 1367: 1235: 1181: 1116: 1039: 726: 706: 675: 649: 569: 565: 505: 360: 9754: 8548: 8448: 7614:

The Legend and Cult of Upagupta: Sanskrit Buddhism in North India and Southeast Asia

6140: 5636: 5589: 2405: 2123: 10458: 10411: 10406: 10262: 10227: 10202: 10197: 9948: 9904: 9817: 9492: 9148: 9141: 8925: 8915: 8801: 8465: 8337: 7904: 7872: 7589: 7541: 7464: 7217: 7168: 7123: 7078: 6937: 6695: 6557: 6531: 6413: 6276: 6135: 6072: 5880: 2465: 2235: 2087: 1814: 1418: 1390: 859: 608: 447: 9537: 5693:, p. 222). Harvey states that the story originated among the "Chan literati". 1354:(1885–1944) argued that the earliest accounts placed Kauṇḍinya at the head of the 10848: 10822: 10767: 10719: 10647: 10517: 10315: 10295: 10237: 10149: 9812: 9710: 9557: 9293: 9276: 9261: 9239: 8791: 8661: 8495: 8475: 7664: 7612: 7481:"Fukudenkai: Sewing the Buddha's Robe in Contemporary Japanese Buddhist Practice" 7317: 7005: 6903: 6849: 6823: 6739: 6577: 6497: 6324: 6215: 6188: 6164: 6148: 2594: 2363: 2218:(5th or 6th century CE), who brought Chan Buddhism to China, and passed it on to 2035: 2021: 1047: 1043: 863: 525: 344: 9567: 8721: 8711: 7505: 6306: 6258: 1724:, the remains thus enshrined in one place were taken out and divided by emperor 1155: 561: 10777: 10480: 10330: 10112: 9692: 9672: 9592: 9281: 9271: 9205: 9042: 8528: 8391: 8125: 7660: 7635: 7608: 7452: 7387: 3968:, p. 19). For the enlightened decreasing, and the age of Mahākāśyapa, see 2473: 2083: 2048: 1986: 1925: 1799:

Gurupādaka, in Magadha) where it remains until the arising of the next Buddha,

1686: 1636: 1520:); and the newest texts (mid third century BCE) glorify Śāriputra as being the 1422: 1351: 1035: 1008: 937: 613: 452: 287: 237: 8033: 7876: 7221: 7103: 6605:"The Buddhist Councils at Rajagaha and Vesali as Alleged in Cullavagga 11, 12" 4757:, pp. 9, 453). For the period being just before Mahākāśyapa's death, see 2646:(Buddhist doctrine) through a list of patriarchs is not found in Pāli sources. 2398: 1644:, each of which extended the list to include their own masters as patriarchs. 1481: 1081:

the early Pāli discourse about the Buddha's last days and passing into Nirvāṇa

902:. This is also shown in his role as leader of the First Council. The Sanskrit 10837: 10547: 10396: 9705: 9607: 9465: 9266: 9244: 9180: 8851: 8646: 8641: 8533: 8202: 7839: 7568: 7553: 7472: 7409: 7096: 6853: 6783: 6670: 6663: 6471: 6328: 6320: 6251: 2568: 2409: 2168: 2135: 2079: 1957: 1804: 1761: 1749: 1653: 1586: 1585:. After the passing away of the Buddha and his close disciples Śāriputra and 1563: 1533: 1513: 1493: 1434: 1410: 1343: 1283: 1243: 1219: 1195: 1143: 1124: 1098: 1084: 1013: 999: 960: 941: 820: 808: 718: 698: 686: 657: 577: 529: 513: 325: 275: 207: 175: 9005: 8995: 8367: 7593: 7156: 7127: 6499:

Chinese Buddhism: A Volume of Sketches, Historical, Descriptive and Critical

6489: 6280: 3820:, p. 437). Karaluvinna mentions the name of the flower and its origin. 1521: 1438:

than in texts such as those from the Mūlasarvāstivāda discipline and in the

1278:) was considered finalized and closed. In some versions of the account, the 1059:

donors led to the Buddha issuing a rule that donations must not be refused.

10637: 10622: 10592: 10542: 10532: 10374: 10169: 9662: 9497: 9375: 9163: 9158: 8985: 8856: 8731: 8192: 7977: 7416: 7134: 6899: 6535: 2425: 2371: 2197: 1545: 1466: 1450: 1363: 1267: 1119:. He asked him about the flower, and it turned out that the entire area of 1107: 1052: 1022: 968: 339:

In canonical Buddhist texts in several traditions, Mahākāśyapa was born as

62: 9420: 9405: 9365: 9062: 8726: 8302: 6941: 5214:, p. 158). For Maitreya Buddha's explanation, see Larigarde and Deeg. 3739: 1899:, p. 167 note 76) identifies the image at the right with Mahākāśyapa. 616:. This also echoed an earlier exchange that took place after the Buddha's 552:

Shortly after that, Pippali met the Buddha, was struck with devotion when

10607: 10436: 9577: 9562: 9345: 9153: 9081: 8861: 8691: 8593: 8440: 8312: 8081: 7236: 2675: 2349:

Funeral pyre of the Buddha being lit at the arrival of Mahākāśyapa, from

2332:, Ray argues that when Mahākāśyapa replaced Kauṇḍinya as the head of the 2284: 2215: 2065: 2039: 2012: 1860: 1607: 1290:) was also standardized during this council, or rather its precursor the 1204: 1190: 1158:(1921–1993) regarded the episode of Mahākāśyapa learning of the Buddha's 1120: 1093: 979: 886: 882: 390: 308: 68: 10597: 9057: 7306: 6308:

The Murals of Temple 1077 in Pagan (Burma) and Their Innovative Features

5552: 4033: 4031: 4029: 10552: 10510: 10386: 10192: 10117: 9731: 9715: 9677: 9657: 9552: 9527: 9435: 9370: 9350: 9096: 9027: 8898: 8781: 8751: 8686: 8636: 8294: 8284: 8257: 8073: 7909: 6561: 5613: 2417: 1934: 1819: 1694: 1462: 1398: 1279: 1112: 1031: 899: 427: 348: 130: 9572: 8568: 6076: 3715: 2926: 2924: 2922: 2920: 2918: 2916: 2914: 2912: 2910: 2043:

narrative to connect the two Buddhas physically through Mahākāśyapa's

553: 10527: 10500: 9667: 9542: 9254: 9170: 9047: 8937: 8910: 8903: 8866: 8823: 8786: 8553: 8518: 8485: 8460: 8415: 8045: 7506:"The Buddhist Robe According to the Teaching: Nyohōe, Nōe and Funzōe" 7421:

Buddhist Saints in India: A Study in Buddhist Values and Orientations

7370: 7348: 7061: 6861: 6503: 6417: 6336: 4026: 2683: 2535: 1970: 1649: 1640:

Dharma, including the Sarvāstivadins, the Mūlasarvāstivādins and the

1625:), found in Sanskrit texts from the second century CE, including the 1501: 1470: 1339: 1147: 991: 787: 694: 171: 10300: 9136: 8990: 8756: 8538: 8407: 8399: 6542:

Findly, Ellison Banks (September 1992), "Ānanda's Hindrance: Faith (

5856: 5772: 5116: 3044: 2382:

Furthermore, Mahākāśyapa is described in the Pāli commentary to the

1026:

to him, and later Śroṇa became well known for the recitation of it.

781: 665: 376: 247: 27:

Principal disciple of Gautama Buddha and leader at the First Council

10817: 10657: 10612: 10557: 10522: 10426: 10085: 9652: 9647: 9597: 9532: 9450: 9415: 9410: 9071: 8942: 8930: 8841: 8500: 8197: 8116: 7209:

Journal of the Royal Asiatic Society of Great Britain & Ireland

6957: 6747: 2907: 2288: 1848: 1800: 1757: 1641: 1553: 1350:) instead, as Kauṇḍinya was the most senior disciple. Buddhologist 987: 645: 368: 333: 299: 203: 73: 9642: 9632: 9617: 9440: 9310: 8578: 6675:

Sayings of the Buddha: A Selection of Suttas from the Pali Nikāyas

5976: 5928: 5304: 4422: 2699:

is a Western invention. It is also known as the "First Zen Story".

2682:, a similar name, who waits in suspended animation for his savior 2374:. Indeed, Theravāda sees him as a sort of "Father of the Church". 2259: 2238:. It was incorporated as a meditative topic in the 1228 Chan text 1756:) in one place, as he is depicted gathering the Buddha's remains ( 10562: 10505: 10490: 9637: 9627: 9602: 9477: 9472: 9430: 9400: 9332: 9298: 9185: 9126: 9121: 8975: 8878: 8716: 8666: 8453: 8279: 7823:

Autour de Bāmiyān. De la Bactriane hellénisée à l'Inde bouddhique

7263:"Bad Nun: Thullanandā in Pāli Canonical and Commentarial Sources" 7187:"The Riddle of the First Buddhist Council – A Retrospection" 5868: 5516: 4989:, pp. 11–12). For the travelogues and the translations, see 3364: 3362: 3257:, Mahākāśyapa) says he was second to the Buddha in this, whereas 3073: 2452: 2127: 1787: 556:, and asked to be ordained under him. Thenceforth, he was called 497: 343:

in a village and entered an arranged marriage with a woman named

186: 134: 108: 9249: 9017: 7036:

Surviving Nirvana: Death of the Buddha in Chinese Visual Culture

6456:

Early History of the Spread of Buddhism and the Buddhist Schools

5388: 4847: 4598: 1230:), which was the site of many Buddhist discourses. In the first 640:

The Buddha exhorted Mahākāśyapa that he should practice himself

10642: 10627: 10463: 10325: 10305: 10080: 9742: 9622: 9612: 9547: 9175: 9131: 9116: 9106: 9076: 9000: 8883: 8651: 8523: 8267: 8262: 8152: 7165:

The Power of Patriarchs: Qisong and Lineage in Chinese Buddhism

5732: 5239:, p. 219). For the expression "cavern of meditation", see 5036: 4837: 4835: 4470: 4446: 3842: 3410: 2892:, pp. 135–136) refers to sources that state he had thirty. 2517: 2494: 2367: 2245: 2201: 2196:'Holding up a flower and smiling subtly') given on the 2181: 2157: 2025: 1999: 1945: 1908: 1725: 1227: 925: 670: 485: 461: 384: 303: 6803:

A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna

6104:

The Teachings of Master Wuzhu: Zen and Religion of No-Religion

6036: 6012: 5400: 4684: 4682: 4458: 4140: 4138: 4136: 3359: 3186: 2225: 1879:, the account ends with Maitreya Buddha's disciples attaining 1262:, to establish the texts on monastic discipline for monks and 10782: 10617: 10475: 10441: 10421: 10391: 10320: 9737: 9582: 9460: 9455: 9425: 9380: 9227: 9222: 9101: 8806: 8631: 8598: 8588: 6718:

An Introduction to Buddhism: Teachings, History and Practices

6638:

The Earliest Vinaya and the Beginnings of Buddhist Literature

5940: 5708: 3980: 3978: 3832: 3830: 3429: 3427: 3425: 3333: 3331: 3217: 3215: 3213: 2848: 2846: 2844: 2554: 2421: 2219: 1823: 1558: 1330:

Mahākāśyapa sitting, holding a staff (missing). Wood, China,

1259: 1231: 955: 714: 423: 291: 43: 7893:"Mahākaśyapa's Precedence to Ānanda in the Rājagṛha Council" 7291:(1899), "Buddhistische Studien" [Buddhist Studies], 7014:

History of Indian Buddhism: From the Origins to the Śaka Era

5492: 5480: 5468: 5412: 5340: 5328: 4832: 4482: 2766: 2764: 2762: 492:

Pāli accounts relate that Mahākāśyapa was born Pippali in a

324:

and continued to have an important role as patriarch in the

10652: 9445: 9111: 8608: 7972:

Welter, A. (2004), "Lineage", in Buswell, Robert E. (ed.),

5133: 5131: 5094: 5092: 5000: 4963: 4679: 4610: 4386: 4197: 4195: 4133: 3964:

For the number of people seeing the Buddha decreasing, see

3946: 3824:, p. 10 footnote) mentions that it covered Kuśinagara. 3703: 3556: 3544: 3316: 1132: 668:

and wearing rag-robes) and became an enlightened disciple (

628:, and Mahākāśyapa became a symbol of the continuity of the 480: 137:. According to many traditional accounts, still alive there 6778:, Association for the Study of Indian Philosophy: 222–37, 5988: 5904: 5364: 5024: 4694: 4634: 4340: 4338: 4261: 4259: 4167: 4165: 3975: 3827: 3607: 3422: 3328: 3210: 3066:, Mahākāśyapa). For the exchange being unprecedented, see 3032: 2841: 2312:

values than violations of monastic discipline. Both these

2283:

Mahākāśyapa depicted with hair and beard. Mural painting,

10310: 8846: 8142: 7828:

Around Bāmiyān: From Hellenized Bactria to Buddhist India

5846: 5844: 5720: 5504: 5444: 5376: 5352: 4993:, pp. 131, 135). For the Southeast Asian texts, see 4784: 4586: 4574: 4550: 4526: 4516: 4514: 4398: 4374: 4362: 4323: 4121: 3118: 2895: 2783: 2781: 2779: 2759: 2139: 1883:, as the encounter has caused their pride to be humbled. 496:

family in a village called Mahātittha, in the kingdom of

363:

with him, which was a symbol of the transmittance of the

329: 7924:"Mahakashyapa's Smile: Language, Silence, and Mysticism" 7760: 7343:(2016), "Buddhas and Buddhisms", in Powers, John (ed.), 7010:

Histoire du Bouddhisme Indien, des origines a l'ere Saka

6000: 5964: 5619: 5583: 5456: 5292: 5155: 5128: 5089: 5012: 4910: 4410: 4271: 4192: 4182: 4180: 4150: 3859: 3857: 3619: 3583: 3573: 3571: 3532: 3398: 3130: 2941: 2939: 971:. Mahākāśyapa did not mention her in his poems, though. 674:) in nine days. He was then called 'Kāśyapa the Great' ( 644:

and impressed upon him that he should take upon himself

162:

Father Nyagrodha, Kapila or Kosigotta; mother Sumanādevī

7294:

Zeitschrift der Deutschen Morgenländischen Gesellschaft

6744:

Holy People of the World: A Cross-cultural Encyclopedia

5829: 5796: 5667: 4820: 4735: 4723: 4667: 4434: 4335: 4256: 4219: 4207: 4162: 3922: 3631: 3520: 3304: 3280: 3268: 2793: 2539:

state this was a year after he left his household life.

456:

also contains a passage that runs parallel to the Pāli

7998:, State University of New York Press, pp. 57–70, 5952: 5892: 5841: 5784: 5744: 5167: 4951: 4922: 4562: 4511: 4097: 3990: 2776: 7794:"The Role of the Sangha in the Conflict in Sri Lanka" 7151:(in French), (originally in Russian), Ernest Leroux, 6054: 5916: 5696: 5655: 5564: 5540: 4808: 4772: 4538: 4177: 4109: 4014: 4002: 3854: 3691: 3643: 3595: 3568: 3460: 3386: 3374: 3292: 3198: 3183:, p. 435). Only Karaluvinna explains the reason. 3147: 3145: 2985: 2983: 2951: 2936: 2720: 2416:), was founded by Mahākāśyapa, according to scholars 2134:

Mahākāśyapa has a significant role in texts from the

1712:

in an underground chamber called the "shrine for the

6153:

The Indian International Journal of Buddhist Studies

6024: 5582:

For the intention of Zen and the Flower Sermon, see

5528: 5316: 5078:, pp. 13, 16). For the uncountable number, see 4944:, pp. 43, 47). For the number of portions, see 4622: 4299: 4060: 3792: 3790: 3727: 3679: 3655: 3508: 3496: 3472: 3085: 2817: 2749: 2747: 2732: 2493:

In May 2022, Sushant More, a botany researcher from

595:

