Table Of Content,\.
J
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I Asian Studies atHawaii, No. 36
j
I
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A History of
Indian Buddhism
From Sakyamuni to Early Mahayana
,•
Hirakawa Akira
Translated and Edited by Paul Groner
ASIAN STUDIES AT HAWAII
UNIVERSITY OF HAWAII
UNIVERSITY OF HAWAII PRESS
© 1990UniversityofHawaiiPress
Allrightsreserved
PrintedintheUnitedStatesofAmerica
90 92 93 94 95 96 5 4 3 2 1
LibraryofCongressCataloging-in-PublicationData
Hirakawa,Akira, 1915-
[IndoBukky6shi.English]
AhistoryofIndianBuddhism:fromSakyamunitoEarlyMahayana/
HirakawaAkira;translatedandeditedbyPaulGroner.
p. em.- (AsianstudiesatHawaii;no.36)
Translationof:IndoBukky6shi.
Includesbibliographicalreferences.
ISBN0-8248-1203-4
1. Buddhism-India-History. I. Groner,Paul. II. Title.
III. Series.
DS3.A2A82 no. 36
[BQ336]
950s-dc20
[294.3'0954] 89-20647
CIP
UniversityofHawaiiPressbooksareprinted
onacid-freepaperandmeettheguidelines
forpermanenceanddurabilityoftheCouncil
onLibraryResources.
CONTENTS
Translator'sPreface Vll
Author'sPreface xv
Abbreviations XVll
Introduction 1
PARTONE: EARLYBUDDHISM
Chapter 1. Indian Religionatthe TimeojtheBuddha 13
Chapter 2. TheLifeojtheBuddha 20
Chapter3. EarlyBuddhistDoctrine 38
Chapter4. The OrganizationojtheOrder 60
Chapter5. TheEstablishmentojtheEarlyBuddhist Canon 69
Chapter6. TheDevelopmentojtheBuddhist Order 76
Chapter 7. TheBuddhismojKingAtoka 95
PART TWO: NIKAYA BUDDHISM
Chapter8. TheDevelopmentojNikiiya Buddhism 105
Chapter9. AbhidharmaLiterature 127
Chapter 10. The OrganizationoJtheDharmas inthe
Abhidharma 139
Chapter 11. Buddhist Cosmologyandthe Theory ojKarma 170
v
VI CONTENTS
Chapter 12. KarmaandAvijiiapti-rupa 185
Chapter 13. TheElimination ofDefilementsandthePath to
Enlightenment 197
PART THREE: EARLYMAHAyANA BUDDHISM
Chapter 14. TheEvolution oftheOrderafterAfoka 223
Chapter 15. Mahayana 7i:xts ComposedduringtheKu~arta
Dynasty 247
Chapter 16. The OriginsofMahayana 256
Chapter 17. The ContentsofEarlyMahayana Scriptures 275
Chapter 18. TheoryandPracticeinEarlyMahayanaBuddhism 296
Notes 313
BibliographicalEssay 323
Bibliography 345
Index 385
TRANSLATOR'S PREFACE
THE JAPANESE VERSION of this book, Indo Bukkyiishi, volume 1, was
publishedbyShunjushaofTokyoin 1974; volume 2, not includedhere,
was published in 1979. When Hirakawa began work on it, he intended
to write a handbook for students interested in the development ofBud
dhism across Asia that would serve as a useful guide to the basic issues
in Buddhist doctrine, history, and bibliography. Although the project
soon became muchlongerand had a narrowerfocus than he had origi
nally planned, it benefited in at least two ways from Hirakawa's origi
nal intention. First, it is an exceptionally comprehensive discussion of
Indian Buddhism, treating its history, doctrine, and bibliography with
an admirable degree ofcompleteness. Most ofthe significant topics in
Indian Buddhism are discussed in some detail. Second, it ·is a very
clearly written text. Because Hirakawa wrote it with students as the
intended audience, he composed it in a style that could be readily
understoodbystudentsandinformedgeneralreaders.
