By Heirman, A. (ed.), Bumbacher, S.P. (ed.), Ann Heirman, Stephan Peter Bumbacher
This publication unravels many of the complicated components that allowed or hampered the presence of (certain features of) Buddhism within the areas to the north and the east of India, equivalent to Asia, China, Tibet, Mongolia, or Korea.
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Extra resources for The Spread of Buddhism
Sample text
Both sub-schools further agree that Kau¸Óinya was the Àrst of the Àve monks to be converted, as he was the Àrst to enter the “path of vision”—a further elaboration of the concept of the four noble truths—with the aim to eliminate all contaminants. The sermon in VÊrʸasÒ is thus seen as the Àrst turning of the wheel of the doctrine, in this sense that it is as the result of this event that someone Àrst awakened for the Buddhist path. With this view, the VaibhÊÉikas and the SautrÊntikas oppose the MahÊsÊËghikas, of whom they claim that they adhere to the opinion that the wheel of the doctrine was already set in motion when the Buddha attained enlightenment under the bodhi tree and delivered a sermon there.
82 Thus it is clear that, according to the *AbhidharmamahÊvibhÊÉÊ, the wheel of the doctrine can be considered to turn when someone else awakens to the path of vision, and that the conversion of Kau¸Óinya should be regarded as the Àrst such event. 911b9–12. The “aids to penetration” is one of the preparatory exercises to the path of salvation. 83 The idea that Kau¸Óinya was the Àrst monk to be converted on the occasion of the sermon in VÊrʸasÒ is in line with most of the accounts in the vinaya and the sÖtra literature, and is also the opinion of the GandhÊran *SaËyuktÊbhidharmahdaya and the Abhidharmakoua in the following passages: The venerable GhoÉaka said that the eight members of the seeker that reach the thoughts of someone else when turning, is called “the turning of the wheel of the doctrine”.
280a10–21. 754a25–b2) accept this SautrÊntika theory. 78 34 bart dessein integrated in the accounts in the vinaya and sÖtra literature. Later on, the theory of the four truths was interpreted in terms of the path of vision as part of the SarvÊstivÊda path to salvation. Since the path of vision enables the seeker (uaikÉa) to subdue eighty-eight contaminants, after which he attains the four fruits of urama¸a-ship culminating in arhat-ship, this path of vision became interpreted as “the wheel of the doctrine”.