A young Mahākāśyapa, wood, eighteenth century, Korea

5143: 5104: 4796: 4350: 3157: 2829: 2805: 3934: 3903:, pp. 57–58, 91). For the Pāli accounts, see 3869: 3775: 3484: 3142: 3107:, p. 343). For the symbol of continuity, see 2980: 1006:) teacher and friend of the family, and later his 30:"Mahakassapa" redirects here. For other uses, see 7718:Journal of the Oxford Centre for Buddhist Studies 6646:Istituto italiano per il Medio ed Estremo Oriente 6173:Journal of the Oxford Centre for Buddhist Studies 4660:, pp. 462–463). For the second century, see 3881: 3787: 3751: 2744: 2145:The Jingde Record of the Transmission of the Lamp 2090:languages. Indeed, Silk himself points at a Pāli 1676: 1581:during the first twenty years after the Buddha's 1071:Burma, mid 19th century. Mahākassapa meeting the 10835: 6769:"The Advent of the First Nuns in Early Buddhism" 6244:Ministry of Information and Broadcasting (India) 3265:, p. 113) state he was equal to the Buddha. 1685:Mahākāśyapa holding a reliquary, sixth century, 693:) and a foremost forest dweller. He excelled in 642:"for the welfare and happiness of the multitude" 5082:, Bodhidharma's Robe). For the visibility, see 3676:, pp. 107, 112–113). Quote is on page 113. 2520:instead, which is in present-day Pakistan. The 1062: 846:to emerge, connected with these two disciples. 7708: 7116:Bulletin de l'École française d'Extrême-Orient 6384:Family Matters in Indian Buddhist Monasticisms 6268:Bulletin de l'École française d'Extrême-Orient 4985:, p. 45–46). For the Sanskrit texts, see 4765:, p. 439). For the Mūlasarvāstivāda, see 4428: 2678:notes the resemblance with the Iranian figure 2642:Nevertheless, the idea of transmission of the 1449:Mahākāśyapa (left) and Ānanda (right), China, 488:, where Mahākāśyapa is recorded to have stayed 8176: 8072:, by Hellmuth Hecker, biography based on the 6304: 5630: 5628: 4900: 2138:tradition. In East Asia, there is a Chan and 1480:Ānanda, the latter Mahākāśyapa. Buddhologist 8958:Basic points unifying Theravāda and Mahāyāna 7952:The Kōan: Texts and Contexts in Zen Buddhism 7077: 6352: 5982: 5934: 5714: 5686: 5607: 5558: 5190: 4653: 4317: 4238: 4037: 3772:, pp. 58, 63, 68). Quote is on page 63. 3721: 3453:, pp. 48–49). For the time period, see 3368: 3349: 3254: 3234: 3063: 3022: 3002: 2930: 2885: 2865: 2122:Mahākāśyapa smiling at the lotus flower, by 430:, this is part of the collection called the 8011: 7791: 7709:Sujato, Bhikkhu; Brahmali, Bhikkhu (2015), 7440: 6877: 6631: 5826:, p. 107). Only Anālayo mentions both. 5778: 4762: 4452: 4292:, p. 226). For the non-Buddhists, see 4144: 3969: 3904: 3836: 3817: 3454: 3433: 3337: 3258: 3221: 3180: 3067: 3038: 2974: 2873: 2852: 2770: 2340: 2191: 2020:ideal, and may have led to the idea of the 8183: 8169: 7711:"Authenticity of the Early Buddhist Texts" 5889:, pp. 17–18, note 62, 20–22, note 78. 5625: 5437:, p. 75). Silk explains his ideas in 5243:, p. 114). For the reminiscence, see 5210:, p. 86). For a Chinese account, see 5206:, p. 220). For the Thai account, see 1592: 842:, and possibly caused two factions in the 413: 375:shortly after. He often had disputes with 312:(death) of the Buddha, presiding over the 54: 7908: 7890: 7386: 7287: 7184: 6978: 6847: 6579:Dāna: Giving and Getting in Pāli Buddhism 6194:The Foundation History of the Nuns' Order 6169:"Pratyekabuddhas in the Ekottarika-āgama" 6139: 6018: 5898: 5586:, p. 11). For the Vulture Peak, see 5486: 5462: 5430: 5346: 5257: 5207: 5193:, Maitreya) also mention the two fingers. 5161: 5137: 5098: 5083: 5063: 5042: 5006: 4994: 4916: 4904: 4886:, p. 84). For the token amount, see 4883: 4870: 4656:, Damoduoluo chan jing; Madhyāntika) and 4592: 4532: 4404: 4392: 4380: 4293: 4277: 3848: 2872:, p. 110). For the other names, see 2104: 1941:meet with Maitreya Buddha in the future. 1180:Mahākāśyapa, Tham Khao Rup Chang Temple, 1166: 1111:ascetic who was carrying a flower from a 1091:), Mahākāśyapa learnt about the Buddha's 502:thirty-two characteristics of a Great Man 8080:volume XXI, number 6, 1975, (German) by 8076:, revised and enlarged translation from 7976:, vol. 2, Macmillan Reference USA, 7853: 7818: 7205: 7162: 7055: 6955: 6797: 6694: 6484:, vol. 1, Calcutta Oriental Press, 5970: 5910: 5886: 5634: 5587: 5370: 5298: 5232: 5122: 5075: 5055: 5030: 4986: 4853: 4826: 4766: 4741: 4713: 4700: 4673: 4661: 4640: 4440: 4250: 4201: 3907:, p. 437). For the eldest son, see 3709: 3446: 3416: 3322: 3310: 3286: 3009:, p. 115) connects this event with 2787: 2726: 2435: 2344: 2278: 2224: 2117: 1998:of the Buddha Gautama will be reborn in 1980: 1895:Image of Maitreya, Tibet, 10th century. 1890: 1813: 1680: 1601: 1444: 1325: 1175: 1066: 973: 877: 803:in the presence of Ānanda, to which one 590: 479: 302:. Mahākāśyapa assumed leadership of the 10145:Banishment of Buddhist monks from Nepal 8039: 7735: 7686: 7524: 7364: 7235: 7133: 7004: 6763: 6431: 6217:Love and Sympathy in Theravāda Buddhism 6213: 6187: 6163: 6147: 5862: 5850: 5835: 5819: 5815: 5790: 5750: 5673: 5651:from the original on 11 September 2019. 5641:The Stanford Encyclopedia of Philosophy 5604:from the original on 11 September 2019. 5594:The Stanford Encyclopedia of Philosophy 5406: 4941: 4729: 4604: 4580: 4505: 4464: 4344: 4329: 4289: 4265: 4213: 4171: 4127: 3984: 3649: 3625: 3601: 3589: 3577: 3466: 3404: 3298: 3112: 3104: 2868:, Bhadra-Kapilānī). For Nyagrodha, see 2811: 2799: 2738: 2624:is a preceptor in Buddhist ordinations. 2404:One of the early Buddhist schools, the 1851:, after the latter took him to see the 1473:of different textual traditions of the 917:: he was not popular, especially among 736: 422:of several textual traditions, a dozen 14: 10836: 10348:List of Buddhist architecture in China 7993: 7971: 7949: 7917:from the original on 21 September 2018 7886:from the original on 21 September 2017 7659: 7634: 7607: 7534:Annali di Ca' Foscari. Serie Orientale 7339: 7312: 7260: 7201:from the original on 17 September 2018 6715: 6669: 6599: 6575: 6541: 6495: 6381: 6286: 6257: 6123: 6101: 6006: 5958: 5922: 5823: 5766: 5702: 5690: 5661: 5546: 5382: 5278: 5236: 5228: 5203: 5186: 5173: 5079: 5018: 4982: 4969: 4957: 4945: 4928: 4887: 4866: 4814: 4790: 4778: 4758: 4754: 4657: 4568: 4544: 4520: 4501: 4368: 4225: 4156: 4115: 4103: 4079:Thorp, Charley Linden (3 April 2017). 4050: 4020: 4008: 3965: 3928: 3916: 3908: 3863: 3821: 3813: 3809: 3769: 3745: 3733: 3697: 3685: 3673: 3613: 3538: 3526: 3514: 3502: 3478: 3450: 3392: 3380: 3274: 3204: 3176: 3124: 3108: 3091: 2970: 2957: 2945: 2901: 2869: 2823: 2593:Silk follows Buddhist studies scholar 2584:, called Thullatissā, not Thullanandā. 2377: 1886: 1785:Post-canonical Sanskrit texts such as 791:(nun) order made him popular with the 8164: 7938:from the original on 17 February 2020 7921: 7731:from the original on 24 December 2015 7603:from the original on 17 February 2020 7563:from the original on 16 November 2019 7520:from the original on 17 February 2020 7503: 7489:Japanese Journal of Religious Studies 7478: 7102: 6898: 6822: 6627:from the original on 27 November 2010 6519: 6448:from the original on 17 February 2020 6406:Zeitschrift für Religionswissenschaft 6319: 6237: 6183:from the original on 13 December 2019 6127:Japanese Journal of Religious Studies 6042: 6030: 5994: 5738: 5726: 5570: 5434: 4556: 4320:, Ānanda; Cāpālacaitya; Council, 1st. 4242: 4186: 4078: 4066: 3996: 3661: 3136: 2835: 2497:, Maharashtra discovered a new plant 2431: 1976: 1924:featuring monks meditating in caves. 1796: 1738:entire body of the Buddha's teachings 1707:, Mahākāśyapa was concerned that the 1661: 978:Mahākāśyapa. Seventh-eighth century, 873: 547: 10844:Foremost disciples of Gautama Buddha 7689:The Buddhist World of Southeast Asia 7567: 7499:from the original on 2 February 2020 7461:Encyclopaedia of Religion and Ethics 6974:from the original on 28 October 2019 6737: 6477: 6452: 6403: 5946: 5534: 5522: 5510: 5498: 5474: 5450: 5438: 5418: 5394: 5358: 5334: 5322: 5256:For the Mūlasarvāstivāda texts, see 5244: 5211: 4841: 4717: 4628: 4476: 4416: 4305: 4241:, Council, 1st). For Śāriputra, see 4093:from the original on 29 August 2018. 4054: 3952: 3748:, pp. 57–58, 60, 62, 65–66, 68. 3562: 3550: 3192: 3163: 3079: 3050: 2973:, p. 112). For the gossip, see 1896: 1775: 316:. He was considered to be the first 7415: 7283:from the original on 1 October 2018 7033: 6925: 5874: 5802: 5762: 5310: 5286: 5265: 5240: 5224: 5149: 5110: 5059: 4990: 4802: 4688: 4616: 4488: 4356: 4081:"The Evolution of Buddhist Schools" 3940: 3912: 3911:, p. 115). For the quote, see 3900: 3887: 3875: 3796: 3781: 3757: 3637: 3490: 3262: 3242: 3241:). For being a forest dweller, see 3151: 3006: 2989: 2889: 2753: 2580:In the Pāli texts, this is another 2113: 1544:. Bareau, Przyluski and Indologist 468:tradition about Mahākāśyapa in the 290:. He is regarded in Buddhism as an 24: 10135:Silk Road transmission of Buddhism 8070:Mahā Kassapa, Father of the Sangha 7814:from the original on 5 August 2019 7693:State University of New York Press 4869:, p. 141). For the text, see 626:transmission of Buddhist teachings 524:from Kapila had a daughter called 403:meditation and suspended animation 66:ascetic (right) and learns of the 25: 10880: 8063: 7922:Voros, Sebastjan (January 2014), 7849:from the original on 19 June 2019 7546:10.14277/2385-3042/AnnOr-53-17-12 6151:(2010), "Once Again on Bakkula", 4903:, p. 12). For Rājagṛha, see 4504:, pp. 253). For Bareau, see 4053:, p. 19). For the cave, see 2864:For the father's occupation, see 2351:Buddha and the Gospel of Buddhism 2291:, China, fourth–fifth century CE 2234:Buddhist monks and Chan-oriented 870:for Ānanda himself to deal with. 713:) and was equal to the Buddha in 562:"lively sense of fear and regard" 10816: 10806: 10805: 10363:Thai temple art and architecture 10108:Huichang persecution of Buddhism 8348:Iconography in Laos and Thailand 8214: 8201: 8191: 7764:, Center for Distance Learning, 7319:Introduction to Tibetan Buddhism 7018:Université catholique de Louvain 6985:Ecole française d'Extrême-Orient 6968:École pratique des hautes études 6613:Journal of the Pali Text Society 6362:Princeton Dictionary of Buddhism 6048: 5808: 5756: 5679: 5576: 5424: 5271: 5250: 5217: 5196: 5179: 5069: 5048: 4975: 4934: 4893: 4876: 4859: 4747: 4706: 4646: 4494: 4283: 4231: 4072: 4043: 3053:, pp. 182–183 note 25, 185. 2702: 2689: 2668: 2649: 2636: 2627: 1985:Mahākāśyapa, woodblock print by 1907:by the time the Chinese pilgrim 1703:relates that after the Buddha's 988:teachers from non-Buddhist sects 766: 754: 635: 262:Śroṇa-Koṭikarṇa; Bhadra-Kapilānī 8215: 8106:, hosted by Learning Religion, 7084:Dictionary of Pāli Proper Names 6289:Buddhist Sects and Sectarianism 6141:10.18874/jjrs.43.1.2016.207-250 5433:, p. 91). Lagirarde cites 3958: 3893: 3802: 3763: 3667: 3439: 3248: 3227: 3169: 3097: 3056: 2995: 2963: 2879: 2858: 2614: 2601: 2587: 2574: 2561: 2548:Malalasekera hypothesized that 2542: 2527: 2510: 440:, the collection is called the 10353:Japanese Buddhist architecture 10155:Sinhalese Buddhist nationalism 9235:Seven Factors of Enlightenment 8426:Places where the Buddha stayed 8137:Lineage of Buddhist patriarchs 7640:The Buddha: A Beginner's Guide 7619:Motilal Banarsidass Publishers 6989:Sirindhorn Anthropology Centre 6956:Kumamoto, H. (December 2002), 6850:"Bodhidharma; Chan/Zen: China" 6807:Motilal Banarsidass Publishers 6584:Motilal Banarsidass Publishers 6576:Findly, Ellison Banks (2003), 6222:Motilal Banarsidass Publishers 5313:, pp. 126, 131, 133, 135. 4865:For the exact motivation, see 3899:For the Chinese accounts, see 2250: 2206: 2186: 2177: 2162: 2153: 2142:tradition, first recounted in 2030: 1677:Preserving the Buddha's relics 1632:Mahāyāna Mahāparinirvāṇa Sūtra 1321: 13: 1: 10368:Tibetan Buddhist architecture 6864:, pp. 158–162, 269–272, 6776:Indogaku Chibettogaku Kenkyū 6094: 5877:, pp. 114, 117–118, 396. 3082:, pp. 187, 189–190, 195. 