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But if the catalogue stood alone, it might be hard to say how far the selection of works in it was due to Chinese taste. Probably much the same is true of the fourth century and even earlier, for Asanga in one work quotes both Maha-and Hinayanist scriptures and among the former cites by name seventeen sutras, including one called Paripṛicchâ or questions. See Kern, Vers. en Med. der K. Ak. v.
This is substantially the same as Hsüan Chuang's statement except that I-Ching takes a more favourable view of the position of the Sarvâstivâda, either because it was his own school or because its position had really improved. It would seem that in the estimation of both pilgrims the Maha-and Hinayana are not schools but modes in which any school can be studied.
Similarly in Europe a Presbyterian may be a Calvinist, but Presbyterianism has reference to Church government and Calvinism to doctrine. There were in India at this time two vehicles, Maha-and Hinayana, four speculative schools, Vaibhâshikas, etc., four disciplinary schools, Mûla-sarvâstivâdins, etc. These three classes are obviously not mutually exclusive. I-Ching, Takakusu's transl. pp. 196-7.
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