The present volume is a translation ofthe first of Hirakawa's two
volume history. It covers the period from Sakyamuni Buddha to Early
Mahayana just before Nagarjuna and includes the periods on which
Hirakawa did most ofhis own earlier research. From 1960 to 1968, he
published three important studies on Buddhist institutions: Ritsuzii no
kenkyu(A study ofthe Vinaya-pz:taka), GenshiBukkyiino kenkyu(A studyof
Early Buddhism), and Shoki Daijii Bukkyii no kenkyu (Studies in Early
Mahayana Buddhism). These studies, all coming out ofhis interest in
the vinaya, demonstrated his mastery of Indian Buddhist institutional
history. This researchwas particularlyimportantinhis formulation ofa
VII
VIII TRANSLATOR'S PREFACE
newtheory ofthe rise ofMahayana. Byfocusingonthe need to identify
an institutional base from which Mahayana arose, Hirakawa argued
that stupa worship and the formulation of Mahayana sets of precepts
provided important evidence for the development of Mahayana Bud
dhism.
Besides these book-length studies, Hirakawa has written over 240
articles on various aspects ofBuddhism. These cover a wide variety of
issues, such as the usage offundamental'terms or the roles particular
figures played in the Indian Buddhist tradition. The ideas advanced in
manyofthese articles and the backgroundresearch thatwentinto them
havebeenincorporatedintothishistory.
Hirakawa has also been aware of the need for improved reference
tools for scholars. He is currently supervisingthe compilation ofa Chi
nese-SanskritBuddhistdictionary, atoolthatwillassistscholarsinmak
ing betteruse ofChinese translations ofIndian texts. He has also been
an advocateofthe useofcomputersinBuddhist studies. Oneofthe ear
liestresultsofthisinterestwas thepublicationofadetailedandcomimt
erized index of the articles in Indogaku Bukkyogaku kenkyu Uournal of
Indian and Buddhist Studies), one ofthe leading publications on Bud
dhisminJapan. Hisinterestin referencetoolsalsoledtohissupervision
of a concordance of the Sanskrit, Tibetan, and Chinese versions of
Vasubandhu's Abhidharmakofa (Kusharon sakuin). Because the Abhidhar
makofa is one ofthe most systematic expositions of Buddhist doctrine
evercomposed, it has been an influential text across Asia, even among
thosewho did notacceptmanyofitspositions. Thedoctrinalexposition
ofabhidharma thought in Hirakawa's History ofIndian Buddhism is based
primarilyontheAbhidharmakofa.
This volume thus incorporates Hirakawa's mature views on subjects
that he has studied in depth for several decades. It is published here as
an independent work, giving an overall view ofthe first halfofIndian
Buddhist history. The second volume of Hirakawa's history covers
Indian Buddhism from Nagarjuna through Tantric Buddhism and the
declineofBuddhisminIndia.
As Hirakawanotes in his preface, the understandingofthehistoryof
Indian Buddhismis an ongoingprocess that must becontinuallyelabo
ratedandrevisedas ourknowledgeofthesubjectexpands. Hethus sees
hisownworkasbeingimproveduponbysubsequenthistoriesofIndian
Buddhism by bothJapanese and Western scholars. Hirakawa's histori
cal interpretation is representative ofIndian Buddhism as it is viewed
bymany, butcertainlynotall,Japanesescholars. Italsodiffers from the
perspective of many Western authors who have written histories of
Indian Buddhism. Three ways in which Hirakawa's treatment differs
TRANSLATOR'S PREFACE IX
from most ofthe histories of Indian Buddhism written in English are
elaboratedbelow: (1) use ofprimary sources, (2) secondary scholarship
consulted, and(3)comprehensivecoverage.
