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.'k<ont! F.dili"" , DolAi.

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MOTILAL BANARSlDAS.ii '4] VA lkon g;..low flood . J....",h"r Nngnr. Ddh i 110 007

II. M"hAln",; r.h~",hrr. Wardm Ro;ul. Murnb", 400 026 120 Royapc:u.ah High Roa<l. M)·I:opvn. Oi(' DnllJ 600 000t S:l.nu 1'I:u;a. S"bhllSh Nap. Punt 411 002Iii SL Mark', Ro:ld. IbnS'.&lore ~ 001 8 r~~m" c SUccL r ..!cmu 700 017

A.<hnk R.llpalh . r.lUU ROO 00'r:ho...k. Var;lI H\si :21 001

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I" JAI Nf.I.m liA PRAIWlIl lAIN AT SHRI IAI:>.' F .NllRA 1'lns . .. "''''i~ f"AIlAIS .... 1·1 1 h.~1! I. N FW Pt' lJll 110 O~>! "'1'>.'0 l'UBUSln:n B\':>.'ARF ..I'OIlA PlA .....SI!JAIN rnR NOnIAl . 1W'.:ARSUlASS ru BLlSl llCKS PRIVA1'f. u~unl.l. ~UN('.A I.u'" 110",,)' Ilf,U U 1 10 ot7

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INTRODUCTIONIt is striking that 8i far back as 1859. i.e., ov~ a ceotury ago, the attentionor European scholars was drawn to the appearance of Buddhist sects in IndIa, mentioning their names without, however, any comment. '(he earliest article was wrille D by St. Julien , 'lisle. diverses des Doms des djx·huit secles du bouddhisme'

in the JournalAsfatique, 1859. This was followed by M.V. Vassilid in 1860, Drs.Rhys Davids and Oldeoberg in 1881. H. Kern in 1884 and I. P. Minayeff in 1884 (

vide for details, pages 11 13) of this book . It was afler the publication of the translation of the Chinese version of Vasumit ra's treatise on eighteen sects

of Buddhism in India by Prof. J. Masuda, who happened to be a Lecturer in the Calcuna Unhenity and also a colleague of the present writer, in the Asia Major, vol. 1I (1925) supplemented by the Tibetan texts on the eigh teen schools by Bhavya and VinitadeYa en titled Nikii)'Q Medol'ibhaliga and Samayobhedoparacanacakla

respectively. It should be nOled that Vasumitra's treatise had three Chinese translations: (i) ' Shi pa' pu' I un, ascribed either to Kumfuajiva(40 1 13) or to Paramartha (546 69). (ii) Pu' chi i lun, ascribed to Paramartha. This translatio n, according to Masuda, appears to be more accurate. (iii) I pu' tsung !un, ascribed to Hiuen Tsang (662), is regarded by Masuda as the best of the translations. There were four scholars, bearing the name of Vasumitra: (0 Vasumitra of Kani$ka's Council and o ne of the authors of the Mahavihh:ha. (ii) Vasumitra of the Sautr:inlika school. (iii) Vasumitra, who appeared a thousand years after Buddha's pllrin ibbana, and (iv) Vasumitra of the Sarva~ ti\'ada school. from whom Hiuen Tsa ng learnt the Sarva.stiviida doctrines. It i~ curious th:1I no ne (If the books and a rticles mentioned on PI'. I I IJ refen 10 ~ u c h an important Pa

li Abhidhamma tell

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,;35

the KalMvotthll published in 11197 :lnd i l 5 commentary in 1889 and the rormerwork's English translation by Mrs. GA .F.

Rhys Davids entitled I'o[nts ojCo'Jf rO W!rsy (1915). The 3n1iquily 01" the K'a:hiloatlhll iradilionally goe, back [0 Ihe days or Emperor A~ olm, under whose auspices the T hird 8 u:1· dhis! Counci l was held with ~ oggah putt a T issa as its

preSide nt.

The specls l t~at ures of this book arc Ihat (i) it preSt nts the doctrines 01"the opponents, Le., an e",~os i t ion of Ihe doctrines of a Plrllcu[a r non Theraviida school: (ii) It allows him to state his arguments as well as (iii) 10 quote in thei r support Ihe statements of Buddha, occurring in t he Nika)'3s or elsewhere in any Pi!akan text. After giving full scope 10 the o pponents for the grounds ortheir vie"s. Moggaliputta Tissa. the president, refuted them from the stllndpoint of T heravada by counter a rguments as well as with the help of quotations from the Buddhavacana s. The contrib ution of the p resent author lies not o nl y in making li n a nalytical study o f the trea tises of Vasumitra, Bha vya and Vinitade .. a but also the Kathiil'arthu and its commentary by Buddhngno,a as wellas the Abhidltaramakosa vyiikhya, an excelI: nt edition of which has ~n published by P rof. Wogi hara o f Jap]n a nd the Sammitlya nikiiya siblfa translated fro

m Chi nese by P rof. Ve ok.ata raman o f the Vitvabhanli and The Gilgir Ma'illscriprs, III , edited and published by the present writer, containi n! the original Miilasarvastivada Vinaya, and also the Jnana praslhlina SUtta partially restored from Chinese by Sanli Bh ik ~ u also of the ViSvabharati. This book end s with an Epilogue, in which an attempt has been made 10 sho .... how M ahliyAnism developed as a natura l consequence of the \'iews of the MahAs:ulghikas and as IIde\elopment of the nebulo us conception ofBodhi satt\'a and Buddhakiiyas in theDiv}'Ql'{xliina and Avadona sa/aka, ascribed to the Sarvasl ivddins anda!50 asareaclion to Ihe realism of the Sarv .1stiviidins, a nd ho w gr:ld ually MaMyanism surpassed Hinayanism both in popularity and pro pagation. T o this book has been added a.n Appendix containing a s)nop~is of the a ncient geogra phy of Ind ia

as described by Hiuen Tsang; il a lso th rows light on Ihe di spersal of Buddhist se>lts in Indin a long wil h n brief acco unt o f the Buddhist sects as

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yiigive n by I tsi ng and the local ities where these were existing at his time, i.

e., half a cen tury after H iuen Tsang's visit 10 Indi",. In fine , I sbould lite to Ihank my lea rned friend, Sri K. L Mukhopadhyay, M.A. for suggesting the appropriate litl: of the book . which hclp:d me to confine my attention exclusively to the Budd hist Sects in India. I should mention that I have deri\ed mucb benefit from the H jstojre du Bouddhisme ir.difll (Louvam, 1956) of Prof. E. Lamotte, who has also published mnny other valuable worki on Mab:iyann Buddhism, util

ising exhnusti\:cly the Chinese versions of the lost Sansl::rit texIS. t al sothank my student Dr. Miss Ksanilca Saha, Ph . D. for preparing the I ndexes.N"' lI N" K ~HA Dun

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CONTENTSI NTRODUCT I O N ABBK EnATIU NS V xi

11

III IV V VI VII VlIl IX

Political Background from Ajatasatru to Mahapadma Nanda Sources and Account of tbe Second Buddbi ~t Coundl Disruptive Forces in the Sangha So urces and Classification of Sects The Mabasillighikas Doctrines of Group II Schools Doctrines of Group [][ Schools Doctrinei of Group IV Schools Doctrine:> of Group 'Ii Schools Epilogue Appendix: Hiuen Tsang and I tsing on the dispersion of Buddhist Sects in

India

11 34 48 57 98 121 181 211 218261 291

IND[X

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Cfli\ I'T~R 1

PO LITI CA L BAC KGROUN D F ROM AJATASATT U TO MAHAPADMA NANDATh~ s~ss i o n of th~ F irst Buddhist Council took place soon afler the mahapari

nirvrqla of Buddha (486 II.C.) ill the eighth y<>IH of the reign of king Aja ta~attu, who ruled for.n years fmm 4qJ B.C. Ajata~attu extended hi.;; father 's dominion h~yond Magadha and ru led over Ailga , K isi and t he ;;tatesof t h~ Va.iji.1n confed~n1ci es .l T h~ Buddhist tradi tions are u n allim~ll~ in st<lli"gthat Aja tasattu in his early day> wa _~ not v~ry well tii,posed towards Buddha

and his rel igion, hut later on, hi~ mind ch.1n£,~d <lnd he hecame a [mlmn of T religion, suppot"line wbflle he!l rl. he edly t he session of t he Fir;;t COllnciL JII the !II ahiil'OIII,m commenl.:Jry2 <l nd I hr. ,Ifniijll,6'bIl111nknlrfJJ(henceforlh ahhr~vjated as M mk.). Aj:i1:I>!lI III 's entilusi!l sm fill r~l1clering service 10 the new re1ig;,)!1, is referr<>d t o but t here i, no evidence 10 show his inlcr(',1 in Ihc pTi)pn~<ltion of the religion.UD,\YIIlH.'.DDA

(461 445

B.C.)

According to tbe Buddhist and Ja ina t raditio:1.s, though not according to thePII"iil}os,' Ajatasattu was succeeded by his son Udayibhaddn. He ruled for 16 ye:lfs 461 B.C . ~ T he Mmk. says tha t like his father lle was not only enthusias

tiC about t he:Sec 8uddhist II/dia. C1.I; H.e. Ravchfwdhuri. Po/i/icai Hisrory uf 3rd cd , p, 140. ,Haiij"~1 im,;{<lkli/l'a, p. ~04, 2, III tftc VGI/lsa./!itIlNNlk,jsillf, (p.

1.t5), it i> point~d Ollt that Ajallsallu

fllld~lIIllIliia.

r:paireu th : IS great 010na\lerlCS of RaJag;tha. 3, ,lin.',., p. 603."!If

~

'!

~oIT ::m;:f!:l~ w;nfr:

,

~

4.~

~r .rr~r~;;<lHfr Iflfliiq) 'fUf~'f II Ray;;hmldhuri,op. UI" p . 14.3. 10 }'e3'5~ccon.lins to the ,\(m.':., p. 70~, rrof. Ch ~II O}lIdhy~yaIci~n;nll pairxl

assigns to him a

of:U

y~ar~.

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2

8UfJI)HI S'1 SECTS IX 1:\U1 \

religion but also had Ihe ~ )' illg~ u f B uutlh;,. C('II1:cl::d .1 In the SOlnlC tex l' 1\.!;ain, it is stated thal t ill: n:lil!iun wo uld de dine :l ncr Duddha's dc:ll h, the kings would be fil.ht illg with o ne a no ther, a nd the monks

would busy Ihclllsdyt's wilh \'arious secJ lar m atters, find fau lt with one illlo thc r, and l<lck in self restraint. Th: mon!., and men would be demora lised. iuJuJg~ in false d isputa

tions. a nd become jealo us cf one anothL.... The non Buddhists wou ld gain theupper hand ,mel till; peo ple would revert 10 Bdihmanism mild ta ke to animall:illill~ il m.! :.imilar Other e vil practices. If these mutually contradictury ~1

:llement S of Ihe Mmk . be considered alons with Il u,; di)\.i"«:l silence of theCeylonese chronicles abou t the acv li"illl;:' of Uuayibhadda. il se~ms Ihal th

e cause o f Budd hism fQuml lillie favour wilh Ihe king. The text "dds tha t there wo ultl, hu wever, bt! so me good me n, go d!i i1nd bcinfl!i o ther thall hUlllan, who wo uld c ontinu~ to WQrship the rei ic!i, a nd Ihuu~ll the religioL1 would be on Ihe WJne, there would IJc allca~1 eight I.Iblinguishcd mo nks3 wit hRab uln as the .. hid 10 pro"'l·t it BU·$I011 I wfitcs that Ihe guarJilmship of Budd hism was entru st· ed by the Tendl"! to (Malhi) Kl1syapa, who in turn assigned ilk C\.'Cnlly Prof. K.

s llcccs~ ion Cltl llopa dh:r J)~1 b:ls re<~amine<1 Mn~adh a ~ n d :mi v:u II Ilhe

' h"

ql1~' l io ...

ur

of the kings or

conclusiOn Ih ~ 1

Dnda'a "" :lS (In altcrnlli\ : nan~ or Ud4yi as $r;!!Ilka was of Birrbisl ra an.I KU·/I!..u of l\J.ilOI >:It ru. l::.ec I'ro('. oJ,fle /tJdior. U iSfUt')' LUI;gl'eSS, Lah or~. 1940. 1"1). 141)..1) . Pror. 6 11:1 ....... , "a, i<.lc "Li r~ O..ria ka ....Ith N &gad.hJ.k a. cr. £)i .) ·,i.."t! iina , p . J6~.

I

Mmk .. I), 604. ~

¢

UJIT ;::;f,Tlr~'." ~ ~ . I I

\I f.ft:qf ififT fflJ:f ~ "' '3'tJ(': I ~f ~itrr~ ;J~

mR!

fiwrqfq~f <T

~;;rt!il ~it tm ~ ~2. AIm!... P;J. 597·98 . J . The IN u r monu given In "'/Ilk .. p.SO IIPU111l , M aud!;al)'llyllll a,

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r"'ffitIl l n<rart'a IIN ;ulllJ .

~ : Is OIS follows ;_ \ 1 "hi\ki\ :I) 'lIr~. Su bhOli. R5h" I~,

8 Iudrd.. a. KI " hi (l3 IbiJ.. p. I II : S4ri;Ju t"ll . Ma uds:u lytl. y.m l .GJvllll[Y,lI i. ri nJola Bb .r" . d"ij:l. l'illld.IV;l:S<l, Rll hil La . Ma hnkMy lpa, Anaodll.4. ro u ll~ l>u. I." ""(" ,j 1"

O be r nlillfr's nons/alion 0/ 8 /1'SfOtl'S HII/or~ 0/ Bu{Mllism (h~!l('t- BU"';!!,)Il). II , p . ~~

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P OLITICAL DA CKGR OU I\ D

j

to Ananda . Bot h Kasyapa and Ananda passed awa y durir.e the' life time of Ajatusunu, ,.\nanda charged his disciple Sal;l3v;hika to protect the religion afterhis de mise and 10 ordain. in cnurse 01 time, Upagupla of M Jthura_ He ioretoldthat, 3ccorrling to the prophecy of the Teache r, Upagupta would hecome a Budd ha bUI not with all the cha racteristics of a Samhucldh~,Just befor e his demise,

Ananda also ordained 500 Bnihm:lIlical ancho rites with M adhyantika a t theirhead, commis~ioning to him the propagatio n of Ihe religion in Kashmir. The ep;"ode 01 Mad hyantika a nd his activities in Kashmir d o nol however, _ nd any men

tion io the Ceyio nesc chronicles. liANU R li DDHA'~ SON ll U~ I?l\

(445 437

B.C.)

Ud:iyibhadda, after B rcigrl of [6 years (46 [ 445 1I .c.), ",as succeeded by his son Anuruddha, whu!>e period o f reign as well :1S that of his son MUI)9a wasvc:ry ~hurt. being only 8 years in :111. 445 43 7 11.C. !n tnc: Di~)'ii l'udiilf{ll king M UOQ.il is described a~ the son of Udiiyibhadda, and III,,) meOlion is

mucic of Anuruddna. In the A,igltllara Nikiiyu,' kmg MU1,l~a is mentioned as ap

proach ing b!Jikk hll. Niirada 011 the death of his queen Bhadd5.. He listened to Zl dijcoursc of bhikkhu N o'l. rada delivered at P~t!rl liputta on the impermallcun: of world ly beings :lnd objects. In the ]ainu tradition prc:scr'lt:d in the PariSi,qapon'GlI (eh. '11), it is stated that u prince ill the guise o f a Ja

ina novice killed Ucl ayin. Prof. Chattopauhyaya surmises Ihal thi s novice might be king MuQQa'.'

King MUI,lQu was mcceeded by his son Nii g:l cl~1salca. who ruled for 24 years.With Na,l!adasaka ended Ihe rule of the line of ki ngs t hat co mmenced with Bimbisara .• in I I'/"; CeyloneseI.2.D:I'I·a~I/(!{l"". p 369. AflJfliuaril, III , PD. 51f.

3. K. Chauopadhyaya, up. dl . .. T~c Di,·)~il'ud.lllll (p. 369) says that ~'I JI)~a 's SOil "as K;',ka\'a rQi. In th» ..11>/",1.,,,,,,)11<1 and Dfl'yu\'(Jrlllna. Ihc line of ki ng, i~ wven as follo \\'5 :_ Bimbi oira Aj1tab lIu Ud <lyi bhau ..

l\I uQQa. KJl.ka\ <I n.II Suhllj . Tu!a kuci'\ ! ]hJ.mll)j.lb l>rll ,en · IJi fNal\d a.lJ il1d u sllra Su ~i,na A .;okii .

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1

BUDI)HIST SECn

H~

l ",Dl A

c hro nicles, all the successor, of Dlmbisara a rc described as p~lri· cidal (pllllthiiIO~a\'UJ1,sa) ; h;)w far Ihis st2.tcment is refiat!e n:maim to be exam,neJ,

but it seems th:t l the tiudjhisls Ilerc nOI in much favour of these kings. andcYlde:ltly, liS the M lllk. ~ay) B uddhi ~ m was on the wane all along this per

iod of about Ihllf a centu ry. ~'I adhy;i nt ikn 's departu~ to Kashm.r " nd hi", OlnC'llpl to propag:!Ie Buddhism far away from Magadha is also ,UI indirect hint ,II the unpopu larity of t ~c religion ill the pro\ i:ll"c uf its o rigin.

The throne of Nagaulhala was usurped by his minister. 5i slI_ na g ... \... ho according to 1111: tradaion preserved in the UtII,rr,, ;Mira a/fhakafMl, was the )Oll of a l i!:clm\,j pri nce of Vais£ili by a courtezan. 1 As he .... as auuplcd b) a minisler. he C3m~ 10 be

known as a minister's son. According 10 u tue tradition presence in the Mii'lJ/Qlikdro·I'urtlll/. Sisunaga had his residence nt Vais.lli. to which place ht' IHertransfcrr:d his capital from Rajagah:1. He ruled fo r 18 ycar~ (413 395 n.o.) :l

nci is said 10 have humbled the Prad)'u ta d)nasty of t\\lllnli . ~ As far as the testimony of the Buddhi!>t t(';l(U is concerned. no incident of note ever occurred in the history of Bu.ldhism during his reign. SHu nnga was succeeded by 1 son K !\ I:I ~o l . :1 (395·367 B.C.) 1is 0: the Ceylonesc chrontcles or KakavarlJin uf the PlII"d~IQf. Many schl)lars are of the opmio n 11131 the [WO IIJIUCS arc

of the same person . T he AsOkrl 1'!JdulIQ places K:" HUl)in .Ifter lka 1\ l un~a and ll\:Jkes no mention of K:\IMoka whiil: lhe Ma ;IjIlSrllI!liluka!pa speaks of ViSoka as the successor o f Si~u naga . Tilr.l n:"lIht has confused the Emperor A~oka with K iila~oka and made vgob a ion or the former. In the Kalh!ll'ouIUl /J/li:akall,a (p. 2) K<ilitsokn is called simply A ~oka. The OULsl,l1lui ngevent Ilull look place in the history of Buddhism uu rillg his rdSn i! the SCSS.on 01 the Second Buddhi51 COJncii (st't' jnfi/J).VQ'l'S"lI lruppakii:.i" r I, p. l'iS R3y::hllmJhufY, Political H iS/Of)' abb~\ I

alcc:u /'IfAl) (1932). p. 147.2

of Allcitlll /I/:lio (hcnecfoilh

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POLITIC,\ L IIACKCROU ND

5

Acco rding to the MahiJborJhb'Qlflsa, KalUoka was succeeded by his to!n so ns: Bhadras.ena, Korao~ava rtJa, Mangura, Sabbanjah.a, 11laka, Ubhaka, Sanjaya. Koravya, Nandlvardhana. and Pancanwka, \~h o ruled sim ultaneously fo r 22 yC'an (367 345 D.C.) but ill (he P'/Y(:J~fQS only o ne is mentioned. 'Iz .. Nand i vardhanl. This (radition, towe\'=r. is not corro boratel! by (){her BuddhiSt sources,acc(lrdmg to which, Kal,Hokl or VBoka 'Was succeeded by his son 50rascna. who reigned for 17 yea rs.' $urasenn supported the bhik ~ us of the focr quarters forthree years and offered a hundred kinds of requisi tes to all cait),oJ C'xisting

on the fa ce of the eartl.: Taraniitha makes Arhat SU!):lviisikn and Arhat Vasacon temporaries of Sii rasena and refers 10 the appearJ.nce of Mah [ldeva and h

is five propositions :.luring his reign. Siir.lscna was succeeded by Nlnda, who,according to Taranii lha,~ was ~urasena's son. The Mmk.' says that king Nanda W

;lS vrry powerful, maintained a large army and made Pu ~pa - rum his capilal. H e,il is S2.id, acqui red wealth through magical means. On the huis of t he follow

ing stanza in the Mm" .:;fR{l!W .HlliIGldl

oifT Ilf')i;

~ I

m

~

q·(>l <'Ii

m

~ JT1f: I I

hyas\\>nl l remarks tha t Nanda was at first a minister of Ihe prcvious ki ng and that he belonged to a law family bUI was the leading man or the community. llu

ough unup~cted acquisition of "':c:!lth he became the king of the country. He entertained the

I

Alto niled Uill"llWna in Ihe

.\tQ/,';/xHJJoi .'O,,~a.

cr.

Mmk, p 6 11 .

d RI tC4 '1;;a l;: 1:RT ~ : wraP.!' I 1. Sch>erner, TtJ,.n>t6,Io:.'s C,schiclo:.rlcs Blldd;,;s",us, p. 51> 51. The Tnloration rrom Tibetan may wdl be Sorasenainstead or Vln.senn. Cf. M",k. p. 611.

rnM if;Tfl.m m~ : lfiTIT ~ ~ I ~{"''fllfr ~ 'i'i!tl"dl ~ II 3. Schierner. Of}.cit .. p. 51. K ill§. Nandt!. came or the Lia:havi trike.4.!i.

Mlllk., pp. 6\ 1·1 2. /"'Mr;Q/ History 0/ India, p. 14.

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,hhik~us

BUDDHIST SECTS 11'0 L. OIA ...

in KMi for man)' ytars.} King Nunda was su rrounded by Brabma\Hl ministers, on whom also he bcstowo:d wealth. At the instance of his spiritual teacher (Kal),ii!lomilra), ilt offered several giflS 10 the caj/)'aJ built on Buddha's relics.1 King Nanda ruled Jor 20 years and died as a !rue Buddhist at the

age of six t}·.si~ .s D uring the rei&n of king Nanda. Bhik$u Naga spoke hifhlyof the five propositions of Mahadeva, which led to the appearance of £Our secB." In this connection, reference rna} be mad:! to the statement ofTaranalha to the effect that during the n:ign of Asoka (i.e. Kaiasoka) there app~a rcd a Br.ihmaJ;lu Vatsa in Kashmir, ",ho was learned but very wicked . He took pleasure in preaching tbe l\lmaka theory. travelled all over the country and made the simple people accept his teaching and caused a di~!iCnsion in the Sangila.a It is a well known fa :t Ihat th: Viil<tipulri)'us' were one of the four sects, and probably this school came into existence at an earlier date but was reccgnized a<t a ~eparale school at the time of king Nunda. TJ'iranatha as well as Bu ston speak of the succe:isor of N:lOfla as his son Mahiipadma. who, they state, was devoted toRuddh ism and furnisl".ed the monka,t Kusumapura with all th~ necessaries of life. 7 They funher stale that Vararuci and P:'Iryini, who were hIS father's ministers, continued to be hlS mini Hers, but Vararuci was hated and ultimately killed

by him. A i fin atonement for the sin of killing :1 BriihmaJ)8, 24 monasteric,were erected by him . During his reign, Tarana ~ ha states, Sthilllmati. a disciple of Naga,a coused further divisions in the SaTieha hy pro pagating his teacher's propositions. RHichaudhury and other scholars place king ~anda after the reign 0 '" t.he S(>DS of Kalasoka. Jayaswal, on the basis of theI. &hicfncr,2.

"p. €II., p. 5) ,

Mmk , pp. 6 1 1.1 2.

p. 612. Schiefner, op. cil. S. Ibid. 6. I he proJpcunden of the AlIna:"a thc:ory

ma ntaind that a soul P"SWi from u.,= cAi~lcncc 10 ano \h~r . Thi> Ihcot")' ",.. rtject"d by Ruddha . 7. Schicfner.op. €II, P 55 R See above. p. S.

J. Mil/f ..4.

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POLITICAL DACKGROUND

7

Mfl/k .• places ~uras:na afte r Kal.aioka. It mo.y be th).t Surtlseno.

ulLulher namo: of n h~dr<lSena. tbe fint son of K dl:i.soko.. In the I.islery ofOuddhism we kno w th ut. nfter t.'lC session of the &."t,.ond Council during th

e reign of KuliiSoko. dis~ensio n s urose . 11 the Duddh 5t Sangha. _ \.1ahiidc.. a·s five propositions were r~gard ed b~' Vasumitra atld Bhuvyn us the main cause of the dissensiolls. Mahiid.:va wns followed by Niign, who, in his turn, was followed by Sthi ramati n the propJ.g~tion of the five pro?o~iliom. In view of this succession of tenehers. it is quite probable ;h.1t KaliiSok!'l was succeededby Surascnn. and Su rlscna by ~andi\. Ou ston l writes that troubles arose in th: Buddhist Sangha 137 year! aher Buddh! .'! parin;bbUna. This date coin t cideswith the reign of Nanda and therefore his information U5 also cf Tiiran. Ithu that Surnsenl'. intervened between KulMokll lnd Nanda, appears to be authcnlie. It

is quite likdy that the Tibetan historians mistook the name MaMpadma Nando. forthe Il ... me~ or two personages. Nunda and Mah ri.padma, nnd mllde the latter

a son of the former. It may be thlt king ~8nda took the appellation Mahiipadma ~omet ime aft::r the commencement of his feign. The Mlllt. imd the Tibetan historiaos furnish us with interestin~ information regarding the time and activities of the famous grammarians PllQini and Yararuci. Regarding P<il;Iini, the texts mention that he was born at Dhirukav<lna in th ~ wes t (probably north west) and t

hat though he was a DriihmJQI, he was sttongly inclined to the Buddhist faith, and Ihat he attained proficiency in grammar (1abJajri.W"a) througil Ihe grace ofAvalokiteSvara. H ~ composed the well known riiJ..lilli·vyiikaratlQ and uhimatclyatl3ioed ~rJrQ"afxxflJi. The date of PaQini is placed by Weber, Maxmuller. Keith. and 5e\"Cral other scholan between 350 2.nd 300 B.e _ and this is precisely the period during which king NaIllJ.1 lI:ig ncd. hence the contempomm:i ty of Nanda and r ZlQmi. as ::o1,lh:d by Buddh ist writels. seems to be correct. Rr;::~...

ding Varnruci. our informa tion is thM he was an erudite scholar nnd started writing cxplanutory Jib'raJ on Buddha's words. Prof. Bchalbr t h.li collected ample c\ _ dcnce to showI.

wa~

lIu slun. II . r. 76.5' )1.·,.,S :If Stmskrll O",'"l1mr. rp 11 .:!7.8~

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l\{mnHIj<T l'IP.r:TIIlN INDIA

that Vararuci W2.S ano ther name of Kiityayana of the Aindra Scbool of grammarians, which school, Tiiranalha says, was believed to be earlier than the Pal;linian school. To this school also belongs Kaccayana 's Pilli grammar. Vararuci's interest in writing exegetical literature is also referred to by Belvalkar,l In view of all these references, it may be stated that Varar uci was also ... contemporary of king Nanda and PiiQ.ini and that he, li ke his famous nameslke Mahikaccayana. specialised in writi ng

commentaries on Buddha's enigmatic expressions. From the above accoum, II may beconcluded that dissensions \0 the

Buddhist Sangha commenced in the reign of Kal:Hoka and multiplied during the reigns of Surasena and Mahiipacimll. Nanda.PrinCipal Centres Of Buddhism The lIaillO;:S of monks aod the geographical information furnisho;:d by tllo;: accounts of tile Second Council throw some light on

til(: o;:x:to;:nt of the area which came UDder the influence of the Bud.dhisl Church. The leading monks of the lime wen; counted as eight, viz., Sabb:lokiimi.Salha, Rcvam. KhujjasobhitD., Vasa, Sambhuta Si i)avll5i, Vasabhaglimika aod S umana.' T ho;: fi rst §ix were disciples of Anlnda, while the remaining two of Anuruddha. Ananda died during the later part of the reign of Ajiitasattu, and so hi!

disciples Ilt the lime of the Seeoud Council were well advanced in age. Sabbakn

mi W;1S the n the Sanghauhera but Revala was tbe recognized leader. In the Sanskrit tradition, Sambhiita Siii)avdsi is given prominence as he, according to thistradition. was selected by Annnda as the monk 1 take charge of the reljgion aft

er bim. In the Chinese 0 traditions, be is shown as taking the leading port in the deliberations of the Council. The VllislilioDS were monks o f the eastern countries (pacinaki), so also were Sabbak:i.mi, Sallta of

Ibid., p. 84. Bu·ston (II, p . 93) gi"" a stightly different Dn~n;ka, J(uhjita, Ajil8, Sambh!lt8, R~vata .

I. 2.

li~::

Yilill'. SA(lha.

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POLITICA L BA C KGROUSD

9

S.lhnjiili ,' K.hujjasobhita and Viisabhagamikl!.t In Bu ston's ac.:ou nl , Sabbakiimi is saId to have ~n r!:Siding at Vaisiili. H iuen Tsang states that Kh ujj

llsobhita lx: luuge:d to PU!lI liputra ",hile Sii lha hailed fro m Vaisfdi. Itwill be ub!:>ervetllhal Salha of S'lh3jiiti or Vais.'i li was al 11m ill all iutle:dsive ffioOO. King Kiiliisoka . also like Sdlha, wus a t lirst ill favour oflhe Vll is!l illlS , bu t later on, at the illll'l'VClltiuD uf his si!:>ler Bhikkhuni Nanda, he becamc inclilleJ tv wa rus the: Westerners. In the ea rly history of Duddhism, \'ai~ li i) ue:~ribcu a~ a town seethi ng '\lIh non Duddhistic thillkl't~ auu I!:> a !..'Cntre of the followers of Nigllo!ha Ni!aputta. Hr:m::r:iL i) 4uitc: in keeping whh tbe traditions of the cou u Lry lha l nun orthotlo x

BuddhistS should fi nd a footing the re. Vasa, thc mos t activr: ligure in theaccount and lhe one who sl!lrled the COIlUllO li oll, hailed I according to Hiuen T sa ng, from Koh la. He len: Vu isali fo r Kosambl, where he organised a p"ny

with sillL), mu nks o f P<lv3. ( P:lveyya kl)!l a nd eighty m onks of AVrlnli.all of the Weslern countries.. He proceeded with them firs t to SambhiHa Sloavdsi o f Mathur! and me l him at Ahogailga.· Al1.:ompanied by him Ihey weIll 10 mettRevata, Rno ther Wc.:!:> L c.:mer, belonging to Kaoauj and mel him at Soreyya. The fourth Western monk was Sumana. Thus we ~ee [hat the re

SOl1!lka, au;uuJinlI tU BU_Slon, II , p. 93. Sa haj lUll s Idcnt!fied with mHe~,

S.S. W . frflm AlllIh~bAd . Sir John M>1rshnll identifies S~h3J:l. t i with Shila on the b:lSis of the ins;::riplion : ' M4pdhl SlhaJAtiye nl&lIma.M'. &::: N.N. Qh ~ h, E:orl)' His. of Kausamb/, p. 89.BhiU, \I2.1.