2229:Mahākāśyapa holding a flower 1930: 1912: 1729: 1718:post-canonical Buddhist texts 1331: 1188:When the Buddha had attained 1171: 475: 120: 98: 77: 10125:Buddhism and the Roman world 10101:Decline of Buddhism in India 10096:History of Buddhism in India 8196: Topics in 8020:; Weeraratne, W. G. (eds.), 7767:Great Religions of the World 7404:(in French), Paul Geuthner, 7140:Recherches sur le bouddhisme 6549:Journal of Indian Philosophy 5865:, pp. 174–175, note 78. 5643:. Metaphysics Research Lab, 5620:Tarrant County College, 2007 5596:. Metaphysics Research Lab, 5584:Tarrant County College, 2007 5525:, pp. 179–180, 204–205. 2714: 2464:have led to the cult of the 1971:very pure and venerated monk 1606:Thai statue of Mahākāśyapa, 1597: 1063:Final respects to the Buddha 889:, carbon dated to 422–529 CE 695:supernatural accomplishments 450:2:99 and 2:100. The Chinese 60:Mahākāśyapa (left) meets an 7: 9323:Twenty-two vows of Ambedkar 9063: 8145:schools of China and Japan) 7897:Indogaku Bukkyogaku Kenkyu 7241:Maitreya, the Future Buddha 6886:; Weeraratne, W.G. (eds.), 6858:Encyclopedia of Monasticism 6828:Maitreya, the Future Buddha 6388:University of Hawai'i Press 6333:Encyclopedia of Monasticism 6325:"Disciples, Early Buddhist" 5606:For the Chinese terms, see 5397:, pp. 181–182 note 18. 5125:, pp. 15 notes 49, 51. 1855:of the Buddha's disciples. 1780: 1378:(1864–1935) and Indologist 603:with that of the Buddha, a 398:of patriarchs of Buddhism. 10: 10885: 10864:5th-century Buddhist monks 10273:The unanswerable questions 7801:Journal of Buddhist Ethics 7745:Cambridge University Press 7671:Princeton University Press 7455:; Selbie, John Alexander; 7270:Journal of Buddhist Ethics 7245:Cambridge University Press 7191:Chung-Hwa Buddhist Journal 7040:Hong Kong University Press 6832:Cambridge University Press 6742:, in Jestice, P.G. (ed.), 6722:Cambridge University Press 6432:Do-Ryun, Do (March 1964), 6366:Princeton University Press 6305:Bautze-Picron, C. (2010), 5202:For the Pāli account, see 4479:, pp. 176–177 note 7. 4429:Sujato & Brahmali 2015 4086:World History Encyclopedia 3195:, pp. 175–176 note 5. 3111:, Bodhidharma's Robe) and 1709:Buddha's remains or relics 1395:Louis de La Vallée-Poussin 29: 10801: 10753: 10668: 10583: 10358:Buddhist temples in Korea 10281: 10183: 10066: 9763: 9691: 9518: 9391: 9331: 8966: 8921:Chinese Esoteric Buddhism 8832: 8824:Three planes of existence 8772: 8617: 8509: 8439: 8431:Buddha in world religions 8293: 8238: 8210: 8149: 8134: 8122: 8115: 8022:Encyclopaedia of Buddhism 7877:10.1163/15728536-05701001 7834:(in French), De Boccard, 7222:10.1017/S1356186316000559 7020:, Institut orientaliste, 6929:Journal of Korean Studies 6894:, fascicle 3, pp. 435–441 6888:Encyclopaedia of Buddhism 6108:Columbia University Press 6059:Lepidagathis mahakassapae 5765:, p. 105), cited in 5687:Buswell & Lopez (2013 5608:Buswell & Lopez (2013 5191:Buswell & Lopez (2013 4654:Buswell & Lopez (2013 4239:Buswell & Lopez (2013 3915:, p. 107). Also see 3255:Buswell & Lopez (2013 3064:Buswell & Lopez (2013 3003:Buswell & Lopez (2013 2886:Buswell & Lopez (2013 2866:Buswell & Lopez (2013 2657:Sūtra on Maitreya's Birth 2567:Buddhist studies scholar 2499:Lepidagathis mahakassapae 2413: 2274: 2269: 1961: 1808: 1657: 1347: 1287: 1223: 1199: 1128: 1003: 945: 812: 679: 584:); and he should live in 581: 573: 533: 279: 253: 243: 233: 228: 218: 194: 181: 170:all, but most honored in 166: 158: 150: 142: 116: 90: 85: 53: 41: 10140:Persecution of Buddhists 9361:Four stages of awakening 8742:Three marks of existence 8328:Physical characteristics 8130:Beginning of the lineage 8012:Witanachchi, C. (1965), 7974:Encyclopedia of Buddhism 7792:Tilakaratne, A. (2003), 6905:A Dictionary of Buddhism 6878:Karaluvinna, M. (2002), 6287:Baruah, Bibhuti (2000), 6065:Nordic Journal of Botany 6045:, pp. 321, 327–328. 5983:Buswell & Lopez 2013 5949:, pp. 207, 239–240. 5935:Buswell & Lopez 2013 5818:, p. 14, note 42), 5781:, pp. 177–178, 187. 5741:, p. 361, note 119. 5715:Buswell & Lopez 2013 5559:Buswell & Lopez 2013 5281:, p. 219). For the 4712:For Strong's quote, see 4491:, pp. 110–114, 137. 4318:Buswell & Lopez 2013 4245:, p. 525). For the 4038:Buswell & Lopez 2013 3722:Buswell & Lopez 2013 3449:, pp. 303–304) and 3369:Buswell & Lopez 2013 2969:For the attachment, see 2931:Buswell & Lopez 2013 2533:Later texts such as the 2504: 2341:Eldest son of the Buddha 2060:Mahāprajñāpāramitōpadeśa 1399:recitation of discipline 1224:Sattapaṇṇaguhā; Rājagaha 1211:Mahāprajñāpāramitāśāstra 996:the unanswered questions 830:According to Indologist 367:. He became foremost in 9503:Ten principal disciples 8386:(aunt, adoptive mother) 8026:Government of Sri Lanka 7956:Oxford University Press 7594:10.2143/JA.291.1.504707 7525:Sanvido, Marta (2017), 7425:Oxford University Press 7128:10.3406/befeo.1954.5607 6910:Oxford University Press 6892:Government of Sri Lanka 6679:Oxford University Press 6496:Edkins, Joseph (2013), 6481:Early Monastic Buddhism 6434:"Sun Buddhism in Korea" 6313:Hyper Articles en Ligne 6281:10.3406/befeo.1979.4010 5689:, nianhua weixiao) and 5260:, p. 89). For the 5247:, p. 158 note 39). 4607:, p. 172, note 75. 4508:, p. 172, note 75) 3233:For the Pāli term, see 2442:Temple of Heaven Garden 1933:1724), the leader of a 1593:In post-canonical texts 748:, eighth century, China 566:teachings of the Buddha 414:In early Buddhist texts 284:the principal disciples 10213:Buddhism and democracy 9726:Tibetan Buddhist canon 9721:Chinese Buddhist canon 8953:Pre-sectarian Buddhism 8948:Early Buddhist schools 7928:Synthesis Philosophica 7891:Tsukamoto, K. (1963), 7762:Tarrant County College 7687:Swearer, D.K. (2010), 7324:Shambhala Publications 7261:Ohnuma, Reiko (2013), 7185:Mukherjee, B. (1994), 6848:Jorgensen, J. (2000), 6546:) in Early Buddhism", 6536:10.3406/asie.1995.1101 6523:Cahiers d'Extrême-Asie 6354:Buswell, Robert E. Jr. 6240:2500 Years of Buddhism 6214:Aronson, H.B. (1996), 5501:, p. 205 note 81. 5477:, p. 182 note 19. 5421:, p. 159 note 43. 5337:, p. 153 note 30. 4882:For the families, see 4856:, p. 212 note 50. 4844:, p. 204 note 81. 4691:, p. 148 note 70. 4619:, p. 147 note 57. 3955:, p. 160 note 46. 3565:, p. 164 note 63. 3553:, p. 195 note 70. 3419:, p. 303 note 41. 2456: 2358: 2292: 2230: 2163:Tiansheng Guangdeng-lu 2131: 2105:In Mahāyāna discourses 1990: 1900: 1827: 1765: 1753: 1745: 1720:such as the Theravāda 1690: 1622: 1610: 1567: 1537: 1529: 1517: 1509: 1497: 1489: 1459:Early Buddhist schools 1454: 1414: 1406: 1335: 1275: 1271: 1247: 1239: 1185: 1167:First Buddhist Council 1115:which originated from 1102: 1088: 1076: 1017: 983: 964: 890: 840:First Buddhist Council 824: 807:, called Sthūlanandā ( 730: 722: 710: 702: 690: 661: 653: 596: 517: 509: 489: 438:Chinese Buddhist texts 322:Early Buddhist schools 314:First Buddhist Council 211: 200:First Buddhist Council 104:or 520 BC (supposedly) 10854:Indian Buddhist monks 10223:Eight Consciousnesses 8333:Life of Buddha in art 8088:Publication No. 345, 7854:Tournier, V. (2014), 7644:Oneworld Publications 7163:Morrison, E. (2010), 6942:10.1353/jks.2011.0002 6102:Adamek, W.L. (2011), 5635:Hershock, P. (2019). 5588:Hershock, P. (2019). 5409:, p. 46 note 60. 5045:, pp. 86, 88–89. 4899:For the chamber, see 4467:, p. 17 note 52. 3851:, p. 658 note 1. 2478:Mahāparinibbāna Sutta 2439: 2348: 2282: 2228: 2121: 1984: 1894: 1817: 1684: 1605: 1556:(602–664) reported a 1550:Mahāparinibbāna Sutta 1476:Mahāparinibbāna Sutta 1448: 1421:, following Bhikkhus 1329: 1179: 1089:Mahāparinibbāna Sutta 1070: 977: 881: 715:meditative absorption 630:Buddha's dispensation 594: 483: 10700:East Asian religions 10130:Buddhism in the West 9701:Early Buddhist texts 9316:Four Right Exertions 8782:Ten spiritual realms 8275:Noble Eightfold Path 7980:, pp. 462–463, 7864:Indo-Iranian Journal 7666:Relics of the Buddha 7504:Riggs, D.E. (2007), 7479:Riggs, D.E. (2004), 7467:, pp. 159–162, 7373:, pp. 224–243, 7064:, pp. 312–343, 6793:on 10 September 2018 6750:, pp. 467–468, 6358:Lopez, Donald S. Jr. 6339:, pp. 387–389, 6291:, Sarup & Sons, 6263:Mahāparinirvānasūtra 6021:, pp. 158, 271. 5997:, pp. 417, 536. 5513:, pp. 161, 163. 5453:, pp. 200, 207. 5441:, pp. 175–176). 5361:, pp. 161, 165. 5289:, pp. 114–115). 5277:For pilgrimage, see 4972:, pp. 121, 128. 4057:, pp. 160–161). 3640:, pp. 109, 116. 3616:, pp. 107, 109. 3005:, Bhadra-Kapilānī). 2241:The Gateless Barrier 2054:Abhiniṣkramaṇa Sūtra 1973:will not decompose. 1948:during the reign of 1871:Maitreyasamitināṭaka 1268:discourse collection 969:spiritual friendship 737:Relation with Ānanda 420:Early Buddhist Texts 292:enlightened disciple 10869:People from Magadha 10859:Buddhist patriarchs 10823:Religion portal 10570:Temple of the Tooth 10449:Jaya Sri Maha Bodhi 9488:Upāsaka and Upāsikā 8981:Bodhipakkhiyādhammā 8764:Two truths doctrine 8584:Mahapajapati Gotamī 8384:Mahapajapati Gotamī 8018:Malalasekera, G. P. 7958:, pp. 75–109, 7442:Rhys Davids, C.A.F. 7145:Studies in Buddhism 7016:] (in French), 6964:University of Tokyo 6767:(5 November 2007), 6716:Harvey, P. (2013), 6382:Clarke, S. (2014), 5822:, p. 173) and 5805:, pp. 113–114. 5729:, pp. 339–340. 5645:Stanford University 5610:, nianhua weixiao). 5598:Stanford University 5264:and the pride, see 5227:, p. 135) and 5062:, p. 131) and 4940:For the texts, see 4901:Bautze-Picron (2010 4559:, pp. 540–541. 4455:, pp. 161–162. 4431:, pp. 126–127. 4419:, pp. 339–340. 3987:, pp. 170–171. 3816:, p. 222) and 3712:, pp. 305–306. 3325:, pp. 302–303. 3261:, p. 438) and 3179:, p. 112) and 3139:, pp. 361–362. 3127:, pp. 220–221. 2904:, pp. 110–111. 2466:Buddha's footprints 2378:Historical lineages 2355:Ananda Coomaraswamy 1922:Korean Buddhist art 1887:Cults and practices 1391:Sanskrit traditions 926:monastic discipline 518:Mahāpurissalakkhaṇa 385:monastic discipline 355:, but later called 111:(present-day India) 80:2nd–3rd century CE. 10745:Western philosophy 10343:Dzong architecture 10165:Vipassana movement 10160:Buddhist modernism 9588:Emperor Wen of Sui 9356:Pratyekabuddhayāna 9289:Threefold Training 9091:Vipassana movement 8807:Hungry Ghost realm 8627:Avidyā (Ignorance) 8574:Puṇṇa Mantānīputta 8323:Great Renunciation 8318:Eight Great Events 8200: 8141:(According to the 7910:10.4259/ibk.11.824 7345:The Buddhist World 7247:, pp. 23–47, 7079:Malalasekera, G.P. 7034:Lee, S.L. (2010), 6884:Malalasekera, G.P. 6834:, pp. 54–90, 6562:10.1007/BF00157758 6238:Bapat, P. (1956), 6200:, projekt verlag, 5561:, nianhua weixiao. 5489:, pp. 81, 91. 5385:, pp. 62, 64. 5349:, pp. 87, 91. 4793:, pp. 8, 453. 4761:, p. 62) and 4371:, pp. 71, 74. 4049:For the city, see 3541:, pp. 57, 59. 3235:Malalasekera (1937 3062:For the sign, see 2695:The English title 2611:order was founded. 2516:Pāli sources have 2457: 2432:In art and culture 2359: 2326:C.A.F. Rhys Davids 2293: 2231: 2132: 2076:Mahāsampiṇḍanidāna 1991: 1977:Scholarly analysis 1901: 1828: 1693:The fifth-century 1691: 1611: 1455: 1336: 1186: 1142:It turned out the 1077: 984: 891: 874:Teacher and mentor 618:Great Renunciation 597: 548:Meeting the Buddha 490: 349:ordained as a monk 304:monastic community 10831: 10830: 10469:Om mani padme hum 10175:Women in Buddhism 10091:Buddhist councils 9961:Western countries 9749:Madhyamakālaṃkāra 9510:Shaolin Monastery 9087:Samatha-vipassanā 8697:Pratītyasamutpāda 8501:Metteyya/Maitreya 8419: 8411: 8403: 8395: 8387: 8379: 8371: 8248:Four Noble Truths 8159: 8158: 8150:Succeeded by 8146: 8131: 8082:Nyanaponika Thera 8078:Wissen und Wandel 8005:978-0-7914-8705-1 7987:978-0-02-865718-9 7965:978-0-19-802780-5 7754:978-0-521-27787-7 7702:978-1-4384-3251-9 7680:978-0-691-11764-5 7653:978-1-78074-054-6 7581:Journal asiatique 7465:T. & T. Clark 7446:"Love (Buddhist)" 7358:978-0-415-61044-5 7333:978-1-55939-835-0 7178:978-90-04-18301-8 7089:Pali Text Society 7049:978-962-209-125-2 6919:978-0-19-157917-2 6871:978-1-57958-090-2 6738:Heim, M. (2004), 6731:978-0-521-85942-4 6709:978-0-9934770-4-1 6702:, Mud Pie Books, 6700:Buddhism and Pali 6688:978-0-19-283925-1 6655:978-8-85-752679-9 6513:978-1-136-37881-2 6478:Dutt, N. (1941), 6453:Dutt, N. (1925), 6397:978-0-8248-3647-4 6375:978-0-691-15786-3 6346:978-1-57958-090-2 6231:978-81-208-1403-5 6207:978-3-89733-387-1 6117:978-0-231-52792-7 6077:10.1111/njb.03345 6009:, pp. 42–43. 