First, English-language surveys ofIndian Buddhism have relied pre
dominantly upon Sanskrit'and Pali primary source materials, often
ignoring important primary source materials available in Chinese and
Tibetan translation. In contrast, Hirakawa has utilized materials from
Chinese and Tibetan as well as Sanskrit and Pali. For example,
English-language surveys have usually depended upon Pali materials
for their presentation ofEarly Buddhism, mainly because these sources
have beenextensivelystudiedbyBritish, Indian, and SriLankan schol
ars as a result ofBritain's historical ties with South Asia. For similar
reasons, abhidharma studies in English have usuallyconcentrated on the
Theravada tradition. Hirakawa has been able to use Chinese transla
tions ofearly BlIddhist texts such as the iigamas and abhidharma texts to
better place the Pali materia,l in the context ofIndian Buddhism as a
whole. For example, in the field of abhidharma, Hirakawa places his
emphasis on the development ofthe Sarvastivada tradition rather than
onTheravada, primarilybecause the Sarvastivadamaterial helps eluci
date later Mahayana developments. However, far from ignoring the
Pali material, Hirakawa describes its place in the development of
IndianBuddhismanduses ittoprovidea contrastwiththeSarvastivada
interpretations. In addition, Hirakawahas used the scant source mate
rial concerning the Mahasanghika and other schools to elucidate the
role that thesetraditions playedintheevolutionofIndianBuddhism.
Many English-language surveys ofIndian Buddhism rely primarily
on undated Sansrit materials for much oftheir presentation ofMaha
yana; Hirakawa has used these sources, but also has employed dated
Chinese translations ofMahayana sources as well as inscriptions from
archeological sites to present a much fuller description of the origin,
development, and social setting of Mahayana. His treatment oflater
Mahayana developments in the second volume has benefited from the
increasing use ofTibetan materials byJapanese scholars. The impor
tance of Chinese and Tibetan materials is reflected in the chapters of
Hirakawa's work that discuss sources for the study of each period of
Buddhism.
Second, Hirakawa has utilized secondary studies that have been
ignored by many scholars who wrote in English. Modern Japanese
scholars have published more on Buddhism than the rest ofthe world
combined. A bibliographyofjournalarticlesonBuddhismpublishedby
Japaneseauthorsbetween 1970and 1983includesalmostfourthousand
entries on Indian Buddhism (Ryukoku daigaku Bukkyogaku kenkyu-
x TRANSLATOR'S PREFACE
shitsu [ed.], Bukkyogaku kankei zasshi ronbun bunrui mokuroku [Kyoto:
Nagata Bunshodo, 1986], vol. 4). Unfortunately, few of these studies
are known to Western scholars working on Indian Buddhism. Hiraka
wa's extensive reading ofJapanese secondary scholarship is summa
rized in the History ofIndian Buddhism. This work thus serves as more
than a record ofHirakawa's own views ofBuddhism; along with Naka
mura Hajime's Indian Buddhism, it introduces the Western audience to
the issues that Japanese scholars have considered important and to
someoftheirconclusions.
At times the subjects that attractedJapanese attention have differed
from those upon which Western scholars concentrated. For example,
topics such as Pure Land, Buddha-nature (tathiigatagarbha), and the
early development ofEsoteric Buddhism receive much more emphasis
in Hirakawa's history than they have in English-language surveys,
partlybecausethese traditions playedmajorroles in the developmentof
Chinese andJapanese Buddhism. Western scholars often have under
estimated the importance ofthese traditions as they focused theiratten
tion on the traditions that interested them. The numbers of Chinese
translations oftathiigatagarbha orPure Land texts suggest that these top
ics mayhave played a more significantrole in the development ofEarly
Mahayanathan some Western scholars have thought. In his discussion
ofEarly Mahayana, Hirakawa traces these and other doctrinal themes
backto early sources whenever possible, demonstrating the gradual
~nofmanyMahayanapositions.