Sarvab'inio or VlliUi Ii (il) Ydas ofDhlOih (III) $3I;Iha of &loal:a(i)

Bu s:oo ( p o9J) ,i Y~ the: fol :owi0l s<:ographl(:ai ioforrnauon :

II') Ohanika or SifllklsYl (m Mal3dha,

Rtiia8aloa. P~'C.)

S(£

Przyluslra, U

CO/ftUe de

(v) Kll bjita of P11aliplli ra

(vi) Ajita of Srutthnatvil ) SambhOla of M4h ilmal;

utO, . <>J I:.orly BuddhiJm, p . 40.

Rcvata orSaha! lt; 3. PllheYYlka IS anotnet' rc~dLllg. 4. j'III/1l"flhuPpul'.us/rrf p. 166 : Poc1:himikli ye,'J paveyyakll.. ~ Ahoganaa i~ a mou ntain nll3r thu

wu. .;:es o f the G ansu, Mocao.tipuna Tiss:l rC!'; t!ed there just before theThird Coune I, ~ B.C. Law,(,ji i)

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10

BUDDH I ST SECTS IN I:O:DIA

was a clear geographical division among the monks. The opposition to the Vais<11ia n practices was stant'd by YaSiI or Kosala, and s\M>ported by Revau of Soreyya (Kanauj), Sambhu,a sal)3v;1SI of Ma thura., and Sumana, whose native place: i~ not menlioned anywhere. This testil1es 10 the faeL that the w..,nh

of the western countries, viz. Kau~mbi .t Avant!, Math ur.! were more orthodox in their observance of the Yinaya rules ilS ado pt· eel by Ihe Thcrava.dins. In the

deliberatiuns of the Council, Sabbak<lml, though the Sal'lghanhera, was nut gil/ell the lead, and this also pro\'cs Ii'.e lack of bis' whok hcarleu. )upport to

the agitation starlcd by Vasa. Sulh a '~ a tutuut, as mentioned above, was al firsl indecisive and si milar probably was also theview of KhujjaiObhita of pa.!alipucra. Prof. Priyluskl also has no ted the: geugrapt>Jl:d uivision of monks in hi, Conrlle de RJ}agrha (pp. 308 09) ami r~umrked

that there we re defi nitely three centres, viz., Vaisali,t KuuMllllbi and MalhurA. Kau~a.mbi a nd all south western i,;uuIILl'ics became later on the sea t of the T berav;\d ins, while Matllura and tJ.c Donh wc: tern countries of thc SarvastiviidiDS. T il" Westerners of > this Council were therefore the group o f muDks wl lo ca me to be later on known as the Sthavj rJi.s a nd SarvastivaJills, "hile the Easterners, who had t heir seat at Vaguli. wer~ th ~ Mahasanghikas andtheir offshoots. Whatever might have b ~c n the differences betwetn the Easterne

rs arnl the W..:stc:Jners. it is apparent that Bud d hism was pre"ale nt a t tlu: lime all over the cemfal he'll of India from AvalltP to Vaisali ami from Mathura to K.au ~ambT. The chief centre of ButldbislII, it seems. was shifted at that

time from RAjagrhll to Pa\alipUlra, whic h also became the sell t of the rulers. The Mah a~ ail 81lik as al!o made PJi.!aliputfa their chief cenlre.~I. KaJUmh i i~ identified with the ruins al Koia m , 38 miles from Allahabad a~)\"e the YamlIlA. Watters, 11 . p. 15. In the Sarl"(utivAda Vinaya aecounl or tbe

KalliAmbi dispute, one party is d~scribed liS ValsAliao and the othe r Kau:lambian. 2. Vaisill is identified with Besarh trI th e Muzaffarpurdlstrlcl of Delur.

3. A van t! in IIndent time~ wa s dlVl ccd In t o two pari;. I: e norlhern pan' \\itll 115 capltnl 01 UJen11s ioJallifi..:u wilh Mal ....".

4.

See

J,I/rtl .

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C IIA:>TER IISOURCES OF T HE SECOND IlL"DDHIST COUNCILP:ili ; Cullava!!ga XII ; MlIht\\'allua IV. Dlpaval1l,a IV & V; Samantaptls:idikii. M ahi1bodhivalJlS3.. Si1sanJv:irp~a. San;krit ; Mal'Jusn ffilJa ka .pa. p. j97 1 Sinh:ilese : Nlkaya sallgraha Tibetan; Uul va (XI. 323 330 ; MClasarvastiv<1t1u Vinuya, translated by W. W. Ro:'< hill ; Bu·ston·s History uf BuddhIsm tanslatej by E. Obtrmiller; Tammilh.!·~ H i ~ tory 01 HuddhlSn: transllted into German byA. Schiefner. Chines:: : (i) Mahasanghlka Vlna)'u round at Pd!<1.lipUira by Fa·hie

n alld translated Into Chinese by BuddJ .adatld lUlU Fa hien In 416 A.D. II does no t mentioll all [he len defections but only the mOSI Important ones. (ii) MuluS:lrvsst!vada Vinuya (K sudratavastu) translated by I Ising in 710 A.D. It mainly preserves tbe tradition(iii) Re<'itation in fou r parts: School of t~ Dharmagup!3.kas. tramlatcd into Chinese by Buddhayabs ana Tchou funien in the 5th century A.D. (iv) Re<:itatlon of the Mahisasaka Vinaya [r3.mlated by Buddhaji"a, a K::shmirbn noank, in 424 A.n. Fa hien cam~ a:ross a copy of the original Vin~ya in S:mskrit in Ceylon. It \Vas p roblbly in Pllli, In it closely followed tbe Cu1l3\agga XII.

I.

nrlMTT

"'f

'I'll bT ~ ~ ~I

~n.T

tf.Pr.TV"f !;JrtRl~ ~

~ II

f&l:'lfif't sri ~

"RfVlT ~~ I

hru<iT ~rnffiro;:f Ij,~ f](iI 'iii II l;'IITfm \~fUT1~nr VJTl1'f '1f~ it n1 j~i ~ifiT ", ,if; !fTnTIfT fon.~ : 11

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l :l

BUJ)DH IST SHCTS

m

INDIA

(v) Recitation of Che.50ng liu (Vinuya in ten ~e;;ti o n5 Dasadh)uya) of the Sarviuiviida school, Irallslate:d by Punyatr.lla. Kumiirujiva, and Vi m ahik~a. Itm:1y Ix mentioned that Ihe: Vinaya le.'((s of Sarvastinida and Mu\asa n'~st ivad a li fe very dOSe 10 each o thel, .15 far as the: account of t 1e Second Cuuncil is concerned. It is definite: that Ken·pc:n cho u yi bie·yrou is cldo· thall the DaMIJllyiiyn Villfiya. T ill: lath::r l"Ilvt::als <1 ~t:cturiull ~piljt. uhc.,Jy d!;vd u~J. am:l t ht: ~pjlil of the c:xpulI::.iuH ur BuJt.lhi)U1 wh.:n it \Oa::.far uJvuuccl in prupagation. (vi) Tile m:cou nt of tllc Vinllya Illut rkii ·)utrct

(Tu~~lIu eJ. 1463 k. 4, p. 8 19). Th is work appertainslu the Haim:J.Yula sectand IS preserved ouly in Chinese translation uf 3boU I the end of tile fourth 3nd beginning of the fi fth century ,\.0. (vil) Vasumitra, Bh3\ya and Vinlwdevu. translated by J. ,\ Iasudn in .'\ Si3 Major, \01. II. 'iasumitra.'s treatise hasone TIbetan and th ree Chinese tra nslations of K um:\rajIva (.J0.! .U21. Paramlrtha (~j7 569) and Hiuen Tsang (662). Koue ki. a disciple of Hi uen Tsang, wrote

a commentary on Paramart ha's Irea!ise. PuramArthl was the most il!arned Ind Ian mlss ion.try, who went to China to propagate the religion. He was as intellige

nt as Ku mA rajiv3. Ki tsang, 3 monk of Parthian origin. being the son of (l Part hian merchant !)cu led in China, and t he Chinese mother of Nan km's. He tmeed .be origi:! of sect; from the beginnang to t he end. He worte a commentarl on

a ramar!ha's fre.:l u se on Vu~umi tra .,\foOt'", Works 011 lite Sl'("olld COlmci/ ..

w. Wassilief, Def BuddlJismus (1860); T. W. Rhys O;.wids and H. Olde nberg, Vino),a Pifaka (S . B. E.) ( 18 81); H. Kern, Manual oj BUck/hlSm ( 1884. 1891); I.P. Minayeff, BIIJdizmu (1884); H. Olde:lberg, Bud(/lusti1C/Je Swaim i" 2.D.M .G., LU (1898); S. Beal, VinQy'a oj ,he Dharmaguplokas: Louis de la Vallee Poussin( 1905) in £. R.£.. IV, 179 84. and in Le Mliseo,~ . vi, 30 37; Francke, J .P.T.S. (1908). W. Geiger, Introduction Mall/irOlllsa; R . C. Majumdar in B. C. La" Buddhistic Studies

'0

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1ECOND BUDDHlST COUNC IL

13

Volume; Paul Dcmi6'illc. The Origin of B'II/dhis' Sec',,; ill }.Ielw/Sf's chinoi~' bOlfddhiqlll'1 VI,)I. I; M, H ofingcr, twde , r Ie w CVll cil.. de Va/Jali in

~ ,icfr.scOII. vol. XX (1946); A Bare:lu, Ll!s $ect ..s Iwuddiliqllt!s dll Petit Vchirulc (1955),'TRADITIONALAecOtJ~'T

Oll THP. SP.COVD

&UODf IUT COUXCIL

In the ~ccount of the Vinrtya texts, the devi:nions in the disciplina ry rules have been di.cussed . but apart from these deviations. there were a few doctrinal

disputes, which ere as roll ow~ :The dIssident.. challenged the Slhavirlv:idin~' claims that Arhau ....'ere perfectly pure in physical and mental actil'iti.:s

as well rt\ in lhe knowledge of Ihe highest Truth. i.e. they wcre fully emanciprtlecl , They :l~~erled that the Arhats had four imperfec tion .. with lin iU'lri ir ion:a 1 item about the reJliza tion of the T ruth by an elCC::lm:lI lon "Aho", These are known as the five poinl~ of Ma h:"ldev:l Hence. the relsons for hotdiflC Ibe~sion of the Second C:(lIIocil were two, dig:iptillaryaad doctrinal 8

mb of them li re beine I:lken np for consideration in this chapler, The accounlof Cul/m'ff3gn run .... " follows : Some of the V njji ~11 monb ofVais:"!1i ,<lIl(l\\ ed:l~ lawful ce rtain rules, which were not in confvrmilY wirh Ihe rule~ of the Piit;mok!.ha·su/la Y:as:!. of Kosambi while HI Vflicili. happened 1 notice the devi:lti ~ns and strongly prot<"Sted :>eainst them , At 0 this attitude of Vasa, the Vajjiall monk; e"eluded him frnm the S:u'lghJ by IIkkhepD,,')'a.kamma (aci of e,"commun:cation) Yac;.a then made all appeal to the Ia.ity, but it was of

no lIvail lind he had 10 flee from the coun l r~ to his nlltive place. From Ihere he atlempted to form a gro up of mon!::s, who mppClrlC'rI hi ~ .. iews, He seDtmessengerslolhe monks of Pi'I!heyya and AVllnti, and he himself wen l to Ahogatlga, the residence of Samhhii ta S:1Q.avasi, There he W'.1S joincd by six ty IheTas o f prl! hC'yy:a and eighty thera;; of Avanti, and gradually by severil l olher.. , T hey e.11 decided 10 meet Slhavira Revala of Soreyyl'l. who ....ac;. t

hen Ihe chier of the Sangha , Before they cOlllcl reach Soreyya. Re\'ata becllrne aware of Vasa's mi ssion :Inri started for Vaisali li nd the meeling of Revulawit h o ther mon ks took placc at

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14

BUDDH1ST SECTS l:f INUIA

Suh'lj::1ti. The Vaisalinn monk>, in order to fore,tali Yfl~:'l'!,; plans. approached RevIll) at Sal1nj~ti wi.h robes :ud olhrT girl!'; but f~ilcd to win hIm ovn to their sidf'. SliJh:1 of Srthaj:iti was 3t first wavering between th.~ two PIITlic", hm ultimately he 6i~cd wilh Y:' S3 . The VDjjian monics, h('ing III1~ucce;;sful in this 3ucmpt 0 f t:1eirs. :l.ppro3ched kine Kfll:hoka at Puppbapufa.and per>uaded birn to bdieve tn!! 1 the monk~ of the western counlries were maki

ne a si niiter move til get possession of the Teacber's Gandh:lkfl!i in the Mahavan:tvihara al Vaisait. The king at first took up their c~me hIlT Inter on changed his mind. it is ~aid, at the intervention of hi~ "j"l.er who was a bhikkhuni. The session of the Coun: i l W II S he1i1 :1.t Va i.;ili with 700 member$, but

as there W:lS greM uproar during the deliberations it was decided to refer Ihenl;!tter 10 n hndy of ro!lerees consisting of eighl member§, fOll: from the wt':stern :lnd four fram the eastern countries. This was d(lne hy uhhahikii (voting)as described in the Piilimokkba. The fin:lings of t.he rere ree~, which were all

aglinst the Vaisaltun r.1oDh, were plHcerl h~for~ the larger hody constitutingthe Council and were connrmed.

The Ceylonesc chro nicles cO[ltinue the story and \\ Tite that the findings werenot accepted by all the VU.isalian monks. some of whom he~d another Council andincluded in it all mOllks, (l illats and non urhllts, and decided miltters acco

rding 1(') thei r own light. This assembly wus cllllcd Maluisangha or MahSsailgit i. Time and Site af the CQUlldl All t~.e traditions S!:lte that a Council W1Hheld ahout a century (110 or 137 yea rs) :t ft er Budd hll '<:.den th to <;uppre<;s c:ertaill un Vinayic acts practised by ~ group (If monk<; of Vaisa li. The Council was h.e1d at Vaisali, but th~ tr.1dilions differ annul the name of the! monastery where the ,"cene of the session wa~ laiC. In P ali the name of the monastery is given as ViilukiiriiJr.a. and this is corroborated by Ihe Mahii.,,~nghika Vinaya. 1 According to Bu stOIl, the n:lme of the m,lnastery WllS KUJumapura,1 but1. Watlers, op. ell , II. p. 73. 2. llu ston, II, p. 96.

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SI'CONO BUDDHIST COUNCIL

15

it is not corroborated by any other text. Bu ston probably confused the capita!of the province with that of the se,lt of the Council. or it may be that the MahasaIi.ghikas, after their defeat in the Vaisali:m Council, held another Ccuncilat Pa\alipu tm _ No Prf'sidcn/A remarkable feature of the Council is that it did !lot elect any Pre5ident. Bythe ubbahikii process a body of referees COIl"isting of eight monks was formed to go into Ihe questions of dispute, and each tradition gave prominence to its favoured monk. Thus, we set:: that though Sabbakami is recoguized as the Sailghatthcra, the Pali trad ition aceords to Revata, a Westerner, the kadcrship of the Coun~iJ,1 !lU stOll gives prominence to Sabbakami and Khujjasobhita (Kubjit<l). In view of these differences regarding the leading monk, we have to conclude that

there was no eleetcd President and the business was carried on by a Committee,with four monks of the western countries and four monks of thc eastet"n regions.

IIenee, Vencr.lbles Sabbakiimi, S6!ha. Khujjasobhita aDd Vasabhaga:nika were Easterners, while Vcn..:raolc, Revata, Sambhuta Sal)uvasi, Vasa and Sumanu Westerners.

TIn:

t(,11 UII~ Vi!1ayicacts

Alilhe ellri ier sources agree in stating tha t the main businesi of the CouncilWA~ to eXllmine the vaLidity of the ten un Vinayie acts performed by a section

of t he Vaisilian monks, but there exists a wi,ie divergence of opinion in theiritlterpretatiom, but it is cifficnlt to liecirle which of those accc~sible to u

s should be accepted. Those that :lppe:lr more plausible He mentioned

here.The len un Vinayic acts with theif interpretutions, us found in the Pali texts,are as fol1ow,;:

(i) Siligilo(lil kappa or th: practic!;"! of n!rrying ,alt in a horn for use when needed, which contravened, accorliing to thl:l. The Dharmaguptakas, Mahi;1lsakas, Sanastivl!.dim (ollow the Pali tradition.

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T hefdvada view. the ruil: against ! toring of anicles of food (e/ Piicillira 38). (ii) Dl"(lIiglda k(Jppa O f the practice of ta king food aft er midd>lY. lit.

when the shad ow (on the sun·dia l) is two digi ts wide (cf. Pac. 37) . (iii) G(lmUll fara kappa or the practice of going to a ueigh bouring village a nd t>lki n.@ a second meal there the sa me day, committing t hereby the olTence of over ea

ting (cJ. pac. 35). ( i l) iT I'{jsa kappa or the practice of observa nce of IIp(JJ·ulhtJ)· in dilTere nt place5 withi n the same pari5h (.1illlli) (prohibitcd inthe Mahiil"agga. 11. 8. :3). (I') AliI/mali /..appa o r the pract ice of JX"rfuI"Illing lUI c(.:clesiastical aCl.a nd obtaining i1 sam::tion nfte rwimh (!.:untras t AfaM!5 Q , IX , J. 5). l'a88 (1'1) Ad~I~la lu:Wpa or t h..: pri.l!.:Lic:..:

of using precedents <lS authority. ( I'ji) . f llla lhiW J..appu ur lhe prank~of d rinkin$ milk whey arter Jlleui (uguinlll PUt·. 35). (I'm) Jafugil{1 piifllffl

ur the pm!.:tice of drinking pllm j uice, whidl i~ f..:rmeillillg but is no t yet toddy (against POl'. SI).I (it) AdusukuTf/ " i.l'llfunufl/ Of the practice of

using a bo rderless s l~i to sil 011 (~'on lra ry 10 Pile. 89). (.\') Jlitariipu rujafam or the practice of ace e pting gold a nd silver (prohibited in NI.~s"gg. 18).1 BU :.lOI1, o n Ihe basis of the trad ition p rc ~ rved in the M iilaSarvfm ivllJa Vinaya. ell umenHes the undermentioned ten acts. Prof. L. tie ia Vall

ee Poussin translated the same from the Dull'o.I.

cr. M illasan tJs:il·.i:!u~tZ"l"'H. Iff~

VinilJ"Q (G ilgi t mi .). Cilllr(n·asl" p. 141.

mt

"!.:r1 f.JliTCr~I q'I

!l@it"ll"!qlil...4 ;;[m~(fOij1{

I ~ qf~ qf<>fl'frtiSll'i t f~ : 1iIT«m:Ji~if~.

~: 1j'illil(!l,f.;1 I 2. F or 3 d i:ICl.l>s iOl on tlic inlefl"lTtla lion. o f the lerml . see Mi ... ayerT. R("fhl!f"chts etc .. I, liP. 44 S0, T he fil"S 1 lhree ru1c:sare re1a)!8tio~, mlde by Buddha of the m orc stringe nt ruks. r"8udLng

the sioral!" of food an d cOoling 10 su il Ibe cond itioru <,:~al(d by famine in Vcsali. The people of Ves "ll! continued to ob;ervc the re' ;I. ~ ed rules though th~y were lltro.l!;l.ted latcrby the TheravJ!dins in their Vin4)"O. T he: crde r..:or cnu"":Hlliul l tlU ) b~(n !;:h~ngcd for the conven enee of e:ompariso

n witb the Pilli list.

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Both the translations of O bermiller and L. de la Vallee Poussin lire reproducedhere :<il Using the saued salt : (Obermiller) Mixing Ihe salt that is 10 be ke;

H for life·t ime with that which is used in general Il\.'lkes it thus a n object of use} ( L. V. P.) Mixing salt consecrated for life time with food appropriate to the momen!.' The Dharmaguptas and lhe Mah ~ n sa kas offer qu ile II differ.::nt interpretation. According to them, the word si!;gi is Srliga (I't'ra) _ ginger and 10lla _ sa lt. Their interpretation is to " mix the food W salt .and ginger:'· ith (ij) Taking food ""'jtll I"" ofingers: (Obermiller) The food that has been lefl (from a previous meal) they eat, taking it with two fi ngers. (L. V. P.)Ealing food of both kind s, nOI bei ng a remainder. with two fingers. 4 (iii) Eating 011 the way: (Obermiller) The monks, hnving gone a yojana or a hal f, assemble and eat on the pretext that they are travelling. (L v. P.) Having gone a )"ojana or ahalf yoj.ana, and having eaten food in troop. rendered the meal in troop legal by reason of t he journey. (iv) Admissio., of Q mixture: (Obermiller) The monks mix a dl"OI)i1 measure of milk with as m uch sour milk and drink it at undue time. ( L. V . P.) After agita ting a full me.asure «(lror a) of mi lk with a

full measure of curd. a nd then eating the preparation out of lim e.~cr. Gil8,t:!. )

/>.h. Vol. IH,r l. i, p . ",iii : 'Q" furtl11f'qtrt~;nrrfrp. " , 104.

••"!,,".".n1••~qfu~

I cf. M •. vi. J . I.

Ir4fa'l Antiquary. 1 ~3, Ihid .p. 9L

aUowed,

4. Dhanna&upla$ : " deroltation (rom sobriety IU if. for example,. r:lonk afW:rIn Empie repa st. rOf}euinS thoc: rule or conduct, bc:Sln to tale r<lOd ""' th 1... 0 fing~n and 10 "al the food r"main;n& " The M ahi';!~'l::u. <II>', "10 ea'II second I,me afler h~ ... inll ri~n befo, ... lakin¥ a suffici ... rll meal." ,.

Th~ Dharmlgupuu and MahU;!lakas say : " 1 dri nk, beyond the lim" 0

,oed

0.

mixture of ~re:>m, b uccc.r, h Olley nnd Illlnr."

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18

ntoDli1ST

~I'.C.TS I ~

11\'D I'\

(r) Tak ing j'lfoxlcatillg drmk: (Obermiller) The monks take wine in the mannerof 11 Ieee:' tha t s ucks blood nnd having drunk, excu5C it o n th:: ground o fillness. (L. V. P.) Drink ing fermented liquo r with :\ sucking action like leeches. rendering it legal by reason o f illness.! (n) M akmg a tiC'" rug: (Obermiller) Tlking a new rug without stitching it by (l palch of the so called Susata span take n from the old one. (L. V. P.) Not hnving patched their new mats with a

border, a Sugata'a cubit broad , from the old rnU.' (\'I"i) & gg;fll go ld alld:.ihw . (Obermiller) The mon ks :1I1 0i ol an alms bow\ with frogrant s picei,put il on the head of a ~ra .

ma oa , on a table o r a sent, or in Q narrow passage at the four cross ronds, and proclaim: "This is 3. sublime vessel. ii yo udeposit your gifts in it and fiJI II , you are to reap great merit :' (t. v. P.)

Taking al m s bowl s such ns were round, pure and suitable fot ritunl. n nointing them with perfumes, fumigating them with inccnse, Ild orning them with various fregrant fl owers, placed on the heud o f a mo nk over a cus hion went about t

he highway!. streets and cross roads, crying c..s follows: ·' Here. ye people. whohave come from various towns and countries. ~nd ye wise people o f Vai~uli ! this pQtra is a lucky o ne, to give in it is to give much, or wh oever sholl fi ll

it will obtain a great fruit, a great ad va ntage. n great !lctivily. a great de vel opment." [As far a~ the seven un Vina~iC'aclS. men tioned above.ore C'on· cerned, all the Vinayo. tcX!s. including tho~e of the MahHns.'1kas and the Dharmaguptns ogre:, thoug h the) have differed in inter· prdlltions. which hc.ve nil ~npointed O Ut.J3 (viii) Digging gro m.d: (Obermiller) It is con!:idered ad mISsible fo r monks to live by ag riculture. ( L. V. P.) T hey ma y live by turning upthe soil wi th their own hands. On Ihi s un·VinayK: OC I , the comment of the SarvtiSliv:i.dins nands alonc. nnd this seems to be d ue to c:\rel~s Sanskritiza lion' "«on:Iinl 10 l he M llhfi.!~"kD.•, il i,. qllostion of ;nlollica l;na liqu o r, ha

d become fermented. AlXord ini to the Mah l<4:>akas, 10 make for oneself II matof undeter· d. n .en$ionl; the re i. no que.I;;)n of fri n,c. J Accordinlj: 10 theDharmagllptas. the V!ljji p ~ tta kas think: t"'eir co n· duc t m ny be: ),u5 tlf

ied b> d ecrari n~ that "this has been done from lime immemorinl. • I. whlfh 2. mined

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BUDDHIST COUNCIL

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of aci, (IQ by iichinna, unconsciously changing t he root car to c.'lid. Hencl!tbe mterpret:ttion ottered by the Sarvastiv:idins should be lelt ou t of account.(ix) Approl'ing: (Oberm iller) T he dissidents p:rform religimu function.;. andat the same tim: p:rsuade the monk~ in :mend· ance 10 ap prove the same.(L. V. P.}. The Venerahle Ones (!!hotenl monks) having approved. do ye count it as approved, clI llc;eci The resolutions of the incomplete S311gha to he appmved h'y the monksof lhe parish.'

Bu·ston or Obermiller was misl:d by the Tibetan rendering of the Sanskrit word allilmodmlo, whte;', thOLJgh derived from the root mud, does not carry the meamng of 'reJOice'. Anuma· dana in pali means 'acqUIescence to an act done by the SanghaJO onc's absencc', T his IS also an Ins tance of the anomaly o f converting a Prakei! word into Sansk nt. It is not known what the original Prakrit word was, but evidently the Palisls made it OIlUl1Iati. Tn any case, the mterpretatlOns offered by the di tJennt Vinuya Ii!Xts are similar, I.e., gettmg a n ecclesiasticalact performed in an incomplete lssembly and a pproved later by the a bsenIce members. The Manisa<;a\::as a nd the S:lrv:istiv:idins have both omitted

iil"iisokappo of the Pali list. It "f'('ms that these schools includedall the iITegularilie~ commiued h)' Ihe Va]ian monks relating to the perform:mce

.... r ecc le~ia~l ical aCIQ in ~ regular or irregular assemhly w Ihin (lllUmod(1I1ii IUlf/pn, wh ile the Tbera1loidins (Piili) a:ld the I1h armaell ptll ~ llllVe split it up into two : (',J/llmo!i and ihlisa. T 'le n harmaellf'JIa~, 11 will he noted, interpreted Ql"iisa· kawa ~ I ighlly differently. T hey ~f:He that "jn the ovuso, besides the regular .1C t.~, Ihe in , ovalol"l ac::ompl ished others."( X) t):c/omalion 01 as((mislllnem: (Ubermtl lcr) The monks of Vaisali per;"ormre1Jgious observances and tit the same time admit such exciamatLons as allO.

I.

The

Dharma~l1lJ'as

support the

r~li

.ay, " In the [lccomplishment of an <lIhers unc by one afterwards to heal the s~me."M[lhi;asak~s

interpretation while the eccle5ia\tic~1 a:t 10 call

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20

BUDDHIST SllCTS 'N n\i)l \..

Perhaps in order to keep t!'le number of deviations al It:n. the MahiMs3k:B ~lldthe SarvAstivAdins borrowed um PlIilli from Mahadeva's five and made it the fir

st their li SI, viz:: " t:::xdamation of ailo:' (L. V. P.) The monks o f Vai ~;i" having rendcrt:1l legal th: exclametion aJ/a performed an ecclesiastic:!1 actillegally in aD incomplete or complete Sel'lgha or legally in an incomplete Sangha. The interpreta tion given in the Vinaya of the Sarva:.liviidins is a laboured one and appears more or less 3. r~pClilio n or the prtvious un \,inayic act of

the Vajjiputtakas. T he exclamation of 0110 bas been discussed in Ihe Kulltiil"Qulll( (xi. 4) under the heading: '/dQltJ dukkl;on Ii' I'{leu", b/llisalQ ' ida,!1 dukkIJan Ii' n&Qill{l pal'Quatt Il.' A comparison of the two lists (PaIL and~anskri t ) sho ws that both the traditions have wo rked on a common originallisl, which was probably in Prakrit and ddiDltely neither in Pali nor in Sanskrit.T his is stated on the basis of , he change noticed in the words ' singilofJo, Qci~I~1Q and QIIWIlOli. l ile anomaly of iil'iiSiJ cannot becxplaiocd. As regards

t he remaining six items. the intcrprctlltion s of beth the schools are acceptable. In connectio n wtth the ten deviations in the disciplinary rules, it is necessary to recount the tradition preserved in the Mahasatighika Vinaya,t translated by M . Hofinger from Chinese into French. II runs as follows:The Pitakas of Buddha's teachings were rehearsed oy 7(10 monks. at Valuka Sanghanima in YaiSiili. The monks of VaiSili used to address the donors (d{illopoti) in these words:

"Respe: ted brothers, at the time when Bhagavan Buddha was living, we received two meals in a day, robes, service and adoration. After his parillifl'Q(uJ, who will take care o f us, we ha\'c

ur

l.

~ /"' . r~

2.

fir,! book of the Vmaya or the LOkOU:l.ravddtns, a &ailghiku.