5913:, pp. 26–29. 5373:, pp. 44–45. 5033:, pp. 11–12. 5009:, pp. 89–90. 4763:Karaluvinna (2002 4703:, pp. 21–22. 4643:, pp. 84–85. 4583:, pp. 31–32. 4395:, pp. 454–6. 4332:, pp. 235–6. 4159:, pp. 49–50. 4130:, pp. 225–6. 3999:, pp. 35–36. 3970:Karaluvinna (2002 3931:, pp. 74–75. 3905:Karaluvinna (2002 3818:Karaluvinna (2002 3724:, Soṇa-Koṭikaṇṇa. 3628:, pp. 16–19. 3592:, pp. 14–15. 3529:, pp. 253–4. 3455:Karaluvinna (2002 3407:, pp. 233–4. 3350:Malalasekera 1937 3277:, pp. 59–60. 3259:Karaluvinna (2002 3181:Karaluvinna (2002 3068:Karaluvinna (2002 3023:Malalasekera 1937 2975:Karaluvinna (2002 2874:Karaluvinna (2002 2802:, pp. 12–21. 2662:nirodha-samāpatti 2552:probably was his 2330:textual criticism 2194: 1776:Awaiting Maitreya 1431:Erich Frauwallner 1368:Hermann Oldenberg 1182:Songkhla Province 1020:). He taught the 938:Nirgrantha Pūraṇa 904:Mahākarmavibhaṅga 832:Oskar von Hinüber 746:companion statues 646:ascetic practices 605:robe made of rags 510:Mahāpuruṣalakṣaṇa 369:ascetic practices 365:Buddhist teaching 269: 268: 204:ascetic practices 16:(Redirected from 10876: 10821: 10820: 10809: 10808: 10648:Sacred languages 10496:Maya Devi Temple 10459:Mahabodhi Temple 10263:Secular Buddhism 10228:Engaged Buddhism 9068: 8916:Tibetan Buddhism 8867:Vietnamese Thiền 8466:Mahāsthāmaprāpta 8417: 8409: 8401: 8393: 8385: 8377: 8369: 8218: 8217: 8205: 8195: 8185: 8178: 8171: 8162: 8161: 8140: 8129: 8123:Preceded by 8113: 8112: 8058: 8036: 8008: 7990: 7968: 7946: 7945: 7943: 7918: 7912: 7887: 7885: 7860: 7850: 7848: 7833: 7815: 7813: 7798: 7788: 7787: 7785: 7779: 7773:, archived from 7772: 7757: 7732: 7730: 7715: 7705: 7691:(2nd ed.), 7683: 7656: 7631: 7604: 7602: 7588:(1–2): 173–219, 7577: 7564: 7562: 7531: 7521: 7500: 7498: 7485: 7475: 7450: 7437: 7412: 7403: 7383: 7361: 7336: 7309: 7284: 7282: 7267: 7257: 7232: 7202: 7181: 7169:Brill Publishing 7159: 7150: 7130: 7113: 7099: 7074: 7052: 7030: 7006:Lamotte, Etienne 7001: 6975: 6952: 6922: 6895: 6874: 6844: 6819: 6794: 6792: 6786:, archived from 6773: 6760: 6734: 6720:(2nd ed.), 6712: 6691: 6666: 6643: 6628: 6626: 6609: 6596: 6572: 6538: 6516: 6492: 6474: 6461: 6449: 6428: 6418:10.1515/0031.145 6400: 6378: 6349: 6316: 6301: 6283: 6254: 6234: 6210: 6199: 6184: 6160: 6144: 6143: 6120: 6089: 6088: 6052: 6046: 6040: 6034: 6028: 6022: 6016: 6010: 6004: 5998: 5992: 5986: 5980: 5974: 5968: 5962: 5956: 5950: 5944: 5938: 5932: 5926: 5920: 5914: 5908: 5902: 5896: 5890: 5884: 5878: 5872: 5866: 5860: 5854: 5848: 5839: 5833: 5827: 5812: 5806: 5800: 5794: 5788: 5782: 5779:Tilakaratne 2003 5776: 5770: 5760: 5754: 5748: 5742: 5736: 5730: 5724: 5718: 5712: 5706: 5700: 5694: 5683: 5677: 5671: 5665: 5659: 5653: 5652: 5632: 5623: 5617: 5611: 5605: 5580: 5574: 5568: 5562: 5556: 5550: 5544: 5538: 5532: 5526: 5520: 5514: 5508: 5502: 5496: 5490: 5484: 5478: 5472: 5466: 5460: 5454: 5448: 5442: 5428: 5422: 5416: 5410: 5404: 5398: 5392: 5386: 5380: 5374: 5368: 5362: 5356: 5350: 5344: 5338: 5332: 5326: 5320: 5314: 5308: 5302: 5296: 5290: 5275: 5269: 5254: 5248: 5221: 5215: 5200: 5194: 5189:, p. 220). 5183: 5177: 5171: 5165: 5159: 5153: 5147: 5141: 5135: 5126: 5120: 5114: 5108: 5102: 5096: 5087: 5073: 5067: 5052: 5046: 5040: 5034: 5028: 5022: 5021:, p. 45–46. 5016: 5010: 5004: 4998: 4979: 4973: 4967: 4961: 4955: 4949: 4938: 4932: 4926: 4920: 4914: 4908: 4897: 4891: 4880: 4874: 4863: 4857: 4851: 4845: 4839: 4830: 4824: 4818: 4812: 4806: 4800: 4794: 4788: 4782: 4776: 4770: 4751: 4745: 4739: 4733: 4727: 4721: 4710: 4704: 4698: 4692: 4686: 4677: 4671: 4665: 4650: 4644: 4638: 4632: 4626: 4620: 4614: 4608: 4602: 4596: 4590: 4584: 4578: 4572: 4566: 4560: 4554: 4548: 4542: 4536: 4530: 4524: 4518: 4509: 4498: 4492: 4486: 4480: 4474: 4468: 4462: 4456: 4453:Frauwallner 1956 4450: 4444: 4438: 4432: 4426: 4420: 4414: 4408: 4402: 4396: 4390: 4384: 4378: 4372: 4366: 4360: 4354: 4348: 4342: 4333: 4327: 4321: 4315: 4309: 4303: 4297: 4287: 4281: 4275: 4269: 4263: 4254: 4249:, see Migot and 4237:For Ānanda, see 4235: 4229: 4228:, pp. 57–8. 4223: 4217: 4211: 4205: 4199: 4190: 4184: 4175: 4169: 4160: 4154: 4148: 4145:Witanachchi 1965 4142: 4131: 4125: 4119: 4113: 4107: 4101: 4095: 4094: 4076: 4070: 4064: 4058: 4047: 4041: 4035: 4024: 4018: 4012: 4006: 4000: 3994: 3988: 3982: 3973: 3962: 3956: 3950: 3944: 3938: 3932: 3926: 3920: 3897: 3891: 3885: 3879: 3873: 3867: 3861: 3852: 3846: 3840: 3837:Karaluvinna 2002 3834: 3825: 3812:, p. 135); 3806: 3800: 3794: 3785: 3779: 3773: 3767: 3761: 3755: 3749: 3743: 3737: 3731: 3725: 3719: 3713: 3707: 3701: 3695: 3689: 3683: 3677: 3671: 3665: 3659: 3653: 3647: 3641: 3635: 3629: 3623: 3617: 3611: 3605: 3599: 3593: 3587: 3581: 3575: 3566: 3560: 3554: 3548: 3542: 3536: 3530: 3524: 3518: 3512: 3506: 3500: 3494: 3488: 3482: 3476: 3470: 3464: 3458: 3443: 3437: 3434:Karaluvinna 2002 3431: 3420: 3414: 3408: 3402: 3396: 3390: 3384: 3378: 3372: 3366: 3357: 3347: 3341: 3338:Karaluvinna 2002 3335: 3326: 3320: 3314: 3308: 3302: 3296: 3290: 3284: 3278: 3272: 3266: 3252: 3246: 3231: 3225: 3222:Karaluvinna 2002 3219: 3208: 3202: 3196: 3190: 3184: 3173: 3167: 3161: 3155: 3149: 3140: 3134: 3128: 3122: 3116: 3101: 3095: 3089: 3083: 3077: 3071: 3060: 3054: 3048: 3042: 3039:Karaluvinna 2002 3036: 3030: 3020: 3014: 2999: 2993: 2987: 2978: 2967: 2961: 2955: 2949: 2943: 2934: 2928: 2905: 2899: 2893: 2883: 2877: 2862: 2856: 2853:Karaluvinna 2002 2850: 2839: 2833: 2827: 2821: 2815: 2809: 2803: 2797: 2791: 2785: 2774: 2771:Rhys Davids 1914 2768: 2757: 2751: 2742: 2736: 2730: 2724: 2709: 2706: 2700: 2693: 2687: 2672: 2666: 2653: 2647: 2640: 2634: 2631: 2625: 2618: 2612: 2605: 2599: 2591: 2585: 2578: 2572: 2565: 2559: 2546: 2540: 2531: 2525: 2514: 2450: 2415: 2396:Aṅguttara Nikāya 2392:Saṃyuktaka Āgama 2252: 2208: 2195: 2192: 2188: 2179: 2164: 2155: 2114:In Chan Buddhism 2097:Aṅguttara Nikāya 2032: 1963: 1939:mummified corpse 1932: 1914: 1822:Temple, Kasagi, 1810: 1798: 1731: 1714:eighty disciples 1663: 1659: 1419:Richard Gombrich 1388: 1380:E. E. Obermiller 1349: 1340:Ājñāta Kauṇḍinya 1333: 1289: 1225: 1208:and the Chinese 1201: 1130: 1005: 990:asked the elder 947: 860:Buddhist studies 814: 780:Mahākāśyapa and 770: 758: 681: 583: 575: 535: 484:Pippala Cave in 470:Tibetan language 466:Mūlasarvāstivāda 300:ascetic practice 281: 219:Other names 125: 122: 103: 100: 79: 58: 39: 38: 21: 10884: 10883: 10879: 10878: 10877: 10875: 10874: 10873: 10834: 10833: 10832: 10827: 10815: 10797: 10749: 10664: 10579: 10316:Ordination hall 10277: 10179: 10150:Buddhist crisis 10062: 9759: 9711:Mahayana sutras 9687: 9683:Thích Nhất Hạnh 9514: 9387: 9327: 9277:Bodhisattva vow 8962: 8828: 8768: 8727:Taṇhā (Craving) 8662:Five hindrances 8613: 8505: 8435: 8289: 8234: 8206: 8189: 8155: 8139: 8132: 8128: 8117:Buddhist titles 8066: 8061: 8056: 8048:, p. 378, 8024:, vol. 1, 8006: 7988: 7966: 7941: 7939: 7883: 7858: 7846: 7831: 7811: 7796: 7783: 7781: 7780:on 14 June 2007 7777: 7770: 7755: 7728: 7713: 7703: 7681: 7654: 7629: 7600: 7575: 7560: 7529: 7496: 7483: 7463:, vol. 8, 7453:Hastings, James 7448: 7435: 7401: 7381: 7359: 7334: 7280: 7265: 7255: 7179: 7148: 7111: 7072: 7050: 7028: 6999: 6920: 6890:, vol. 6, 6872: 6842: 6817: 6799:Hirakawa, Akira 6790: 6771: 6765:Hinüber, O. von 6758: 6732: 6710: 6689: 6656: 6641: 6633:Frauwallner, E. 6624: 6607: 6594: 6514: 6464:Luzac & Co. 6459: 6398: 6376: 6347: 6299: 6232: 6208: 6197: 6118: 6097: 6092: 6053: 6049: 6041: 6037: 6029: 6025: 6017: 6013: 6005: 6001: 5993: 5989: 5981: 5977: 5969: 5965: 5957: 5953: 5945: 5941: 5933: 5929: 5921: 5917: 5909: 5905: 5897: 5893: 5885: 5881: 5873: 5869: 5861: 5857: 5849: 5842: 5834: 5830: 5813: 5809: 5801: 5797: 5789: 5785: 5777: 5773: 5769:, p. 110). 5761: 5757: 5749: 5745: 5737: 5733: 5725: 5721: 5713: 5709: 5701: 5697: 5684: 5680: 5672: 5668: 5660: 5656: 5637:"Chan Buddhism" 5633: 5626: 5618: 5614: 5590:"Chan Buddhism" 5581: 5577: 5569: 5565: 5557: 5553: 5545: 5541: 5533: 5529: 5521: 5517: 5509: 5505: 5497: 5493: 5485: 5481: 5473: 5469: 5461: 5457: 5449: 5445: 5431:Lagirarde (2006 5429: 5425: 5417: 5413: 5405: 5401: 5393: 5389: 5381: 5377: 5369: 5365: 5357: 5353: 5345: 5341: 5333: 5329: 5321: 5317: 5309: 5305: 5297: 5293: 5276: 5272: 5268:, p. 109). 5258:Lagirarde (2006 5255: 5251: 5222: 5218: 5208:Lagirarde (2006 5201: 5197: 5184: 5180: 5172: 5168: 5160: 5156: 5148: 5144: 5136: 5129: 5121: 5117: 5109: 5105: 5097: 5090: 5084:Lagirarde (2006 5074: 5070: 5064:Lagirarde (2006 5058:, p. 12); 5053: 5049: 5041: 5037: 5029: 5025: 5017: 5013: 5005: 5001: 4995:Lagirarde (2006 4980: 4976: 4968: 4964: 4956: 4952: 4948:, p. 141). 4939: 4935: 4927: 4923: 4915: 4911: 4905:Lagirarde (2006 4898: 4894: 4890:, p. 121). 4884:Lagirarde (2006 4881: 4877: 4871:Lagirarde (2006 4864: 4860: 4852: 4848: 4840: 4833: 4825: 4821: 4813: 4809: 4801: 4797: 4789: 4785: 4777: 4773: 4752: 4748: 4740: 4736: 4728: 4724: 4716:, p. 22). 4711: 4707: 4699: 4695: 4687: 4680: 4672: 4668: 4651: 4647: 4639: 4635: 4627: 4623: 4615: 4611: 4603: 4599: 4591: 4587: 4579: 4575: 4567: 4563: 4555: 4551: 4543: 4539: 4531: 4527: 4519: 4512: 4499: 4495: 4487: 4483: 4475: 4471: 4463: 4459: 4451: 4447: 4439: 4435: 4427: 4423: 4415: 4411: 4403: 4399: 4391: 4387: 4383:, pp. 453. 4379: 4375: 4367: 4363: 4355: 4351: 4343: 4336: 4328: 4324: 4316: 4312: 4304: 4300: 4294:Tsukamoto (1963 4288: 4284: 4276: 4272: 4264: 4257: 4236: 4232: 4224: 4220: 4212: 4208: 4200: 4193: 4185: 4178: 4170: 4163: 4155: 4151: 4143: 4134: 4126: 4122: 4114: 4110: 4102: 4098: 4077: 4073: 4065: 4061: 4048: 4044: 4040:, Council, 1st. 4036: 4027: 4019: 4015: 4007: 4003: 3995: 3991: 3983: 3976: 3972:, p. 440). 3963: 3959: 3951: 3947: 3939: 3935: 3927: 3923: 3919:, p. 138). 3898: 3894: 3886: 3882: 3874: 3870: 3862: 3855: 3847: 3843: 3835: 3828: 3807: 3803: 3795: 3788: 3780: 3776: 3768: 3764: 3756: 3752: 3744: 3740: 3732: 3728: 3720: 3716: 3708: 3704: 3696: 3692: 3684: 3680: 3672: 3668: 3660: 3656: 3648: 3644: 3636: 3632: 3624: 3620: 3612: 3608: 3600: 3596: 3588: 3584: 3576: 3569: 3561: 3557: 3549: 3545: 3537: 3533: 3525: 3521: 3513: 3509: 3501: 3497: 3489: 3485: 3477: 3473: 3465: 3461: 3457:, p. 438). 3444: 3440: 3432: 3423: 3415: 3411: 3403: 3399: 3391: 3387: 3379: 3375: 3367: 3360: 3348: 3344: 3336: 3329: 3321: 3317: 3309: 3305: 3297: 3293: 3285: 3281: 3273: 3269: 3253: 3249: 3245:, p. 131). 3232: 3228: 3220: 3211: 3203: 3199: 3191: 3187: 3174: 3170: 3162: 3158: 3150: 3143: 3135: 3131: 3123: 3119: 3102: 3098: 3090: 3086: 3078: 3074: 3070:, p. 436). 3061: 3057: 3049: 3045: 3037: 3033: 3021: 3017: 3000: 2996: 2988: 2981: 2977:, p. 436). 2968: 2964: 2956: 2952: 2944: 2937: 2929: 2908: 2900: 2896: 2884: 2880: 2876:, p. 435). 