Encyclopedia of Indian Philosophies, vol. IX.

• Author: Hugon, Pascale
• Position: Encyclopedia of Indian Philosophies, vol. 9: Buddhist Philosophy from 350 to 600 A. D. - Book review

Encyclopedia of Indian Philosophies, vol. IX: Buddhist Philosophy from 350 to 600 A.D. Edited by Karl.h Potter. Delhi: MOTILAL BANARSIDASS, 2003. Pp. 762. Rs. 1295.

Published in 2003, this is the ninth tome of the Encyclopedia of Indian Philosophies edited by Karl H. Potter, and the third of the five volumes dedicated to Buddhist philosophy. The two preceding volumes cover Abhidharma Buddhism up to A.D. 150 (vol. VII, 1996) and Buddhist Philosophy from 100 to 350 (vol. VIII, 1999). Volume X (Buddhist Philosophy from 600 to 750) and volume XI (Buddhist Philosophy from 750 to 1300) are in preparation. The present volume deals with the years 350 to 600, a period that sees an increase of exchange with China and the founding of the great universities of Nalanda and Valabhl. The themes of special importance contained in the works of this period include the development of surveys of Abhidharma notions (by Buddhaghosa, Buddhadatta, Vimalamitra, Yas'omitra), advancements in the logico-epistemological theory and the theory of language (Dignaga), interpretations of Nagarguna's Madhyamika methods (Buddhapalita, Bhavaviveka), the tradition stemming from the Ratnagotravibhaga and its commentaries, and the development of Yogacara thought through commentaries on the works of Vasubandhu (Sthiramati). Like previous volumes of the Encyclopedia, this one consists of 1) an introduction dealing with the historical context and some specific topics of the literature of this period (pp. 19-69), 2) summaries of works of philosophical interest to the period under consideration (pp. 71-619), followed by 3) a glossary-index (pp. 621-762).

The introduction opens with a historical overview, in which Potter touches upon the problem of dating texts and authors, and discusses the confusion as to the nature of Buddhist "sects" or "schools." Potter adopts the position "that there are not just four schools of Buddhism, and indeed that the views associated with these four schools are not necessarily to be viewed as rival alternatives" (p.22). He warns the reader however that "[i]n this Volume we have not attempted to wield a strong editorial pen over references to Buddhist 'schools' and especially over references to these two supposed greal traditions [i.e., Hmayana and Mahayana] within Buddhism" (p. 21).

The second chapter of the introduction, which deals with Abhidharma developments, focuses on the process leading to enlightenment and nirvana, and the conception of the arhat in contrast to that of the Bodhisattva. Potter describes in some detail the four stages of meditative concentration found in Abhidharma "path-phiiosophy" (pp. 25-32) and clarifies the technical terminology of the "language of meditation" (pp. 27-28). He observes that although the process of enlightenment receives extensive treatment in works post-dating the Abhidharmakosa, it "remains essentially unchanged from its formulation in earlier Buddhist literature" (p. 25). As for the increased emphasis on the notion of a Bodhisattva, listed as being "[f]rom another, less 'academic' point of view, the most important contribution of our period" (p. 23), Potter notes first that "[t]he conception of the arhat, while clearly central to the thinking of the Buddha as conveyed to us through the Pali canon and Sarvasti-vada analogues, seems to have lost its sway by our period, being replaced by the ideal of a Bodhisattva" (p. 32), but later remarks that the texts of the fourth to sixth centuries suggest nevertheless that "the ideal of Buddhahood still commands attention among the monks" (p. 32).

The third...