Mah{;"as/u (cd of Sen.an, p 2) opens Wi th the ""ortls thlt JI is '1Csu ~sect

vf the l\fahJ

FIt hien (414 .... D.) procured H transcr ipt of the oril!inal MahdS<l.flghik a

Vina) a lind

tra n~lllted

it iuto Chinese two years later, Vide Takakusu. Records

p .~"

0/111 .. Dllddhfsl /k/ir{oll by [' {sing,

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BUDDHIST SECTS IN I ND l A

Mahiikiisya pa, Up<ili. Ananda. etc. were parinirvrla. anti so Vasa beca:ne thepresident of the Coum:il. First, h ~ put the queslion to th(! Assembly that whowo uld rehearse the Vin a.I'a Pi/aka? The bhik$uS re plied that Venerable Dasabala should rehearse it. Then Dabbala said. "Venerablcs, there a re the Sthaviras.

who may no t like the session of the Council." T he bbik ~us replied in the affi rmative and said that they were Sthaviras, who were desi.smated by Buddha as Upfidhyii)'as endowed with 14 dharma! and t he foremost of those as the Vinayadhara ," The bhik~ u s said, "You have heard the Vinaya Pitaka from the mouth of B\lddha, you must therefore rehearse the Pitaka ." Dabbala said. "When you enjoinme to rehearse the Pilaka. you should approve what conformed to the Law, aDd ifsome · thing is discordant. you must interrupt me, We are anxious \ 0 show respect

to the Law. which conforms to arrha (sense) and not to that •...,h;ch docs not conform to the orIlla," All was then settled a nd approved, Then Da~abala began to

reflect where the assembly should be held _ He came to the conclusion that it shou ld be held within tt:e limits (sima) or the place where the deviat iom had occurred . He then poimed out that there were nine precepts,. y,hich must be observed . Thes~ were:~ (i) Four p anijikil.s of the ?r<'itimok,< a s{.tra,(ii)Bhik~us are permitted to ask for a soup baSin, robfs, medicines, If they neededthem, but they must not ask for gold and silver.

HI'I!

proposiliolls of Mafl(idl.' l'O

Vasumitra, fo llowed by Bhavya and Vinitadeva, writes that on account of the live propositIOns propounded by Mahadeva, t he Sangha became diVIded into two schools, MohasOIighi/<'o and SII!{JI';rarijdo. 'I he live propositiom are:The Arha ls

I. are subject to temptation (cf. K"Ii. II. I; Attn; aro/!ato rago fI ? ) 2, may have resid ue of ignorance (cf. Kl'II. II. .2: A IIhinrnhalO (lnn/i~Ir.n Ii ?)

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3.

may have doubts regard ing certain matters (d. KI'U. II. 3:Aflhi aralzaro kahkhii ti?)

4. g:lin knowledge th rough other's help (d. K lU. II. 4 ; At/hi arahato paral'iriiraoii Ii?) 5. The Path is attained b)' an exclamativn (as "0110" cf. KI'u.I I. 3&4&XI. 4).

Paramarthagives an f..ccount of the Second Council which has been translated byPa ul Demieville (Melanges chinios el bollddlliqlle.l. 1): The Second Council was held at Piitaliputra. 116 years after Mahiiparinifl'ii~Ja, duri ng the reign of Asoka (perhaps Kalasoka). The members were 211 bhihus (Le.. not necessarib Arhats). The president of the Council was Ba~pa (lit. tears). In the Council the controversy provoked by Mahadeva led to the division of the Sangha into two ~chool s, Sthavira and Mahasanghika. Mahadeva's heresy wa.~ twofold. On the one hand.

he wanted to incorporate all the Mahaya na siitras int<) the Tripi!aka. and onthe other he a Urihut~d to the Arhats diver~e im perfections, such as douht, certain mea~ure o f ignorance, etc. Paramiirtha did nOl condemn the talfer enti rely, as he recognized the imper· fectiom of Arhats as partil1 ll y trlle and partial

l y false. He was inspired hy the Mahftyftnic moml teflching~, which contained in essence more particularly the VijfHinavft rta view,. He was a fervent supporter of Vijii~ml'.· ~ d a . It is said that Mahftdeva f:lbricated many sLUms ~ n dautho r iz- ed h is disciples to compo~e treatises, as they thought fit, and they should also refute the objections raised by their adversaries, so that the conservatives, i.e. , the St havi ras might be disposed to a dmit the authenticity of the Mahay~nic tr<ldition . P[lmmartha seems to he neutral and sophistic on the point . He h<ld re· course to the expedient of conciliating both the yiillQS ami attributeri to Buddha three kinds of interpretations. PlI r:lmartha , in order, perhaps, to spare th~ good name of Emperor Asoka, said. according to the Mnluil"ibhiiJii, that Mahedeva was support· ed hy the queen of Asoka, by whom the opponents of Mahadev:! were thrown into the Ganges. By their supernatural power they then flew to Kashmir. It is said that after Mahadeva's death. the two sections of the

Sllilgh:l became united by holding a fresh Council, purifying the

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2'

B UDDHIST

"~CTS

IS I!'DlA

scriptures and modifYing Iho~ introduced by Mahadc ... a after e)(amir.ing themitnew. Paramartha . however. writes tha t it produced verilahle sch ism. S(:parating the two schools completely.

10 the Vihhiisii ~ uch rapprochement is not men tioned. Afler the Second Council, the diSSIde nts moved to the north ofRajn erha. It W!l~ pointed QUI at the beginning o f this chapter thet some of the Chinese tra nslations of Ihe original texts in Sanskrit mention that the cause

of the schi~ m of the Sangha was not merely tbe ten deviat ions in the disci plina ry rules but also in the doctrinal matters, reiating to the c1$1i ms of theSthaviravadi ns that Ihe Arhat!> we re perfectly emrmcipaterl, which werec hall

e ngcd by the Mahasanghikas and their S,l l h sect.~. The dissidents held the five views mentioned above. The Theravadi ns emphatically deny that an Arhat, whois free from 3ttachmen! (l'flarnga), can be suhjec t to temptation. The opponen

ts, as sh own in the KnJ., d rilw a ~u htl e distinction between a Sa ( _ Sans.SI'O ) dhamllloku.iala arhal and a Paradhammakusala arha/, the fo rmer. ilccordi

ng to the commentator, is a Pafiiinl'inJlltta and the latter nn nbl!atobhiiga vimlltfa. that is, the knowledge of the former i~ cnnfi ned to his own personal attainments while that of the latter i~ extended to o the rs' a ttainments besides

hi~ own. In tbe P~'jl i texl~ the Ubflatobhagrmmu1ta is not regarded as supuiorto the Paliii avimu/lfJ: the only dis· tinction made between the two i _~ that th

e former has sam othabhini ~esal and realizat io n of eigh t l"illlokkhos.2 while the latter has 11passoniibhiniIJfSdi and rell li 7.ation of only four jha.nas,4 but a s fa r as the q uestion of r aga or drava is concerned both the classesof Arha ts must be regarded as completely free from it. The subtle di.tinction drilwn hy the opponents is therefore of no a'JlliJ ac~ording to the Thera'Jlidins.

1. SamarhiJ lea.ds to concentration of thouihls and eralli cation of anachment (

..agll) . Cf.Anrutra,,,, I, p. 61 : raga,i,tlga cero'·iIllJllri. 2. For Ihe eiahtVjrr.okkhai. sec Appendilt. 3. Vip<USDna leads 10 knowledge and removal of iimJraoce. Cf. Ailg'"

lIara, I, p. 61 : a~;JitM'ii8ii paililii~imatr/. 4. O . A.sprcrs, pp. 2SO, 27b.Sec AfaJjhrma, I, p. 477 alII.! MIIRlirall,ap".ot;ll, III. p. 188 ; Plifgafa·pun'"ffi, 14, 72.

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25hav~ ignoran~e

The ne;,:t twO points. that an arhat may

(i.e.

alilic~laand not arijjii) anli flouht (kailkliii or vill,ali). are also vehemently opposefl 1Y the Theraviidins on the ground that one

canllot be an ar1at Ill1le~s ne ha" got rid of Qnjjii and ricikicchii and develc:pt'd r~rfect vision free from impuritie, (virajam vItCln!a/a1]! dhammarakktJu1]l) after having dispersed all his doubts{kolikhii Wl[wya'lfi mhhii}

The opp"n~nts, as pre"ented in the KVII., in this case also dnlw a di"tinctinn hetween a Sadhammakusala arhat and a Pnradhammaku"ala arhat, <;aying that both the classes ofarhats may nOl. hav" al'i)jii in rega rd to the truths, the theol]'of causation. etc., or ricikicchii ahout Btu1flha, Dharma and Sangha or the ~ ho.enc~ of solll, hut the former mil.y have I1nli!i1)11 and kailkhri, <;:1;..' , a~ r~garc" the nllme and family of an unknown man or wnm:ln or of a tree. It should be noteo here that the opponents do not mean ~ahha;;,1U1a/jii~la (omniscienc~

) hilt just paradlwm/Hm,01(111 an intellectual power attllineo hy the IJhhatobhiigavimutta a rhat~, hy which power they Can knolV many things outside themselve~ _ Arguing in this way the opponent, maintain that a section Clf the arhats, i.e., the Paiii'ii'iviMuttas or Sadhammakusala ar'mts hav~ ignorance (afiiiii{Ja)relMing to things or · qua1itie.~ other thlln those belonging to himself. The "ame

argu ments ~nd counter argumen'~ are alirluced ill the next discussion relatingto allhi araharn parm·il{irm1ii ? The word .pararitiirm,lii perplt'xed our transl

ator Mr. Shwe Zan Allng.l The discu<;sion in the K)·u. reveals that the word meansthat an arhat develo[)s t:li th in the Trirama or acquire;; knowledge of the tr

uths, etc., not by himself but through the instruction of his preceptor, in whomhe has firm faith. The Ther~v:irlins oppose the con tention of Ihe opponents, s

aying that nn arhat is vita11101/(1 and is possessed of dhammacnkkhu and so he ooes not req ui re paml'it{i/'l!I;1l1. The opponents contend ~s before that a Sad

hammakllS~la_mhat requiresparal'ifOro{1ii whi le ~ Para dhamIllakusala arhat does not.1. • Excel1~d by others." See POilifS of lile ComrOl'CrsY, p. 119. BuddhaSho"a W Tite. : yasmti yesalJl t:l.m vatthunt pare vJlaranli pakasenti licikkhanti tasmlte"'ITl 3tthi pala~ili1Ja",;, Ii. Cr', fI.{a'uda p. 24 : "gain spiritual perception b\' the ~.elp of olhers (lit.

e nligbter.ment through others)",

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26

BUDDH IST SECTS

I~

I1'm l.'

Another statement ofVasumilra r<!iating to the ArhalS. namely, "one who is I::rtakrtyah ( = Pali : katakaraQlyo) docs not take any dharma 10 himself i.e. has no

attachmenL ror world I)' things" is echoed, I think. in the KI'u. (XVII , I & XXI. 2) in these term. : aftlli araflato pufinopacay o fl ? and ufuhii. kusula cirro parinibbiiyatl ri. The Theravt1.dins agrel!ing wilh lilt: Mahasangh!" kas contend Ihat the cilia of Arhats goes bli:yond pa,o a andpU(lya, kUj ala and akusala, krj}'lJ and vlp 6ku, hli:rlCc, to speak of

them as acquiring merits o r demerits is tlhsurJ. The opponcnU, the Alldhakos, however, co ntend that lhe Arhats perform runny good deeds, e.g., make gifts, worship callyas lind so forth. and remain a lways self possessed (50:0 sampajano) C: Vt"1l at the time of his parinibbiina, and so he does collect merih and pa ~ses away with kUsolocitlo. Neither the above discussions in the Kal hiiL'althu nor

the terse statements of Vasumitra help us much in finding alit the real d ifferellce between the Andhakas and the Theraviid ins about the position of an Arhat.

The Mahayana Works point out the distinctio n thus! Arh ats , who are perfect S

riivakas, get rid of only kJesfJl"arOIJO, i.e .. the veil of impurities con5isting of raga, do ~, moha, silabbataparamiisa, and ~·i cikicch a but not of jl1eyiil'ara(la, i.e., the veil which conceals the Truth Ihe veil which can ani) be removed by realizing the Dharma!linya tii or Tathat3.1 It is the Buddha alone, whois perfectly emancipated and who has both k JesQl"Oro(la and j iieya L 'Ora(la removed . That the Mahisanghikas app;:ar to be groping to get at this clear distinction will be evident from two other topics discussed in the K L'U. but no t referred to in Vasumitra's trealise. The topics are, a1lhi kind safiiiojanwn appahiiya parin;bbiinan ti.' (XXII. 1) or arahaftappatlft!'? (XXI. 3). To these the

Mah asa nghikas reply in the affirmative, saying that an arhat is nikkileso (free fr om impun ties) and does attain parinibbana or arhatta but as he is nol cognizlni of all that is Buddhol'isaya (domain of Buddha 's kno wiedgej, it must be

admitted that some sai'tilojanas are len in him. Thi. o pinion may be taken as

a hint that the arhats do nOl remo ve the j iiry'ii ,arJf}Q.I. For deta Ils, sec Aspects, p) . 3,ff.

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SE(;I)J\" D Jj UDDI I15T COU~C IL

21

'There aTe a few subsidiary di,cussions in the Kat fliilallhu rel:lting to Arhats. These arc gi','en here briefty:I V. I. Householders cannot become Arhats Tlleral'fldins. But householders like Vasa. Uniya, Set u became Arhats Utlaropalhakas. IV 2. No o ne is born a:; Arhat Theral'. But there are Upahacca (uppajja) parini'obayi Arhats UJlar.1p. JV .1. All dharmas of Arhats are not anasa\a,

e.g . their physical body etc. Thera!. Bu! Arhats arc anasava (free from a5aVaS) VI/arop. IV 4. In the Arhat 5Ia&e. o nly arha ua phalu is acquired Th('rm'. But all rhe phalas are possessed by the Arhats Utrarr'ip. IV. 5. An ArhatIS chalupckkho (see App.) Hera)'. Rath er. Arahll chahi upekkhahi samannagaloUUQrfip.

IV. 10. All safiiiojanas are gradually destroyed and not byArhaltama~ga alone Theral'. But by the d estrUctIOn of all safii';oja nas onebecomes a n Arhat Andhakas. XV II 2. Arhats may have untimely death as arahatghlltaka is mentioned in the Buddhavacanas Th ~rav. But as one cannot become an

Arhat before the karmic CIfCClS arc ex huusied, 3 n Arhat cannot have untimelydeath Riijagirikas and Siddhallhlkas. XVII 3. Arbats do not die when in impert

urbable meditation and cevoid o f kriyacitta Theral'. But did not Galltama Buddha pas:; away immediately after arising from the 4th jhana VI/afap. Dr. Bareau ( Les Sectes CIC . p. 64) after stucying the Chin~sc commentary Kouie ki has

commented o n the five propositions thus:_ (3) Seducrio'l of Arhors: An Arhal may dischl rge semen in sleep on accoun t of dreams caused perhaps by spirits; forsuch mental weakness fo r which the Arhat is not responsible, may be treated inthe same manner as one tre:IlS pbysical excretions like urine, s.l liva, etc. I

n the Ka thii)'ollhu (ii. I) it is slated " aulli

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28

DUDDHIST SECTS IX 1:>.1)IA

aralJa'o SlIkkol'i.'ll/(ht Ii," The Sui!:! schoob, according to Buddhaghc~a, contend thnt Illere arc bhikkhus. who claimed arh3tsh ip in the belief thJI Ihcy had attained thut stage, but actually they had not nttcined it. A 5 ain, there nre

bhikkhus who claim arhmship falsely. Ih) igllol'(J,'lcc: l'snofnncc attributedto un Arhat is not (e) f)(mhT: nescicn~ (ul'idyii). the first Ufm :n the fnrmula

of cJ.usallon (,fJO/iUO.SlI/11l1pplilm). The dOllhts of an

Arhal do nol relate to the! teadl.'ng>: of Buddha. An Arh:II'~ ignorance or doubt relates 10 his inability 10 tell Ihe name ami fflmily of a person , or of a tree, orberb and so forth , btcause he is not omnisci;~:nt like Buddha lKf'II. XX.

3).1 Id) Requirillg olhllT'sltelp; This point is also e .:plained in Ihe aboVl'manner, i.e., nn Arhat !\lay get himself :\cquairteci with the name of 3 person

, or ramily, or 2. tree, or:l herb fmm another person. (c) Exclamatian "Alrq": This is explained as that it j~ not unusual for a medi lator while developing the

first mt"d tation (jhm la ~dh."iim). which is associated with reasoning (!"iff/kim) and refleeti'}n (I"icara) to make 3n exclamation when he r~:l1i7e~ Ih"t life is mise ry (Jllkkho). But. it i hould be Doted that since an Arhat is not in the first s t3£e of meditation, t hisexplanntion is far fetched. \. Kru. ANhakatM,p. 189: Arah:: saboolll Budrlhlvisayrull naj:1n:'i li. Arahato 3abbal,nula nal.Hibhavena p:l!ised,o bIn nll. aviiia.vicikicchn na TfI :lppahiincna. . Watters l

collected some information :la,wl the life of \1;1.lui.deva from the AbhidhormQ·dbl!fisfi Jfislra (eh. 99).1 According 10 this work, Mahadev;! 1\'3S the son of aBrahmin merch:lnl of Mathur::.. He had his ordinati:)n at Kukkuti"ir:ima in P:ital lputra. By his zeal 3nd abilities, he soon became the he .Jd of the Buddhistestablishment Ih er~. The ruling k.ing was :1 patron and frienc of Mabftdeva. With his help he was able to Dun the senior orthodox monks and e~ t ablish his five dogm!1~ as mentioned above. Yuan Chw:lng records tha t at the inslan~ of the reigni ng king, 3n assembly of monks was summoned . In thi, as~embly the senior brclhern, who were ArhMs, votl."a ~ eaiMt1.\\.altcrn,<>p. cit, I. pp. 267 68.

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Regiorfs (lnd Localities .'rlterelUd in rhe ojJo./rs oj rhe SecmJ(i 11uddlris( Cotmcil ill Ihe tradiriollJ oj diffl!renr Secu

Theravada (Cullavagga)VtsaliPa~heyy3

MahiSasaka vinayaVaisflii Piirheyya Ahogailga Mathura

Dharmagupla vinayaVuisnIi Piitheyya AhogailgaSarpJ.:a~ya

Sarvastivada vinayaVaisaii

Miilasarvasti.. ada vinaya'iaisiiii

Mahiisa.(lghika vinayaVuiSilii

Sravasti, S~ke'a

Ahoganga Saij1kassa Kal)nakujjaUdumbaraAggalapur~

Mathura region Sii!pkaHa

KillJ yakubjaAgg~larura

Sahajiiti Avanti Kosambi Ddkkhil,lii.p'ltlia Soreyya

Sahajii

Sahaja

DekkhanKausa mbiPo ho river

Alavi

KosalaPa!aliputra

V<1savagn'imika

Srughna Tohoei Sukhavihara

Srllaviras of Ihe Westem C()I/ntries, who took parI in the Secund Buddlll~t COi/neil Slila\'ira Mahbasaka Dharrnagupla Sarvastivada MUiasarviistiviida Rev:lTa Sambhuta

Sal,lavasi

Yasa m Sabbakiim i , Sumana Silha Khujjasobhita Pou tcho tsong Vasa'ohagaP'o chalan m ika Tch'ang fa

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1

r

same

same

same

Pou tcha Ki ichoSUll Kiungan mi lo (Kubjita) suo rna p'o cheon P'o ye,k'ie p'otso tS\ltfl mi (1) (7) Ajtai

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BUDDHIST SECTS I S

INDI;\

Cu ll::l\'agg:l XTI and Mahisasll b VinHya hav~ direct affinity. simi la rl y t.:lV~ D harmHgupm ~nf1 HailOlavata Vi naya hut a li ltlc leis IhC' Sarviist iv;i(lll Vi na)l!. It II p[lears strange tha t the Miilasarvir.slivada version i~ Ics~ c!n~e 10 Ihe Sarvlisti vada version. It se~ ms that th~ fonner;~ older than the linter. Chronoiogic:llly, T tradition> may bl! llrrangeri thus:he EllrliestMuhasanghiku and MGlasafv3.stivida Ea rl ier D ha rmagupt3 Next Sthavim andMa hisasaka Lotest Sarvastivada ~nd Haimavata. In this \;onm::l.: tiull, it i)

worth while to reco unt the co untries included in the pt::n:glill:l1io ns of Budd ha. Budd ha tr;\Vcllcd northwards up 10 Mathuru, aud his missionary worl;: was confined mainly to tht:: largt:: 1":1'1 ilol'Y uf the Gal1ge~ basin. The SarvAstivadi m pr..:rt::rr..:u Mut hum while the Stha~jras and MahisOsa l::as the siJ uth w.::~lt::ru al'l.::a . III between these two regions was the iHl bilat uflilt:: Dllarmaguptas. M. Hofinger ha~ adduced cvidences and arguments to establish the a ulhenticity of Ihe session of the Second Buddhist Council. The only additIon Ihat can be made to il is tha i a canon ical text like t he Kalhih'ortlm discussec{ the doctrines of the different s<!CLS. Still sirongcf arc the evidences furnished by the inscriptions 50 fa r discovered. The question that should bedi scmsed next is whether the schism was d ue to the divcrg(' nc~s in Vinuya rules only or to the fi ve dogmas of Mahadeva or to both. It seems that both the causes were responsible for thc schism, because both of them ind icate the advent

of the broad divi sion of Buddhism in to Hinayana and Mahayana, the latter favouring the Bodhisattva practices e\ren a t the $2.crifice of Vinaya rules, e.g. fulfilling Ihe wlshes of an individual even b~ sacrificing the ViDaya p rohi bitions. The Mahas3tighiic.as were the forerunne rs of the ad vent of Mahliyanism. In

the /!1a!Jijl"Qsru. the firs! b:>ok: of the Vinaya of the Lokottaravadins, a branch of th: Mahasanghikas, contaills mallY Mahayanic traces, to wh ich reference

will be made in due course in ano ther chapter. Now the question that ca n be mised is: T o which of the two causes is the schism main ly due? The SCCQuj alternative is

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SECOl< D U UI)UHlfi COUNC I L

'I

prdcrnble. 3S it indicated the advent of Ma hayanie cnneer l jnn~ . The two traditions rnlly be explainer! IhlL'I : The divisio n of mon ks beert n with Ihe cljtfer~nce.c; of np inion rega rd ing the intcrpretlHion o f Ihe tt'll Vinaya rule.c; during the reign o f Kal:i.Soka , i.I."., some lime hefore the appearance of

M nh:idev!\ (or Naeil),1 i e. il w<!s about haLf a century later, Mahadeva or Naga , propounded the five dogmas during the reign 01 King N lt nc1a . Hi .~ d l.c;ciple Sihiramati pro pagated it further. As rl."g:HlI~ Ihe faci that the traditi<?n of the breach of len rules It ppear~ in tl e Vinaya texts and the Ceylonese ch r~ nides the tradi lion ahou t Mahadeva's five dogmas appe'.!. rs in the Tibeun li nd Ch ine~e ver!'ion!' of the treatises of Vasumitre. Paramarthll ann OIher w r i ter.~ on the doctrines of sects. It may therefore be stnTen Ihllt theVinaya texts, being concerned only with the disci rlinary a~pect o f the religion, passed over the docIrin:ll differences, while Va.c;umilra and other writers,being more concerned with doctrinal differe nces than with discipli nary rules.C(ln 5 i rl e~d it unnec¢ssary to repeat the ten un Vinayic acts: of I h~ Vni"''llian monks. The sources of information fo r the CcyJ~ n~se chrnn jd e~, heing the Vinaya texts, passed over the doctrina l cilfference!l. Yuan C hwang. being an

annalist. was mterested in hoth dnctrines and disciplinary rules. and so he recorded the d ivergences in rellard to both. It is quite probable that the schi.c;m began with disciplinary rules and , in course of time. in· corpmated matters of

doctrines. It is apparent from the tenor of tile tcn un V'nayle rules and the five dogmas of Mahiideva. that the Vai~:ili a n s wanted a certain amount of latitude and freedom in the interpretation and observance ofthc rules and 10 introduce into tbeir organization and general governance iI. de mocratic spi rit. which was gradually disappearing fro m the Sangha. The e"~clusivc power a nd prhileges. which the Arhats claimed for themselves. \\ 'e re looked upOn

I. In Tiiranatha (S:hicrnc r) Nil.aa is desc ribed asa disciple of \1ahil.deva,and Sthirama ti as a disciple of Nliga. 2. T he Vaisalian monks we re cl!.Ucd Vljjlp Ut1ak as in the }'a ll tc"~t s. 1[\ Ih" Atlglll/ara N;kdya ( I, p" 2J Q) ;1

is u oticed that a Vajjipul14kl ",,,nkapproached Buddha telling him thai il would thl! 250 rule'! of It." Pii""m"lrkha~

difficull for him 10

ob5Crv~

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32with di~lrust and disfavour by the Vaisali:ms, (who preferred a democratic ruleto a mOll3rchical government). The claim of the Arhuls to become the exclusive members of the im port:lnt Councib Dnd \0 arrivea! decisions. which were bindingon the nonArhals could not appeal to the Vajjians _ a clan imbued with a dcmt'Cratic spirit. T he five dogmas of Mahideva also indicated that the ;\rh:lts werenot all fully perfect persons as was the vie:ax of the o rlhOO o); Theravadins.and th at the Arhats hfld a fe~ limitotion s. The Vaisalians refused to be bound

down by the d,,cision of th~ "'rhats, and so they comen; d a Council of both Arhuts and non Arhats, calling it a M2hasangiti and agrttd TO abide by thc decisions of the ('ni:lrged assembly. This new body believed sincerely that the decisions taken by th~m wen~ in conformity with the instructions of the Teacher.Effi' u vII till Srvigfta

Some of the Vaisalian monks scpumted themselves from the Sangha of the [ldcrs orthe Orthodox, the Theras or Stbaviras, alld organized a new one of t hei r own.cnning it II Mah:isangha. rrom which Ihe)' Clmc to be known liS Mo.hir.sDfJghib

s . From this time th: clcayage in th'! Sangha became wider nnd wider. uilimatdygi"ing risc to as muny ns cight~en or more sub sects. The Thera or Sthiwiruyudi

ns wcre split up into eleven sects and remained as I lin3yiinie thro ughout their c: .;stence while Ihe Mahasanghikus became divided into seven slIh seels. ~radually g:!\'C up thei r lJin3yiinic doctrines Ilnd paved Ihe way for the appearance of Mahayiinism. On:c the disruptive forces were ~t in motion. the Sangha could no t remain a single whole. Sect after sect came into cxistcnce on slight diff

erences of opi nion conC1:ming doctrines, disciplinur) rulcs nnd even cutting, dyeing and wearinG o f robes (Cr. Walter>. t'/lim Cltwallg. i. p . 151 ), In, iewof the gcnerul mutual agreement of the different traditions. the sc~~on of the

Second Council should be taki!'11 as authentic. The only po int which require~ further evidences is the da:e of the Cou ncil und the mllne of the klllg under whose lIu>pices the Synod was held . The Ceylonese chronicles give K:I I:isoka asthe n,IIllC cf the I..ing. K:iliisoka ~uccccded Sisunag:t lnd is identified

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~J!;CO:>D

BUDDlI1S'T COUNCIL

with KH::avaroin of the PllriiQos. In view of the fact that Sihn:ian transferredhis capital to Vaisili it is not unlikely that his 50n ~ho uld continue to makeVaisali his royal seal and take in't'~SI in the affairs of the SaIie:ha existin

& in his capital. If Klil:ilola be accellted as the ro}al palron of the Synod. the date nr tile session should be put about a ctntur)' after Buddha's deml~. Kern has questioned the statement (If the Ceylonese chronicit'J abo ut the age of the monks who 1001.: a I~ading part in the deliberations of the SYllod, and has pointed out thut the nam~s do not indudeany of the list of telchers given in th~fifth chapter of the Mahiil'(v1lsa, Since Kern's apprehensions ate not baseless,

we should lake the statement of the Mahfi\'w1IJQ 'that some oithe monks lived at the lime of the Buddha' ..... ith n certam amount of caution, As far as the IiDe of leach~r:s is ..:oncerned, Kern O\'erlooks Ihe fact that it is a list of succession of the spiritual teachers of Mogga liputta Tissn und not a list ot' the

succession of the Sailgha llh eras. Kern 's conclusion thai t):e Second Council" preceded the schism but had no connection W ith the Mahfisanghikas" seems to

be his personal conviction and not based on any e\>idence, and so is his remarkthat A50k:t WdS first designated as .KaJa~oka, and then with his chan~cd a ttitude towards Buddhism, he was designated Dhannasok.a. Vasumitra. places the session of the Cou ncil during the ~ign of Malliipadma Nanrla. This statement is probably due to the c0nfusion made by Vasulll ltre that Muh.idcva's five propositions

....ere the main and actual cause of the schis'TI .

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CHAPTER

III

DI SR UPTIVE FO RCES IN T il E SANG HA

Though the Order of monks (SanglJa) was orgam~ on a democratic basis, Buddha iclt that after his demise there might be discord among the monks. In the .\fahiipan'nibbollasutlanta 06·77 ) Buddha told his disciples that as long as the monks adhered \ 0 the practices mentio ned below, the S3.ngha "ould thri\'e and not decline. These were( I ) Avoid frui lle ss tal ks. (2) ~I o [d assemblies as frequently os possible. (3) Perform all ecclesiastical aCls in concord (samaggu). (4) listen and be respectful to the senior monks, 'particularly to the heed or lhe Sangha These fo ur instructions implied his anxiety abo ut the wellbeiDI: of the Sangha in rulure, During his life·lime there were two occa~ions when II split in the Snngl:a became imminenl, but he did not regard the m as actual dissensions. The first took place when he was at Kosambi on account o f a m inor d iffeience of

opinion between the DhQlllllladhuras and the YinQ)'QdllOras, l and the olher was the OIiC imtiated by Devadatta that the monks !<;hould lead a more austere lire . ~ In the Nikflyn s and other Cllrly texts also, there appear a few referer.ces to the possibility of discord in the Sangha and the cnndemnation or soilxhab/rct/a as one of the five extreme off~ nces like patricide. mat ricide, :lIId soforth. In the Vin:tya, .here are di rt'Ctions as to when a dissension among thenonks srC'luld be regnrded as a regular or an Irregul3r Jwighcbl!l:'da. in the a

ccount or Ihe First Counci l a iso, a rift is noticea'>le in the lute in theM"iui."t/I£U , X: "'ai/MIIIU, KO$amblsult~: !>/tCIIIIIIOpllilll',/lfll..m/r,;,

Kosambi ... althu. In thc:Gi lait nu. of IlleSlOT) renlllins(! ~I ail$ , §ubslan l i ~lIy

MllfaJ'/n'I;JtiwiJa

l'i/laJlI, thegcogr3[l11ic~t

the same with sllih t v3r111110ns III

2.