2863: 2859: 2851: 2842: 2834: 2830: 2822: 2818: 2810: 2806: 2798: 2794: 2786: 2777: 2769: 2760: 2752: 2745: 2737: 2733: 2725: 2721: 2717: 2712: 2707: 2703: 2694: 2690: 2673: 2669: 2654: 2650: 2641: 2637: 2632: 2628: 2619: 2615: 2606: 2602: 2595:Gregory Schopen 2592: 2588: 2579: 2575: 2566: 2562: 2547: 2543: 2532: 2528: 2515: 2511: 2507: 2444: 2434: 2388:Saṃyutta Nikāya 2380: 2364:Gregory Schopen 2343: 2277: 2272: 2187:Nianhua weixiao 2116: 2107: 2036:Padmanabh Jaini 2022:Eighteen Arhats 1979: 1889: 1783: 1778: 1722:Paṭhamasambodhi 1679: 1600: 1595: 1382: 1324: 1174: 1169: 1065: 1044:Vedic sacrifice 876: 864:Bhikkhu Analayo 834:, Ānanda's pro- 778: 777: 776: 775: 774: 771: 763: 762: 759: 750: 749: 739: 638: 550: 534:Bhaddā-kapilānī 526:Bhadra-Kapilānī 478: 464:texts from the 433:Saṃyutta Nikāya 416: 345:Bhadra-Kapilānī 320:in a number of 265: 259: 258: 190:caste education 138: 127: 123: 112: 105: 101: 97: 96: 81: 72:of the Buddha, 49: 46: 35: 28: 23: 22: 15: 12: 11: 5: 10882: 10872: 10871: 10866: 10861: 10856: 10851: 10846: 10829: 10828: 10826: 10825: 10813: 10802: 10799: 10798: 10796: 10795: 10790: 10785: 10780: 10775: 10770: 10765: 10759: 10757: 10751: 10750: 10748: 10747: 10742: 10737: 10732: 10727: 10722: 10717: 10712: 10707: 10702: 10697: 10696: 10695: 10690: 10680: 10674: 10672: 10666: 10665: 10663: 10662: 10661: 10660: 10655: 10645: 10640: 10635: 10630: 10625: 10620: 10615: 10610: 10605: 10600: 10595: 10589: 10587: 10581: 10580: 10578: 10577: 10572: 10567: 10566: 10565: 10560: 10555: 10550: 10545: 10535: 10530: 10525: 10520: 10515: 10514: 10513: 10508: 10503: 10498: 10493: 10483: 10478: 10473: 10472: 10471: 10461: 10456: 10451: 10446: 10445: 10444: 10439: 10434: 10429: 10424: 10414: 10409: 10404: 10399: 10394: 10389: 10384: 10383: 10382: 10380:Greco-Buddhist 10372: 10371: 10370: 10365: 10360: 10355: 10350: 10345: 10340: 10335: 10334: 10333: 10331:Burmese pagoda 10323: 10318: 10313: 10308: 10303: 10298: 10287: 10285: 10279: 10278: 10276: 10275: 10270: 10265: 10260: 10255: 10250: 10245: 10240: 10235: 10230: 10225: 10220: 10215: 10210: 10205: 10200: 10195: 10189: 10187: 10181: 10180: 10178: 10177: 10172: 10167: 10162: 10157: 10152: 10147: 10142: 10137: 10132: 10127: 10122: 10121: 10120: 10113:Greco-Buddhism 10110: 10105: 10104: 10103: 10093: 10088: 10083: 10078: 10072: 10070: 10064: 10063: 10061: 10060: 10059: 10058: 10053: 10048: 10046:United Kingdom 10043: 10038: 10033: 10028: 10023: 10018: 10013: 10008: 10003: 9998: 9993: 9991:Czech Republic 9988: 9983: 9978: 9973: 9968: 9958: 9957: 9956: 9951: 9941: 9940: 9939: 9929: 9928: 9927: 9922: 9912: 9907: 9902: 9897: 9892: 9887: 9882: 9881: 9880: 9870: 9865: 9855: 9850: 9845: 9840: 9835: 9830: 9825: 9820: 9815: 9810: 9805: 9800: 9795: 9790: 9785: 9780: 9775: 9769: 9767: 9761: 9760: 9758: 9757: 9755:Abhidharmadīpa 9752: 9745: 9740: 9735: 9728: 9723: 9718: 9713: 9708: 9703: 9697: 9695: 9689: 9688: 9686: 9685: 9680: 9675: 9673:B. R. Ambedkar 9670: 9665: 9660: 9655: 9650: 9645: 9640: 9635: 9630: 9625: 9620: 9615: 9610: 9605: 9600: 9595: 9593:Songtsen Gampo 9590: 9585: 9580: 9575: 9570: 9565: 9560: 9555: 9550: 9545: 9540: 9535: 9530: 9524: 9522: 9516: 9515: 9513: 9512: 9507: 9506: 9505: 9495: 9490: 9485: 9480: 9475: 9470: 9469: 9468: 9458: 9453: 9448: 9443: 9438: 9433: 9428: 9423: 9418: 9413: 9408: 9403: 9397: 9395: 9389: 9388: 9386: 9385: 9384: 9383: 9378: 9373: 9368: 9358: 9353: 9348: 9343: 9337: 9335: 9329: 9328: 9326: 9325: 9320: 9319: 9318: 9308: 9307: 9306: 9301: 9296: 9286: 9285: 9284: 9279: 9274: 9272:Eight precepts 9269: 9259: 9258: 9257: 9252: 9247: 9242: 9232: 9231: 9230: 9220: 9215: 9210: 9209: 9208: 9203: 9198: 9188: 9183: 9178: 9173: 9168: 9167: 9166: 9161: 9151: 9146: 9145: 9144: 9139: 9134: 9129: 9124: 9119: 9114: 9109: 9104: 9099: 9094: 9084: 9079: 9074: 9069: 9060: 9050: 9045: 9043:Five Strengths 9040: 9035: 9030: 9025: 9020: 9015: 9010: 9009: 9008: 9003: 8998: 8993: 8983: 8978: 8972: 8970: 8964: 8963: 8961: 8960: 8955: 8950: 8945: 8940: 8935: 8934: 8933: 8928: 8923: 8918: 8908: 8907: 8906: 8901: 8896: 8891: 8886: 8881: 8876: 8871: 8870: 8869: 8864: 8859: 8854: 8838: 8836: 8830: 8829: 8827: 8826: 8821: 8820: 8819: 8814: 8809: 8804: 8799: 8794: 8784: 8778: 8776: 8770: 8769: 8767: 8766: 8761: 8760: 8759: 8754: 8749: 8739: 8734: 8729: 8724: 8719: 8714: 8709: 8704: 8699: 8694: 8689: 8684: 8682:Mental factors 8679: 8674: 8669: 8664: 8659: 8654: 8649: 8644: 8639: 8634: 8629: 8623: 8621: 8615: 8614: 8612: 8611: 8606: 8601: 8596: 8591: 8586: 8581: 8576: 8571: 8566: 8561: 8556: 8551: 8546: 8541: 8536: 8534:Mahamoggallāna 8531: 8526: 8521: 8515: 8513: 8507: 8506: 8504: 8503: 8498: 8493: 8488: 8483: 8478: 8473: 8468: 8463: 8458: 8457: 8456: 8449:Avalokiteśvara 8445: 8443: 8437: 8436: 8434: 8433: 8428: 8423: 8422: 8421: 8413: 8405: 8397: 8389: 8381: 8373: 8360: 8355: 8350: 8345: 8340: 8335: 8330: 8325: 8320: 8315: 8310: 8305: 8299: 8297: 8291: 8290: 8288: 8287: 8282: 8277: 8272: 8271: 8270: 8265: 8260: 8250: 8244: 8242: 8236: 8235: 8233: 8232: 8227: 8222: 8211: 8208: 8207: 8188: 8187: 8180: 8173: 8165: 8157: 8156: 8151: 8148: 8133: 8124: 8120: 8119: 8111: 8110: 8108:archived here. 8099: 8097:archived here. 8065: 8064:External links 8062: 8060: 8059: 8054: 8037: 8009: 8004: 7991: 7986: 7969: 7964: 7947: 7934:(2): 387–402, 7919: 7903:(2): 824–817, 7888: 7851: 7816: 7789: 7758: 7753: 7733: 7706: 7701: 7684: 7679: 7657: 7652: 7632: 7627: 7605: 7565: 7522: 7501: 7476: 7457:Gray, Louis H. 7438: 7433: 7413: 7384: 7379: 7362: 7357: 7337: 7332: 7310: 7301:(4): 613–694, 7285: 7258: 7253: 7233: 7216:(2): 295–311, 7203: 7182: 7177: 7160: 7131: 7122:(2): 405–554, 7100: 7075: 7070: 7053: 7048: 7031: 7027:90-683-1-100-X 7026: 7002: 6997: 6976: 6953: 6936:(1): 119–150, 6923: 6918: 6896: 6875: 6870: 6854:Johnston, W.M. 6845: 6840: 6820: 6815: 6795: 6761: 6756: 6735: 6730: 6713: 6708: 6692: 6687: 6671:Gethin, Rupert 6667: 6654: 6629: 6597: 6592: 6573: 6556:(3): 253–273, 6539: 6530:(1): 335–369, 6517: 6512: 6493: 6475: 6450: 6429: 6412:(2): 145–170, 6401: 6396: 6379: 6374: 6350: 6345: 6329:Johnston, W.M. 6317: 6315:, hal-00638395 6302: 6297: 6284: 6255: 6235: 6230: 6211: 6206: 6185: 6161: 6145: 6134:(1): 207–250, 6121: 6116: 6098: 6096: 6093: 6091: 6090: 6047: 6035: 6023: 6019:Jorgensen 2000 6011: 5999: 5987: 5975: 5973:, p. 303. 5963: 5961:, p. 113. 5951: 5939: 5927: 5915: 5903: 5899:Lagirarde 2006 5891: 5879: 5867: 5855: 5840: 5838:, p. 173. 5828: 5807: 5795: 5783: 5771: 5755: 5743: 5731: 5719: 5707: 5695: 5678: 5676:, p. 343. 5666: 5654: 5624: 5612: 5575: 5573:, p. 388. 5563: 5551: 5539: 5537:, p. 203. 5527: 5515: 5503: 5491: 5487:Lagirarde 2006 5479: 5467: 5463:Lagirarde 2006 5455: 5443: 5423: 5411: 5399: 5387: 5375: 5363: 5351: 5347:Lagirarde 2006 5339: 5327: 5325:, p. 168. 5315: 5303: 5301:, p. 375. 5291: 5270: 5249: 5233:Kumamoto (2002 5216: 5195: 5178: 5176:, p. 220. 5166: 5162:Lagirarde 2006 5154: 5152:, p. 134. 5142: 5138:Lagirarde 2006 5127: 5115: 5113:, p. 372. 5103: 5099:Lagirarde 2006 5088: 5086:, p. 88). 5076:Tournier (2014 5068: 5056:Tournier (2014 5047: 5043:Lagirarde 2006 5035: 5023: 5011: 5007:Lagirarde 2006 4999: 4987:Tournier (2014 4974: 4962: 4960:, p. 236. 4950: 4933: 4931:, p. 128. 4921: 4917:Lagirarde 2006 4909: 4907:, p. 84). 4892: 4875: 4873:, p. 84). 4858: 4846: 4831: 4819: 4807: 4805:, p. 108. 4795: 4783: 4771: 4769:, p. 85). 4767:Hirakawa (1993 4746: 4734: 4732:, p. 210. 4722: 4714:Morrison (2010 4705: 4693: 4678: 4666: 4664:, p. 20). 4662:Morrison (2010 4645: 4633: 4631:, p. 468. 4621: 4609: 4597: 4595:, p. 297. 4593:Przyluski 1926 4585: 4573: 4571:, p. 268. 4561: 4549: 4537: 4535:, p. 821. 4533:Tsukamoto 1963 4525: 4523:, p. 254. 4510: 4493: 4481: 4469: 4457: 4445: 4433: 4421: 4409: 4407:, p. 457. 4405:Mukherjee 1994 4397: 4393:Mukherjee 1994 4385: 4381:Mukherjee 1994 4373: 4361: 4359:, p. 118. 4349: 4347:, p. 230. 4334: 4322: 4310: 4308:, p. 331. 4298: 4296:, p. 57). 4282: 4278:Tsukamoto 1963 4270: 4268:, p. 226. 4255: 4253:, p. 21). 4251:Morrison (2010 4230: 4218: 4216:, p. 378. 4206: 4204:, p. 314. 4191: 4189:, p. 164. 4176: 4174:, p. 231. 4161: 4149: 4147:, p. 532. 4132: 4120: 4108: 4106:, p. 375. 4096: 4071: 4059: 4042: 4025: 4013: 4001: 3989: 3974: 3957: 3945: 3943:, p. 115. 3933: 3921: 3892: 3880: 3878:, p. 131. 3868: 3866:, p. 135. 3853: 3849:Oldenberg 1899 3841: 3839:, p. 437. 3826: 3801: 3786: 3784:, p. 110. 3774: 3762: 3750: 3738: 3726: 3714: 3702: 3700:, p. 113. 3690: 3678: 3666: 3664:, p. 388. 3654: 3642: 3630: 3618: 3606: 3594: 3582: 3567: 3555: 3543: 3531: 3519: 3507: 3495: 3493:, p. 107. 3483: 3471: 3459: 3447:Mun-keat (2017 3438: 3436:, p. 439. 3421: 3409: 3397: 3395:, p. 209. 3385: 3383:, p. 384. 3373: 3358: 3342: 3340:, p. 440. 3327: 3315: 3313:, p. 301. 3303: 3291: 3289:, p. 300. 3279: 3267: 3247: 3226: 3224:, p. 438. 3209: 3207:, p. 107. 3197: 3185: 3168: 3166:, p. 179. 3156: 3154:, p. 137. 3141: 3129: 3117: 3115:, p. 21). 3096: 3084: 3072: 3055: 3043: 3041:, p. 436. 3031: 3015: 2994: 2992:, p. 106. 2979: 2962: 2960:, p. 112. 2950: 2948:, p. 111. 2935: 2933:, Mahākāśyapa. 2906: 2894: 2878: 2857: 2855:, p. 435. 2840: 2838:, p. 319. 2828: 2826:, p. 110. 2816: 2804: 2792: 2790:, p. 295. 2775: 2773:, p. 160. 2758: 2756:, p. 117. 2743: 2731: 2718: 2716: 2713: 2711: 2710: 2701: 2688: 2667: 2648: 2635: 2626: 2613: 2600: 2586: 2573: 2560: 2541: 2526: 2508: 2506: 2503: 2474:Greco-Buddhism 2433: 2430: 2420:(499–569) and 2379: 2376: 2368:psychic powers 2342: 2339: 2276: 2273: 2271: 2268: 2207:yixin chuanxin 2124:Hishida Shunsō 2115: 2112: 2106: 2103: 2092:sub-commentary 1989:, Japan, 1939 1987:Munakata Shiko 1978: 1975: 1952:(652–661) and 1926:Korean studies 1888: 1885: 1782: 1779: 1777: 1774: 1687:Hebei province 1678: 1675: 1637:John S. Strong 1599: 1596: 1594: 1591: 1393:. Orientalist 1372:Second Council 1352:Jean Przyluski 1323: 1320: 1226:, present-day 1173: 1170: 1168: 1165: 1064: 1061: 1036:field of merit 1004:Soṇa-Koṭikaṇṇa 946:Pūraṇa Kassapa 934:naked ascetics 894:leader of the 875: 872: 772: 765: 764: 760: 753: 752: 751: 743: 742: 741: 740: 738: 735: 637: 634: 614:charnel ground 549: 546: 477: 474: 453:Ekottara Āgama 443:Saṃyukta Āgama 428:Pāli tradition 415: 412: 306:following the 288:Gautama Buddha 267: 266: 264: 263: 256: 255: 254: 251: 250: 245: 241: 240: 238:Gautama Buddha 235: 231: 230: 229:Senior posting 226: 225: 220: 216: 215: 202:; foremost in 198:Leader of the 196: 195:Known for 192: 191: 183: 179: 178: 168: 164: 163: 160: 156: 155: 152: 148: 147: 144: 140: 139: 128: 118: 114: 113: 106: 94: 92: 88: 87: 83: 82: 59: 51: 50: 47: 42: 26: 9: 6: 4: 3: 2: 10881: 10870: 10867: 10865: 10862: 10860: 10857: 10855: 10852: 10850: 10847: 10845: 10842: 10841: 10839: 10824: 10819: 10814: 10812: 10804: 10803: 10800: 10794: 10791: 10789: 10786: 10784: 10781: 10779: 10776: 10774: 10771: 10769: 10766: 10764: 10761: 10760: 10758: 10756: 10752: 10746: 10743: 10741: 10738: 10736: 10733: 10731: 10728: 10726: 10723: 10721: 10718: 10716: 10713: 10711: 10708: 10706: 10703: 10701: 10698: 10694: 10691: 10689: 10686: 10685: 10684: 10681: 10679: 10676: 10675: 10673: 10671: 10667: 10659: 10656: 10654: 10651: 10650: 10649: 10646: 10644: 10641: 10639: 10636: 10634: 10631: 10629: 10626: 10624: 10621: 10619: 10616: 10614: 10611: 10609: 10606: 10604: 10601: 10599: 10596: 10594: 10591: 10590: 10588: 10586: 10585:Miscellaneous 10582: 10576: 10575:Vegetarianism 10573: 10571: 10568: 10564: 10561: 10559: 10556: 10554: 10551: 10549: 10546: 10544: 10541: 10540: 10539: 10536: 10534: 10531: 10529: 10526: 10524: 10521: 10519: 10516: 10512: 10509: 10507: 10504: 10502: 10499: 10497: 10494: 10492: 10489: 10488: 10487: 10484: 10482: 10479: 10477: 10474: 10470: 10467: 10466: 10465: 10462: 10460: 10457: 10455: 10452: 10450: 10447: 10443: 10440: 10438: 10435: 10433: 10430: 10428: 10425: 10423: 10420: 10419: 10418: 10415: 10413: 10410: 10408: 10405: 10403: 10400: 10398: 10397:Buddha in art 10395: 10393: 10390: 10388: 10385: 10381: 10378: 10377: 10376: 10373: 10369: 10366: 10364: 10361: 10359: 10356: 10354: 10351: 10349: 10346: 10344: 10341: 10339: 10336: 10332: 10329: 10328: 10327: 10324: 10322: 10319: 10317: 10314: 10312: 10309: 10307: 10304: 10302: 10299: 10297: 10294: 10293: 10292: 10289: 10288: 10286: 10284: 10280: 10274: 10271: 10269: 10266: 10264: 10261: 10259: 10256: 10254: 10251: 10249: 10246: 10244: 10241: 10239: 10236: 10234: 10231: 10229: 10226: 10224: 10221: 10219: 10216: 10214: 10211: 10209: 10206: 10204: 10201: 10199: 10196: 10194: 10191: 10190: 10188: 10186: 10182: 10176: 10173: 10171: 10168: 10166: 10163: 10161: 10158: 10156: 10153: 10151: 10148: 10146: 10143: 10141: 10138: 10136: 10133: 10131: 10128: 10126: 10123: 10119: 10116: 10115: 10114: 10111: 10109: 10106: 10102: 10099: 10098: 10097: 10094: 10092: 10089: 10087: 10084: 10082: 10079: 10077: 10074: 10073: 10071: 10069: 10065: 10057: 10054: 10052: 10051:United States 10049: 10047: 10044: 10042: 10039: 10037: 10034: 10032: 10029: 10027: 10024: 10022: 10019: 10017: 10014: 10012: 10009: 10007: 10004: 10002: 9999: 9997: 9994: 9992: 9989: 9987: 9984: 9982: 9979: 9977: 9974: 9972: 9969: 9967: 9964: 9963: 9962: 9959: 9955: 9952: 9950: 9947: 9946: 9945: 9942: 9938: 9935: 9934: 9933: 9930: 9926: 9923: 9921: 9918: 9917: 9916: 9913: 9911: 9908: 9906: 9903: 9901: 9898: 9896: 9893: 9891: 9888: 9886: 9883: 9878: 9874: 9871: 9869: 9866: 9864: 9861: 9860: 9859: 9856: 9854: 9851: 9849: 9846: 9844: 9841: 9839: 9836: 9834: 9831: 9829: 9826: 9824: 9821: 9819: 9816: 9814: 9811: 9809: 9806: 9804: 9801: 9799: 9796: 9794: 9791: 9789: 9786: 9784: 9781: 9779: 