Third, Hirakawa's history maintainsa better balance and is more
comprehensive than many English-fan~;gehistories.-Earlier surveys
of Indian Buddhism have generally emphasized either one aspect of
Buddhism, such as Theravada, orone approach, such as Buddhist phi
losophy. Hirakawa's history includes three types ofdiscussions: histori
cal, bibliographical, and doctrinal. It also gives ample space to a num
ber of subjects that have not been adequately treated in most earlier
surveys, particularly in the areas of abhidharma traditions other than
Theravada and Sarvastivada, Mahayana devotionalism, and Esoteric
Buddhist elements in Early Mahayana. Balance and comprehensive
ness are especiallyimportant in a surveybecause the authorshould dis
~~~sconnectionsbetweeneventsandideasthatmightbeignoredinnar
rower, more specialized studies. Hirakawa ~xamineslthe relations
between movements in Buddhism, often tracingaevelopments back to
theiroriginsinEarlyBuddhism.
In the past decade, English-language scholarship on Indian Bud
dhismhasbeenevolvingin ~~y~thatwill remedymanyofthe problems
indicated above. The study ofTibetan sources and the use ofinscrip-
TRANSLATOR'S PREFACE XI
tions from archeological sites appearinincreasingnumbers ofscholarly
articles. Younger scholars are using Chinese and Tibetan primary
sources, as well as French and Japanese secondary scholarship. The
recent publication ofan English translation ofEtienne Lamotte's His
a
toiredu BouddhismeIndien desorigines ['ereSakawill add immenselyto the
information available in English. Ifthis translation ofHirakawa's his
tory is u~efulin theevolutionof-B--u--d-dh-i-st-st-u-d-ie-sin-t-he-W-est, it will
haveserveditsp~-~p~~~.-
Finally, a few comments about the translation are necessary. This
translation follows Hirakawa's text closely with several minor devia
tions. Hirakawa's introduction has bee!!.~<:l_aptedJQ_fittheneeds.of.a
Westernaudience. Thefirst twochaptershavebeencombined, andsev
eral minor changes in the text have been made after discussions with
Hirakawa.
Since Hirakawa's history !"asoriginallyinteIl<:led asa general refe.!:
enceforJapanesestudents, it i~_..n(}tasheavilY(lnnotated.<!~theWestern
re~dermight normally expect ofthis type ofbook. Thechallg:.r.notes,
all ofwhich have been included in a notes section following the text,
generally refer to secondary studies in Japanese. Occasionally a note
has been added to clarify some aspect ofthe translation orto refer to a
significantJapanese discussion ofan issue. The text references refer to
primarysources. BecauseHirakawaincluded few references to primary
sources in his original text, Iha'y<:augmented.these so that sources for
direct quotations orreferences to specific passages have been indicated
to make the text conform to Western styles ofscholarship. Manyofthe
added references have been included afterconsultingHirakawa's other
writingsandthestudiestowhichherefers.
I h.aveAected not to add extensive editorial notes discussing variant
views on s~ChSubjectsas-the biography of the Buddha, the rise of
Mahayana, or the role that tathagatagarbha teachings played in Early
Mahayana. Becausethe translation~~iQt~IldedJ(u:>res.en~Hirakawa's
views, adding extensive annotation would have been.Ja.ntaIIlolult_to
writing a new book. However, to help the reader find discussions of
some ofthese problems inWesternlanguages, bibliographicalnotes for
each chapter have been included in a bibliographical essay preceding
thebibliographyattheendofthebook.
Hirakawa included a full bibliography ofJapanese secondary works
and mentioned a number ofworks in Western languages in theJapa
nese version of this book. I have translated the titles of the Japanese
works in theJapanesebibliographyattheendofthe book. Thenumber
ofWestern-language works in the bibliography ofrelated readings has
been substantially augmented. I have also added to the bibliographical
Description:Indian Buddhism. From Sakyamuni to Early Mahayana. Hirakawa Akira. Translated and Edited by Paul Groner. ASIAN STUDIES AT HAWAII.