C"f"""14/fo • . i1 J. '4; J6u)/."Q~ I. p. 34.

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DJSRUPTIV E "nRr: ....~ IN THE AAN OIU.

35

refuw of Thera Purar;aB o f DakkhiE:·Hi.giri to accept in 1010 the texts adopted by Mahiikassapa and his followers as Buddhol'QCCIlO, H is insistence on the in troduction of a few d iscipli nary rules clearly shows a lack of u nanimity a mong

the monks immediately after Buddha's death (see infra, p. 39 n.).Th e TraditiOIl of KCJambl

At Kosambi, there were two teachers, one a Dhammadha ra and t ~e other a Vinayadhara. both imparting Instructions in their respective subJects to two differentgroltps of students. One daY the Dhammadhara leacher committed a very light offence Ih~uSh inadvertence and when pointed out, he expressed regret for it, but this was ta lk:ed abo ut by me Vinayadhara teacher amonJ his students and lay devOlee,. The students a nd IllY admirers of the Dhammadha ra teacher became offended at this prClvocative attitude of the Vinayadhara teacher and his followers, and there was a sharp cleavage not only betwttn the two groups but a lso betw«n their respective J devotees. Buddha ay intervened, and at first failed to make up the d ifferenoe. and it was QUI of sheer disgust that he preferred to retire to the fo rest to be :;erved by an elephant than by the quarrelling people of the world. At this attitude or th: Teacher, the qua rrelling teachers, studefils and lay public came to theIr sen;e5 and settled their dispute. This episode cannot strictly be called a s(lIigha. Metla , but it shows · the possibil ity or dissension

in the Sangha.The tplSode of V(!\'(Jt/alla

IS nOI

The episode of Devadatta is a imost a sOilgl:abheila thoullh il recognized as such in the Vina)a. 1 Devad:ma was an

l. Yuan Chwang V.rilU It'la! he ~w IhrC'e Budd: ist monasterlcs in K<lflJlLsuvan,ta, ",here, in acc:ordanoc v.ilh lhc leach ing of 1)e\lldalla, milk. products""ere IIUI taken as (ood. Walters, II , pp. l!oll. In. \.Isinll Slates ~hUI milk

i. arl unla.wful food . Sec TBka ku.m. t·/>i"/I, p. 43. Mill was not IIlCI~ded InDwadal\a's menu

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36

BI."DOHI$T SE.CTS I N INDIA

advocate of mo re austere disci?linf' and requested Ihr Te3cher tomake the foJ1owing five rule> compulsory for monks. : Th:lt the monks (i) should

live jl' the fore .. t ; (ii) subsist solely 00 d o l ~ collKttd from door 10 door : (iii) d ress themselves in rllg''' picked up from du st reaps:

an

(iy) dwe'l al".IYs under

:I

Iree and never under a roof:

(v1 ne\er eat fi sh or (k..h.

Buddha could not agTre to Oevadatta's proposals. Ht' b~lil.'vcJ morc in puson'sown inili:lIive Ihan In obligatory rults. and SO he left to the mon$.:s Ihe nrtion of obscr'lin~ the restriction;. T1Crc wer~ the provisions of I/hi .taitgas (rigorous practices). but tt.eStc ...."ere nol made compul..ory for all monks. There were among Buddha's dirK! disciples some dh,iumidins ( practisers of d hil tn

ngas). Tl1is was Ino much ror Devadau3., who deputed to Oo.y[isisa with a numberof di~iples . who supported him. It is Mid that at the instMv'(" nf Buddha. Siriputta and Moggal1ttna later won them over t~ Rlhidha's side.Apprr htfl.Jn'(! .JIQU'men,s in th e Nikaj'OJOn~ Cunda and An:mda approal:het.l p,uddha with the ne\\5 or the de,lIh of Nigao!ha NA!aputta ami ul'Prised hIm of the quarrels that immedl:ltdy followed his u~alh among his disciples. Buddha assured them tha t amons hb •.l.sdpks there was no

. disagreement !!s far as hIS fundamental teaching. consisting o f the 37 B!)dhipakkhi)"a dhammas,l W.J~ concerned. There might be after his death. he said, some ditf~ro;:llce, of opinion relutmg 10 abhidhawtn.l (atir('ka.dhaml1iQ= sub:,idiary poinu or doctrill(l),' ajjhnjrl'a (subsldlUry rules or livelilluod) 2nd adhi Plilimokklu; (extra rlJles of dl;ciphne) but theM: :,hould be treated a s unim

portant (appamatloko ), bUl ~houk! there be Dny di rr~rcnce$ (elllling to the fruit s ( phala). palh (lIl(Jgga, palipadii) or the1. VD:. (I) four $Qlif'Olfh",,"~; (nl four stlll>nlOlpPJd":mu< ; thl) rVl.f frkl!ipoi,/d.: (i,) fh~ '"drl)us; t v) ftv~ bola.. : 1"1) !>Cv~n bcjjil/Jl/IIIS: (vii) e'Hhlfold path. See Dftha, ""i, la. o\'ufi hi",a, II, pp ", 103, 10..1 : lA/il.· "urare (Bib1. Ind .), pp. )4· 37: S("iG'li·pn,)~l)"" in JI'TS .. Im O.5. pp. 71, 7S

" ' ahii.·.,.,,'ptllli,2,

<v

Allhes<lI'l/f,

p 2.

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msilUPTIVE YORCES IS Til£; SAN C IIA

37

congr~gation (smig"Q), it would lx a malll::r of regrtt and might h:IlTIl the peOpl~.1 In dltftrences eoncenllng mi nor matters such as those mentioned abovt.hiS instruction was that tre tmng monks ..hould be politely poin ted Out that they w.:: c pU lling a di(f=rent interp reta llo n on :l lext, and th ut In the in

lt regt of the S:l1':gha. they should gIve It up lor pi3.eucal purposes. H e suggested that a san~ and reasonable member tlmo nS the erri ng nlOnks should be selected for thl! purpose.~ In the SQlighadiJtSD ~ection 01" the parimokkhtP app~:lf Sim ila r lIlstructlons <I·itle rules IU II) W Ith t he addi tion tha t If the

emng monk or monks do not change theIr views. he or they s.10ultl be t reated as guiltyol the Sanghadlscsa offence. In the Il !iglilloro l there is

a rclerence

10

.\nlnda

eomplamin~

to Buddha that Anuruddhil 's

dlsclplz H<ihlYo was III the habit of picking quarrels amo ng the monks and causIng dis5emion .n the Sangh3 while hiS teacher would not say a y,ord to him. Uuddha plcilled Alllnda by snymg Ihat Anuruddhn had never lIlterfered III Sailgha matters, and that all such dls?utes had so far been settled by himself o r Sunpuna

and M oggallana. FUllmg to make u p dIfference!. by po.lle persuasion Uuddha'sinstruction was to take resort to the seven methods 01 settlemen t «(1(/lukol'alJommmhas). dl.'fincd III the Mojjllima NikiiJo and the 1'(ltlllwkklto. Hulldha attn !mtcd all quarrels to the selJish motl"es of the monks or their POSSZSSIOIl 01

c~rtaJJl Wicked quah tics. He h¢ld out the prospect of a happy and gloflous hfc like that of the 60d Brahmii to a m onk JJl hIS altcr l1fe as the re. ult of anyact of his tlut would sene to re unlte the groups of monKS separa ted from one another, Whllc he dl!Clared that the monk sowing dissension among hiS brethren. w

as doomed to p~rd ltJO Ilfor;in Jean.'Dtjinltjon uf SGligl/UbheJuE~ery quarri~1\\. as

or dIfference of o("linion" among the hhikkhus not ch.Hacteri7ecf hy Ruddh"l a~:1 ~O/igl,ahlleda. II is'fajJMmu. II .~.

2. \(ojJl!;'ro. II. pp. 238 J9. 3. . lnIM"'r", II . p. 239. ". See !.he chapleTon 1',lrlnwkho. S. AIigJlIf_. V. pp. n, 7~, 7~; CuIIQWIIIQ, vii. S.

1.

245;er.

DF 2ho.

III .

II.

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1I7f.

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38

BUDOlllllT EECT§ I" INDIA

described in the Vi'lflyQ thu5i "For not o nly is a formal putting forward fInnvoting on the false doctrine essential to sch ism :IS distinci rrom mere disagreement, bu t the offendmg bhi:.::kh us mm! aho he quite awa re that the d octrine

so put forth was wrong, or at Icft s! cinuhtful , and a lso that the schism resulting from his acl ion would he or probably be disastro us to the

Dhamma.del ibe ~:l.Ie l y

In other woro!', the schism must b: brought about

by p ill ting forward a do:trine kno wn to be fnl se, o r at least doub tful, orwi th th e express inte nlion or object of injuring Ih!'reby the O hamma."l Thi

s defi ni tion obviously reprcsenls the o pin ion of t he con!'ervative school,t he T heravadins, who u sually looked upon all those who d iffered from them with suspicion and ascribec1 an evil motive to th~ holding o f dissentient view'SIt i;: v~ry like:ly that the d issenters held a n honest opinion that their vi('ws were c1evnid of any evil motive of injuring the Dhamma . It will , T herefore, be a pparent fro:n a neutral standpoint Ihat evil intention i<; not an essential factor in sanghabheda. T he essentials a rt' : (I ) helief in a d issentlen

t religious view regarding either one or more points o f fa ith or disci pline;(2) acceptance of the di<;<:en ting view by eight or mo re fully o rd3i ned monks ; (3) thc d ivision taken among Ihe aforesrud eight or morc monks must show amajority on the side of the dlssenters. When the disunion is co nfin ed to eight

mOJ.ks, it is called Smighnriiji. T his rt'striction as to the number fo rmingthe essential of sangJmriiji show<; tha t it might at a ny moment develop into a

sOIighabhenn. hy drawing an additiona l monk into the difference. Of course. hnnqfide belief and tIle presence o f regula r monks a re necessnry req u isit~s.!Differences ill Ille First Cvundl Prut"cedings1n the proceedings of the Firsl CuuU\;i l it will be ob:scncd tha t Mahakassapawa, keen o n securing lhe approval of all theI. Mar./hel/I/a, ch. x; Vina)·u TUI1(S.B.f.'.) . pI. iii, p. 27 1 n. 2. Cul/a l"ull/n, vii, S,I : M lfinciapaiiha, p. J03 : ··r ..o tlyman ca n crelle

a schism, no r I sister

ofth~

order, no ol'le um.h:r 1I1=II(1ra tory instruction.i~

oor a Dovle: ul"l:i!h=r ~ . It must be a bhikk hu under no disabi lity. whn in rulL eommu nioa li nd eo residen t" (S.R F.., vol. xxx ~ . p . 163).

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mSR u PTI VE FORCE! 1;«' THI!. ~NGUA

39

se:Hor monks, particularly of Gavampati and PUr3J;1a, fo r the texts settled b)'his Council as Buddhol'OCGIIQ.1 Gavampati remlincd neutral. i.e., he did nOl wh

oleheartedly acCept the proceedings of the Council as fi nl!, while Pur:!. tJ,ae.t pressed hi, in abi l i t~ to accept the sa me as the words of the Teacher.He fu rth~ r insisted on the incorpora tio n into the Vin3ya of the eight rulesrelat ing to food .1 T he M3hitisaka Vinaya n ot on ly upheld these eigh l rules

as pointed out by Prof. Przy lus ki~ but also ga~e special recognit ion to Puril(la as one of the foremost leachers of the time. All these teitimon ies clearly

indicate that the seeds of dissensions had 2iread y been sown in the Sangha during Buddha's life time and that these spro uted forth in full vigourin the second century aftc_ Buddha's de mise.' rIIPROBAB LE CAUSES FOR D1ruNSION S ' I' nlE SANG HA

p rrtt'tl ill~ d!3IlICr, illias beCIl shown that disrupdve \It:rt' <llrt::auy alwo rk wlth in the S8Iigha during and ilillueJialdy ant:!' Buuuh:a'!\ life tilll

t:. On scrutinizing these and tht: ~lal t: uf dlt: Butldhl)L Church a ~ pr<:M:ntcd in Ihe NikaYiu <lIIU L Vinaya. wt: may rt:gan.l tht: rullul'.iu:!', fa cts as the probite

In thefUl ce~

ab k

~'au~s

fur

tli~~t:f1~iun

ill tilt: Suilglll.l :

Budd ha thought Ihat the prescription of heavy punishment for sch isms in the Church would check: thtm cffectivelyand that his D ha mma and Vinaya were comprehensi\'e enough to keep~ £AlB. I , co. ~Ji i. CU:/(H'fl,RO • .\i. 1. 1 1. ~. T he eish l rulu (as lrarsla:ed by Swuk! (rom Ch n~) a~ :(I) cookin~ food ,"doc!s; (II) cooking indoors; (iii)

c:>oking food of ..me·s OWIl acrord: (IV) lak.1ll ICOd of ooc:'$ 0~'1l JeCOld; (v) rtcC1YIOI food ...,hon nini; C .IrI) in !he 1II,),,,in$. (..;) ':"""'''1 ruuoJ

hom: in L"QmplillLoce Wilh II\, ~·t hof loe 'I\er: (vii) having m;sce UaneoL.lS fr uilS: and (y ii i) ea lins Ihln~1 srown III a oond. 4. I> rlylu~ ki. LI' Cencile dc R'iJIJk!lo" ~ . See InIra . Ch. VII.

1,

,

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40

BtJDDHIST SECTS IN INDIA

in tact the religion establ ished by him, obviating thereby the appointment of Ihe supreme religiou s bead. He relied on the unaided ~trcnSlh of dlwmmo a nd vinaya, and direc ted that his teachi ngs would be the Teacher after his deal h.' Vassakara asked Ananda whether any bhikkhu had been specified by Buddha as one who would after his death become the I~ader of men unde r whom everybody would seek sheller. Ananda ans· wered in Ihe negat ive. He asked again whether any bhikkhuhad been selected by the Sangha as would become their leader, etc. To this 1I Iso Ananda answered in the neg:ttive. Vassakiir:l. was cu rious to know Ihc causeof the concord prevailing In the C hurch in spi te of there being no leader (lit. refuge). An nnda re plied, " We are not without a refuge (uppalisara~lii), tlhuml/lu is our refuge. T here is a treatise called Piilimokklta whIch has been formulated by the omniscient T eacher and which. all ihe monks living in the sameparish (g(;makkhetla) have to fCClle in a monastery where they assemble on the uposarlla d:J ys. Should there occur any difference or doubt in the recItatIOn, the bhikkhus prescnt explain them in l!.ccordance wIth the tlhunI'IIQ (hence they

have tlhamma as their refuge). "2 In answer to another question pat by Vassakara , A nanda explai ned that though there was no supreme head o f the fraternity,

yet there was in each parish a qualified head who was respected by the monks under his charge and whme guidance was strong enough to keep the great many parishes rema in together in religious concord. Thi s conversation makes it clear that

each parish was under the con trol of the seniormost and the best q ualified monk that the parish could afford .! In the Patimokkha assemblies, the monks interpreted the subtle expressions of the Teacher in differelll ways and introduced additional materials in the interf)reta tions, and passed them in the name of Budd ha. This happened in most orlhe parishes scattered over the whole of northernIndia. There was none at tillt lime in the whole of the Buddhist comm un ity who

could resolve the numberless divergences into OD unirorm e wholi! and convert the threatening eemrirugal forces then at]. D igha, II, p. 1 S4 : Yo /J/Il}"a dhllmmn "0 mum' aCC(J)"I'IIO Sallhd. 2. Majjill/tlil, II I, pp. 7ff.

ro ,·illuyo ,'0 desilo paililoll() Si)

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DURI,.I'TIV£ fORCES IN THE SA:i:OHA

41

work into centripetal lendencles, conducive to the well being of Ihe whole Sangha. MahBkassapa made aD attempt to remedy this defect of the Smigha as a whole by

convening a Council, bu t, as we have shown above, (p. 39n.) he, too, was n otfully successful.S)'Jtt'lII of JjJtt"ializiJlicm In dijJerem b/'unches of Buddhist literature

The Pllli liler:\lure i. replete with terms like (i) SutlOnlikoj or m a"tC'rs nfSutl l1 nt~ (or the Sun a pi!3ka); (ii) Vinu)'odho/'us or ref!n .. i tnri e~ nfthe rt1les of disci pl ine (Vinay3. pi!~ka), (iii) Aftilil.iidl,urot or !hose v

erie'd in miitlkii ( _ abhidJuJlI/."o); (iv) Dhammokuthikus o r !he preachers ofthe Buddhist doctrine.l In the A!!hakllihii ago11n, appear fu rther terms like

DfJ"abhiilJakD and .Hojiltimo bhii/loka (reC'i ters of the Dlgha and MojjhimoNikii.lOf ).2

In I;o..e da) s, when wnting was hardly used for recording the saying" anri riiscourSts of Buddha. the means for preserving and handing them flown to posleritywas re<:it3lion and memorization. This wn" a kin to the method that had been invogue in Ind ia from Ihe earliest Vedic period. Among the Buddhists we find thaI

the memorizing of different portions o f the Pilaka was entru ~terl 10 different sets of bodies sep~rated from one another in cour~ of time and bearing names d

escripti\'e o f their acqui"i,ions.J In the account of the FiRt Council it willbe obsefYed that Ananda was requested to recite the Sullas while Up<ili Ihe11'1 the Ittclwpo"..,fb(x;,nlJ SIIIfI./Illa (DtgM, IT, p. 77; II is en,loined the hhikk.ht:S that they should off« due lespcc:1 to the &liIhap;'a~ or SDrigha fNlnlluj'Qka (Ihe bead or the Il6ri~h). whn .(0",,111 be "bhilcko" o r long 51andinl

and experIence ror Ihe well being of this SanBila. See also Allg.llarD. IV, p.21 : V, p. 3SJ. . 2. Childers In hIS P6J1 Di~lioll(lr)' (s.y. saJ'Jpa) 53YI thaI

a Satgh(mh~'a IS utuaDy l ekctcd U Ihf PlQ ident ot lin assemblY. He cllts. forIOl Iar.ce, 1.

Upon

Kassapa, the lhen Sail&hanMrtl IU the Prll$idcnl of the rint Couneil. He ako points OU I that I SII'I&hatthem i~ nnl a lway, the on~ who is IhOf lonll""'1 ordai

ned fo r Sabbaklmin ..... ho II'IS the lonBc51 Ilpa!i()/IIp;l1l1Y.l bhik.khu.....015 ~IOt the President of the Second Council. 1. DIE/,a, II, p. 125: AIi" ."ala, I. r. 117.

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42

BUDDHIST SECTS IN [NO lA

Vil/aya. T his would not have been the case If Ananda or Uplli was not generallyfa med fo r proficiency in the particular "oranches of the Pi~aka. Elements of

such specialilatioll can be noticed in the quarrel that took place between t hedltammakathikasand the vinayadharas. 1 L'olleagueship in studies gave rise to unity among the dhammakatllikm on the one side and the l'illayadharoJ on the o ther in such a significam method thaI each group made the caUie of one indivldual member its common cause and took sides in the dispute. It is interesting that arrangements o f beels and seats wert: made for the residence of the bhikkhus .! Oabba MaHapuua, it is said, made such an arra ngement that the bhikkhus, adoptingthe same course of study (sabhiigii) , resided at the same place in order that the Suttolllikas could recite JIII/anias among themselves whi le the Vinayadharas

could discuss the rules of discipline with one another, and the Dhammakathikascould deal willi the matters of doctrine. Instances are not rarc of a feeling of

rivalry among these bodies, each member of which wished .mu was pleased to seethe bod)', to which he beLonged, t!lke pra:c:· dence over o ther bodies in occupying a sea t or in taking fol,)u, in assemblies or in thank:;giving after a meal.These separate bod ies, which existed for a particular functiun necessary for the whole Budd hist community, e.g., the preservation of a particular portion of Ih! Pi ~aka by regula r recitatiuus, imbibed, in course of time, doct rines which

could be looked upon as peculiar to the body holding them and in this way, the

body developed into a separate religious school of Buddhi.m. Such instances arefo und among the Theravadins, who had developed into such a school from the Vlnayadflaral', theS,un VlI .. I,p. IS ; PapafiUlsi.dani. D. 79. Vi'la}'Q, IV. 15.4. (S. B.E. xiii,

p. 339). "On tbe PavaraQi day t be greater put of Ihe nigbl bas passed away wbile Ihe bbikkhus were In co~l.

2.

fusion: Ihe bhlkkhus were reciun!! Ihe Dha mma, those

v~n;e<l in Sultantu, were propoun<Jing th" Sl.ItlanUt~, Iholl(: vCfJ.(:d in Vina

yll dil;CI.IS,inlllhe Vinaya, (he Dham ma preachers ~re talking ~bo"t the Dhamma··.In the Slim. Vii.. I. p. IS, it is stated that the memorization of the Majjhimt1lIikdYa, Samyulla nikclya and Aligullara·nikdya was entrusted to Sli;ipl.ltta, Ma

h.ika,sapa and A nuruddha respectively and thel T rcspectl\e

w.,..,

di sciples.

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J)lSR UP TIVE FORCES IN T H E SA;\WII .\

43

Saulf:intikas from the Su(tamQ.}, the Sarvastivadins from the Abhidhamlllikas anJ the Vaibha~ikas from the Vibhii~iis.Grouping around 'IO /ed leQchen

The crystallization of bodies happened not only for the preservation of literature but also for the grouping of monks around a noted teacher. Buddha gave prominence to ~ome of hi s di sciples by extolling them for their attainment of proficiency in cenain · branches of the Buddhist dhamma. 1 Of them the following may bementioned : (i) S,lriputla. the foremost of the highly wise (ma/:iipaliiiiiI1GI1;): ,:ii) Mahdmoggail:i.na, the foremost of the possessors of miracu lous powers (id:lhim anliinGm), (ii i) Anuruddha , the foremmt of the possessors of divine

eyes (dibba. cakkhukiiIlGIIl): (iv) Mailftkassapa, the foremost of ihe followers of dhilla precepts (dhuIOl'iidiiIlGm); (v) P U~lJ.a Mahtaniputta, the foremost

of the preachers of d'wmma (dhammakaihikiillam ); (vi) Mahiikaccayana, tl".c foremos t of the expositors (sailkhiuena bfliisirassa I'iuhiirena allha/f! I"ibhajanliinam); (vii) Rahula, the foremost of the studen ts ('sikkhakiimiinam'); (viii) Revata Khadiravaniya, t he foremost or the forest·reclu:;es (iiraniiikcl1iim) ;

( i ~) Ananda. the foremost of thc vastly lelrned (haiwssllfiinam) ; and (x) Upali. the foremost of the masters of Yina ya (villoyadharii/!am). Buddha indirectly poin ted out to his new disciples the preceptor most suited to each in view o

f his particular mental leanings. This practice led to the grouping of studentsaround a teacher or his direct disciples. hence the remark dhiituso satta sQ/!lsamltmti wmenti! on the principle that like draws like. In the SOfl!yll/to Nikiiy a," we read of ten chief theras, viz., Siiriputta, M oggalliina, Mahflkonhita,

etc., each having ten to forty d isciples under his tutelage. Budd ha on a certain occasion pointed out that the group of bhikkhus formed around each of thesetheras was posses,ed of the S3me special qualifications as those that characterised the them himself. Thus the bhikkhus under Sanputta's tutelage 'Were ma/:iiplJiiii(il'all((i, those urder Mahii~.

1.

J

II, r. J.P. SalJlyu;/a.11. PI"> L~ ~. l ~n,SUIIIHlfW.

Vinuya. II. PI'. 75. 16.

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BUDDHI ST

~E(;TS

II\' I NDIA

moggnllunu's were fJ/!lhiddhikii, those under Mahitlm s~apl's were dllfitariitlli. the founde rs of the K iisyapiya sect. Yuan ChwClng no ticed abou t a thousand years latc r that on auspicious dlyS t he Abhidhammiko 5 wor:;hippcd Sflriputra , the \,inayi ~t s Up:l li. the Sr iimaoems Riihula, the Sutrllists PUrI]U .Maitr:iya{l iputru . the Somiidhists M uhiimoggulliina. the bhikkhul)is .\ nu ndathe Mnhit)iinists Mlliijusri nnd o ther Bodhis,1t1 vas. 1 In (he fir5t four classes of bhikkhu5. the aforesaid affinity betwecn them and th('ir lenders is obviolls. I n the next three classes, the offinit), e)l isled all the same, thou£h It may not be apparent on the fuee of it. For the Samadhists followed 'vIo.l1timoggul1lino. bc<:ause he was the master of iddili par t'xcd!cm:£', whi('h could be obtai ned only thro ugh san!(idhi, and thl! bhikkhu~lis followed Ananda because to him thc order of nuns owed j,s origin. The principal points of rc!>Cmblance between the foJ!owcr~ und their prl!eeptors were the tie~ that bound the rn togcther,

but these were the points which constituted the features by which the ehier qualit ies of the preceptors were distinguished. T hese distinctions :,mo ng them did not lie in any differences of doctrincs. which the)' professed but in the degrees of proficiency o.ttalllcd by each. in particular as~ ts of Buddhistic Jadlw/l{i. [lut the divisions, though not proceeding from radical diffcrcna::s in doc

trine , grcw stereotyped in eoune of time, and fusion betwccn thcm later bC'Ca~ean impos!oibility due to the centrifugal tendenc ~cs they nrHurally de~cloped as separate bodies. Thus the division .... hich h;Id o riginatcd without any doctrinal differences grad ually golve me Ie the latter and grew into full fledged schools.I.rd/utl" I//,'on ed ill DisciplilleIt has alread y be':"l rnet1lioncd in connection with the epIsode of Dev:td:ltta

2 th at lJu uJha all owed a certain amount of latitude to his disciples in th~onserv:lnce of Vinaya rules. H e laid more

2.

Wane". Ylllm O"I'Ollg, Sc:c abovc, p. )5 )6.

I, p. '>0 2

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DISRUI"TI\'F. FORCES L"I TilE SAl'lOIiA

45

all mental than on phy~ical discipline. In his discussion witll Upili, a laydi5Ciplc ofNigan!ha N,i!aputta. he pointed out th ai ht' camidered lIIaIlQdQ~I{i.l as more important than kii)'arlu~l{lu in ~pidtual culture. 1 In the JlohiipQl'ill

1 blxillQSlIttO. hi::s dirC1:1ioll regan.ling the abrogation of minor disciplinl!ry rulc$ deJ.rly re\l.·alcd his viewpoint in regard to external di~ipline .' Inshort. in I,is estimation, paiiiiii and ciuo practices we re far more importam thIn J.llo observanccs. 3 II ~ r..:alizeJ tho: vlllue of die lanel fo r the new adepts. but thai was not the b: ull and the end all or hi~ schtmc of culture. F ro m tho: history of the grm,'lh or the Vinaya code ~ it will be o bserved how he

JI1 ~ut:: !;lJjiCe5Sion after concession for th e: physic.d comforb of lli~ disciples. His code wa s no t a hard a nd fast one. He IlWUC tllcep!ions in favour

of the bhikkhu~, who were placed ,II a disadvantage by reason of the locality in which the )' rcsicletl. lu the border countries (paccal/rima jal/apoda) s uchi.l:> Avall ti, tlte: converts were f,:;w and intractable, hence, Budd ha at the

I c4ue:,t of Ka,,::~yana and PUI,lr)a Mantii nipulla madc som e eKeptiulI.'> ill their Clvour in regard to the rules fo r formJ.ti on of an asscill bly for o rd ;lining monks and the w;c of lea ther made ~hu(:. ;11](.1 oth:;r ,Irt:dcs prohibitro to the bhikkhus dwelliu£ in III~' Mil.hlle: coun try,S Pnrticdarly noliceJ.ble is ais repl) to the V aliip uttak ~1 IllUllk who c:.:pressed his difficultyin ob~f\'ins all the 250 rules uf Ille P,irilllokkha. Duddha sa ij that he \\ o

uld Ix sJ.ti$fi<:d if tilt:: bhikkhu 1V0uld practi~ the three Si k ~s,' Vi7_. U(//,ili!fl. udhidflu and adhipllIr,ui, by which he meant the minute ob~rva ncc of1111; disci plinc envisaged in the: a!!huligikulIlaggo.

emphu~i~

Austerities made optiolloldi~cip!,:s the middle path which cschew;:d

From his personal experiences Buddha r:commended to his ;lu>terilies as ,I m(!ans1. Mnjjhima. l, p. 372f. 2. Viella, II. p. 154. ~c, EM 8., ~h. V I. 4. E,HB., I,

ch. XVI. ~. FOI bound:mcs, see B.C. LOll', GCO!frd(.hy of Eorly BIIlMMJ"/II; l

'iwYIIJ. D:' 191.9l!: Di~)'ii \'adi"'ll, p. ::! I . 6•. Majjlli'lll/. 11, p. 1:1, ;l, 9.

Cr. OhA., I, p. 33.:1 : So.:khn Ii :,1111 Sil.hil...kh:J. a<.ll"c'!lasi kkhij a:lhipaniiasikkha Ii imfl tblo sik~h:\ si k ~h;II;W1() sC\T ill'~lti . nla ~I:'jn

h''ll ~di'll kalva yava "r:'hllll"m"bllnllhi> ~(l II " .. ,Jh" b~~h, ... .

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40

I\UDDIII5T SI;CTS IS I ND I A

o f !ltlaining the go:J.i. Buddha, who himsel; Jed :l life of severe austeri tywns convinced Ihal austerities a lone could never f'Jlm his miu!on. ' For this reason. au>tere practtces do not figure in his disciplinary code! but there is ample evide:lce to show Iha t Budd ha prOlised thoie ascetics who took to the d/lli/(! preccpts.3 H e yielded to the strong tendency orthos~ ciiscipl;!s, who ~cliev- ed in the efficlcy of austerities and could not be salisflcC with a religion barren of such pract ices. Mah;tkas;apa. one of his m os t fa .. ourite d isciples, was an advoca te of austeri ties, and it \Va; diflkult fo r the Teacher not to c0mpl y with t he wishes o f disciples like him. T he system of living a fores

t life, therefore, came into vogue in the early days of Bu ddhism, and so thereare

in the Vinaya specia l rules for the iir aiiliakas who were required to attend the fortnightly Pafimokkh'l asscmblies, though at the ..a rne time they weri;! c'(cmp1:cd from many formalities .