9776: 9774: 9771: 9770: 9768: 9766: 9762: 9756: 9753: 9751: 9750: 9746: 9744: 9741: 9739: 9736: 9734: 9733: 9729: 9727: 9724: 9722: 9719: 9717: 9714: 9712: 9709: 9707: 9704: 9702: 9699: 9698: 9696: 9694: 9690: 9684: 9681: 9679: 9676: 9674: 9671: 9669: 9666: 9664: 9661: 9659: 9656: 9654: 9651: 9649: 9646: 9644: 9641: 9639: 9636: 9634: 9631: 9629: 9626: 9624: 9621: 9619: 9616: 9614: 9611: 9609: 9608:Padmasambhava 9606: 9604: 9601: 9599: 9596: 9594: 9591: 9589: 9586: 9584: 9581: 9579: 9576: 9574: 9571: 9569: 9566: 9564: 9561: 9559: 9556: 9554: 9551: 9549: 9546: 9544: 9541: 9539: 9536: 9534: 9531: 9529: 9526: 9525: 9523: 9521: 9520:Major figures 9517: 9511: 9508: 9504: 9501: 9500: 9499: 9496: 9494: 9491: 9489: 9486: 9484: 9481: 9479: 9476: 9474: 9471: 9467: 9466:Western tulku 9464: 9463: 9462: 9459: 9457: 9454: 9452: 9449: 9447: 9444: 9442: 9439: 9437: 9434: 9432: 9429: 9427: 9424: 9422: 9419: 9417: 9414: 9412: 9409: 9407: 9404: 9402: 9399: 9398: 9396: 9394: 9390: 9382: 9379: 9377: 9374: 9372: 9369: 9367: 9364: 9363: 9362: 9359: 9357: 9354: 9352: 9349: 9347: 9344: 9342: 9339: 9338: 9336: 9334: 9330: 9324: 9321: 9317: 9314: 9313: 9312: 9309: 9305: 9302: 9300: 9297: 9295: 9292: 9291: 9290: 9287: 9283: 9280: 9278: 9275: 9273: 9270: 9268: 9267:Five precepts 9265: 9264: 9263: 9260: 9256: 9253: 9251: 9248: 9246: 9245:Dhamma vicaya 9243: 9241: 9238: 9237: 9236: 9233: 9229: 9226: 9225: 9224: 9221: 9219: 9216: 9214: 9211: 9207: 9204: 9202: 9199: 9197: 9194: 9193: 9192: 9189: 9187: 9184: 9182: 9179: 9177: 9174: 9172: 9169: 9165: 9162: 9160: 9157: 9156: 9155: 9152: 9150: 9147: 9143: 9140: 9138: 9135: 9133: 9130: 9128: 9125: 9123: 9120: 9118: 9115: 9113: 9110: 9108: 9105: 9103: 9100: 9098: 9095: 9092: 9088: 9085: 9083: 9080: 9078: 9075: 9073: 9070: 9067: 9066: 9061: 9059: 9056: 9055: 9054: 9051: 9049: 9046: 9044: 9041: 9039: 9036: 9034: 9031: 9029: 9026: 9024: 9021: 9019: 9016: 9014: 9013:Buddhābhiṣeka 9011: 9007: 9004: 9002: 8999: 8997: 8994: 8992: 8989: 8988: 8987: 8984: 8982: 8979: 8977: 8974: 8973: 8971: 8969: 8965: 8959: 8956: 8954: 8951: 8949: 8946: 8944: 8941: 8939: 8936: 8932: 8929: 8927: 8924: 8922: 8919: 8917: 8914: 8913: 8912: 8909: 8905: 8902: 8900: 8897: 8895: 8892: 8890: 8887: 8885: 8882: 8880: 8877: 8875: 8872: 8868: 8865: 8863: 8860: 8858: 8855: 8853: 8850: 8849: 8848: 8845: 8844: 8843: 8840: 8839: 8837: 8835: 8831: 8825: 8822: 8818: 8815: 8813: 8810: 8808: 8805: 8803: 8800: 8798: 8795: 8793: 8790: 8789: 8788: 8785: 8783: 8780: 8779: 8777: 8775: 8771: 8765: 8762: 8758: 8755: 8753: 8750: 8748: 8745: 8744: 8743: 8740: 8738: 8735: 8733: 8730: 8728: 8725: 8723: 8720: 8718: 8715: 8713: 8710: 8708: 8705: 8703: 8700: 8698: 8695: 8693: 8690: 8688: 8685: 8683: 8680: 8678: 8675: 8673: 8670: 8668: 8665: 8663: 8660: 8658: 8657:Enlightenment 8655: 8653: 8650: 8648: 8647:Dhamma theory 8645: 8643: 8642:Buddha-nature 8640: 8638: 8635: 8633: 8630: 8628: 8625: 8624: 8622: 8620: 8616: 8610: 8607: 8605: 8602: 8600: 8597: 8595: 8592: 8590: 8587: 8585: 8582: 8580: 8577: 8575: 8572: 8570: 8567: 8565: 8562: 8560: 8557: 8555: 8552: 8550: 8547: 8545: 8542: 8540: 8537: 8535: 8532: 8530: 8527: 8525: 8522: 8520: 8517: 8516: 8514: 8512: 8508: 8502: 8499: 8497: 8494: 8492: 8489: 8487: 8484: 8482: 8481:Samantabhadra 8479: 8477: 8474: 8472: 8469: 8467: 8464: 8462: 8459: 8455: 8452: 8451: 8450: 8447: 8446: 8444: 8442: 8438: 8432: 8429: 8427: 8424: 8420: 8414: 8412: 8406: 8404: 8398: 8396: 8390: 8388: 8382: 8380: 8374: 8372: 8366: 8365: 8364: 8361: 8359: 8356: 8354: 8351: 8349: 8346: 8344: 8341: 8339: 8336: 8334: 8331: 8329: 8326: 8324: 8321: 8319: 8316: 8314: 8311: 8309: 8306: 8304: 8301: 8300: 8298: 8296: 8292: 8286: 8283: 8281: 8278: 8276: 8273: 8269: 8266: 8264: 8261: 8259: 8256: 8255: 8254: 8251: 8249: 8246: 8245: 8243: 8241: 8237: 8231: 8228: 8226: 8223: 8221: 8213: 8212: 8209: 8204: 8199: 8194: 8186: 8181: 8179: 8174: 8172: 8167: 8166: 8163: 8154: 8147: 8144: 8138: 8127: 8121: 8118: 8114: 8109: 8105: 8104: 8100: 8098: 8095: 8094:955-24-0026-0 8091: 8087: 8083: 8079: 8075: 8071: 8068: 8067: 8057: 8055:0-415-33234-6 8051: 8047: 8043: 8038: 8035: 8031: 8027: 8023: 8019: 8015: 8010: 8007: 8001: 7997: 7992: 7989: 7983: 7979: 7975: 7970: 7967: 7961: 7957: 7953: 7948: 7937: 7933: 7929: 7925: 7920: 7916: 7911: 7906: 7902: 7898: 7894: 7889: 7882: 7878: 7874: 7871:(1–2): 1–60, 7870: 7866: 7865: 7857: 7852: 7845: 7841: 7837: 7829: 7825: 7824: 7817: 7810: 7806: 7802: 7795: 7790: 7776: 7769: 7768: 7763: 7759: 7756: 7750: 7746: 7742: 7738: 7737:Tambiah, S.J. 7734: 7727: 7723: 7719: 7712: 7707: 7704: 7698: 7694: 7690: 7685: 7682: 7676: 7672: 7668: 7667: 7662: 7658: 7655: 7649: 7645: 7641: 7637: 7633: 7630: 7628:9788120811546 7624: 7620: 7616: 7615: 7610: 7606: 7599: 7595: 7591: 7587: 7583: 7582: 7574: 7570: 7566: 7559: 7555: 7551: 7547: 7543: 7539: 7535: 7528: 7523: 7519: 7515: 7511: 7507: 7502: 7495: 7491: 7490: 7482: 7477: 7474: 7470: 7466: 7462: 7458: 7454: 7447: 7443: 7439: 7436: 7434:0-19-507202-2 7430: 7426: 7422: 7418: 7414: 7411: 7407: 7399: 7395: 7394: 7389: 7388:Przyluski, J. 7385: 7382: 7380:0-415-33227-3 7376: 7372: 7368: 7363: 7360: 7354: 7350: 7346: 7342: 7338: 7335: 7329: 7325: 7321: 7320: 7315: 7311: 7308: 7304: 7300: 7297:(in German), 7296: 7295: 7290: 7289:Oldenberg, H. 7286: 7279: 7275: 7271: 7264: 7259: 7256: 7254:0-521-34344-5 7250: 7246: 7242: 7238: 7234: 7231: 7227: 7223: 7219: 7215: 7211: 7210: 7204: 7200: 7196: 7192: 7188: 7183: 7180: 7174: 7170: 7166: 7161: 7158: 7154: 7146: 7142: 7141: 7136: 7135:Minayev, I.P. 7132: 7129: 7125: 7121: 7118:(in French), 7117: 7109: 7105: 7101: 7098: 7094: 7090: 7086: 7085: 7080: 7076: 7073: 7071:0-415-33229-X 7067: 7063: 7059: 7054: 7051: 7045: 7041: 7037: 7032: 7029: 7023: 7019: 7015: 7011: 7007: 7003: 7000: 6998:2-85539-655-7 6994: 6990: 6986: 6982: 6977: 6973: 6969: 6965: 6961: 6960: 6954: 6951: 6947: 6943: 6939: 6935: 6931: 6930: 6924: 6921: 6915: 6911: 6907: 6906: 6901: 6900:Keown, Damien 6897: 6893: 6889: 6885: 6881: 6880:"Mahākassapa" 6876: 6873: 6867: 6863: 6859: 6855: 6851: 6846: 6843: 6841:0-521-34344-5 6837: 6833: 6829: 6825: 6821: 6818: 6816:9788120809550 6812: 6808: 6804: 6800: 6796: 6789: 6785: 6781: 6777: 6770: 6766: 6762: 6759: 6757:1-85109-649-3 6753: 6749: 6745: 6741: 6736: 6733: 6727: 6723: 6719: 6714: 6711: 6705: 6701: 6697: 6693: 6690: 6684: 6680: 6676: 6672: 6668: 6665: 6661: 6657: 6651: 6647: 6640: 6639: 6634: 6630: 6623: 6619: 6615: 6614: 6606: 6602: 6598: 6595: 6593:9788120819566 6589: 6585: 6581: 6580: 6574: 6571: 6567: 6563: 6559: 6555: 6551: 6550: 6545: 6540: 6537: 6533: 6529: 6525: 6524: 6518: 6515: 6509: 6505: 6501: 6500: 6494: 6491: 6487: 6483: 6482: 6476: 6473: 6469: 6465: 6458: 6457: 6451: 6447: 6443: 6439: 6438:Korea Journal 6435: 6430: 6427: 6423: 6419: 6415: 6411: 6408:(in German), 6407: 6402: 6399: 6393: 6389: 6385: 6380: 6377: 6371: 6367: 6363: 6359: 6355: 6351: 6348: 6342: 6338: 6334: 6330: 6326: 6322: 6318: 6314: 6310: 6309: 6303: 6300: 6298:9788176251525 6294: 6290: 6285: 6282: 6278: 6275:(1): 45–103, 6274: 6271:(in French), 6270: 6269: 6264: 6260: 6259:Bareau, André 6256: 6253: 6249: 6245: 6241: 6236: 6233: 6227: 6223: 6219: 6218: 6212: 6209: 6203: 6196: 6195: 6190: 6186: 6182: 6178: 6174: 6170: 6166: 6162: 6158: 6154: 6150: 6146: 6142: 6137: 6133: 6129: 6128: 6122: 6119: 6113: 6109: 6105: 6100: 6099: 6086: 6082: 6078: 6074: 6070: 6066: 6062: 6060: 6051: 6044: 6039: 6033:, p. 91. 6032: 6027: 6020: 6015: 6008: 6003: 5996: 5991: 5984: 5979: 5972: 5971:Mun-keat 2017 5967: 5960: 5955: 5948: 5943: 5936: 5931: 5925:, p. 18. 5924: 5919: 5912: 5911:Tournier 2014 5907: 5900: 5895: 5888: 5887:Tournier 2014 5883: 5876: 5871: 5864: 5859: 5853:, p. 14. 5852: 5847: 5845: 5837: 5832: 5825: 5821: 5820:Analayo (2016 5817: 5816:Analayo (2010 5811: 5804: 5799: 5793:, p. 17. 5792: 5787: 5780: 5775: 5768: 5764: 5759: 5753:, p. 41. 5752: 5747: 5740: 5735: 5728: 5723: 5716: 5711: 5705:, p. 97. 5704: 5699: 5692: 5688: 5682: 5675: 5670: 5664:, p. 47. 5663: 5658: 5650: 5646: 5642: 5638: 5631: 5629: 5622:, p. 11. 5621: 5616: 5609: 5603: 5599: 5595: 5591: 5585: 5579: 5572: 5567: 5560: 5555: 5549:, p. 96. 5548: 5543: 5536: 5531: 5524: 5519: 5512: 5507: 5500: 5495: 5488: 5483: 5476: 5471: 5465:, p. 80. 5464: 5459: 5452: 5447: 5440: 5436: 5432: 5427: 5420: 5415: 5408: 5403: 5396: 5391: 5384: 5379: 5372: 5371:Tournier 2014 5367: 5360: 5355: 5348: 5343: 5336: 5331: 5324: 5319: 5312: 5307: 5300: 5299:Tournier 2013 5295: 5288: 5284: 5280: 5274: 5267: 5263: 5259: 5253: 5246: 5242: 5238: 5234: 5230: 5226: 5220: 5213: 5209: 5205: 5199: 5192: 5188: 5182: 5175: 5170: 5164:, p. 90. 5163: 5158: 5151: 5146: 5140:, p. 87. 5139: 5134: 5132: 5124: 5123:Tournier 2014 5119: 5112: 5107: 5101:, p. 89. 5100: 5095: 5093: 5085: 5081: 5077: 5072: 5065: 5061: 5057: 5051: 5044: 5039: 5032: 5031:Tournier 2014 5027: 5020: 5015: 5008: 5003: 4996: 4992: 4988: 4984: 4978: 4971: 4966: 4959: 4954: 4947: 4943: 4942:Swearer (2010 4937: 4930: 4925: 4919:, p. 85. 4918: 4913: 4906: 4902: 4896: 4889: 4885: 4879: 4872: 4868: 4862: 4855: 4854:Morrison 2010 4850: 4843: 4838: 4836: 4829:, p. 85. 4828: 4827:Hirakawa 1993 4823: 4817:, p. 10. 4816: 4811: 4804: 4799: 4792: 4787: 4781:, p. 65. 4780: 4775: 4768: 4764: 4760: 4756: 4750: 4744:, p. 23. 4743: 4742:Morrison 2010 4738: 4731: 4726: 4719: 4715: 4709: 4702: 4701:Morrison 2010 4697: 4690: 4685: 4683: 4676:, p. 20. 4675: 4674:Morrison 2010 4670: 4663: 4659: 4655: 4649: 4642: 4641:Hirakawa 1993 4637: 4630: 4625: 4618: 4613: 4606: 4601: 4594: 4589: 4582: 4577: 4570: 4565: 4558: 4553: 4547:, p. 70. 4546: 4541: 4534: 4529: 4522: 4517: 4515: 4507: 4506:Analayo (2016 4503: 4497: 4490: 4485: 4478: 4473: 4466: 4461: 4454: 4449: 4443:, p. 73. 4442: 4441:Gombrich 2018 4437: 4430: 4425: 4418: 4413: 4406: 4401: 4394: 4389: 4382: 4377: 4370: 4365: 4358: 4353: 4346: 4341: 4339: 4331: 4326: 4319: 4314: 4307: 4302: 4295: 4291: 4290:Prebish (2005 4286: 4280:, p. 57. 4279: 4274: 4267: 4262: 4260: 4252: 4248: 4244: 4240: 4234: 4227: 4222: 4215: 4210: 4203: 4202:MacQueen 2005 4198: 4196: 4188: 4183: 4181: 4173: 4168: 4166: 4158: 4153: 4146: 4141: 4139: 4137: 4129: 4124: 4118:, p. 56. 4117: 4112: 4105: 4100: 4092: 4088: 4087: 4082: 4075: 4069:, p. 12. 4068: 4063: 4056: 4052: 4046: 4039: 4034: 4032: 4030: 4023:, p. 19. 4022: 4017: 4011:, p. 62. 4010: 4005: 3998: 3993: 3986: 3981: 3979: 3971: 3967: 3961: 3954: 3949: 3942: 3937: 3930: 3925: 3918: 3914: 3910: 3906: 3902: 3896: 3890:, p. 94. 3889: 3884: 3877: 3872: 3865: 3860: 3858: 3850: 3845: 3838: 3833: 3831: 3823: 3819: 3815: 3811: 3805: 3799:, p. 57. 3798: 3793: 3791: 3783: 3778: 3771: 3766: 3760:, p. 93. 3759: 3754: 3747: 3742: 3736:, p. 57. 3735: 3730: 3723: 3718: 3711: 3710:Mun-keat 2017 3706: 3699: 3694: 3688:, p. 32. 3687: 3682: 3675: 3670: 3663: 3658: 3652:, p. 19. 3651: 3646: 3639: 3634: 3627: 3622: 3615: 3610: 3604:, p. 11. 3603: 3598: 3591: 3586: 3580:, p. 16. 3579: 3574: 3572: 3564: 3559: 3552: 3547: 3540: 3535: 3528: 3523: 3517:, p. 51. 3516: 3511: 3505:, p. 48. 3504: 3499: 3492: 3487: 3481:, p. 47. 3480: 3475: 3469:, p. 15. 3468: 3463: 3456: 3452: 3448: 3442: 3435: 3430: 3428: 3426: 3418: 3417:Mun-keat 2017 3413: 3406: 3401: 3394: 3389: 3382: 3377: 3370: 3365: 3363: 3355: 3351: 3346: 3339: 3334: 3332: 3324: 3323:Mun-keat 2017 3319: 3312: 3311:Mun-keat 2017 3307: 3301:, p. 14. 3300: 3295: 3288: 3287:Mun-keat 2017 3283: 3276: 3271: 3264: 3260: 3256: 3251: 3244: 3240: 3236: 3230: 3223: 3218: 3216: 3214: 3206: 3201: 3194: 3189: 3182: 3178: 3172: 3165: 3160: 3153: 3148: 3146: 3138: 3133: 3126: 3121: 3114: 3113:Analayo (2015 3110: 3106: 3105:Sanvido (2017 3100: 3094:, p. 24. 3093: 3088: 3081: 3076: 3069: 3065: 3059: 3052: 3047: 3040: 3035: 3028: 3024: 3019: 3012: 3008: 3004: 2998: 2991: 2986: 2984: 2976: 2972: 2966: 2959: 2954: 2947: 2942: 2940: 2932: 2927: 2925: 2923: 2921: 2919: 2917: 2915: 2913: 2911: 2903: 2898: 2891: 2887: 2882: 2875: 2871: 2867: 2861: 2854: 2849: 2847: 2845: 2837: 2832: 2825: 2820: 2813: 2808: 2801: 2796: 2789: 2788:Mun-keat 2017 2784: 2782: 2780: 2772: 2767: 2765: 2763: 2755: 2750: 2748: 2741:, p. 22. 2740: 2735: 2729:, p. 27. 