Fai!h il1slead of 1/I01·al obserlYJl1cesIt cann ot be exactl} actermi ned when firm faith in Bu(k!ha, Dhall/lIJa and SQ/ig/za came to be recognized as a means to the attainment of Nirvaou. In the Vau/ziipamaslllta, so much emphasis is laid on it that a monk. having fi rm fa ith i

n the Trira/lla. is exem pted from observing even the rules of food. This sulfafurther shows that a monk, taking to faith, needs not p:act isc the sIlas as recommended for the ge:1erality of mon ks. 4 In ,iew of \\>hat has been .tated abo,e, we may conclude that st rict observance of the Vinaya rules was D in the Teacher's ot mind, though lfter his demise his disciples made the most of the same.In fact , they became more and more ritualistic and failed to use common discretion. A slight deviati :m from Ihe Vinaya Jrms made them sinners, thaug:' . uch violations of the Jaw

I. 2.~.

1.

SeeBarua.

Majjhilllu, r, p. 17. VitlQ)'C, V, 13 1, 193. AI!illllara, III , 1"1. J44f Mnji"'m<l, I, p. 26. also n"ddldfli(" Siudin(p.

329) for

detailed trealmer.t

by Dr. S.M.

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vt SRUITI\' 1'. FO RCES IS T HE. SANQIIA

47

ma nered lillie ill ~piritu:l1 advancemen t. The pretest rui!ed by the Mah1:.<uighikas had nothi ng untoward in it. and the Theravih..li n:., we may sa)" magnified it. Wr:. do no t m~nn to justIfy laxi!} iD t.1isciplinc, but when discipli ne cnd~ in literul and superficial Ub:.e;:fY3oce of a sct of rules. one hl1:i the

riJ;;ht 10 ~xamiDe them on meri!.

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CII.·WTER I V

SOURCES AND ClASS IF ICATION OF SECTS Or. B:l reau' h:ls deall wi th the difTerenttradilions of Iho ught concerning the origin of secls chronologically, thus :I. The fl r~ 1 epoch _ Sinh:llesc traditions in the Dipa"QIII! O l 'th rentury .\

.0). Bu dd h:\gho~ a in his introduction 10 the commen· IM y on the K f.1lll1imfll/U added six setts 10 Ihe li, t of n fporOl/lsu. vil... R fljag irii:::ts, Siddhatthikas, Pubb:lseliyas, Apa mseliyas. Haimavata. and V:ijiriy.l. gr')uping the

fi rst four unde r the Andhahs. He :ltlriiluled :t numb!r of "iews to Ih", Ullar:\patha· bs. Hetuv:id ins and Ihe Velullabs. Perha p" the Haill1:lv3 t:lS :lIld V:ijiriY:ls were .neluded in the Utt:Lr:ipalhakas. In the t radi· lion ar~ menti :med Ebbboh:irikas. Paiii\a lli v!lJins. and 8ahus· i Uliya" of Ihe no rthern branch

of the Ceti):lvddins. who belonged 10 Ihe southern branch of the M ah:\s.:uighik :Is. II . T he second epoch T he S:'l l}lmi liyu tradi lion o f Ohuv),a placed the H:limav:ll3s under Ih" Sihaviu sro up. and identified Hetuv:idi ns wilh S:tr\"D.sti v:id in". II fo llo,""",d Ihe Sinhalese lrudili on in its conce ptionof the s ub·se~ ts 0;' the Mah::i.s..'1nghikos. Il l. The Ihird croch K a~hrniri (1 n tr:ldiliun: (a) .<iirffJIIlra.pa";I'! ("c!rii.si;Trtt (I f the M:thasail.ghiktls. The oririn nl text is not available. h i Chine~ translution was made bet ... een 321 and 42ll A.D (b) Sama)"(l.blu'(/oparoccua·cokra o !' Vusu m Ire of the S:II·"iis· tiv:ida schoo l. It has one T ibc t.1Il trunsbtioll nnd th ree Chin{'~{' tr:lIlsla tions of :tbout 400 A.D. In this trndition Hairn.:Jvala is included

in Ihe Sllul\'iro. gro~ p . (c) Mu!ijuirl parip!ccirii .sii frCI :Iv:l ilc bleo nly in Chinese tfans). hnion made in SIS .\. 1 by S:tilghapltiu . In t his le"

t the H ::Iim:lV3.t:ls :tPP(.':I f a s ::In ofTsh')ol or SafvD.stivlid n. This lext se:!1nS 10 h:lve many errors if its list be compa red wit h thai in the Malili t'j·uft'(lrri. In this trad ition. the sub di\isiom of the M ~Ll d s~\I'lgllik:i l> a rc enlnrged by th{'I.U.w:.II. L('~

s,'rI,"

III/ 1" '11/

J ·.llIfIIl~

lBrr£o .. 19jb).1'1'. Ihl

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~OC RCES

f\ND CLA,5IFICf\TION OF SI!CTS

49

addition of Loko ttarav:ida, Aparasai la, PiirvaSlIila and Ullarasaila . 1 Vinil3deva and the author of the nilikf ul'a n iigwflTCc!Ul divided the eighteen sects into five groups, thus: 1. & 11. Mahas:ulgh ikas comprising P urvaSaiia. ApuaSaila. Uaimava!a, Lokottara vada and Prajiiaptivada. III. Sarvastivadins com prising Miilasarvll stiviida, KiiSyapiya, Mahisasllka, Dharrnngupta, B lIhu ~ rutiya, Tfun rasaFya and a section of the Vibhajyavada. IV. Sarpmitiyas comprising Kaurukullaka, Avantakn and Viit;;iputriya. V. Slhaviras comprisi ng Jetavaniya, ,'\bhayagirivasin, and Maha\ih:ira vasi n. Vinitadeva's information and classification evidently point to a posterior date. He indudes some of the later schools in

his cilumerntion and omi ts some o f the older schools, which were probably extinct by his ti me, e.g., the Ekavyavahfi rika , Goku lika, Dharmottariya, a nd Bhadrayanika . Pa rticularly noticeable is his inclusion of the Ceylonese !itctslike Jetav:miya l (i.e. Sagalika of the Mah(lI'aJllSG, v. I J) Abhayagirivasin 3

(i.e. Dhamma rucika of the ,\fa1uil'OIJlSG, v. ! 3) and the Mahav iharnv:hin .The Jetavaniya , it will be no ted, come into existence as late liS !he reign of

fo.l ahiisena (5th century A. D.). T;i.ranalha in hi ~ 42nd chapter (KllfZ" Bcrl'Gc/rlllllg ,fe.l· Sill/If's dr'/" I'in Sdlll/(,lIl t furnis hes us with very important iden tificatio ns 01 the different names of schools a ppea ring in the li

sts of Bh e,,},a, Vasumitra, Vinitadeva and others. Afte r reproducing the several list.s, he gIVes thl! foll owing iden tifica tIons : ( I) Knsya piya = Suv;lrsaka. (i1 Smpkrftnti l adin .." UttariY;1... Ta mrasiiliya , ) (iii) Callya\"a =

Piirv:lsai la School ~ or Mahfldeva. (iv) Lokotlam'ad<l _ Ka ukku!ika . (',)l ',k<lvya'ah~lri ka is a genera l name oi the Mahasailghlkas.t.1.RlI'I!JII."I"

€'it. , p. 11>' . J'(//IISQffl,O(H>akusjnf. J).III

17.5:

SJle11il: a

m' m3

Maldsenal"ilni!o

Jelnvan:has,no bhikkhu . 3. Itid. It .... as roulldcd'I .

Ceylon durin~ the reign of Vnl!agama~ i.

Schid"lIe , up. rit .. pp :!7()..14.

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\0(VI)

BUDDH IST H: CTS IN IND IA

Kau rukul llJka, Va tsiputriya, Dlia rmotta riya, Bhadray.1niya and Ch.ltl naguika held al most similar viewi. 1 These IdentificatIOns help U~ to trace the Unar;i p.uha kas of lhe !\mhiiraU:/II. rillS school should be idcn titied with the Uuariyas of Uhavya and the S.lTTLkrantivfidi ns of Vusumi lra or Sarnk rfintlka s

of the Pci h te:< ts. T he Sarpkdntiv:idi ns were al so :<: nown as tne I amrasil!iyas probably on account of their copper· coloured ro bes. Uut 01 these Tamrasa{iyas or Ullariipalhakas M Sa rpk r;inli vitdins o r D :i.r.~l finl i k:l s arose th\! Sauln'i nlikas. whoarc otlcn m;: ntioned 111 the ~mllkarab"iin'a . Sarradorj'ollQsOIigra flll

anc! sim ila r 011er works of tic Brahmanic schools o f philosophy. A comparisonof the dilferent lists o f Schools shows thallhci r gr0upings qui re agr~e wi t

h one another. The M:l hfl s3. ng~ika brr,nches may be sub divided inlo two groups. The ea rlier (or Ihe lirs!) gro up comprised Ihe origi nal M;Jhis;Jlighika

s, Ek avya. vahilrik:1s an d CailYi.l kas or Lok ottar:l'Iudins. According to T:"1r:tl1iltha, Ekavya va11ftrikas and the Ma hiis~ lighi ka s were almost idclI ticu1. The chi cfcenlre of Ihis group was a t Pii!a tiputra. T he ];lI~r (or theseco nd) grou p o f Schools came into ex istence long a ft er lh ~ Mi.lhflsanghi

k"s. They became widely known a s the Sn In Schools o r the Andhab s,~ and made

thei r chief centre at Ar:la r{lv:lli :I n:! N:ig[lrj unikoQc;la . With them rna) be classed the ll ah u ~ rutiy . 1 ;lI1d Pmjilaptiviidins, as in doc trinal matters the former agreed lTo re wit h the Saila Schools than with the Mahflsa nghi kas. while the latter had it.s o rig in as a protest agai nst the doctrines of Ihe Bahus rutiYils. T he thi rd group of Sc hoQls is formed by the ea rlier M"hWi· l'akas, :md S:t r \':i~ li \'[\ dins with the !.tter Mahisasakas D ha rma

t

T :I' :Il1ltha tell. li S rllrlher thll during the r~i!!n of the 1"':11:1 I(in~.~hl"!Oh

»cvcn

on l} "Cft \.no"n .

Tht .c"·cr~:

Ii) S') "lm;l; y~ e(1!\1l'r;~;nfl V'\"il',u riy" ~ nd K ~llru l.: "lb~:I

fl) M ~ lh:l ':· ll1l!t1lk3 enllllHi~inl! Pr~jil~fJt i_:1da and LotIlIlM:lViida .Th ~ forme r hC"'lInc I.:nown a, D;i r~l:i llli b. out or wh ich dc·.. elored theS~IIIr;"\nli l.:a Seh,wl . Th i~ corrnt o rm<'~ Ma ~lIda· .. rc ll:lrk ; ~ ag:lin,l Iha l nr I..('ul~ (\1.' I:, V,.ll cec POl".in ,hm Ihe Di"I P liln l ik~s I're~e<kd Ihe Sall lr 1" l i k a~. See AJ.'tI !o/IIj",·. ["I . f,7f., . 2 To Ihe Andh;l

kJss llO" ld be"dded Ihe Velllly~ka< nnl! lhe H C It1V:ld i n ~ '1~·"'l"d ing 1 t

he K.J{hliwl/lhll. 0

(ii I Safv:h l v[1(I:I wmfJri.ing T :inHOIS; niYJ :lnd Sarv,hl v;·,d,\.

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!J2

Il UOOH'''' SECTIi IN IN DI /\

6. Ayirahagha (fl . XX . p. ?O) Pillar of (t;a. 250 275 ..... u .).PiirWJSoi/o an.! A polUSQi/o

Nagiirjunikol)~a

J. Puva(s)diya (EI, XX IV. p. 259) : Pillar wilh D !'tarmncakr:l of Dhara :tiko~a : probable dille of V ,H i ! ~hip ll tr3 Puloma (ca. 130. 159) . 2. P uvaseiiya (An. Rep. ASI. 1923 24. p. 93) : Alluru (Kistna . list.). 1. Apartlnluhiivinaseliy:' (1:."1. XX, p . 17): NiigarjuniKorl(;la Pillnr of the year Ii of Mli.!h3riplltra Vir3pllru~:l d]tla (ca. 250·275). 4. Apammahavin",scliya ( RI, p. 19) : Pillar of Kilgarjun i. k O I)~a of tile: year 6 of the same king. 5. Aparama h<i.vmasellya (f/, XX, p. 21): Tcmplt' o f Niigarj uni k olJ~ a of the year 18 of the

same king. 6. (Apa) rascl iyu (EI, XXVII , p . 4) : Slab of G h anta ~ :\I~ . formerl y. Ukhasir ivadh l!.mana = Ba rd aman a of Pt olemy (V II. I. 93). 7. Apa

riscb ( L ildc ~ , 1010 with tilc co rrcction in IHQ. XVlfI . 19 '2, p. 60) : Kan heri Cave. date as aht)\ e, 8. Rtljagiriniv:n ika ( I i.ideTi 12 50): Amllr:lva ti <;culpture . elalens3Do\C.

Co;t\'i'ka or .<;(1i!a.f I. Cetlklya t LD en•• 1248): Inscribed Slone of Am:1 r:ivali of d (e.l. 130· 159) the reig n o f Vii si~ ! hi pul r:l Pulom li 2. Cet ik:1 (Murt l. N o . 33, p. 278) : (da l;> !'l ~ ohovc) slab of A marth'9\i 3. Celiv,l\':1lldak a (l ilde rs. In3) : ( d n) ~ u l pl u re of Amllrj,\'aH 4. Celia 'l;l mda K (Li.ide rs, 126]): a ( do) ~c u l pture of Amarav:lli 5. Cctik:l of R:ij :l

l;iri ( Liider:.. 1250) st: ulpture or Am arih ali (uu) 6. Ja.;J il.: i)a ( Lucle r'S. 1244) Pilla r cf Amanhali (do)

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~llRCE~ AND CL. SSI F1 CATlOS OF SECTS "

53(do) (tlu)(do) (do)

7. Cetika (LOders, I DO) : Nasik ~a vc 8. Cetiya (Liiders, I l7 t ) : Jun nar Ctne 9 . Seliya (LUders, 1270) : Pillar of Amar:} v[lti

10.

Mahav~ I1 l'.!;C li ya (Lijd~r!i,

1230) ; do

II . Mahiivnnnseia (Uders, 1272) sculpture of AmaravatiHafmu rala 1

(do)

I. Hemavata ( Luders, 156) : Crystal casket of Son3 ri stOpa of SUl1ga epoch, (2nd ce nt. Il.C ) 2. Hcmavata ( Luders, 158): Steatite C<lsket of Soniui st upa 2

of SLln~a epoch (2nd cent. a .c.) J. Hema\"J.la ( l.iirter$i, 655); Majumdar. 3: Steatite casket of Sand Slflpa. SUilga epoch (2 nd, cenL II.C.) GrlJup IJI Sa

n·ii:.ti vlidaComprising MfllaS:lrv3$itivada , Kasyaph'a, Dharm,lguptl. B. .husru tiya, T:1mras;i!lya and a sect ion of Vibha jyuvuda. 1,f";,arva.\·I; I'ada

1 & 2. Sarvastivatra (Kon aw, p. 48) : Mathura LIon Capital (1st cellI. A.D.). 3. S::tn'ustivatin ( Ko now. p. 137) : Shah ji· ki· I)heri (Shrine oi Kau iska)(ca .128 15 1). 4. S:t[rvastiJvadati ( Knllow. p. 145} : Zeda P illar of K aQi ~ ka (circa 128. ISI). 5. San'astivad u (Konow, p. IS5) : Copper stllP:ll)f Ku rram (ca. 128 15 1).6 Sarvastivadin (Ko now, p. lUi) : Inscribed 1;)hcri withou t dllte.pOl~IICfd

of

t Re. lIu(ma.aras: scholars who ~al'C dealt with t hese se<:ts differ in thcir oplnlollS. While some pla.ce the Haim"I'U/u$ as a s.... l> ~""t or Ihe f,1"ha"m;g/ri· Icus, o tht:r~ inc::u ..k them a mon, t he JUb·5eC1S (If the S"r ,·jjsli'iid",~·.

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54

BUDDHIST SEen I N INDI A

1. Sa rv:i slivtid in (Ludc rs, 9 . 8 [ 9) : Buddhisl statue of Ka man (no date)8 Surv:lsti v3d in Sarn:llh .( Luders,

929) : Buddhist

balustrade

of

9. Savasthidiya (LUde rs, 125): Budd hist statue of Mathur:! 'NilhoUI dale.Kc1iyapfya

I.

Ka . .. ( Konow, p. 6J): Inscribed pottel)" of Takh l i 811lti (110 da le,.

2. Kasavia (Konow, p. 88) : Ladle of copper of' I aXIla, gIrt of Isparakka problbly Aspavarma, yassa[ or Azes II(c:t. 5· 19 A.O .).

(Konow, p. 89) : Copp~r ladle of Bedadi in the kingdom o f Uras,i (no da te). 4.K(l ~(y)a viya ( KOllOIV. p. 122) : A jug of Palal u J)l1eri (no date). 5. Kass

apiya ( L~der s , 904) : Buddhisl cave of Pabhosa of the year 10: probably the fifth Sunga. 6. $o\'l\saka ( Lucien , 1106) : Karle Can: of thc yCllr 24 of Vasi~ !hiput ra , Puloma (ca. IJO·159). :;.BahuJrulfya

Ku ~yaviya

I. Bah (u~u t i) aka (Konow, p. 122, : Jar of Pilla!u Q hcri (no date). 2. Bahusutiya (EI. XX, p. 24 : Pillar o f Nagarjunikol.l9a o ( the reign of Miilhariputra Virapuru ~datlll (ca .

250 275).J. flllhusnliya (EI, XX I, fl. fi2): Pilla r ofNaga rjullikol)~a

of the year 2 of Ehllvula Sanlflmul~ II o f the Ihv:iku dynasty (end of the 3recent ury).Viitsipurriya

1. Vatsiputrika (Liiders, 923) : Buddhist Pilla r of Sarn.:th of the Gupta epoch(4th een .)

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5OURC£S AND CI.MSI FICATION OF SECTS

55

MuhdiisiJka1. Malii (sa) saka (EI, XX, p. 24) : Pillar of Naga rj uniko lJ~a of (ill: Yl:ar II of Enuvula SAmamOla II of theIk ~va k.u

t.I ymtsty (end of the 3nl c ent.).

2. Mahisasaka (£1. I. p. 138) : Pillar of Kura at Salt Range (Panjab) of the reignof Toramana Shah Jauvia (~nd of t he 5th cen t ).

SuutrJlltikaI. Suluijlliku (Liiders, 797) : Pillar of Bharhut of the SUliga epoch (2nd ccnl.

A.O.).2. Sulatika lLUdcrs, 635) : Saiki (If the ~lJng:\ epnch.

J . Sutiitikini, Salli.tikini (Liidcl's, 352 , 3(9): Sailci o f theSunga epoch.

D harlllotttlrf),(/

I. Dharn utaiiya lLiiders, 1094 95): Gift of two pillars tothe Dha rmolt!lriya date). school of Surparaka (witho ut

2. DharnmuLl:lfiya tUlders, I I 52} : Jun na r Ca\c (no date).8I1mlro)'iill/YoI. (Bhadaya)niya ,Uidcrs, 987) . Kanhed Cave of the reign of Yajn:\sri Satakil.rQi (ca. 114 203).2. Bhudrajam]a d:Jte). ( Liiders,

1018): Kanhcri CJ.Vf (withuLt

3. Biladuvaniya (li.iders, 1123): Nasik C lve o f the year 10 of V.isi.~!hipLLtr;1 Pulomu (ca. 1 ~0· 159). Bhad;ly:miya (Liidcrs, 1124) . Nusik ea\.; of the yca \

~ 19 and 22 o f Viisi~!hiputru Pul om u (l·a . IJO·1 SIJ).

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56Soq,II/alfya

aUDDH l sr SECTS IN INDIA

I. Sammiliya (Liidcrs, 923) : Budd hist Pillar of SMnath o f the Gupta epoch (4th cenL). Sinhalese Therul'ikla

J. Tambapa(rp)l)aka (EI, XX, p. 22) : Temple of Na ga· rjullikol)Qa of the yea r [4 of M a~hariputril Viwpuru ~l datta o f the Ik ~vaku dynasty (ca. 250·275).

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CIU.J>TF.R

V

THE MAHASANGHIKASHistory

0/

sdll .}(J/~

0/

Grol<{JS J &: JJ

Tht first two groups in (JUT scheme included the Manasa lighikus and their ~ub s~l<;. Sca nnin~ the va rious traditions about the appearance of the <;ub sects,it is found that Va5u1I1ilTU and Bhavya agree wnh the Kalliiil'aulm as far as the three sub divisions are concerned if the name Ceti)'a be rC,I!;arded as all~rnutive to Lokottarav:ida . In the Ma/u;I'rulll which is an avowtd text of Lokottarav~da, a hranch of the Mahasanl\hikas, worship of Caityas is given prominence.It will not, thcrdor(,", be wrong to say that the I .okotlaraviidins were also called Caityukas. Somctime after the ap~arance of lhe~e three sub sects. there l:lIffiC inlo eXIstence Iwo more !ou b sect.s. viz... Bahusrutiya !lnd Prujilaptiv

ada. According to VlIsllmitra and Bhavya, these is:.ucd out of the Mahiisanghikas direct, while !II the Kotfllimflfm and the Ceylonese traditions, Ihey ;!re made subdivisions of the Gokulika ~, though the latter did not appear to have btcnan important sect at any time. The cloetrines of these t .....o later sub sectsare allied to those of the Mahas<JiJghik,,~ <Jnd of the Snrvtl.sti\:idins. The Mahfl.5anghikas have g~ined in importa nce :lncl popularity not so much hy the: sub sects mentioned above but hy lhe sects which tame into existence at :1 laterperiod , i.e., the Sai lO! schooh of Vasumilra Hnd Bh:lYya and the Andhakas of the Pali tradition. The two writers mentioned above speak of three Saila sehooh,Vil., CaitYIl, Unum and AP:lr3, while in the P,,1i tradition apPCM fi~e names; Hernavntika. R:ljagirika, Sicldhatthika. Pubbllscl i)ft and Aparnseliya. Though the Pali tradition is p;trtially corroborated by Vjnitadcva's list, it has been flllly born~ out by thc inscriptio ns dise:overed at l\agarjunikru:u;b and Anlart

ivuti (Dhllnoku!uku)lI

Se" inffll..

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58

aU DI)IiIS'f sErrrstr. INOlo\

T he $aHa schools of later days threw t ~e Mahasailghikas mto the ~hade. II seems that the earlier Mahasanghikas were not conccu L raled in one centre as were the 5ailas. The former were st;attClcu all over N. W. india, Bihar and Western India, whi le the: lalto.:r weI": concentrated at 5riparvata and Dhanakataka (in Gliniur di~Lrkt). T he inscriptions indicate that a magnificentCallY d was erected here a nd its grandeur and sanctity attracted

devotees from places all over India and Ceylon. According tothe: inscriptions, me ntion ing the names of the ruling kings, the

date of erection of (he Caitya should be placed about the 3rd or4t h centlJr y A.D.

The first group of seclS, viz., the Mahasailgh ikas, Ekavyavahiuikas ami the Caityakas (or Lokoltaravadins) had generally commOIl doc trines wilb mino r diffe rences, which have not been mi nutely distinguished by Vasumi lra. As regards the

second grou p of SC\:ls, viz., the Sailas or the Andhakas, Ihe Bahu~rutiyas a nd Prajiiapthddins, VaSum tlra has equally been silent. It is ill the K arhfil'utlhll that we fi nd that a Jarge number of doctrines ha\'e been allribUled to this group, and after a nalysing the t.Io.)ctrines, it appt:ars that this group acc

epted some of the doctrines of Sarvasliv<i.t.Ia. It IS proposed to discuss the doctrines of the fir st and lottund groups separately.UicrOfU/"f!

In the D tpal'UlllSOI it is slated that the MahRsa nghi ka s lIot only introduced the ten new Vinaya rules but also propollnt.led new doc trines contrary to the

established onego At the Mahii M1tigfli held by them at P iipliiputra they madealleralions in the Sulfa and Vil/oj'a Pi{akas, as also in their arrangement andinterpretation. They d id not include, in thl! Pi !~k.a collectio n,2

l'orh·iira. AbhidhammappakarOlJa, Parisamhhidiimflggo.Nidd(!~'a

and the Jiilakas . The im portance and accuracy (If their decision are su pporte

d by the modern cri tical writers.a T he Parh·tira (piilha), in tended as a manualfor thl! bhikkh us. was 110 doubt at Dlpav(l//lSO. t h. iv. 2 IMd., Y. 32 38.J Khyl DaviCls. ffil;berlUClllrtf,

p.

41 ; OI:Jcnlx:l')t's Intro. 10

Ihe

Vl/w)'Q rex/I. I, p. XXKIV.

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59composition of a mudl lau:r !.laic. The t l hllMllulIIl!fu Ic;>.b abo dcvtlopedafter the \:u uud l u f Vd:lli ,lUd vblaim:u Ih,;:;, fi rlal ~ Impt;

in the th in'! SyuuU ltdll Juring ASuk.t'::, rci!;lll ,l

L" ~ ll y,

the t illce

wo rks, the PUf/1 umbhidJIIIIIIU:5I1 , N idtlr:.I /J am..! t i ll; Jliful..Gl. we re: added to tilt' DUlon lou g <inn ib du~o.:. III vic w of It (' cuntc:ntl of

the PUii.lflmMidiillla~ u it :.houlrJ ha ve IJ«n illdu dcd i ll the AbhfdltUlllmuPi{uk u. while the NiJdt'.\lI which is :m old COnlmentary 0 11 the !:il/ttil ml

ili/ll a long with the JCitukll., wh ic h is also a comme ntary o n theeallonical Jatakc. Uook, were excluded fWIII the P i!ukll eoll Ci:t iOIl. Fru m a ll lhc.'c testimonies. as mentioneci above, it b appilrc nt Ihal Jil.c the Thcrav i.dins and the Sarvastlviid ins, the Maha:':111},J lilas hall a complete canol! of thdr own in its three di vi~IU II~. References to the c~noll o f the Mahasali.!!hikas are fou nd ill lite Inscriptions discoveled at Amant vdl i and NagarJ unikol}~t . 011 the piliM of an outer mi ling of the Anlaravati s tUPl the re me 1\."0 i n sc ription ~. one of w" ich ~peilk~ of certai n n UllS as Villl.lyodharu"and the o ther of Ihe monks of M aha vana5C"liya IU MII/;iidllll)oJlw,.a .~ T hese disti nc tl y imply the exinenee. about the beginning o f the Christ ian em,

of a Vinaja Pifaka in th<1 trc gioil. T here me si mi lar rderence.; to t he Slitra ri!aka abo, and in gre~le r delails. In nn inlcro plion' on one of the slabs fo und ne<l r the cenlrollSI UPoI of Amanivati, there is a rcfercnl.:e to a monk of Maha vun,ls.ild liS S(Url)'llfa b/rii~laka (not Suql)'u/a.b/liiwka, as re.ld by Bu rses) . In Nigarjun

,kol)~a appear the following inscriptiuns in the Ayak:, pilla rs C, and C:: D/~ha iII(1J""mu·pUl'" cum ;;/ u~· WlJ.luk ,·/ riicak alram, D lglt(; M ajll im(l'lI ik

iiY(J{Iharella , DIglro· AIajluma,p Ul/I\lo miir uka_de,wka.·iicaJ.iillum lind Dlglla.,\ 10Irigu)"o·dllarrlla Thcse lciiVC no room for doub t II bc ut Ihe exis tence

of a SUlla·rif akil in ill least three Nikliyll.S : /JlgllU . A/ajjlrilJlG and SWflyurw. I here abo occurs the expressio n PUlir:a · miil uka, whic h is t: 1I il"regulllr form of PWIc(J,"uII! ikii tPuli miit ikli). The term

Ofucnbera . I)p. ci/., p. u~iv. 2 l]urK~s, lJ",Jdh!$t StupuJ of Anrwrii",(l allil JagKuyyapr/a (A ~h. SLr. ufS.lndia).p. J7. 3 I bid, p. 102 " I bid .• p . 91 ' l'l:ue dv,...151_ a1~Q p . lOS.

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60

BUDDHIST SECTS It' INDIA

"matlka" dc notC$ the detailed con tents of un Abllfdkamma lext. It is used elso10 indicate Il complete AbhidllOltrlllQ text. Hence, it may be ~u rmiscd that t

he term " Pur}lcarnutukii" refers 10 five and not :seven, of thc Abhidhomma texts. Perhaps thc two texts omitted art the Pauhiiflo and Ihc Kathu,'ollhu, which were later added to thc AbhieJJrumma texis. Among the Vinnyu texiS enlisted in Nenjio's Catalogue there art four works with miil!kii as n part of their (hieS, though none of them belong to thc Muhlisnngh ikU5. 1 Prof. Pnyluski wri tes' thatthc MuhiisUllghikns had Q parti_ cular fancy lor the number "five", c3pccially in connection wilh the Vinny'" te xts. Matrka was used by the ancient compilers to denote the ViI/U)'Q Pi/uka a. much as the Abllidhalllma Pi/aka, henee the word

" Parpea miituka" of the inscriptions may well mean the ";lIaya Pi/aka of tbe Mahti3ailghikas, wbosc text also had five divisions like that of the othcr schools. f u·hien (41 4 A.D.) came ac ross a complcte transcript of the Mahasanghika Villaya ut Pa!uliputra and translated it into Chinese two years luter.~ In Nunjio's

Catalogue arc mentioned two Vinllya texts or this school, viz., MahihaJlghika vinaya and Mahasllilgha bhik~u1)i'vina)a (No. 543). Fortunately there is the original Mal/(h'(lJ III , ~ which is the fi rst "olum::: of the Vi/laya Pi/aka of the Lokottara"adins, a branch of the Mahasanghikas. It corresponds to that part of

the Pali Vinaya l'i!aka. which gives an account of Duddha's lifc and his fo rmal ion of the firsl Sailgha. By Buddha's life the com piler of the Mahiil'asfrl m

eaDt not merely bis pn:sent lifc but also th::: events of hi~ past lives, by reco unting which he showed thai a particular event in this life was onty ;t repetition or resliit o f the past. The account is divided into three ~ec l ions likeI~ e Nidana katha of thc Jatak,lS, tile riht dealing with his exi~tem:e ~ al tbe

time of Dipail.kara ami ulln:! Buddlm~, Ihe secor,d with hi5 life in Tu~ita heaven, and Iht: IloinJ with his present life, agreeing mostly with tht: COIlU:ntsI f'rz)'lu, ki , I.., Gmcii",

1

1M" . rn

l~l ,

,n.

d~

H.iijagrl:a, p. 212.

l~Q

J M . HoIill~cr ill hi~ Elllill' sl/r Ie cOl/rtle dl' fuiSiili, chapter I V, pp.14!. 4S has Ir;ln~lalcd Ihe Mahillanghika Vinaya into Frcnch, reproduced in Eng

lish by me in Ihe \I(;,,'ourl[ ur th~ Second Buddhist Counei '. See above. Takakusu, H.:wr(/s of "I~ /Judd'iisl Hd'KIQII!>Y '·uillg p. xx. 4 Scnur!'~ edi tion, p

. 2.

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THE r.lAIIAliANOHtKAS

G1

of the Pa.li Muhiil'~gQ. Apart from It few rules re :atinS to ordi_ nation, it has nothing to do with the d i;ciplina ry matters. It co:uains a few Pra krit vcrsions of the siitr3s of the Nikii}'as_ Slltw nlplJla. DhuIHI1I:lptllla Ilnd u few othtr IClttS. 11 is more a co.Jection of Jalakas than a (Cl(t on Vinnya. Winternitz th inks thai its date uf composition should be placed between t,e 2nd century R.t.:.. amI the 4th centu ry A,D. 1

Umgl.Ogi.' of I h~ ,\luhiisaitglllka PifokoBu ston 2 tells U~ thaI Ihr M ahii~afli:hjkas clai med Mahiikasyap:J a~ thei rfounder, anl'l th:1I f1e lnngu:age of their Pllaka was Pr[lkri l. The language of thr Mnhlil'a.,·,u,3 especially its po~try purtion, is mixed San$k ril and whichmay well be ca llw Prakrit o r qU:I<;i Sanskrit and pure S:md:rit, and the Sutra.pitaka was divid~d into _.IRClmas ins tead of Nikliyas. T he southern grou;l preferrc<i to divide the SU ITfI piplka into Nikilyns und adoptcJ the Prakti l language instend nf Pali.

or

Principal

Jl'ClUvflhl'

SdlU(l / ~

Yuan Chw:lng~ stlltes thaI the majo rit y of inferior brethren at PiitaJipu traestablished the M3h;i<;a oghika school. Fa hien, as stated :Ibove, found the VlIlaya of this school at Pii!aliputm, sc it maV :,e concl uded Ih:1l the chief centre of this school W:lS at p attt'iputra. l tsing (671 695 A D.l tells us thlt the Mlhi!sanj.!',il.a" were fou nd if! his time mostl)' in M.tgndha. and a few in

Lal;! li nd Sindhu (WeSlern India) and some in a few plaa s in Northern. Sou thern and Easlern India.' Before 1 tsing, both Fa hien and Yuar: Chw.tng had in th

es: .oc;!lilies romet Sec Wimer ;;'I1~ /lis',",' of Indiol! VU'ruflirt'. II, JI. !J9; 1\. C. l.aw, AS l rJdYn/fhf'iI1ahuFIIsfll, t930. 2 O~,idc .• l"~ir own h.nllllllgC. I)", ~lon n

ckls, Ih~i r ro bJ ' ~:ld ?lln 27 fTlnllel:. ~nd [:.adge w~s 1\ I"nnc~ ~hell UUSlOn , II . p. 100. Cj. C'«lm~ Konhi , JAS8., 1838. p. 134; \\>aJ~ilje'N, Df'r O"ddhl.mIlIS, fl 29~ 9S: Eilers HUI/tl'>tX* (If C/JiflUt' fluddhiSIn , p 88. ] SecKeith, Foreword 10 n. c. Law's Sludl' oj tll~ 1\1(111<11'(1.<111 . 4 Wallers. op. ('II .. II. 1")"1. U,1. 2~ S T Dkultuu. QP. < if., p . II'uiii.

,he"

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63The nbove inscriptional evidencC5 rc1:tte to 1111: M ilhi~fI- Shilw'i alonf. who,it appears from the cvjden:e3.. .... ere s,.'lucred probably in small groups ina few locn lilies (If Norl h Wl",tcrn and E" st~rn India, :md had their main centre I1t r:qalil'utra or KU5umtlpUra. J us t as Bodh Gaya grew Lip 011 tht b:lIlk

of Ihe Nt!rarijnr(1 as iHl tally centre of Thenlvida amJ a place of pilgrtmagefor the 8uJdhim. so a lso did Aman1vuLi (extending to J agg:lyapc!a) alld Niigarjun,ko(lc,Ja e n the uunk of Ihe K r~l);'l (including I I ~ trib utary Paler) become a i10utislling centre of the olf shoots o f the Mnh:ba ilghiku in the fir5t

f.."Cntu ry R.C_ or A.D. and turned into a place of pilgnm:lge fOI the Bulldhisl." of bter daYi. On Ihe basis of the style of scu lpt ures and pnleographic dala. Ilurg~ ag reeing wilh Fergusson held thai the co n~trm:tiol\ of the I\mnr3vIlH >tupa w ~s comm enctd in Ih e 2nd cen tury n.r:. und later en la rged and decorated with additi onal sculptures. the Inlest of which was Ihe greJ t railing erecled a lillie before 200 A.n} It was some time afler the complet ion of the .'\

marj v:!li stOpa tha I the stOpas :11 J aggayapelu lind N.igarjunikol,l4n cameinto e'(istenc~. their da tes being. according 1 8urges~ :md Vogel, 0 the In.l or 41h century 1\.0.' respectively. This estimate of d ate a rd the mention of the I< ing called M li~ha(puta Sir; Vir:!puri~J· d.II;1 ( Sri M:"qlmri putra Sri V

raruru~ daltll) lIf the Ik \·J.i lll dynasty~ nrc based on paleographic eVidences. The inscriptions \Ill ti n: :J)'l7ka pillars at NagJrjunikor;r(la mntain not only the naille Lf the king but also of his fa ther \,:'is~lhiputn Si d Ehuvuia Cij l,lturnQlu .' It appears fro m the inscriptio n th ~t the princip.LI donor' IJf Ihe subsidiJry st ructures o f thl' >lupa was C:.ilJlt:l~iri. si5ler of king

Co'fI1tamOla. ard Ihe p nlernal a unt (pimdrtJ). bier on. pit Lably mother in law, of !I'e king Sin Vi r~pur i s.1d:lta.~ l lem:e. Iht' lime of the I1Iscri plions. mentioning the name of the klll~' C II!II;r~ iri :.rnd Virapuri5:1d:Ha. i~ 3rd o r 41'1 cen tury A.D.

I~

1:. I .• XX, fl 2R Ch!~T a~sillll~

xx. P. 2 (J IIOlin" Ii,d. A"I.. XI (1882), PI'. HM1 r:. I . xx, ..... 3 " IIt;,I. S Htuf}r. II

Jr..! century A. n. 10 Ihe reign (Or l..il1;:

l'uri :ad~la.

£1 ..

AJr"

1'['1

18.)4.

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G I

D UD D lll fT UtCTS IS INU"'

It .l.hould be remem~r~d Ihal Ihe period mentio ned here rehlles \0 the 5ubsi.liary structures of Ihe main sllipa. and not \0 the Ull P:.l il~elr ~ t h~ M ;lh ;i ~ :lit)'a , wh ich mu~ 1 be assigned to :111 earlier period . II is eviden t the refo re thaI the off shoots of the M ahlislIilghika" vi7., the Ca ityu nnd SllI lu schools. migrated to the Gllnt ll f district fro m Pii.!ulipulrn through Orissa and made thcir set1lemen ! in th nt region in Ihe 2nd cent ury 11. c. During the C('lllr~e of fo ur or live ccnturi~s o f their residence there. Ihcy @radufllIy ex tended Ih..:ir momlslerit'S In the neighbouring hills. The offshoot3 of this school. thc lokottaravad ins and Caity:!k.I ~, ill Olhtr words. the Soil... schools, as we know from the msr: ript ions of "maroi vuli nnd Nag:irjunikolJ~I:I, eS!:Iblisllcd thcmSC'lve5 along the bonb of the Kr~ l):' with ~ver:ll monus· tel es I(x:a lcd on Ihe d lfferenl hills all nround. 111 shorl, the ea rlier ~c

hoo ls (i.e. tIle firs! group) were IOC': lIed CI t Pii ta lipu lra wi th adheren ts scattered :ill (wer Nor thern !lnci NOllh· wcstcrn India, while the later schoo ls (i e. the SC'(.·ond &1\.IUp) were concentra ted in the south, having theircluef cerllre III the Gunl uT dinrict o n the bonks or the K I H :1.

The Mah:i.s:lIiBhlbs mlgr:m·d from \'b gadha in two strcnms. o ne towards the north :I /ld the eol her Inw:mh thc S(l Ul h . Th.' nort hern, rather, the no rth· wesurn <;t('I,n n I<lter bec:lrne sub· di\'idcd into five . viz. , E k avy:'v~h a rik

:i<; . Knllkulik,ls or Kau · rukullukus, Bahuhutiyus, Pr:ljnaptiv:i ci ino; and Ioko!lara vad liS. o n nc ;:o unt of minor doc trinal oifferencl's nmonil tl·e m. Their o IT, hoot. the Lo kott:lf.1vadi ns. developec1 Ita nint:'i toward ~ Mllhuyanism, and in ract prepared the grollrni ror l he ad\cn! of the MlIhii y:i. na seho.:>!. Du ddhagho~a , in his c;)mmcnlary 0 11 the Kullui ."Urtfm, distinguished Wl ahiis:ulgh Iw~ hy Ihe words " ('/, OCY'{' Alahasa,,~IIiJ..ir· implyllIg Ih~reby thai :.11 Mahlisanghikaj d iu not s ubscrihc 10 the same doctrinl.'S. or il might he th nl he rcfcrr«l by " ebeec " eIther to Ihe north wr .. tern o r to lhe so ulhern branch of the Mahas3lighibs. In Ihe Kmhii l'olflrll, the views discusscu :I re mostly of the Mahft ~:lilshika s. who misrUled to the sout h, ~ lIled down ill Ihe Andhra Pradesh

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b5

around Amartvatl and DhdnyakaJaka . Their sub branches concentrated at N agol.rjuniko IXIa, dwelling on the m ountains around . These wen:: the Pubbase1iyas orUnaraseliyas, Ap:tru· sdl yas, Sitldhatthikas, Rlljagirikas, and Ca ilyikas. col k

!.:t iv>:l)' designated as the Andhakas by Duddhagh o~a in the jnlruuul.:liul1to his cu mmenta ry on Ihe KatMI'Olll lu , O f Ihe no rthern M uha· sanghiku s hementiuned the names o f Ekabbohliri ka s. Gokulika s. Pai'iftallivauim amI B,lhussutika. but in Ihc KotMratl/1II their views !La'fC n u t been referred to specitkaJ:y. perhaps they origina Lr\l artcr tbe compositio n of t he KallJdI'Qtl/lII. 111 till: KUI/r.a,'olthu there i~ a d iscussIo n o f the .. iews of Ihc VClul,akas, who were In favour of the Mahayanic dOl'trines. o r the two branches of the Mah4saflghikas, the Dort h wo:stern brallch deified and uni versalised Budd ha

a nd h eld that the A bsulute (Reality) w as Indescribable (aninacQllrya). It neither ~"i~ ls lIur nun exists. I I is devoid o f [111 attrib utes (sIiFfIJCIiJ)

, It is wilhuu t uri gin and decay. The Andh ra group was m ore t i inayanic inits views with a slIght trace of Mah:lyArlism. This disti ncliun of the two gro

ups w ill be apparent from the Ir Iloctrina l views as well as fro m their geographical loc:uio)n, ..tiscussed hen:aftcr.OEOOIlAPH ICAL O:STJU8UTION OF T HE TWO GROUPS MAnJ.SA.NO H lKAS

or

(a)

North wu tem

0 1'

tile &rlier GrO ftp

Fa hien (Sth century A.O.P fo und D.e M ahasanBhikns Dt Pii.taliputra. Hiuen Tsa.ng (7th centurYA.D.)1 remarks that <'the majority of inferior brethren at Pi~a[iputu began the Mahi~nghika school" . I tsing (67 1 695 A.D.)3 tells us that the

M ahasailghikas were fou nd at hil time m ostl y in Magadha, a few in L i~ andSindhu (Western Indi:l) a nd some in A few plllCCI in northern, euttrn and southern India.' I n these loea lilie:<o: bot h Fa_hien and Hiuen T u ns cnme ac ross

t he Adheren t ~Lell&e, Fa he!II, if! IUQ .. VII , p. 644 4j 2 Walte rs, YU'lII ChIWUrg, l. p. 26'J J Takalrusu, [ tSlng, p. ", ... iii

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66

flUDUHLlIT M!:CTS i N IN DlA

of this school though not 50 frequen tly as those of others. In the $iiriputfQ PQripr~dlrl $ii rru (Ch inese tmosJ.) it is slated that tbey resided a t U~9iyana

along with the Sarvastividins, Mabih\sakas, Dharmaguptas and K t.tyapiyas (seeBareau, op . cit.),L The earliest epigraphica l notice of this ~ hoo l is foundin tbe inscriptions o f the Mathura LionCapila.1 (about 120 U ,C.) ,1 meotioning

that it had a very strong opponent in Buddhila, an adherent of the Sarvi!.sllVada school. At Andar:lb in Afgha ni stan ond its neibho uring places there were some followers of the Muhas.:u1Shikas. During the reign of H uvi ~b., on:! Kamagulya deposiled some relics of Budd ha in the Wa rdak vase and dedicated the same10 the care of the teachero o f this school. The VQult which contained the relic

vase was built b)' the fathe r o f KamagulY3. a At And:n ab, which was three days' journey from the eountry of Wa rdaks, Hiuen Tsang fou nd the adherents of this school in three monasteries. Oi the three writers, Vasumitra, Bhavya a nd Viniladeva, Vosum itro htls been ideotified by Prof. M a~udJI with the aut ho r ofIhe },falull'ib/ui , a during the reien of Kal)i ~ k:t . Vasumitra has devoted more attention to the doctrinal ,·jews of the nort hern group o f t he Mah:isangbikas tban to those of the sout hern grou p. He pu t togethe r the views o f the Mah::i.s:uighikas, Ekavyo.vllhiirikQs, Lokouarav:i.dins, nnd Kaukku!ikas, and attributed to them os many as fo rty eight views with add itio nal nine as late r differe ntiated d octn nes. The nel{t Iwo >chools which rcct:ived his aUention wer

e the B:thusrutiy:u and Prajnupl ivudins, who also belonged to the northern group, attri b uting to them nine d octri nes while he dismissed the southero schools (CUllY:!., Ultoru ond Aparosuilas) .".,ith three vie",s. JU$t Ihe reverse was

the (\II i tude taken by the compiler o f the Ka/Mil att/lIl. In Ihis text. sixteen doctrinal views a rc lI uri buted8a~:au. (>p. cit., p. S6 " uoli"8 Ihe opI nio n of Lin Li Ko u:lI1g ..... 110 wriles th ~ t Ihere ..... ere t..... o $;:CIS of the M al1:lsa~lIhikas; (i) The Mnhl'iS:lIill hikas propel unrdotn:ed representi;}g the ohJ liberal Mahay.:! i..:

leanin,s, clai:ning origin froOl Ihe Slh.vir.u or V 3 t~ipulli)as. OLI such clear CUI divisicn ii no l approvcd by Batea u. E. I .• IX, pp. 130, 141, 14b 2 C. f.. XI, p. 211 3 W~ l1e" . (>p. cit., 11. p p. 261. 269 4 AsI.t M<4iOr. II. p. 7r.

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67to the Mnluisailghikas in gen:ral while fOrly one "iews 10 the Andhakas, compnslng Pubbasciiya, !\paraseii ya, R<ijagirika, Siddhatthika with ndditionnl thirtythree specia l doctrines o f pubbaseliya and thirteen of other schools. The career of the off shools of this school, however, took: a diITcrent cour~e. They were m:;.inly located in onc country, Andhra Prad<!Sh, for which they were given the collective name

of the Andhakas in the

Ccy l o ne~

chronicles. We have seen

above that their nllmes appeared more than once in the Amaravati and Nugiirjunikol)Qa inscriptions. In the Puli tradition appear five names: Hcmav8tika, Rd:agirika, Siddhatthika, PubbaseliY!l and Aparaseliya. Though the Pall tradition is partially corrobomted in Vinitadeva's list it has been fully born! out by the inscri ptions unearthed at NagarjunikOJ;u an:! Amarivati ( Dhanaka!aka). making exception of the ;ia MahiSasaka, a branch of Sarvastivada. Out of the twelve names of the Pali tmd ltioD. we come ac ross s:ven in the Nagarjuniko~l(;ia in scription . This testimony conIlrms the authenticity of the Pali tradition. Vinitadeva replaced J3ahusrutiya by Prajilaptivada; othe rwise, he agreed with the traditions preserved in the Pali texts and the inscriptions. The Sliia schools in later d

ays su rpassed the Mahasailghikas in popularity. It appears that the earlier Mah<iianghikas were not concentrated at Sriparvata and Dhanaka!aka (i n Guntur districl). In the inscription.; is mentioned that a magnificent Caitya was erected here and its grandeur and sanctity attracted devotees from places all over Indiaand Ceylon. According to the inscripIlons, the Caitya Will' erected some time about the 3rd or 4th century A D . (b) SOl/them or Later Group The sou thern group

of the Mahasailghikas migrated from Plitaliputra to the Andhra country throughKulil'lga, where Hiuen Tsang saw the monasteries of the Mahayanist Sthavira •. Perhaps he refers by this nome nclature to a sect adhering to the diSCiplinary rules of the Sthavirns but having Mahaya nic leanings a chuacteristic which may be

attributed to the SaBa schOOls. Unlike tbe northern group of the Muhflsanghi kas, the southern group was concentrated in the Guntur district around Amar avatf,

Jaggayape!a and Nag<irjunikol,l~a. The inscriptions

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68

BUDOIIIST SI'.r:n IN INO!A

(Jrd o r 4th century A.O) lIT Amanivati and NagarjunikoQQa furnish us wjlh the name5 nf the followiDi sects:

(i) Hamghi (Burgess, op. cit., p. 1U5) A yira haghana (EI ., XX, pp. 17. 20, (ii) Cail}ika (Burgess, 0p. cil., pp. 100. 101) (iii) AJXlr2mah a\'nnaseliya (EI.,XX, p. 41) Mahii.vanaseliyiina (Burgess, op. tit., p. lOS) (i\1) Puvasele (EI. .

XX, p. 22) (v) Rajagiri·nivasika (Burgess, op. cU .. p. 53) Rlijasai b. (Ibid., p. 104) (v i) Sidhath ika (Ib id., p. \10) (vii) Bahusuliya (EI. , XX. p. 24) (viii) M ahi~:isaka (Ibid.) Except the last two, the rest a~ all sub brancbes of tbe Mah:isaflghika school. All these evidences are obvious poimeu to the cleavagebetween the two g ro ups of the Mabas3lighikas, i.e .. (i) t~e Mahasailghikas of

the north being the earher ones with Ii~r.tl disciplinary views and MaMya nic leanings: and (ii) the MuM,· sanghikas of the so uth, i.e., of Andhra, claim ing their origi n from the Slhuviras and Vatsiputri)·as. Lin Li K.ouang is al so of t!:tis view tho ugh Dr. Dare2.U does DOl fully approve of the same.DOClr;,IeS of the Northern Group of the lIIahiisrlJighfka.f

Vasumitra hitS put togethe r all the comrn()n views of the Mah:lsailghikas, Lukuttaravildins and Knukku!ibs. Param1inh:l (557. 569 A.D.),' a fullower of the Vij1\unnvada school was olle or the most learned tra nsla tors of Vasumitra's (rcal

ise on ~ct s viz., Samayabhedoparacalla cakra. The li teral meanings of the r.ames of the sect:,;, as given by Paremlirtha are : (i) Muluisarighikas _ ihose whodid not distinguish Arh~ l" fro m nOIl A rhals, i.e ., A§uik ,ns fro m Saik,as, i

n the dclibt',1'1lions of an ecclesiastical assembly, Ihe memb.!rs of wltich, 1'IS a matter course, were larg e in number.

ur

Jb

M~/QII8Q

L'orlgfnt! d~s Sf!Clr~ bo"JdI,,',/~, d'QP'u PaNm,kth", b)' P;lul Dllm;,hil1e c1,hw;;s .t I.H>IIlIJIr;qIHJ, I, I Q1 I ,12.

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11IE .)J.'l. U ,i.sASGHlKAS

69

(ii) EJ.. 01') aTalliir jkas A II dllarmas arc conventional and, he lll:t:, unreal, [lnu t hc Absolute is OIlC but rUTe [lnd accidental. (1lI) Lckot/afUl'.'lda All worldly (louk iko) dharmas an: uJlft:al ; the real (1I/ormiJ.f::lre supra mur.rJauc. (iv) Kaukkll!iko _ Doubt or su::.pic:ivu about cvaythillg. TIle name to deri ved from Aoukr tya uvubt. Il bdit:~t:u tI al out of the , llr~e Pi~a

ka s, o nly one was reliable. It wa::, the Abhidhlllllilla 3i il contained theactual instructium vi BudJhOl. Logic is the 0111) means fo r attaining the SI/mlllum bWII//Ij. Observa nce or diS clplinary' rules is not obligalor~ a::. Ihex:d " nul fit in always ,\>jth the moral ideals of a Bo<lhisattva. It has been stated above (vide p. 49) on the basis ofthe works oj Bh3\'ya, \'iuitadeva aud VaSulUltl1l, that I::.k3\·yavahtirika was a10ther nJtne of the ~'l ahasailgll!k3 and that Kaurukullita held almost the same Vlews 3S those 01 the VatsipUlri)as. Pc.r:tmartha sta tes thm the three sub sects of the Mahasailghik:is, named below, held certai n special views, These are as rollows : The E kav)"a va hft r i~ as held that all composites were unrcal and tictitous while the absol ute was contingent (i.e .• dependent on somcth,ng else). The Lo ko uaravadins held , hat while all

mundane dharmas were L1 nreal, the supramllndane db{Jl'lI/as were real. This point WJS nol in the ambi t of Mahayana. Paramartha cxpl:a ins it as the \iew that

stands between Sunya:a (the transcendental reality) . Tath:ua (tha tness) and ADlJ.la·vijii:i.na (pu r: knowledge). Prof. Ocmicville thi nks that neither the lex

t of Kjl $..'\ I~ nor that of Pa ramiirtha is quite clear on Ihis point. The Kaurukullikas held the view that of the Tripitaka the AbhidhJrma aloue conl3 inedthe real teaching of Buddha : the Other two piJakas dealt o nly with the monastic rules. This school diJ not consider that the attainment o f the 'slImmum bonulIl u !o n~ with rreedom rrorn all disciplinary obli ~a t ions was the sole obiect of a Buddhist mo nk. This was in conformity with the prac:ices of a Bodhisattva. This s:hool a lso denied the importance or stud) and preal'hing as well as of

the practice of meditation. The Bahusrutiya school prererred a syncretism or Hina}dna and Mahayana. They affiliated themselves to tle Satyasidd hi

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70

BUDDH IST SEcrs IN INDIA

schaoP of Harivarm an. One branch or thiS school establisiled distinction between real and unreal , absolute and comcntional, paramorllw and SalIIV!li. 11 recognized KatyayaI.\ipUlra of the Sarv3stjvada sd:ool as liS patron. The Bah u ~ru l

iya s were in fa vou r of syncretism of Ih~ views of Hinayana and Mahayana likethe Satyasiddhi school of Harj · varman. Jt seems necessary, therefore, to state

here brieRy the views o f the Satyasiddhi schooL Harivannan was th ~ founder ofthe school about 900 years after Buddha's porinirrii~/(J. He was a Sailkhya teacher. He became a disciple of Acarya Kuma ralubdha of Kashmir, thc propounder ofthe Sautni!ltika school of teachings of about lhe 4th/ 5th century A.D. The Sarvastivad im denied the real existence o f soul (iitman) and admItted !.he reality

of the dharmas (objccls) in their noumenal state. Iiariv3rman modified t his view of the Sarviistivadills as well as the extreme Sfmyata doctrine of l\agarjuna, the found er of the Madhyami ka school of thought, anrl a rrived at the following concius:ons: The Sar\'astiv:idins taught aniifmafl of a p:rson, i.e., the doctrine of non ego. They held thaI the five skandhas jointly or severally had provisional existence, as they were the products of causes and conditions (hel/J pratyaya) and on thaI accou nt, essentially uoreal (l ul/ya). He examined lhe noumenal state of dharmQj from three standpoints : (a) provisional or no" umenal existence; (h) existence of dharmas in re.'l lity; and (c) absolute unreality of dharmas with their fo llowi ng corollaries : (a) that only phenomenal existence of

all objects. including t h~ ego of an individual. is unreal; (b) noumena l existence of objects as they appear to ou r senses i.~ unreal; and (c) all dharmas.i.e" fou r elements (earth, water, air, fire) ha\'e noumen al existence as theyare co mbined by colour. smell, taste and tOllch. Mind and mental properties (citta. cai!ta·dharmas) have only provisional or noumenal existence.

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TIlE. lIAIlASANOH lKAS

71~

.A.gl in, smce alom and mtnd can

analysed. they are un real

(1ulI)'I"I). This is the transcendental truth or Harivarman.

COflCl'plion of B1Iddha

In Ihe Ar(mparl.leSal)4 .sultul oi the Thcrnvlidins is mentioned Ih:lt Buddha attained om niM:iellee and thAt he did not sed: Nibba'lft. He sought SOl/I}'ok Sumbuddha/lQad in o rde r to propound, p reach and p romulgate hitht:rtu unknown religious nnd philosophical views. He became a St:t:r and visu~liz=d the highest Truth or the Ke:llit} the Truth which was 50 deep Ilnd s ubtl ~ Ihat he was atfi rst hesi tant to prew.:h the same to the people at large. as it would do mo re harm 1 them than guod . lie stated 0 ~abbabhibhll sabbavidO'ham asllli. s,'lbbesu dhammesu anupali Uo. Ahafll hi araht\ loke, all<t tJl ~aLt h Ei. anuttaro, eko'ruhi sammasambuddho ~ilil.lh(j to '~mi nibbut ('. [I am Ite all eonqucror, fam o mniscir:nt. r am untouched by all worldl), o bjet IS. I am prrfect in thi:.

,""odd ; I am a Teacher incomparable ; 1 am the o nly enlighlent:d, tranquilize

d a nd hn\'Cextinguished ~ve rythingl . Such utterances may well be the bash uf (l iC~ l\1ahasanghikll conception of l:Iuddha. Buddha, it is s~\Id. at Ihe intervention of Brahma, decided to preach his doctrines in a modified form ror tht: l.Jt:ucfit of

the med iocre searchen; afler Truth to enable them 10 achieve thei r desired end. This modlfitd teaching consists of Ihe four Aryan truths (Ari)'o.souas), Eightfold path (AUlJa/)gfkn maggu). and the Law or Causation (Pcliccasamllppl1da). the SUbJccl l1la ltc.:r of His fint discourse. The M ahaya nists took the above ut:l..ision of Buddha to establ Ish their thesis that only an o mnisd.:ut Buddhacould rea lize the highest Truth and that his d i sciplc~, who heard th~ fi rstdiscourse (DftammacakkapPalYlUOIIO SlIlfU). !x:L3me kno ..... n as Ihe Sr.\vakas. who could lI u :!;i n pcrfl'Cliun (urltllfhwdi only by observmg the instruct.o

llS comai ned in tht JiSC'Qurse. In Other words. they could realize o nly ab~nl,',: of i.ldivldunl sou l (cmaltli =p"dgafollmriilmya) and nul \h.: ul.ln C':o;islen(,r

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72

8UDDHIST

SV.CT~

LV Il<DLo\.

(d/wrma siill)'arii) or sameness (fClhiiII'O) of all phenomenal beings

and Objects. The Theravadins and Sarvastivadins along "ilh the ir offshoots conceived of Buddha as a human being, who attained perfectiOn (Buddhahood) and became om nisciem at Bodhgaya. Until tben he was subject to all human frailties common to a PIOUS and meritorious person . The MahasaJighikas did no t subscribe to tJus view as they contended that how cou ld one who was the beSt of all divin! beings in merit and knowledge !D his existence just prior to his birth as Prince Siddhartha, become an ordinary human being. Hence his apprarance in the mortal world was only fictitious in order to follow the ways of the world (lokiinuar/IJllo). H e had achieved all the perfect io ns in his previous existences as a Bod hisattva, The Mahasailghikas, therefore. attributed to G au tama Buddha not onlysupra mundane existence but al50 all perfections and omniscience from his so called bi rt h in the womb of Queen Maya, and not from his attainment of Bod hi at

Bodh Gaya. It should be noted that the Mahiisanghikn s had in mind Buddha Gau lama of Saha /okalihlilu, and not the counlless Buddhas of th: innumerable lokadh

iitus as conceived by the Mahnyanists. The Malulsalighi kas and their offshootsmention specifica lly th,u (I) Buddha's body is entIrely supra mundane (lo1.ollara). The eighteen dhiiws are bereft of impure dharma.. The vocal, physi· cal and mental aClions (karman) are dissociated from impurities (iiJrat'a I'isatt1yukIO).