2728: 2727:Tournier 2014 2723: 2719: 2705: 2698: 2697:Flower Sermon 2692: 2685: 2681: 2677: 2671: 2664: 2663: 2658: 2655:The Sanskrit 2652: 2645: 2639: 2630: 2623: 2617: 2610: 2604: 2596: 2590: 2583: 2577: 2570: 2569:Jonathan Silk 2564: 2557: 2556: 2551: 2545: 2538: 2537: 2530: 2523: 2519: 2513: 2509: 2502: 2500: 2496: 2491: 2489: 2484: 2479: 2475: 2469: 2467: 2462: 2454: 2448: 2443: 2438: 2429: 2427: 2426:Mahāsaṅghikas 2423: 2419: 2411: 2407: 2402: 2400: 2397: 2393: 2389: 2385: 2375: 2373: 2372:Mahāsaṅghikas 2369: 2365: 2356: 2352: 2347: 2338: 2335: 2331: 2327: 2321: 2319: 2315: 2311: 2307: 2302: 2297: 2290: 2286: 2281: 2267: 2263: 2261: 2255: 2253: 2247: 2243: 2242: 2237: 2227: 2223: 2221: 2217: 2211: 2209: 2203: 2199: 2189: 2183: 2175: 2171: 2170: 2169:Flower Sermon 2165: 2159: 2151: 2147: 2146: 2141: 2137: 2129: 2125: 2120: 2111: 2102: 2099: 2098: 2093: 2089: 2085: 2084:Northern Thai 2081: 2077: 2071: 2068: 2067: 2062: 2061: 2056: 2055: 2050: 2046: 2041: 2037: 2033: 2027: 2023: 2019: 2015: 2014: 2009: 2004: 2001: 1997: 1988: 1983: 1974: 1972: 1967: 1959: 1955: 1951: 1947: 1942: 1940: 1936: 1927: 1923: 1917: 1910: 1906: 1898: 1893: 1884: 1882: 1878: 1873: 1872: 1868: 1863: 1862: 1856: 1854: 1850: 1846: 1841: 1836: 1833: 1825: 1821: 1816: 1812: 1806: 1802: 1794: 1790: 1789: 1773: 1771: 1767: 1763: 1759: 1755: 1751: 1747: 1743: 1739: 1733: 1727: 1723: 1719: 1715: 1710: 1706: 1702: 1701: 1696: 1688: 1683: 1674: 1670: 1667: 1655: 1651: 1645: 1643: 1638: 1634: 1633: 1628: 1624: 1620: 1616: 1609: 1604: 1590: 1588: 1587:Maudgalyāyana 1584: 1580: 1575: 1571: 1569: 1565: 1561: 1560: 1555: 1551: 1547: 1543: 1539: 1535: 1531: 1527: 1523: 1519: 1515: 1511: 1507: 1503: 1499: 1495: 1491: 1487: 1483: 1478: 1477: 1472: 1468: 1464: 1460: 1452: 1447: 1443: 1441: 1436: 1435:Jonathan Silk 1432: 1427: 1424: 1420: 1416: 1412: 1408: 1404: 1400: 1396: 1392: 1386: 1381: 1377: 1373: 1369: 1365: 1359: 1357: 1353: 1348:Añña-Koṇḍañña 1345: 1341: 1328: 1319: 1316: 1311: 1309: 1305: 1301: 1297: 1293: 1285: 1281: 1277: 1273: 1269: 1265: 1261: 1256: 1253: 1249: 1245: 1241: 1237: 1233: 1232:rains retreat 1229: 1221: 1217: 1213: 1212: 1207: 1206: 1197: 1193: 1192: 1183: 1178: 1164: 1161: 1157: 1154:Buddhologist 1152: 1149: 1145: 1140: 1138: 1134: 1133:Pāva Mountain 1126: 1122: 1118: 1114: 1110: 1109: 1104: 1100: 1096: 1095: 1090: 1086: 1082: 1079:According to 1074: 1069: 1060: 1056: 1054: 1049: 1045: 1041: 1037: 1033: 1027: 1025: 1024: 1019: 1015: 1011: 1010: 1001: 997: 993: 989: 981: 976: 972: 970: 966: 962: 958: 957: 951: 943: 939: 935: 931: 927: 922: 920: 916: 911: 909: 905: 901: 897: 888: 884: 880: 871: 869: 865: 861: 857: 853: 847: 845: 841: 837: 833: 828: 826: 822: 818: 810: 806: 802: 798: 794: 790: 789: 783: 769: 757: 747: 734: 732: 728: 724: 720: 716: 712: 708: 704: 700: 696: 692: 688: 683: 677: 673: 672: 667: 663: 659: 655: 651: 647: 643: 636:Monastic life 633: 631: 627: 621: 619: 615: 610: 606: 602: 593: 589: 587: 579: 571: 567: 563: 559: 555: 545: 541: 537: 531: 527: 523: 519: 515: 511: 507: 503: 499: 495: 487: 482: 473: 471: 467: 463: 459: 455: 454: 449: 445: 444: 439: 435: 434: 429: 425: 421: 411: 408: 404: 399: 397: 393: 392: 386: 380: 378: 374: 373:enlightenment 371:and attained 370: 366: 362: 358: 354: 350: 346: 342: 337: 335: 331: 327: 323: 319: 315: 311: 310: 305: 301: 297: 293: 289: 285: 282:) was one of 277: 273: 261: 260: 252: 249: 246: 242: 239: 236: 232: 227: 224: 221: 217: 213: 209: 205: 201: 197: 193: 189: 188: 184: 180: 177: 176:Chan Buddhism 173: 169: 165: 161: 157: 153: 149: 145: 141: 136: 132: 124: 460 BC 119: 115: 110: 102: 603 BC 93: 89: 84: 75: 71: 70: 65: 64: 57: 52: 45: 40: 37: 33: 19: 10763:Bodhisattvas 10683:Christianity 10678:Baháʼí Faith 10543:Dharmachakra 10533:Prayer wheel 10523:Prayer beads 10291:Architecture 10170:969 Movement 9954:Saudi Arabia 9932:Central Asia 9925:South Africa 9747: 9730: 9663:Panchen Lama 9568:Buddhapālita 9164:Satipatthana 9159:Mindful Yoga 9072:Recollection 8986:Brahmavihara 8857:Japanese Zen 8852:Chinese Chan 8812:Animal realm 8619:Key concepts 8543: 8441:Bodhisattvas 8253:Three Jewels 8135: 8102: 8085: 8077: 8041: 8021: 7995: 7978:Thomson Gale 7973: 7951: 7940:, retrieved 7931: 7927: 7900: 7896: 7868: 7862: 7827: 7822: 7804: 7800: 7782:, retrieved 7775:the original 7766: 7740: 7721: 7717: 7688: 7665: 7661:Strong, J.S. 7639: 7636:Strong, J.S. 7613: 7609:Strong, J.S. 7585: 7579: 7537: 7533: 7513: 7509: 7487: 7460: 7420: 7397: 7392: 7366: 7344: 7341:Powers, John 7318: 7314:Powers, John 7298: 7292: 7273: 7269: 7240: 7213: 7207: 7194: 7190: 7164: 7144: 7139: 7119: 7115: 7083: 7057: 7035: 7013: 7009: 6980: 6958: 6933: 6927: 6904: 6887: 6857: 6827: 6802: 6788:the original 6775: 6743: 6717: 6699: 6696:Gombrich, R. 6674: 6637: 6617: 6611: 6601:Franke, R.O. 6578: 6553: 6547: 6543: 6527: 6521: 6498: 6480: 6455: 6444:(1): 41–47, 6441: 6437: 6409: 6405: 6383: 6361: 6332: 6307: 6288: 6272: 6266: 6262: 6239: 6216: 6193: 6176: 6172: 6156: 6152: 6131: 6125: 6103: 6068: 6064: 6058: 6050: 6038: 6026: 6014: 6002: 5990: 5985:, Er xieshi. 5978: 5966: 5954: 5942: 5937:, Kāśyapīya. 5930: 5918: 5906: 5894: 5882: 5870: 5863:Analayo 2016 5858: 5851:Analayo 2010 5836:Analayo 2016 5831: 5824:Clarke (2014 5810: 5798: 5791:Analayo 2010 5786: 5774: 5767:Clarke (2014 5758: 5751:Do-Ryun 1964 5746: 5734: 5722: 5710: 5698: 5691:Harvey (2013 5681: 5674:Sanvido 2017 5669: 5657: 5640: 5615: 5593: 5578: 5566: 5554: 5542: 5530: 5518: 5506: 5494: 5482: 5470: 5458: 5446: 5426: 5414: 5407:Nattier 1988 5402: 5390: 5378: 5366: 5354: 5342: 5330: 5318: 5306: 5294: 5279:Strong (2007 5273: 5261: 5252: 5237:Strong (2007 5229:Adamek (2011 5219: 5204:Strong (2007 5198: 5187:Strong (2007 5181: 5169: 5157: 5145: 5118: 5106: 5080:Adamek (2011 5071: 5050: 5038: 5026: 5014: 5002: 4983:Strong (2007 4977: 4965: 4953: 4946:Strong (2001 4936: 4924: 4912: 4895: 4888:Strong (2007 4878: 4867:Strong (2001 4861: 4849: 4822: 4810: 4798: 4786: 4774: 4759:Strong (1994 4755:Baruah (2000 4749: 4737: 4730:Lamotte 1988 4725: 4708: 4696: 4669: 4658:Welter (2004 4648: 4636: 4624: 4612: 4605:Analayo 2016 4600: 4588: 4581:Minayev 1894 4576: 4564: 4552: 4540: 4528: 4502:Findly (1992 4496: 4484: 4472: 4465:Analayo 2010 4460: 4448: 4436: 4424: 4412: 4400: 4388: 4376: 4364: 4352: 4345:Prebish 2005 4330:Hinüber 2007 4325: 4313: 4301: 4285: 4273: 4266:Prebish 2005 4246: 4233: 4221: 4214:Zurcher 2005 4209: 4172:Prebish 2005 4152: 4128:Prebish 2005 4123: 4111: 4099: 4084: 4074: 4062: 4051:Powers (2016 4045: 4016: 4004: 3992: 3985:Analayo 2016 3966:Powers (2016 3960: 3948: 3936: 3924: 3917:Strong (2001 3909:Strong (2007 3895: 3883: 3871: 3844: 3822:Franke (1908 3814:Harvey (2013 3810:Gethin (2008 3804: 3777: 3770:Wilson (2003 3765: 3753: 3741: 3729: 3717: 3705: 3693: 3681: 3674:Clarke (2014 3669: 3657: 3650:Analayo 2010 3645: 3633: 3626:Analayo 2010 3621: 3609: 3602:Aronson 1996 3597: 3590:Analayo 2010 3585: 3578:Analayo 2010 3558: 3546: 3534: 3522: 3510: 3498: 3486: 3474: 3467:Analayo 2010 3462: 3451:Ohnuma (2013 3441: 3412: 3405:Hinüber 2007 3400: 3388: 3376: 3345: 3318: 3306: 3299:Analayo 2015 3294: 3282: 3270: 3250: 3229: 3200: 3188: 3177:Clarke (2014 3171: 3159: 3132: 3120: 3109:Adamek (2011 3099: 3087: 3075: 3058: 3046: 3034: 3025:, volume 2, 3018: 3010: 2997: 2971:Clarke (2014 2965: 2953: 2897: 2881: 2870:Clarke (2014 2860: 2831: 2819: 2814:, p. 1. 2812:Analayo 2010 2807: 2800:Analayo 2015 2795: 2739:Tambiah 1984 2734: 2722: 2704: 2696: 2691: 2670: 2660: 2656: 2651: 2638: 2629: 2621: 2616: 2608: 2603: 2589: 2581: 2576: 2563: 2553: 2549: 2544: 2534: 2529: 2521: 2512: 2498: 2492: 2487: 2482: 2477: 2470: 2460: 2458: 2403: 2395: 2391: 2387: 2384:Dīgha Nikāya 2383: 2381: 2360: 2350: 2333: 2322: 2317: 2313: 2309: 2305: 2300: 2298: 2294: 2264: 2256: 2249: 2239: 2232: 2212: 2205: 2198:Vulture Peak 2185: 2167: 2161: 2143: 2133: 2108: 2095: 2075: 2072: 2064: 2058: 2052: 2044: 2029: 2017: 2011: 2007: 2005: 1995: 1992: 1965: 1943: 1918: 1902: 1880: 1876: 1869: 1859: 1857: 1852: 1844: 1837: 1831: 1829: 1792: 1786: 1784: 1769: 1734: 1721: 1704: 1700:Dīgha Nikāya 1698: 1692: 1671: 1665: 1646: 1630: 1626: 1612: 1582: 1578: 1576: 1572: 1557: 1549: 1546:I. B. Horner 1474: 1467:Sarvāstivāda 1456: 1451:Song Dynasty 1439: 1428: 1364:Ivan Minayev 1360: 1355: 1337: 1314: 1312: 1303: 1299: 1295: 1291: 1276:Sutta Piṭaka 1272:Sūtra Piṭaka 1263: 1257: 1251: 1215: 1209: 1203: 1189: 1187: 1159: 1156:André Bareau 1153: 1141: 1136: 1106: 1092: 1078: 1072: 1057: 1053:merit-making 1028: 1023:Aṭṭhakavagga 1021: 1007: 985: 954: 949: 929: 923: 918: 914: 912: 903: 895: 892: 867: 855: 851: 848: 843: 835: 829: 816: 804: 800: 796: 792: 786: 779: 691:dhutavādānaṃ 684: 669: 639: 622: 598: 557: 551: 542: 538: 521: 493: 491: 457: 451: 441: 431: 417: 400: 389: 381: 356: 352: 340: 338: 307: 271: 270: 222: 212:dhutavādānaṃ 185: 107:Mahātittha, 67: 61: 36: 10608:Dharma talk 10437:Asalha Puja 10233:Eschatology 10036:Switzerland 10016:New Zealand 9944:Middle East 9853:Philippines 9773:Afghanistan 9578:Bodhidharma 9563:Buddhaghosa 9483:Householder 9393:Monasticism 9346:Bodhisattva 9201:Prostration 9154:Mindfulness 9082:Anapanasati 9065:Kammaṭṭhāna 8862:Korean Seon 8802:Asura realm 8797:Human realm 8737:Ten Fetters 8692:Parinirvana 8594:Uppalavanna 8559:Mahākaccana 8544:Mahākassapa 8476:Kṣitigarbha 8471:Ākāśagarbha 8368:Suddhodāna 8313:Four sights 8240:Foundations 8103:Mahākāśyapa 7942:14 December 7807:: 167–191, 7516:: A87–A97, 7492:: 311–356, 7237:Nattier, J. 6824:Jaini, P.S. 6189:Analayo, B. 6165:Analayo, B. 6149:Analayo, B. 6007:Edkins 2013 5959:Strong 2007 5923:Gethin 2008 5703:Welter 2000 5662:Powers 2016 5547:Welter 2000 5435:Jaini (1988 5383:Strong 1994 5262:Aśokāvadāna 5174:Strong 2007 5019:Strong 2007 4970:Strong 2007 4958:Strong 2007 4929:Strong 2007 4815:Baruah 2000 4791:Baruah 2000 4779:Strong 1994 4569:Findly 1992 4545:Bareau 1979 4521:Findly 1992 4369:Bareau 1979 4243:Migot (1954 4226:Powers 2007 4157:Ohnuma 2013 4116:Powers 2007 4104:Findly 2003 4021:Powers 2016 4009:Strong 1994 3929:Bareau 1979 3864:Gethin 2008 3746:Wilson 2003 3734:Wilson 2003 3698:Clarke 2014 3686:Ohnuma 2013 3614:Clarke 2014 3539:Ohnuma 2013 3527:Findly 1992 3515:Ohnuma 2013 3503:Ohnuma 2013 3479:Ohnuma 2013 3393:Ambros 2016 3381:Findly 2003 3275:Wilson 2003 3239:Mahākassapa 3205:Clarke 2014 3125:Strong 2007 3092:Adamek 2011 3027:Mahākassapa 2958:Clarke 2014 2946:Clarke 2014 2902:Clarke 2014 2824:Clarke 2014 2676:Jan Nattier 2461:paranirvāṇa 2445: [ 2285:Kizil Caves 2216:Bodhidharma 2066:Divyāvadāna 2045:paranirvāṇa 2040:Indo-Greeks 2018:bodhisattva 2013:bodhisattva 1996:parinirvāṇa 1966:parinirvāṇa 1962:Mahākassapa 1877:Aśokāvadāna 1861:cakravartin 1845:Aśokāvadāna 1832:paranirvāṇa 1793:Aśokavadāna 1705:paranirvāṇa 1627:Aśokāvadāna 1623:dharmācārya 1608:Wat Traimit 1583:parinirvāṇa 1482:André Migot 1453:(960–1279) 1429:Indologist 1383: [ 1376:Louis Finot 1322:Historicity 1300:minor rules 1296:parinirvāṇa 1270:(Sanskrit: 1216:paranirvāṇa 1205:Aśokavadāna 1191:parinirvāṇa 1184:, Thailand 1160:parinirvāṇa 1094:parinirvāṇa 1030:culture of 980:Mogao Caves 887:Kizil Caves 883:Mahakasyapa 813:Thullanandā 761:Mahākāśyapa 680:Mahākāśyapa 586:mindfulness 391:parinirvāṇa 357:Mahākāśyapa 309:parinirvāṇa 280:Mahākassapa 272:Mahākāśyapa 151:Nationality 131:Kukkuṭapāda 76:sculpture. 69:parinirvāna 48:Mahākāśyapa 18:Mahakasyapa 10838:Categories 10725:Psychology 10705:Gnosticism 10693:Comparison 10688:Influences 10670:Comparison 10553:Bhavacakra 10511:Kushinagar 10486:Pilgrimage 10432:Māgha Pūjā 10387:Bodhi Tree 10203:Buddhology 10193:Abhidharma 10185:Philosophy 10118:Menander I 9986:Costa Rica 9937:Uzbekistan 9778:Bangladesh 9732:Dhammapada 9716:Pali Canon 9678:Ajahn Chah 9658:Dalai Lama 9558:Kumārajīva 9553:Vasubandhu 9528:The Buddha 9436:Zen master 9371:Sakadagami 9351:Buddhahood 9282:Pratimokṣa 9097:Shikantaza 9053:Meditation 9028:Deity yoga 8899:Madhyamaka 8792:Deva realm 8687:Mindstream 8637:Bodhicitta 8549:Aṅgulimāla 8416:Devadatta 8392:Yaśodharā 8295:The Buddha 8285:Middle Way 8074:Pāli Canon 8034:2863845613 7569:Silk, J.A. 7510:佛教文化研究所紀要 7197:: 452–73, 6095:References 6043:Riggs 2004 6031:Riggs 2007 5995:Migot 1954 5739:Faure 1995 5727:Faure 1995 5571:Voros 2014 5439:Silk (2003 5245:Deeg (1999 5212:Deeg (1999 4997:, passim.) 