The body has nothing wo rdly (faukika): it is purity only (aniisrtna miilra) and indestructible. (2) His material body (RiifXJkii,ra or Nim.iifJo kiiya) is "unlimited" as a result of his unlimited past merits. Paramartba explains "unlimited" as 'immeasurable" and "i nnumerable", It can be eit her large or small, andit can also be of any numl>er. In his created body (Nirmiil/a kiiyo) he can appear an}'where in the uni verse. The Karliiil'auhu (XVU . I & 2) throws further li~ht on the above, It states that. according to the Vetulyakas. the docl'rine that the Buddha does no t live in lhe world of men neither shou ld he be located anywhere and it is his created form (abhinil1lmito jillo) that delivered the relig

ious discourses. The Thera\'adins account

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73 for this hcr~sy by ~3y i llg that it is due to the litera l b ut wrong illlcrprclntion of the passage: BhogQl'li lok~ jiito 10k, sambmidho 101.0111 abhihhuyyQ \'ihorali o1lllpaJitto lokenii Ii (Buddha, born and en lightened in this \\orld, overcame ttm world and remained untoL.chcd by the things of the world ( SOIl'

Nik .. iii, 140). This is supplemented by fu rther discusiions in the Kru .. (XV III. 1,2 &

XXI. 6) relating to Ihe heresies. also:mributed \0 the Vetu[ yab!s,viz .• Sa lattab/Jo"" "Buddho BhagQliJ mall/us%k .. ounlisl ,1 ( II sho uld 1101 be said that Buddha lived in the world of mell XVIII. 1); Sohbii disii BlIdJhii til/ham! til (Buddhas exist in a ll

corners of the world XXI. 6) :md Abhbliml1urer.a dpnto Ii Ithe discourses aredelivered by created forms XVIII. 1}. These show thut according to the opponents of the Theravadins the Buddha i! oOHlipresent a nd, as such, beyond the possibIlity of I()('atlon in :my particula r direct.on or sphere and that all the pn:achings of Buddhism have been done by the apparitional images of Buddha. With his usual naivety Buddba£hOfa undemood the V~tuly3ka;; as holding the opin io n that

Buddha remained always in the Tu~it3. heaven. where he was before he came to this world. Th~ discuisions in the KutMiwJtflll1 J.S also the te rse s!atcotcnt of

Vas umitra leave no room fo r do ubt about the f:lct tha t the M a ha_ satighik:as (especially their offshoots. the Ve tuly~kas and the Lokotlat:\\3dins regarded Buddha 35 transcendental. Masuda' suggests Ihat t he sambhoGukiiyo of Buddha is refe rred to in the heresies but the time of emergence of the conception of

sambhogokayo is much later. From t he discussion in Ihe Kathdl·ollhu (XX I. 5) concernmg "ol1M Bur/dllal/w" HI/ddhelli hrmitirtkatii Ii " (v. helher Buddh~15 mutually differ 1), it seems that the Andhak:ls (another oF.shoot of the M ahaSllilghikas) were still conretned with the somb/togakii)'o and hud not yet arrived at the conception of the Dhor'lIuk(iya. Budd hagho~1l suys that the Andhakas hold

that Buddhas differ fro m one a nother in some qual ties other thaaThis is Ihe opin,o:a or the i\h h!haneh,t:as C'lrly. 3C\!ordinl 10Kil l .

I ~e

2 :\IUllda·s opinion. ho ... e\'~r, can be supported b} the fxt that in the p. J 69) Buddhll'S .l:d)"01 is equated I.oith ,,1,)YlIIdakliJ·u remlered ;1110 Chinese b

y pm JIIt'11I whIch is aLso the rendering of .'Ofllbhoruk(Jya, ~~t: m) A.~~cts.pp. 11', I ZOoM/jhii l·u~ III (I ,

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IHIUUH IST SEt:i'1S I N I I'>U IA

BitainmfD l iikeU1fipDuhulIo sommQPpadho"o, etc., the on :1odox sdoal holdinglhat Budd hasm:ty differ I n respect o f sarfl'tl (body), O)'U, (length of life) and p r abMI'Q (rad:ance) but r.ot in reg;trd 10 the attamments mentioned above. The discussion in the Kl'u. (XXV II. 3) sh ows Ihm the Ctta ra pat hn\;as held th

~ v,ews that Buddhns could have no kQTU~ii (compassic n) and th:lt B uddha'~ body was mace of a"drrQ~'O dhQrmas (pu re elements). (3) Buddha's length of life (o)'u) is unlimited on accouilt of his pa.t a('('Umul:lted merits. He lives as long ai Ihe 5Cntienl beings live. (4) Buddha's divine power « Iejas. prtJbhal'O) isunlimited. He ca n appt'a r in o ne moment in all the world s o f the unive rs~.1 {5) Buddha is neller tired o f enligh ten ing sentient !x ing.. and awakeningpure faith (l i juddho STOddhii) in them . The Chinese co ~rne n tato r explai ns that Buddha's compassion (.larl~n) is limitlns and so in order to enlighten beings interminably. he neller en len into Nirl,o,a. (6) AI his mind is always inmeditatio n, Buddha neither sleeps nor dreams. (7) Buddha C3!1 comprehend ever)tbinS in one moment (e.l.: oIqr.(1ikociIlC) . His mind is like a mirror . He cananswer any question simultaneoudy without r~n ec ti o n In the KOIhol'O"lw (v. 9) Ihls aoctrine is attri buted to the Andh;akas. who contend th!'.t Buddha has kno .....ledge o f all present matters (sahbQ!.'/IIi111potcupar.lIe iio,tJM (;uhf If).

(8) Buddha j, alwaY' aware th ut he has nQ impurities (k,IQ)'ijJiiino) a nd thathe cannot be reborn (an lltpiir.ajiiollQ). What hai ~n ,tatC<! above finds corr

oboration in the }.fohnI'tutu in ornate language thus: T he Bodhisattva in his last uilllcncc as Siddhartha Gaulama is ~Ir born (llpapiilirtka) Bnd is not bo rnof paren ts: he sits cross legged in the womb lind preaches therefrom to the go

ds. who act Iii his protC!rtocs; while in tbe womb he remains untouched by phlrgm and such nther matters of the womb. :Ifld he I s~ ue~ Ollt or the wOlrb hy Ihe

right side withollt piercing it.! He ha!' nn l u ~ t (knlll") ann .~n Riihula was a lso self horn.IM oltti"'lSlll, I , P 168

2 Ibid. p. 143.

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Buddh3'S acquisitions il rc all supram unl..!Jne (Jukouara)' And

"

cannol be compa red to anything worldly. Hi) spirit ua l practices arc supr<tmunJanc and so arc his merib, ~VI;JI his bodi :y m ove· ments sucb (IS walking. standing, ~illinb and lying arc ulso supr.lmundullc. Hls e:lI ing, his putting UII lUbeS and such o ther actS are .L1so sLlp ra mu ndanc . It is fo r fullvwi ng t3Cways of the world (JokJl1l1rar fo'/Q) (hat he shows IIi:. I rJupathas. I lis feel arc clean. ~tltl washes them. His mu ul i l slILells lil.:e the IOI U , S still he dcunSC'\ h iS teeth. H is body h IIvt to uched by the sun or ~lI1d or nlln. stIli he puts on garment and lives under a NOf. He cannot !".ave an y di sca.e

and sli ll he til kcs medicine: 10 cu ra himst'lf I In the Ablli(J/ulrIllokosaand iti Vyiikhyii,1 it JS said thai, accordirg to the Mahasangh ikas. Buddhas appear at the same time III morc than one world and tha t they are omniscient in the se nse that they know all lJharmas a t the S<lffie time. The fo rmer statement appea rs also in the Kat/'GI'a t lllll (X XI, 6). In the Kar/lfll'(Jfthu and the Kola, no special doc trines abollt the BodhisattvJ conce pt!o n a re att ributed to the Mahiisa nghl kas. Budd13 follows t he ways o~' the world j ust as much aj he follow.~ the tra nscenden tal W3}'S.4 T.nere is no thing common betweenHml anj the being. of t he world. If the transcend enc: ot Buddha be admitted, then it follows that the length of his life should be unlimitcd and that he neednot be subject to sleep or dream as hc could hav~ no fatigue . AS he is ever awake how c:m he h~l\e dreJms '! In the MaNiparillibixlnaSliltlJ it is slated by Bu

ddha him self tha t if he wished he cou ld live fo r a k alpa,s Th is shows thnte\'cn the early Bucdhists believed Ihal Buddha was/okot/arQ. The JokQIIOrll conceplion appears only in the introductoryI

.2

34

I bid., I, r. 139. Fer tbe l e:l.uufQ] IMplri n~ a(rOt nl. read I ~e J.!a;'Oll1Sfll. I. DD 167 7::1. Kola. iu.100: h. !54 M ..JltimsllI, I, I). 168:

Loklnu\'artantlrp Buddt!l anuI'ananl1 !auki ~If1l. p:ajr,aplim anuvananli yalM iokt;lIalQLI pi . CL. I, p. 1$9. 5 1)lrll", II , p. IOJ: )',un kaS"4CI cllltdro Iddhip\di bhh, tl1 ./\ ~bnkhl' m~no k/\ pp~" \~l lioheyya brp.'va~lm \';1

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'6

BI.'DDIUSl'

~ECTS

IN INDIA

portion of the ~fa"(i\'aJ'II, uwJ so it is evident t hat the le~t was orrginallyHinoyiini<: and tlUt!, in course of lllne, the introductory c ha pte rs were nd

ded by the LukcltanlVL'Idins. In the main lext, the doctrines mentioned arc c~nti a ll y H ioaya!lJC. e.g., the four trut 115. the eightfold path. the law uf causation (pratftyasamutpiJda). i rnperrn2nt'nce of C(lnSlitllCn t5 ur a being (skolldhas), non·existence of ;Qu l ( allllllllun). theory o f tht: eITect of past deeds (karma). the thirty se\'cn dhllrmu leediog to Bodhi (&d;'IPQk~i)'cd"':Irmas,

bodh)'Dligas) lind so forthl, Tht:re is DO ment!o ll 01 the no n existenec of phenomenal objects (dflOlmasf1n),Qta). of the T hree bodies of Budd ha (rrihiya)and Ill\,: two veils (lil'ura~;aJ') regarding the impurities Ilmi the Truth (k/da :lndjiitJ'Il). 1 he only Mllha y5 nic dO('trines, \·iz., the fo ur stages of the

practices of Bodhisattva (C'Oryas), the tcn gradual )pirimal stagcs (dasabhiilm), count.ess Buddhas and their countbs spheres (k1l'uas) appear more as la ter additions than 35 imebral p:lrti of the t e~t.~

Concep tioll of DoJhi~{JflrU

T he conceptio n of Borlhisattva found in the Mahlh astll tas bern ~Iattd aoo"\oe. There urc some: adliition~ 1 materials in the works o f Vas u:ni lra, Dhlnyuar:d Villiuueva. These are stated belf'lw. AI the outset it should be nOled that

the various sects of the Maluhloghikas knew only of one Bodhisallva tbe previous e.~j)tcntts of Siddhartha Gautama, who hed to pass through uumerous existences 11\ order to attain Buddhahood, a fact admltttd by the Theravlidms also. Hence the views mentioned here refer on ly 10 the Bodhisattva stages of Gautama Buddha.(i) The Bodhisauv.1 la kcs aoy form o f lowel existence (d!l rgati) for enlightening the briol;s of Ihe \.\ orld .'(ii) The Bodhisattva enlers hi:; mother's womb as a

whiteIH~hirl"us'u,

III, p. 331 ·33

2

l &i.1., IJ 44 49

3

M al,,:r.·us/u . I, p. 345

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17

eJcpllan t symbolical of hi~ grea t physical slTeogt h combined with softness. It is n ot an intcrm~cli:lle cxis('!!lcc (amarflbha )'o) but mClY

be r~ga rd cd as a created (/Jim:iln) fo rm.! In the Kmlzii l'oll/;I( (t.encc forth abbreviated a~ K •.".) (X IV. 2) the view attributed to

toe Sailas is that the Bodhi .. atlv~'s si,( org;.tns

app~ar

simulta

neously whi le he is in the womh. He does not pass thro ugh the embryonic stages(ka lala. arhuda, pdi and 8h::IO:1). ( iii) The Bodhisattl'a hn~ in his mind no1!:l.ce of desire, hutred and mdie! (kama. vyap:ida :lad vihirps;l Sal'l\j1a).~

Are Bndfli~orr:Yls (/IeroS£' beillg.v?

It , acco rding to the M.:thasanghikas, Budchas :lrC loko1laro and II the Buddha(Siddhartha Gauwmn) is only a created fo r m (Nirmal,lck5.ya) of [I'e T Buddha,the B odh.i s~tt \a s :l lso ca nno: be eal a\'e rtge bt'ings they mu st alsobe s u pram u nuane.~ In VJSUInIt ra' s treatise (BaTeau op. cil., p. 26 1) thefollowing acco ur.t (Jf t h~ Bodhisatll'as, mtributed to the M:lhiisal"lghibs i

s given: T he Bod hisattvas do no t pass th ro ugh thc em bryonic stagcs. They assume the form of whit;;: eleph a nts when they enter their mot!Jers' wom bs a nd come o ut of lhe same by the right side." The above opinion IS the natural outcome of Ihe legend ary hel ief that cnme to be woven around Gautama Buddha about a century after his demise. In the Lll/itGl'istara5 the Bodhisattva i ~ placed

not only within a crystal cas ket in the womb but whi le In thai state he is said to have been preJ.chi ng his (Iharma to the hea\'cnly beings that ·Hocked to him. The story of the whi le elepha nt seen by Queen M aya in a dream at the timeof he r conception and the birth o f the Bodhisattva by bursting t hrough the nght side of his mo t her"s womb is a pure legend and nreds no comment. Tbe onlydoctrine that can be described as M ahiiyanic is that Bodhlsattvas take birth out o f their own free· will in any formIbid. , p. 335 37 Ibid , II, p. 363; Ill , p. 65 Ibid., I, p . U~. 153·54 BIlTeau.

op. elr., pp, 58f., quotins (he View, found in th e ..... orks VUlImitrn lind Vinit.. dC'1l with cornmen:5. 5 LalirlJ~'srorQ (A. S. edition), p.73.

I 2 3 4

0(

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73

f\llnllHI~T

SECTS IN IXUiA

of existence for impart iI'.g his (,harrna to the sentient brings according to the lauer's fo rm uf existence. This idea is we ll cte\'c1oped in the Jiilokas ,Sik!(isan;ucca.1O and BadhiclIryihatiira. This topic h as been taken up for discussi:m in the KI'I/. (XX II I 3)t hus '. BmlltiMJttois:l"ariyakiil/lak ~irik ahew

l'illipii!Q11!

gaccha rr

f i .. ,

In Ihis discussion the views of the Mahas:lli2hikas are igno red ; Bodhisa ttvais Iret Ied U~ un cvcrngll hum:!n being, wi".o \ hrc H1eh p~Lsollal clIerti on

s attained Bodhi.

In the Niyiill/okkalltikatlrii (Kill. t V !l: XII. 5,6; XIII. 4) also, the views

of the Ma hasanghlka) are Ignored and only thc T heraviida \'iew is presented thus: '] here urc two IIf)'!imOS (guides) : (i) sammattaniYiimll (right PHh or guide) a nd (i i) micchatturr;yfima (wrong path or gUide). I he Hrst refers to the

practice of pure moral la'Ns (braflmQcariya) and to that of the eightfold path(o!!hmigikomagga) lead ing to sanctificJtion (rr;biulw); it 31so implies the fullilment of the six or ten perfect ions (ptvamisor r(vall/iUts b) the HodhisatlvlS T he second, Le. micc/Illltan i.wima , means the commlSilOn of immoralities and offences incl uding t:1C most heinous ones (alullllariyakollll/,a) leading to

existences in hells. Pracllces not 'lIlCludcd in either of the above two arc called unde termmed or unpredestin:d (oniyora) . T the sense expressed above, anySravaka GIn be a n sOlllllUluolliyiima though he may not be a Bodhisattva . TheTheravad ins do not recognize the Hodhlsattvas JS supe r,or in attai nment to the Sriiva kas. t n t he matter of hrahlllocoriya and I=ractice of ariromaggo, the

y do not make allY diHinction between a Sr:ivukl and a UOOhlSitttva.In the LoiJkiil'o/(ira and A~'l1i.ga's Srllrii!lI/i~· tira and 1I few other Mahayanic works, howeve r, it is repc1!.tedly stated that a person by the developmentof BodMciflQ becomes a p rcdc~tincd (,"IiYrJro) Bochi~atlva , who, by fulfilment

of the: Piiramiuis and practice of the va riOlls fo rms of ascetic,s m, ultimutcly bccomes a Buddha. Siddhartha G autam3, m onc of his previous cxistences a sJotipala ma \lUVa, did, as a matter of facI, devclop Bodhicitta ::!.t the time of K <lssapa Buddha, and then through several exi,lence s hc fulfilled Ihe piiromiuiJ a nd had reCOUhC 10 all possible l adhamis (medita tionul pr3ctice~) and attaineJ perlcetio!:.

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79The Alldhaku; took the opposite view and usserted o n the busis o f the pas~l1ge

in the Majjhima Ni,lo:ii.~a ( II. p. S.Ii.) th ut he

become u $riil'aka of Kossnpa Buddha : Kossapo, nJ am Allo.ndo. bhngov3ti brnhmucoriyum aC3ri!Jl sumbodlHiYli Ii etc. (Kill . p. 28S).Buddha sTcal':h;,,!;~

Afler d~aling with Ihe personality of Bu:Jdha. the Muhiisanghikas contend that the 5uper.<Jh,ine Buddha did not deliver any discour)~s to !:l is disciples. Theviews arc as follows: (i) Tho ugh Buddha is always in SQlluidlri, sentient beings think (hal they have heard discourses from him in "'CII constructed senteDCC~.

The CO Olmentator e"plains that words flow from Buddha's mou th spontaneously,and these have been collected

as discourses.In rhe Krll, (XV III 2)lh;\ view j .. ~I!ritllltcn 10 'be Vel ulY!1kas and i<: ('xl"lainecl in 111e>~ \Ynrrl<:. "Rudrlhena 8hagav:1I:i na de.~i t (l. " In <: upror! of Ihi<: tn ntention th~y nrg ue th:l1 Abhi . dharma w.1~ rreJlch~ct In Mily:'l in TivatiTTl<::l hefl\'en :lnd the gist wa<: et\e:n In Sariflllna to deve.lop it. T "'e)' further contC fld thai whalt\e:· An:lnrta h~:nrt wa~ frnm the: cre,lI ed body (nirmfllJakAy:t (IT rnra IG1Y~) of Budd ha. (2) Ry nne lHterance or word (fohfJa) Ructdha r:an e"tIxlUnd :111 d N:l rin e<:. The twn \liew<: menlinne

ct llNwe arc. however, oontr:.dicled by the nex t two .. iew<: :i3) All of 8ucdhu's preachings dea l (lnly v.ith Dharmocakro (Whed of Law). hisfirst diicourse W:'IS deltvered:'ll S5.rn:ilh but Ihe commentator e ... pl:!.ins

that hts dhorma referred o nly to the eradio:ation of desire, etc_ : wh:!te\'crmay be s tated by Him expresses thc truth only U'alhiirtha}.l All sulr:15 of Bu

ddha have IIttartlla (definite or direct meaning):ls opposed to Iwrart/!o (indirect or impLed meanina). In the KI'u. ( II. 10. the di~cussion resting Wi th thetopic: ; ;: c r. M, v r. , p. 49~ : Y}':!\'3lm3rnrp anlJrllya parom3nho na

deSyale. Pmamlirt"o SM)" me,,", the highe$ltru.h .... hile SIIII"'rf/ lOlfO me.os the '0in every.day u..... £e hy the ['IC<Iflle in ieneral. Fordelaile<\ trutmt:nt see my A!pras, pp. 216 If

~a\lclllruth5.u u~ed

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D UDDHIST SECTS IS ISOlA

"Ouddhassa ObalaV1 UO vohlro lokuttaro ,i" re\leals th;I' the Andhakas. to whomthe a~o~e opinion is ascribed, held th:ll Buddha's actions (I'(."/(iro) are IvkuUQf'u (suprnmundane), but tbey are loot.ed upon as lok i)'tI (mundane) Cf [okrutura (supra. mundane). Mr. Sh\"'e Zan Aunt prefcrs to confine the sense of the wo

rd Ivllar!) to speech. and \\c think tl' at Ihere is good reason for il. I n V<lSlHllitra's Ireati5C, an opinion of this n:\ture is attribuud to tbe ~ah:harghikas in contra!1 10 the Sanaslhiidins. viz" the ili tras (or di scour~es) preached by DudJlu are ai , perfect in Ihcm.sch·eJ (nf/(irlila), Since Buddhas ~p:ak of nOlhing but IlhQlIIIl/ (doctrines), Ihcir leaching is concelned only with 1'(11 <11I.(inIWSUI) 'a (paralllUtlIIlIJQc.a), i.e.. not wilh SCl/lr! l i)al)(J (.lI1l1imutisl1cra). The pafGlln'irr/st:Js(lI),o canllot be norU\:\lIy e:tprcl>scd by words. It can be e:tplained only by silen=e or at the mO!;l by an c;(clam::.lion

which idea , I think. is e;>.pressed in V"su milra's treatise thus: " The Duddha call e;(pound all t , e 1 doctrines wilh a single utterance and tha i there is no'thing which is nol in conform ity with the trut h in what has been preached

by the W orld honoured one."j 10 the UP«JUkUII~'u lJ'(II1U rirurlu of the Suddharl1l(lplI(l(/mlko it has beet! shown Illal for {. :'lining Ull deluded beings inhis doctrines, Bud r.l ba did tuJ..t:: tCCOUI'~C' 10 variom e:o.pcdients w:1ichwere conventional. i,t:: .. unrea l (.UII/II·:I; 01: .IUIIU1IlIti) , and tha t thro ugh such teachill~s lit:: h:d Ihe ddu Jcd beings to the truth paramcirrho. So

it rollo ....'S that "II hi:. leal'h· iugs collected in Ihe Pilakos arc merel) ~'I/I!I1'!I; VI' summllt; (cou~entional), and they a l'e therefore nOI lib n:al t~

;ld!iug).~ Among the other attributes of Ihi~ lu/wl/um Bur.lllha, Vas uUlllr3'Streatise speaks of his pD\\c rs (bu/UJ)a ill> unlimited1 Asia Major, II, p. 19 AJpnlS etc" p. 193. 3 The len balas arc::I1~

2

4 ~

rlti.nU,ltiinJ"ljul.uII ••• SlIbiJOlllrllg(j",r"/PUtil'tulill7' jiJ..ali, II llikud/"jlum njir6dildll:tTl /okllm j ll"':;II. Saltjrllllfl r:unadlr.mll l l lkdnllTfl jtind/f.

t>

Parostllldna'/l torcputgaljil/clJl lndrilo r.aropari),all(lll' MU/Q'T' pardl/iilf, AIfIJIld¥u1w/mc':"IJ1u'miliu/'/1 hr/UJ() vlplll:a".jllfillfi.

)'a/iltl

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81

wh ile the Mnlliirasw o f his fi ve eyes (cak.rll.f )1 as u ncommon (asiidhiirnlw) and excelling those of Pro/),ckabuddJras, Arilat! and others. This p,lfticular lopk_tatllligatabalol/l sal'okasiid/uiroIJOIi I; has been lak l"n up fo r discussion in the XI'II. (II I. I), bUI strangely eno ugh Ihe position ta ken by the

compiler of the X liii. is no t thaI of a Theravad in but t hat of {\ Lo kottafavl1dill Mahasa nghik a hili ae:unst the Andhakas, i.e., Ihe S0 1 schools. 1a in

Vasumitra's l re:Hise this topic appears in a slightly different

fortn. The Ther3\'arims d" nol regard Buddha Q ~ lokotlara but attribu te to himfllmost alllhe powe rs and qualities of a luko/tara Buddha. a nll Ihis discu.si

on reveals one o f such jn s tam.:c~ . The len special balas (powers) of a Tathiigatu appear no: u :lly in the 1 ' /aho l'a.rlll (1. pp. 159 60) but a lso in old Pali works l i k~ the Majjhima Nikiiyn (i. pp. 6~ If.). T he conte ntio n of !ht: Andhak as i . th~1 lh~re is a certa in deg ree of difference Ixlwt:cl1 • the Bud d ha~ and the Arha ts regard ing the acquisit ion of t he te n balil~, and. A~ SII('h. Budd has and Arhat.; lire not 011 the .same level (asadfliim(lttlll) .

In the Mahiil'aslu and the Pali worb this view Ii accept er! with this reservation thlll B:Jddhas are .}ufI·ukiI· riljna , i.e., they possess a complete a nd detailed knowledge of everything, while a n Arhat can a t tbe most have KC tiolla i knowledge. The PM i school, i.e., the Theravndi ns. holds tl lat as fa r ' 3S I'imlluj is conc.'med the re is no difference bctwecn a Buddha and an Arhat. ~nd thll l Buddhas a re s uperior to the Arhals u :lly on account of the f:l et that t

he former is r. promulgator of a new religio n and ph ilosophy and the lalte r is oilly a fo llower o f lhe same.jhfjlllH'imok k/;{lsmniidl,,·.•nmllparrfnattl sunk il<!'' '''fI ,·"dJ"'''I' IIU'71 yo/hahh/ilQ/II pajdniil l. ~. QnrkQlilifla'1/ plI/.lbeMI~iisu!fI Qnulsuralf. 9, dlb:>e1lIl rokkhun~ rolle paJsoti cQVQmfln<, upopajja.,,(ilft! etc. i O. Q8aVij'UlJ' kir,j)'J (lllilSQI'Q'11 ce/oVlml/!li'l' dif//Je ,'/1 d/mmmf :tc)'''''' abJt,;mji Ofl,,~hlJw'Yil """,~mpUlju nhlUalf. By eyes, the It~( "llcans 311 the fi vr.viz , m U!IIs,U ak,,, di.y o,. , pmjilric, dharmfl(", and buddhur . 2, d. Kl'll.

C:,'., p 62 .Thlinithanldini hI sivak! pade.fflo j<lnanli. TaIM8~t(i ,dppuueUIIIl

7.

",,(/"tIcr.

lI irld~alo "",bb<ik"'n1.ls... >"'I,,,,.~al1ld M ya ~Iikk hlpat l, AS/HCts. p. IOfi fn t. See SUl"f1),ulla, llI , p . 66.

III . Tan l uddesato $AdhdraQlini; niddeSlto asMhlrn(lAni ... Cf. M IR. , I. p.158 :

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CUlln'Jlfio>1 v/ Arlwf5

In view (,I" scch n['inioll :1bout the pcrsonnli tyof Buddhn, the M :lh{I&:.lIigh il..ns ('(1111d no t agree to the high spiritual sta tus a u ri butcc.l by th(' T lwr.waciins 10 the Arhats fo r they argued thaI the Arha ts rC!\tised onlyh:.llf the Truth. viz .• nb:;enccof indi\'idual soul (pudg:lla ifmyn1i1) ~ nd notthe nb:;cnce of both the indi vidual SOU l ;LI1d the worldly objects (dharma ~ u

nyata l as held by the Mah flyii nislS. Thio; io; :l.lso d~scribcd as omniscIence. The Ar hat, acco rdmg to the TheraVf!Oins, is fully eman~i paled. He is in possession of the excellent gall (sai/au/w). i.~ free from 2tl:1chmcnt. hntrl'<land delusion (!'frar(/go )'f/adoso l'frumulio), free from all impurities ( klll~/Gsal'O) , rdie ved of his b '~nh:n of kilO/it/has (ohirabhiiro). He has done all that is (Q be do nt: (!..makara/llyo) and he will have no more existence ('Itlparam Irrfrulfu)'a). He has also acqu ired clear vision about origin and I..b:ay

of beings and objecls. He hns got rid of all doubts (~attkhi1) abuut the Trirama. non existence 01 ~o u l and the law of causation. He has visualized the T ruth wi lho ut th.e help of other> (na par'H'lf(i,a~l.'i) and has attained perfectknowledge of the four stap:s of sanctification ica ru"/(fgga nii~l(l) bu t not omniscience or SOIllj'uk Jall1hllddhall'a (K w. c)'. p . (7). This point was first raised by an erurlirr. monk M ahadeva at the subsidiary Second Bud dhist Synor! hdd at Ptitaliputra . The five propositions were acccp!ed by th(" M!1 ha~ai'lg

hikas including the Andh:lkas, Bahuhu tiy:tsnnd the Haimwntas. The fi\'e propositions have al ready be",n dlSCllsst'cI in Chapter II (Second Buddhist Counr.:il).

In the KO/lrli~ 'aflllll a!f"(Jklllltti Buddhaghoia WTltcs that a section of toeMahiisanghika s and their otfshoots asserted on the basis of the fi rs t iou r

proposi tionsol Mahadeva that t he Arha1S or the A~a ik~as have so me Imperfections. file Uttarapathakas regarded some of the Arhats as impos,ors.There is ano ther attribute ue rog:llory to the Arha t,,_ T he M lllliiscuighikas and some sects of th(" o rtllC'l dox eroll p, like the Snrvastiv:idins and the

Sammiti}a~ , hold Ilw l A rh:l t~ are subject to retrogression (P':lrih:lyali ;Ira hil arnllllJt~ Ii : K,·u. i . 2).