4718:Silk (2003 4557:Migot 1954 4187:Keown 2004 4067:Keown 2004 4055:Deeg (1999 3997:Bapat 1956 3662:Bodhi 2000 3352:, vol. 1, 3237:, vol. 2, 3137:Faure 1995 2836:Bapat 1956 2488:Fukudenkai 2483:fukudenkai 2418:Paramārtha 2406:Kāśyapīyas 2251:Wumen Guan 1950:Kassapa II 1935:chiliastic 1897:Deeg (1999 1820:Kasagidera 1772:(Bareau). 1754:dhammakāya 1746:dharmakāya 1695:commentary 1650:Śāṇakavāsī 1502:discipline 1498:bahussutta 1471:recensions 1463:Mahīśāsaka 1415:pātimokkha 1407:prātimokṣa 1288:Abhidhamma 1280:Abhidharma 1172:Narratives 1121:Kuśinagara 1113:coral tree 1103:parnibbāna 1032:Brahminism 900:asceticism 554:seeing him 476:Early life 424:discourses 133:Mountain, 10793:Festivals 10773:Buddhists 10735:Theosophy 10538:Symbolism 10528:Hama yumi 10501:Bodh Gaya 10268:Socialism 10243:Evolution 10218:Economics 10056:Venezuela 9971:Australia 9966:Argentina 9890:Sri Lanka 9885:Singapore 9803:Indonesia 9765:Countries 9706:Tripiṭaka 9668:Ajahn Mun 9543:Nagarjuna 9538:Aśvaghoṣa 9421:Anagārika 9416:Śrāmaṇerī 9411:Śrāmaṇera 9406:Bhikkhunī 9366:Sotāpanna 9255:Passaddhi 9196:Offerings 9171:Nekkhamma 9048:Iddhipada 8968:Practices 8938:Theravada 8911:Vajrayana 8904:Yogachara 8874:Pure Land 8787:Six Paths 8774:Cosmology 8554:Anuruddha 8529:Sāriputta 8519:Kaundinya 8511:Disciples 8486:Vajrapāṇi 8338:Footprint 8303:Tathāgata 8126:Śākyamuni 8086:The Wheel 8046:Routledge 7840:823280495 7554:2385-3042 7473:614111002 7417:Ray, R.A. 7410:470097020 7371:Routledge 7349:Routledge 7230:164504702 7104:Migot, A. 7097:837021145 7062:Routledge 7008:(1988) , 6962:, Paris: 6950:144724198 6862:Routledge 6784:1342-7377 6740:"Kassapa" 6664:829856062 6570:169332149 6504:Routledge 6472:659567197 6426:171036201 6337:Routledge 6321:Bodhi, B. 6252:851201287 6085:249221118 5947:Dutt 1925 5763:Ray (1994 5535:Silk 2003 5523:Silk 2003 5511:Deeg 1999 5499:Silk 2003 5475:Silk 2003 5451:Silk 2003 5419:Deeg 1999 5395:Silk 2003 5359:Deeg 1999 5335:Deeg 1999 5323:Deeg 1999 5287:Ray (1994 5266:Ray (1994 5241:Ray (1994 5225:Kim (2011 5060:Kim (2011 4991:Kim (2011 4842:Silk 2003 4629:Heim 2004 4477:Silk 2003 4417:Dutt 1941 4306:Dutt 1941 3953:Deeg 1999 3913:Ray (1994 3901:Lee (2010 3563:Deeg 1999 3551:Silk 2003 3371:, Ānanda. 3263:Ray (1994 3243:Kim (2011 3193:Silk 2003 3164:Silk 2003 3080:Silk 2003 3051:Silk 2003 3007:Ray (1994 2890:Kim (2011 2715:Citations 2680:Kərəsaspa 2622:upādhyāya 2536:Mahāvastu 2414:Kassapīya 2401:instead. 1954:Kassapa V 1920:theme in 1867:Tocharian 1642:Sthāviras 1598:Patriarch 1490:bahuśruta 1440:Mahāvastu 1308:Gavāmpati 1264:bhikṣuṇis 1148:Anuruddha 1018:upajjhāya 1009:upādhyāya 992:Śāriputra 982:, China. 919:bhikṣunīs 915:bhikṣunīs 868:bhikṣunīs 856:bhikṣunīs 801:bhikṣunīs 797:bhikṣunīs 793:bhikṣunīs 654:dhūtaguṇa 436:, and in 318:patriarch 244:Successor 223:Dhutaraja 182:Education 172:Theravāda 159:Parent(s) 126:or 380 BC 74:Gandhāran 44:The elder 10811:Category 10740:Violence 10710:Hinduism 10658:Sanskrit 10613:Hinayana 10598:Amitābha 10558:Swastika 10427:Uposatha 10417:Holidays 10402:Calendar 10248:Humanism 10086:Kanishka 10076:Timeline 9900:Thailand 9868:Kalmykia 9863:Buryatia 9848:Pakistan 9833:Mongolia 9828:Maldives 9823:Malaysia 9788:Cambodia 9653:Shamarpa 9648:Nichiren 9598:Xuanzang 9533:Nagasena 9451:Rinpoche 9181:Pāramitā 9023:Devotion 8943:Navayana 8931:Dzogchen 8894:Nichiren 8842:Mahayana 8834:Branches 8712:Saṅkhāra 8461:Mañjuśrī 8418:(cousin) 8410:(cousin) 8378:(mother) 8370:(father) 8358:Miracles 8308:Birthday 8225:Glossary 8198:Buddhism 8014:"Ānanda" 7936:archived 7915:archived 7881:archived 7844:archived 7809:archived 7784:11 April 7739:(1984), 7726:archived 7663:(2007), 7638:(2001), 7611:(1994), 7598:archived 7571:(2003), 7558:archived 7518:archived 7494:archived 7459:(eds.), 7444:(1914), 7419:(1994), 7390:(1926), 7316:(2007), 7307:43366938 7278:archived 7199:archived 7157:25136566 7137:(1894), 7106:(1954), 7081:(1937), 6972:archived 6902:(2004), 6801:(1993), 6748:ABC-CLIO 6698:(2018), 6673:(2008), 6635:(1956), 6622:archived 6620:: 1–80, 6603:(1908), 6490:26553791 6446:archived 6360:(2013), 6323:(2000), 6191:(2016), 6181:archived 6167:(2015), 5875:Ray 1994 5803:Ray 1994 5649:Archived 5602:Archived 5311:Kim 2011 5150:Kim 2011 5111:Ray 1994 4803:Ray 1994 4689:Ray 1994 4617:Ray 1994 4489:Ray 1994 4357:Ray 1994 4091:Archived 3941:Ray 1994 3888:Lee 2010 3876:Kim 2011 3797:Lee 2010 3782:Ray 1994 3758:Ray 1994 3638:Ray 1994 3491:Ray 1994 3152:Kim 2011 2990:Ray 1994 2754:Ray 1994 2684:Saošyant 2609:bhikṣunī 2582:bhikṣunī 2455:, China. 2399:reciters 2390:and the 2318:bhikṣunī 2289:Xinjiang 2236:literati 2126:, 1897, 2063:and the 1849:Upagupta 1801:Maitreya 1788:Avadānas 1781:Accounts 1766:rūpakāya 1758:Sanskrit 1742:Sanskrit 1689:, China 1658:Saṇavāsī 1629:and the 1619:Sanskrit 1554:Xuanzang 1526:Sanskrit 1506:Sanskrit 1486:Sanskrit 1403:Sanskrit 1274:, Pali: 1236:Sanskrit 1200:Subhadda 1129:Kusinara 950:bhikṣunī 930:bhikṣunī 862:scholar 852:bhikṣunī 836:bhikṣunī 805:bhikṣunī 788:bhikṣunī 727:Sanskrit 707:Sanskrit 676:Sanskrit 662:dhutaṅga 650:Sanskrit 570:Sanskrit 506:Sanskrit 494:brahmana 458:Saṃyutta 351:, named 334:Maitreya 296:foremost 294:, being 257:Students 146:Buddhism 143:Religion 86:Personal 10788:Temples 10768:Buddhas 10730:Science 10720:Judaism 10715:Jainism 10633:Lineage 10593:Abhijñā 10563:Thangka 10506:Sarnath 10491:Lumbini 10412:Funeral 10407:Cuisine 10283:Culture 10258:Reality 10208:Creator 10198:Atomism 10068:History 10041:Ukraine 10001:Germany 9920:Senegal 9910:Vietnam 9838:Myanmar 9638:Shinran 9628:Karmapa 9603:Shandao 9573:Dignāga 9498:Śrāvaka 9478:Donchee 9473:Kappiya 9431:Sayadaw 9401:Bhikkhu 9376:Anāgāmi 9333:Nirvana 9299:Samadhi 9186:Paritta 9127:Tonglen 9122:Mandala 9077:Smarana 9058:Mantras 9006:Upekkha 8976:Bhavana 8926:Shingon 8879:Tiantai 8732:Tathātā 8722:Śūnyatā 8717:Skandha 8707:Saṃsāra 8702:Rebirth 8677:Kleshas 8667:Indriya 8569:Subhūti 8454:Guanyin 8408:Ānanda 8400:Rāhula 8280:Nirvana 8220:Outline 7820:(ed.), 6856:(ed.), 6331:(ed.), 6265:], 5717:, fozu. 3011:darśana 2550:Kāśyapa 2522:brahmin 2453:Shantou 2357:, 1916 2314:brahmin 2310:brahmin 2306:brahmin 2301:brahmin 2174:Chinese 2150:Chinese 2128:Nihonga 2094:to the 2088:Laotian 2080:Siamese 2049:Buddhas 1809:Mettiya 1697:to the 1615:lineage 1542:Vaiśālī 1137:brahmin 1108:ājīvika 1073:ājīvika 1048:deities 965:arahant 936:led by 885:in the 558:Kāśyapa 522:brahmin 498:Magadha 418:In the 396:lineage 353:Kāśyapa 341:Pippali 234:Teacher 187:Brahmin 154:Magadha 135:Magadha 109:Magadha 95:Pippali 63:ājīvika 32:Kassapa 10849:Arhats 10783:Sutras 10778:Suttas 10643:Siddhi 10628:Koliya 10603:Brahmā 10518:Poetry 10464:Mantra 10454:Kasaya 10326:Pagoda 10306:Kyaung 10301:Vihāra 10296:Temple 10238:Ethics 10081:Ashoka 10031:Sweden 10026:Poland 10021:Norway 10011:Mexico 9996:France 9981:Canada 9976:Brazil 9915:Africa 9895:Taiwan 9858:Russia 9783:Bhutan 9743:Vinaya 9623:Naropa 9613:Saraha 9548:Asanga 9304:Prajñā 9213:Refuge 9176:Nianfo 9137:Tertön 9132:Tantra 9117:Ganana 9107:Tukdam 9033:Dhyāna 9001:Mudita 8996:Karuṇā 8889:Risshū 8884:Huayan 8817:Naraka 8757:Anattā 8752:Dukkha 8747:Anicca 8652:Dharma 8604:Channa 8539:Ānanda 8524:Assaji 8491:Skanda 8394:(wife) 8363:Family 8343:Relics 8268:Sangha 8263:Dharma 8258:Buddha 8153:Ananda 8092: 8052: 8032: 8002: 7984: 7962: 7838: 7830:] 7751: 7699: 7677: 7650: 7625: 7552: 7471: 7431: 7408: 7400:] 7377: 7355: 7330: 7305: 7251: 7228: 7175: 7155: 7147:] 7095: 7068: 7046: 7024: 6995: 6948: 6916: 6868: 6838: 6813: 6782: 6754: 6728: 6706: 6685: 6662: 6652: 6590: 6568: 6544:saddhā 6510: 6488: 6470: 6424: 6394: 6372: 6343: 6295: 6250: 6228: 6204: 6159:: 1–28 6114: 6083: 5285:, see 4247:Mātṛka 3354:Ānanda 2644:Dharma 2518:Sāgala 2495:Mumbai 2334:saṃgha 2275:Values 2270:Legacy 2248:: 2246:pinyin 2204:: 2202:pinyin 2184:: 2182:pinyin 2176:: 2160:: 2158:pinyin 2152:: 2130:style 2057:, the 2031:lo-han 2028:: 2026:pinyin 2000:Tusita 1946:Ceylon 1929:(1671– 1909:Faxian 1797:a.k.a. 1666:saṅgha 1662:a.k.a. 1579:saṃgha 1530:prajñā 1522:wisest 1423:Sujato 1356:saṃgha 1334:1000. 1315:saṅgha 1304:saṃgha 1292:Mātṛka 1252:arhats 1228:Rajgir 1117:heaven 994:about 908:Avanti 896:saṃgha 844:saṃgha 825:saṅgha 817:saṃgha 782:Ānanda 773:Ānanda 731:dhyāna 671:arahat 582:Dhamma 574:Dharma 486:Rajgir 462:Vinaya 448:Taishō 377:Ānanda 248:Ānanda 167:School 10755:Lists 10623:Kalpa 10618:Iddhi 10481:Music 10476:Mudra 10442:Vassa 10422:Vesak 10392:Budai 10338:Candi 10321:Stupa 10253:Logic 10006:Italy 9905:Tibet 9843:Nepal 9813:Korea 9808:Japan 9798:India 9793:China 9738:Sutra 9693:Texts 9643:Dōgen 9633:Hōnen 9618:Atiśa 9583:Zhiyi 9493:Achar 9461:Tulku 9456:Geshe 9441:Rōshi 9426:Ajahn 9381:Arhat 9341:Bodhi 9311:Vīrya 9228:Sacca 9223:Satya 9218:Sādhu 9206:Music 9149:Merit 9142:Terma 9102:Zazen 9038:Faith 8991:Mettā 8672:Karma 8632:Bardo 8599:Asita 8589:Khema 8579:Upāli 8564:Nanda 8402:(son) 8376:Māyā 8353:Films 8230:Index 8016:, in 7884:(PDF) 7859:(PDF) 7847:(PDF) 7832:(PDF) 7826:[ 7812:(PDF) 7797:(PDF) 7778:(PDF) 7771:(PDF) 7729:(PDF) 7714:(PDF) 7601:(PDF) 7576:(PDF) 7561:(PDF) 7530:(PDF) 7497:(PDF) 7484:(PDF) 7451:, in 7449:(PDF) 7402:(PDF) 7396:[ 7303:JSTOR 7281:(PDF) 7266:(PDF) 7226:S2CID 7149:(PDF) 7143:[ 7112:(PDF) 7012:[ 6946:S2CID 6882:, in 6852:, in 6791:(PDF) 6772:(PDF) 6642:(PDF) 6625:(PDF) 6608:(PDF) 6566:S2CID 6460:(PDF) 6422:S2CID 6327:, in 6198:(PDF) 6081:S2CID 6071:(7). 2558:name. 2555:gotra 2505:Notes 2449:] 2422:Kuiji 2260:Dōgen 2220:Huike 2154:景德傳燈錄 2010:in a 2008:arhat 1911:(337– 1881:arhat 1853:stūpa 1824:Kyoto 1770:stūpa 1726:Aśoka 1568:thūpa 1559:stūpa 1538:paññā 1387:] 1260:Upāli 1248:vassa 1240:varṣa 1144:Malla 1040:karma 956:arhat 723:jhāna 711:ṛddhi 703:iddhi 609:merit 407:cults 10653:Pāḷi 10638:Māra 10548:Flag 9949:Iran 9873:Tuva 9818:Laos 9446:Lama 9294:Śīla 9262:Śīla 9250:Pīti 9240:Sati 9191:Puja 9112:Koan 9018:Dāna 8609:Yasa 8496:Tārā 8090:ISBN 8050:ISBN 8030:OCLC 8000:ISBN 7982:ISBN 7960:ISBN 7944:2019 7836:OCLC 7786:2007 7749:ISBN 7697:ISBN 7675:ISBN 7648:ISBN 7623:ISBN 7550:ISSN 7469:OCLC 7429:ISBN 7406:OCLC 7375:ISBN 7353:ISBN 7328:ISBN 7249:ISBN 7173:ISBN 7153:OCLC 7093:OCLC 7066:ISBN 7044:ISBN 7022:ISBN 6993:ISBN 6987:and 6966:and 6914:ISBN 6866:ISBN 6836:ISBN 6811:ISBN 6780:ISSN 6752:ISBN 6726:ISBN 6704:ISBN 6683:ISBN 6660:OCLC 6650:ISBN 6588:ISBN 6508:ISBN 6486:OCLC 6468:OCLC 6392:ISBN 6370:ISBN 6341:ISBN 6293:ISBN 6248:OCLC 6226:ISBN 6202:ISBN 6112:ISBN 6069:2022 5814:See 5685:See 5283:cult 5223:See 5185:See 5054:See 4981:See 4753:See 4652:See 4500:See 3808:See 3445:See 3175:See 3103:See 3001:See 2410:Pali 2193:lit. 2178:拈華微笑 2136:Chan 2086:and 2074:the 1958:Pali 1905:cult 1805:Pali 1762:Pali 1760:and 1750:Pali 1654:Pali 1564:Pali 1534:Pali 1518:sīla 1514:Pali 1510:śīla 1494:Pali 1411:Pali 1344:Pali 1284:Pali 1244:Pali 1220:Pali 1196:Pali 1125:Pali 1099:Pali 1085:Pali 1014:Pali 1000:Pali 961:Pali 942:Pali 821:Pali 809:Pali 744:Two 719:Pali 699:Pali 687:Pali 666:alms 658:Pali 601:robe 578:Pali 530:Pali 514:Pali 361:robe 326:Chan 276:Pali 208:Pali 174:and 117:Died 91:Born 10375:Art 10311:Wat 8847:Zen 8143:Zen 7905:doi 7873:doi 7590:doi 7586:291 7542:doi 7218:doi 7124:doi 6938:doi 6558:doi 6532:doi 6414:doi 6277:doi 6136:doi 6073:doi 2620:An 2451:in 2210:). 2140:Zen 1840:vow 1811:). 330:Zen 298:in 286:of 129:In 10840:: 9877:ru 8084:, 8044:, 8028:, 7954:, 7932:58 7930:, 7926:, 7913:, 7901:11 7899:, 7895:, 7879:, 7869:57 7867:, 7861:, 7842:, 7805:10 7803:, 7799:, 7747:, 7743:, 7724:, 7720:, 7716:, 7695:, 7673:, 7669:, 7646:, 7642:, 7621:, 7617:, 7596:, 7584:, 7578:, 7556:, 7548:, 7540:, 7538:53 7536:, 7532:, 7514:46 7512:, 7508:, 7486:, 7427:, 7423:, 7369:, 7351:, 7347:, 7326:, 7322:, 7299:53 7276:, 7274:20 7272:, 7268:, 7243:, 7224:, 7214:27 7212:, 7193:, 7189:, 7171:, 7167:, 7120:46 7114:, 7091:, 7087:, 7060:, 7042:, 7038:, 6991:, 6983:, 6970:, 6944:, 6934:16 6932:, 6912:, 6908:, 6860:, 6830:, 6809:, 6805:, 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