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831 tc oll:er !>(!.'(hJn uf Iht: Mal li.hai.ghil..a!>, who oPIXlse the above \iew.

hullh llt<l! Arl la l~ ]lave 110 dmlll,;( of relfogre~ion (B. 37; ' V. 352) .mdfUl l h(f ~CIIS Ihal u ue has done alltha.! is IU be tlUIlt' (I..r1a·I...1Ya., "r

IJ kaul)iya) ( 8 . 28; V. 26), i.e., an Arhat ur A.:i ... iksa. who lias paslCdthrough all the st .. ges of spiritual p. ogles:., C:lLlnut have an) atLachmen t

fOI" all ouject

or 0\ pen.vll.Hence ,til the 3dherents of lhe Mlhasanghlka, school were

not 01 the sa me vIew about the status of an ArhlLa~uc.sukkavi$a!!hi

Tile Kalhii"atllm (Ii. I) discusses the question. " Anhi Arahato Ii? The o ppon~nts . i.e .. the Mahasanghikas

SiBle IllrH the discha rge 01 semen of an Arh at is n physical n:lIural discharac like urine, excreta. etc. T~.e Sthavi.'(\v:idir.scons.der that such a statement a:nQUnls 1 a c31umnialion of 0 an Arhat.Srola iipallnakar

Besides Arhathood, the Mahasanghikils held panic.Jlar views abou t the status ofthe SrOla ipannakas. The preparatory stage o f Srota apannaka IS called the AHh

amaka. It is also deSCribed as the Gotra bhumi, for which the Mahtiyarlisls alsouse the term "(jolrab hurn lr3$!amak:t ." The ptepuatory stage Icaes to the comprehen~lon of the four Truths, for which 11 IS deSignated a5 Samyak l\";J. :lIyama. This state marks the crouing of the Hate 01 a common man (prthag

jana pu t hujja na).The Mahasaitahikas hold t bat (i) a srola apannaka hu no relrogre§Slon as he eelSrid of the ten fe tten (s:lfJ\yojaIl3s) ( 8 . ':0) . He comprehends mind and its

nalure (8 . 29). He Can pract.se med 1:1Iio o He rega rds suffering (du kkha) as a means for acqui ri ng knowledge (niu;!a) lnding 10 NirvaI;l3 (8 . 33, 34). He can sta y in the Srota ftp~nna stage for a long lime ( 8. 35). He ca nnot commi t any of the five dudl)' sins (anantaryas) (8 . 40).I. B_ Ban:au, uss~cus rIC. 2. V_ Vuumitra in AJiu MOjo, II

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BUDDHIST SECTS IN

L ~DIA

TI K! tight Mages al t ( 1{2) Solapalti mI1S&:!!!Im AlJd pIJl1IU!!lia (3 /4) Sakadfigami'lll, ,H:d ph, (as abuve)

(5/6) A nugulni m, anu plia, do (7,8) Arahatta·Jll, and pha, du Al,d the ten fe ttefS an: (8) satk4Yll.d q!i , viciliL). . , :>i la .v rala·p ;tniIlHlf~ U lUllIl,lraga M id pHltigha, lBehef in tile heresy of sou l or individuality, lack 0 1 faith In Tnratna, grasping after TIles and ceremorlles, s trong deSi re for reblrlh

In Ite mOrlal world, and revengefu!neis, J (b) rupaniga, arupaniga , mana , auddhm ya, and avid yA, [Stro ng desire fo r rebirth in the heaven s. or in the higher beavens (arupa), pride. arrogance, and ignorunce vI' Truth,) The Ml!h:isailghik us acccpl that a )rota,~p:lnlla is n(rGl o sombodhiporoyolJo a nd hence. isnot su bje\:t 10 ret r ogression. but a sakada~:im i or an an:i&ami may retroi:ress but not lur· ther than the soll'i.p3nna stai:e. for some of the adepTs in thetwo stages ll1ay have do rmant passion (OIlIlWY.,), which may develop into actual {parirUl!hi:"oV passion and thus brini: about the fa ll. Regarding the srota.:ipanna, Vasumilr:1 furt lwr states: If the S<lt,i pannas ca nnot commi t the d eadly sins (fi r.OIl/tII· ) 'ru ) , CM the)' commit the si n of k.ilhng beings (piill(irip.ira) ill these wo rd s D i!1hi.wrtlPUIIIIO PllS811/0 5rrlicicc(J [Xi~latl l jMfii H){ujJt!}'lii Ii ? A so:apanna is a person with ri gh t view(Jiflflj,lImlfJUlIfI U} , he nce, nccording to the T bcraviidins, he cannot co m· mit Ihe si

n of killi ng (pU(liJrip5to) or sucb o l her offenccs_ not to speak of the fiveCl((rcme olfence~ lil.:e matricide or parricide, Anu ~ayas a nd Paryavaslhanas of Srota·.1palli ma g~a l!ha (dormant and pervading passio n o fa persall in th:! ciglllh sti!ge) are now being dealt witl:, :neans thll ..·hicll ~es in the mi:ld In

a latent stalt: 1Io'lih the of lIS comill8 inlo appearance, if it rO:C lV~S anelfecli'·c impulse. while poriyu!lJllina means III actual oppcaran~'e ID !he mindwllhout how.IAm"lQlapo5lilb~lly

ever II \.!vrr o;:spun.Ji"" IC)VUIl>e

,n1.10;: out~r

wcoL ld,

F UL f ..lIlbcL" JCllli l) , !iCc

'n/ra.

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85 111 the XI'II. (III. 5): .4.1fhamakassal pliggafassa di!lllipariYIII!!u!J. 110'11 pallfnOlI Ii ?[Has a person in ,he eighth stage put an end to pervading wrong views.] According to the Alldlwka.r. an adept. who is in the eighth stage i.e., sOI:t?3ni ffi:lgganha and not yet sOl<ipanna, gets rid o f the appearance or wrong views, belief

in rites and ceremonies ;:md lack or faith in Tririllna (dinhipariyut! hiina. silabbutil p. nod viciki,cchii.p.) hu t not of the dormant passions (anusayas), which Illay become llcllve (uppajjiSSilli) if they receive an impulse. The Andhab

s hy drawing th is distinction between panyunh~ina and anllsaY:l hold that an Anhamaka may not get rid of the three IIIII/SOJ '(/S :1l1n consequently remain away from the SOIa panna stage for a long lime.! The KOlflih"arrhll also discusses

the fotlowing two 311 ied vjelY~ i:illributed to the Pubb3scliyns c.nd the Uttariipathaka. :

til

Di/ pliY.1mpanno pugga!o S0I1cicC"U

pii{/aT/1

jfJ"ito \·Qrop('y}·a

II ? (XII.7 Pubba scliyas). ICan a person, possessing the right view, commit the sin of killing?J

(ii)

Dl"hiJl1mpal/l/Ussa pliggalassa pahfnri duggatf Ii? (X! 1.

Uttanipathakas). (Is a person, pos<:e~sing the right view. free from birth in alower form of existence? J By the fint vicw the Pubbnseliy3s mean that a persoaby having .fl;mnuidi!!lri does not get rid of h :;.lred (dosa). hence he can commit tho sin of killing a view asserted by the UltiHa~ pa li akas th!!.! a penonwith right view (sommiidiflhi) cannot be re born in ~ lower form o f cll:istencc; the Theravidins point out thJot it may be 90, but he may have desire (tG!lhii)

for object.s and bcin£s belonging to the lower forms o f cxistence. There are, inVasumitrll, two statement, rela,ing to anu.illYo

I. The DlihuIf,ukol 1! n: tjtLI"l' who have jU$t Slcppccd into the Sotiipan"la_ hood, which b th;; eigluh or the lowest stage in !he rnl;' < or sanc ti'ica tioll. For the me~nini or the t~rm and its d istinction (rom pari),lI/!hij'Jo see abo\·e. 2. ;\tlnamaka pJggalas ha,'e saddha b ut n ot saddhindriya AndhJka.

8

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86

BUDOH IST S£CT> IN !N OI \.

and por),cl'aJ'lh5I1C which will dear up the above pr'll:: lem rurther : Ii) Armf oyos (dQrmant passions or latent bias) are neither mind (Cilia) nor mental (cailosika) dhamas. and again the y never become the object of thought (unli/amballa). (R 45 : V. 2.) (ii) AliI/soya is different from paryoL'Qs/luino (pervarlingpassion) and vice versa. It must be said tha t amtSo.l'a dne~ not combme (sampruyujatl) with cillo whereas poryclI'ustJriina rl('ICs. Relating to the above topics, the KI'II. has, (i) AmlS!J)'li oniiranull(J(lii ri ? (lX . 4) nnd ciuoI'ippCYlfllii I (Dorman: Plssions are without any basis and are dissociated from mind.) (ii) Allilsoya tJl'ynk(lld ti (Xl.l) (Arc dormant passions neutral, i.e., neither good nor bad?) (iii) Aii/io klillluragtlilusayo mll10lil kcmarilgapari)"llfildilicli Ii ? (XIV. 5) (Is the dormant passion of attachment different from Ihe

pervading paSSion of attachment 1) (iv) PariYUf/lliinom ciUQI'ippo)'utlUIf ti?(XIV. 6) Os pervading p:.ssion dissociated from mind ?) Masuda offers the following interpretation rrom the 'SlIucni; TheallltSQYos are really hljll5 (germs inborn in the mimi) of raga and other passions. They remain dormant unless t:.II!..:ited by the corresponding impiu!Ie. They remain ulways in the mind even in ku!alacitta. so they arC' dissociated fro m the mind and do not require any objecl(ii/flmbollo) fo r support . WlJt:1l the anuSaya is e~cited by a Im itable impulse, it bc<:onle5 parynva~ sthana (pariyullhaoa) and as such becomes a mental runction (caitasika), and then only it beNltleS an impurily and d ugs the way to sp

iritual &I'owth. The interpretatio n. given above is corroborated by the Km . A.I The Thcravtidins, howevt:r. co oot distinguish between k~mariiganusaya and k iimarcIgap.triyu!! ~ hana and maintain thllt as the anus3Yus arc included in theI. Xvu. A., j'l . 1 17 : Tanha ye~m nnusay5 n1ma ciHtlvippayunll. ahelUk:ilI avyaknta. ten eva anAi'ammaoA Ii laddh i Sl'yyalh~ 1'; Andhak3n,,~ c' "va cbeclnuDCt Uuarnpa thaklina rn (Kvu . X. 1)

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saJ]lkharakkhandha, they a rc ,,11 ~anu llllla~lii But ,1 \.:!;:unJing 10 the Andhakas s()me mental Jb positiolls (sa1 Ilkha f;l S) 31C ' s:inlmrr;81;13 (with ba~is) lind ~ollle an: 31lar3UHnal.la (without baSiS)! but not so are tbe n:ruaiui llg fuul" khaud has. From ll'.e above dIS( U SSlon it is a pparent that the nnusayas, tla:ording to the Andhakas, are avyakata,l I.e., neither pod nor bad, and consequ~ntly thty are diSSOCia ted from mind (CIUiIVippJyulla), and :llso causeless (ahetuka). rhe Andhakas ill the thmi dl!roCusSlon assert Ihal aousayas are

dlffeunt from panyu!!hiinas, bul In the fo urth , the KI1J . makes Ihe Andhaknscontend thnt pariyuJ!hanas are also cittavlppaYUtlas, which, however, appear tobe contradictory. Vasurnttra says that the pnriYUHhiinas attordlOg to these sch

ools afe ciuasamprayuttas. so we must dismiss the statement of the KI'II . as unwarranted . "The world in its variety origmates out of actions (ka rma), which uxumulale o n account of anuiay3S. In the abs: nee Q'IIIJaJo~'. karma, is not capable of producing a new e)ustence(pIlI/arb/'I OIo),

Consequentl)' the rOOl of Mel'a or rebi rth IS karl/Ill , in other words, al/usora. With these wo rds Vas ubandhu opens the fift h book of Koso ." (See Kaso, V,

p. I ).

The Sarvllstividins like the Theravadins regard amiSara, paryal'Qsl hiillO and klesa as same, the only distinction beins that al1ltScya is subtle, while par)la\'O~ lhiino is manifest, state of riiga. (Jo~a , !IIoho, etc, Th= Kosa too deab with the prnbl~m undu discussion. viz, whether or not 01l1l5ol'Q (e.g. lciilllari

igwlUsayo) is a dha ~ma by ltSdf diSSOciated from mind , the prtipti of kamariiga. elc.? The answer of the Sarvaui\ii.din( i~ in the negati\'t li ke that or theTheru\ adins The former qU'lte a!> th!!ir nuthCl rity Ihe JIi{JII0prusrhiina sl

ilra, 1ll which anlltll)'Q i" !IIImwn tn he 3.~sncirl ted with mind (dllasampral'lI/clo). They Il~~ef't rhat Umtfn.rof are . desas, l and hence they cannQ( bolt

be cilta u.m[lra)'ukla ~. In this connectIon the Kosa refers to the opmion of the S:lutrilnlib .. , who h.,ld that al/usur u is di fferent fr0 11 Idda 103smuch

a.I.~

IIn.t rnIlIJ1U1nOTile Andha~ a$, il scer:u, loo.(e.;l II 13:1. Ill! n:J ll YIi a;

Cf. DhnmmaMlllloJ91,K,".,

p

"01 : S 1'11t,;h.irlll.:kh:r.ndho

ck:ulCMl 5l rammal)o,

cklldc$O

aci t

an.! trt:lled Ih~ !IUlt.! :li a~YI'kala .

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88

BtJDD1UGT SECTS I": I:'iO IA

it is neither associaltd with, nor dissociated from. mine! !'wnuse it is not a drovYQ apart; il is a sakI; left in certain ind i vid ll nl~ by the previomly c)I'; isting kfelas and has the power of reprcc!ut:ing further klelas. According to

the Sautrantikas. kIt/a , when non·manifes:. is QIIUSOj/O and when manifest. an act. it is P(uj'flI'Qsfhiir.a (K osa , V, p. 7), 1 The A{fliomokos ho\'e Saddhindri)'fl(dominant faculty of faith) Vasumilra does not menlion this view among the doctri nts of the Mahasangbikas, hilI it is stated in the KI':I. Ihn t according \0 the Andhatas. DII/mmokossa pusga/asra natthi sadJltindrinlfl Ii (III. 6), {Doe5 It pttson in the eighth stage not possess dominan t faculty of fa ith 1]. i. e. the althamri:as may de\'Clop sod(Uui, \';ri)':l, etc. hut dn not acquire saddhindri)'Q, Iirl)"iIlJri)Q e tc .• a distinction whic h the Theravadim are not prepared

to admit. The Andhaka!l me:l n that saddhindriya or viriyindriya, etc. is a facull)' forming :l p:lrt of the mind while t:ldd hfl or viriya etc. is only a {\l!l!ling phase of the mind.

Abhisomo}'o or R,oli:!o/;on of /lle Four TrulhsLike the T heuvlidins the M.e.hi:sanghikas hold that the realitation of the four

trut hs (ari}·a.!acl"as) takes place: simu\· taneously in a momenl (cKak,fal}ika B.23; Y.21) a nd not gra· d'Jally, as held by the $an·thtivad ins.' They argue thul t

he moment one rea lizes the nature of suffering (du~kha), one: comprehendf alsoits origin and decay (.ramuJo),o, "irodlro) lIS 3\50 the path leading 10 s uffering (marga). The: four truths a re: sub divided inlO fiitceD Ihu ~: (0 dul;!.kha

(suffering), (iI) Dnitya (impermanence), (iii) iimya (absence of phcnomc:nnJ objects), (IV) analmllka (non· cxiSlcnee of soul), ('1') sn mudaya (uggrcgat:d origio), (vi) pra· bha'l'a tongio) , (,ii) hetu (cause), (viii) pmtyayu (condilior.), (ix) nirodha (cessa tion), (x) ~ntu (quietude), (xi) pral,1 ita (excellent), (xii) nii)S3rO(lO (liberation), (xiii) misrga (path tot For cxhalluivt treatment AMfd/rllrma.\:oill, V.

or Anub yal,

5eC!

Lal Vall" POllu in·.

2. AJ'iaMajor, II , p. 22 rn. {Masuda's Oriil!D and Doctrines of Ea rly

Indian UUddhlst S\:hools. Set also Abhldllarmokow, Chap. \' I. I he !Sar'l'd·s tiva!! ins ho"e e different tiM of the sixteen aspects. See Infra.

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89liberation), (xiv) nyaya (logical reason), (IV) pmipaui (proceeding), (xvi) nairyal;llka (final ema ncipation).Reali:atioll 0/ Dubkha leeds to Abhisama)'aIn the Kalh iil'a(lhu (xi. 4) " Idarra dukkhan Ii" lIac~1j1 bh5 s!lto (I) "ld31J1 dukkhan [i" nil;la lj1 pavattati Ii a nd In Vasilmiln's treatise the exclamation o f "Aho va ta d ui;llc ham i ti" is rel:ognized by the Andbalca$ as a meansto the

rulization of the Fo ur Truths. The exclamation of the \\o rds " Ihi s is suffering" leads 10 tbe realizatIon that existen;:e in thi~ wo rld IS mistry. i2) Oukkhaharo mafs:uig2.1P maggapariyantan Ii (X" II. ii, 6). (SuffNing is a food o r a

means leading to perfechonin the eightfold path).

althi vacibhedo Ii (KvlI. Ii. 5) (Can a meditator utter 3n e:<clanla tion ?). (4) S:unapanno sadd:up 6UI,1:ll i Ii ( D ocs a meditalor hea r sound ?). All these

four views a rc mentioned in Vasumitra'i t rcatise ( 8 . 3 1 34 V. 29 32). TheThcrllv:idins agree to ( 1)/(2) butoppo;c (3)}(4).I he four trut hs lire bastd on the key word "dukkha" , the w3tchword o f t he reacher. I he thrce other tru ths refer to itli o ngln , decay and their causes.Huddha la id the utmost emph asis on the realiZation that worldly existence. being evu nestent and substanceless , is misery, as it unde rgoes change eVery moment and ends in death, hence one shou ld seek exit irom the cycle o f births and

a ttain NtrvA Qa, the eternal reality. Wltho:H the realization o f the baSIC fact that eustence lD the morta l world, even III heaven, IS undeSira ble, one cannot but take resort to ftnunciation of tte worldly Ille III order to pracll>e mora l precepts, meditational eXerCises and various olher mean> leading to the 3ltai nmeot of perlect knowledge (praJ na). Hence the above tWO views arc acceptable

to the Theraviidms also,

(3) Sa m:lpannassa

The other two views mise the question whether a medita to r, prac tising anyoneof the four j hlm as (dhyanas). partic ularly the first, which is not free fromdisc ursive thoughts (l'irakka) and determi na tion (riciira), can utter an exclamation like "A ho

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90

BUDnll 15T SEcrs

I~

INIJlA.

dukkhnm it;'" or hear sound, Sfly, of a lightning.l The Andh:\bs contend that medil:l to rs in the first dhyana do not re~lch the siage when all the orgam of sens~ become wholly inaclivt' a nd canElot perceive anything. The Therav ii.din~ do not in lend to make such a distinction.

Abhisamayo by mogga bhiivallii

(Realization of the Four Truths through spiritualprogress in th e jowr stages of sanctifica tion)

In the Buddhist texts Magga ( miirga) bears IwO different meanings. These are :(I) Ma,2g.1 eip:ht fold path of the Dh ammacakkappavat~

lana suua.htbgga _ Four stages of ;anclificatinn le:lciing to Nibbiina. viz.. . SotaplHti,

Sflkad!lg:imi , Ana8ami and Arahalta. In tIle p re~nt discussion of the Mahii5!

loghikn view, the liiITen:n! k inds of maggas have b:cll used indiscriminately.becau.st: these were meant for monks hi&hly advanced spirit'.Jully. The Mahasanghikas and a few other sects state that matter (rura) is an associate of the magga (i.e. Sotilpattl , etc.) (B. 55). In the Kvu. ( X.2) "Maggasamailgissa riipl'11 maggo" 15 explained thus: Right speech. right action and right means o f livelihood arc according to the above mentioned sects, matter (rupa). Hence riipa isalso a basis for progress in a magga (i.e. Sotapatti ctc.). The M;"l hii~ an ghikas :llso contend that observance of five or ten mor ~ 1 precept.. (sila) is also an aid to the spiri tual progress.: Opinion of Ih; l'ubba3Cliyas: Sllbbaso vilakknynt" ~ddo ti? The Cy on il i~ :YII.mA ','itllkk~\'idir~ vacisamkh1rt' Ii vutU tasm1 sabb3S<l vitatkayato vic:ihllyato antarmso m:lI;odh1\tupplvauikAle pi viUlkkavipphAro saddo leva Ii. M rljjhillla, I. p. 301.

!.(2)

cr. K ••.• IX.

~

viciray1to vitakkavipphl m

cr.

2. cr. KVII., XVIII. 8: Sami\panllO Slddalfl slU).ilti ti. As it ha s been said

by Buddha that SOllnd Is a hiDdranC~ to the first jha.na and thUt on~ rises fmmtho;: firu Jh~nl!. by lIlI o;:)(t~rn~l ~o ... nd. the Pubbr.selJ)"lu inferred there_ from tbat on~ in meditatio!! ","ar< <n'lnll

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91

In , he K VII . (X.6) it is statd that "maggas,trlltuigi dvihi sitcht s:u'l:Lnnngalo", i.e .. a monk spiritually il(hunccd is [l5SOC1U\CO\\ illl moral observ:lI1ccs, which ma~ be disting'Jis"Cd as worldly

(ioiiya) and s:Jpra mundane or spirilU!l1 (Iokona ra ). Both the VtC\\S arc opposed by the Thern3dir.s. who do nOI reco gnize that Ihe first three items of theeiglltrold path are Joki~3 and nct lokomr"The Mnhasanghikas furt her contend that An adept. in splle

of his fh e sense·perceptions. can progress along the spliitua l p:llh (8 . 24, 25). In the Kru. this vi~w hus been discussed: (i) Paiital'i/iliiitlosOIllQ/igissa

auhi IIIll'Sgabluil'Qllii Ii (X . 3) (In spite of :he five scnsc:· p~rceplions. can a person prJgressalong the spiritual path ?),(ii) Paiicar;liiid~15 l(IIsal(1 ti aku ftJia pi ti (X . 4), and tlli) PGlicOl'ililiiilJii siib/lOga (X. 5) (The the sense perceptions

mny be ,l!:ood or bad and are associated with mcntal enjoyment (siibhoga). The Maha;alighikas on the basis of the statemenl o~ Ohagavan. "Id:,a. bhikkhQ\'~. Mikkhu cal;kilut:ii f'lipOlli di51'Q lIImi:ta· &,JIIf hOl; no " fmiuaggiihr hau Ii sotello saMall1 .~!JI\'ii etc.," contend that a person using the f,ve sense·organsmay und:nake sPlritu :II practices (muKKab/uivanal by grasping or not grasping t

he char3cteri,tics of the object seen or hean.! and directing his mind toward~ IIIbbiillG. The Theraviidins a gue that, if through pa;;coI·,.,j/itinii one altains souipaui anc OIlu=r maggas. then the pa;;coriiiliii',lii and mox;a shouk! be of the same category, but the former i<; pre sotapanna (Iok/Jil) and the lauer postsotapanna (Iokurrora). the former has an object as basis (sol'a. U/,lIkrl) and

the latteri'i lVithout any b;.1~is (ol'atthllka). In this lVay, the Therav;idins argue that on account of the function of the fhe vii'tiHl1~a s one does not attain nibbr/Iln. T h: Mahasanghika s argJc further that the fivc or si~ p~rcep.tions (viiifiJ.l)as) may be produ: tive of ~ither attachmem (slragl\) or <lctachment (.'id.ga) (8.:4 ; V. 22). Mind (ciua) by its nature 311\a :rs remains pureand refulgent (pabhassw!). It becomes impure by the ad\~nt of ilrpuritics (kilesls) (B. 44: V. 4 1). [n fhe KI'II (il L 3). it is argued as against the Andhakas

tha t if an individual hns a cilia tree from impurities (vitartlga), he ne=d s

not e .~ert fur ihcr f,)r tl ttainllll! ema ncipa tio n.

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92

n UDDlUST SECTS IN ISOlA

There are two o lhcr "Jews (8 . 78, 79), which speak of rootcomciousnc» (miila vijii iilllt) as the basis of the five or six scn5C orgilnic vijillina.) (i.e. l·ak~.

~ rOlra. cec.). This mOlavijn4na co rrcspondiDg to suulillli ual consciousness(bhaval'lga dtm) before it b«omc! aClual t"un')ciOllsness like desire. hatred, etc., IS {'Idled pravrtti vij ,t lna. It is to bt' d,stinguished from desires (.. asanii) which pervade the mind. These two views anticipate YOEiidi ra doclrines,l

The Mahasnnghikas also contend that a spitituaU yadvancedadept 311aining the power of controll ing thoughts (bala pa uo vasibhfHo) can also cOll1rol the thoughts of olhers (B. 74) In the KathfIl'ollhu (XVI. I), in its

" Para parassa ciua m niggahAli Ii", it is pointed OLit th31 Ihe interp re tation is wrong. T he rtdept acqui res the power of self COnt ro l and does not or cannot comrol others' th ought.;. [II support of this, the follow ing sta temell!

of Bu dd ha is relied upon: Attnnd va katam p:lpaill attami sa mkilis~a t i. :lII ll nii aklltam p:1pa lJl altana va visulih:ui, Suddh i osuddhi pJccatta Ql naiiiio !tiiii,HII ViM.wJluye Ii. (Evib comm itted by c ncsc:lf caun: )ufTc:riug Lo one's own self. E"i" not committcd by oneself wak~ uuc's own self pure. Purity

nnd impurity IHe om.: '~ uwu; 1I0ne else can p uriiy another.) The Mahiisaitghikas fu rthtr hold that the fi ve or six senseptrctptiODS {vijOdnas} exist together both in the material and non·material spheres (Rupa ud Arupa dhatw) (B. 25; V.2

3).Righ,

I'jew

cl Faculty of faith

In Vasumitr3'S trealise it is stated that the Mahasailghi kas hold the views thnt(i) Tln:n: is neither lau kika samyagdrn i (nght view) nor laukike'rau uhcndriya(faculty o f faith) in a eomnon man. The correspondtng passages of the Kn~ .. are, 0) Natthi pUlhujjanus.1O ,;ii(lan Ii? (XX, 2) ;2 and

J. cr. L 'de la V. POUSSln, VljiiuparimJmuii·:iddlil, pp.17l! 79, IS4n.. 186. 2. Allribured [0 the Heluv ~din5 only.

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TilE MIIHA~A..'ioGH1KA5

9J

(ii) Nouhi /o/":iYaI/1 soddhlmlriyon ri? (XIX, 8).1 J he arg ument of the Therava.dins is Ihal a lay,nall may have knov.ledge (pannlJ) and failh (soddhIJ) uf ukind whie:a rna) be different from tho5e of an 4rya, but pulltifi Bnd JotldM , whieh the co mmon :nan POS)esses. are devduped iulO pwilij"ririya and sa:JdJwldriya by an a.rya. II may be:: th,!! tilt: common man s pmlfia or i1UIJQlfI is con!1ned 10 gins, prl:Ctpb. sacrifice (dulla. sUa, raga), etc., Le., worldly affairs. und uve:. not e",lend to til: comprehension of the higher (lokuIIJru) )ultj ccts like truth!, p:Hhs (maggas) and fruits (phalus), hCni;(, .... i;l,.on.ling to

the Therunldins, there may he !oklyapaiJiJ lnd"/)u "uti JfllldM"Jriya. H.t. /Ild"yus (Organs o f sense) : CcHhunii flipw}1 passan Ii (KI·:J. XVI.I.I. 9). lSentlcnt s urfaces

of the cye~ see).~ In the Ku!hlil'aulw (X VIII. 9), the Mah{\sloghi:<as arc saidto have held the v,cw that the organs of sense percei\c directl y alld nO! by t

heir perceptive faccllty (l'iJliiina). Th is is 0I 1 the !>0view of the Vaibha~ik<1s (vide Kosa, tmns!., i. p. 8 1 82). The Sailll schools and the Thern\adins hold the opposite view

(see hUra).RI!. AprarisQ111khYO lIiroaila (Emancipation without knowledge) : (Koso. transl.

ii. p. 280). The Buddhists admit Iha t there are two kind .. of "irodha: one attained by means oi know ledee (prnti~a"lkh)'il) and the otherby complete removal of a ~1 imp"nlie .. which cause rebi rth, and by knowledge (QPrtltismpUyii) . The; Mah:lsa:'lgbikas hold lhat the Latter is PQJdid abhiil'a(slIhse;qllent absence) 0: dnam/Qs. One is not reborn by virtue of Ihe $pnnlaneous des tr uction of1I0t

dIJarmDS. 3Re .

Klda·blja (Germ o f impurities) :

The Mahasailghikas state that kleJa b1ja IS a dharma distinctfrom kleia (Kosa, V, p.7).I. In the Cy. it i! att ribu ted to the Hetuv4dms Bnd htthiillsakas, a:1d they mean 1111 the five indriyu: sacdhA, viriya. su ti,sam~ c h i and pallilA. 2. That

the eyes see and not the cak~l>VijMn!l is al!o the opinion of the Vaibho.~ikas(KoJQ. I. 8HZ). 3. Kola (tra m!.) , vi, p. 185 fn.

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94Rt. Aui ratla ;

Rl'nnHI'T SECTS I" L'i)IA

The Mtlhas':lI'ghikas m2in min as against the Sarv;istiviidins Ih:u Ihe presente~ is ts but 110 1 the pasl and thc fm ure. Re. Viifiarti .Signs 01 intimaton) The Mtlhils:llighikas hold tha t rijliapli is :l[so an act (K osa. i... , p. 3).

Other Doctrines

Some of the doctrines auributed to the Mlhasanghikas in the Karharorrhll cnly arc as follows :(1) Restraint (.i'QIJ!l'Ilra) or unres traint (aswllI'ara) of the organs of sense should be treated as action (kamma).! The T hcr(lvudins regard il as non action; their contention is thai an action should be defined as actual funclio~ing (If the five: Of)!:l1l5 of sense inititHcd by mind (cerallii). Kw XII. I. (ii) All actions (~'1bbmfl kOll1mal/f) are accomp:lint'd by results (s(I1'ljuika). TheTheraviidins contend that ;JS r'<'fllll;; is the SO lHC~ of all actions,l and as

thrre are llI'yiikala (neither nood nor bad) and Ql'ip,;kll (unaccompainrd by an y rrsull) 6/11/5,3 there nlust aiso be avyalcata and avipa k a k ammas. Henceall actions a re not flect'ssl1.riiy accompanied by "results. Xl'// . XII. 2. (iii) Sound :md other ayatanas (spheres of the orgons or ;ense) are also results o

f actions (.I.~ommasso karmla IIppmI1l0'!I). In short, all non materials (onipa

dlwmma) are products of Ilctions (kammasomIlIfNimi) KI"Il. , XII. 3 & 4 .~ (iv)Acquisition of mo ral purity is not menta l (.f1l,;,,,, au/asiku",' ; ifla/i/Ilacilliifl/rpur;'·ollf Ii). K,u. X. 7, 8.

The l\'lahasanghi kas imply by Ihe above opmion that PUrtty speech (samma \laCa). in actions (samma kammantllJ and III means of livelihood (samma ajlva) is a corporeal property <lnd as such, non mental and requires no nrammal)a (basis).~ Ihe M. mean that Ihe observance cf silas transforms the bOdi lyIn

I.

:r.=r.

2.J. 4.

KoM, (ITanl.), iv, p. 52. Cemn5harp knmnl3ql \ladAmJ ..lllhos., p. 135.Dfi(lmma~QlltQI,1I,

SI:O::

5.

KnoW, (1 ransl. ), K,'~ .• I. p. 422.

i.

pp. 117 fr. p. 69·70.

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95constituents of;) being in such n wt y Ih,LI 11 can no ~onge r com mit any \uong. i.e., cannot \::e llllnNa. (v) T he collection of silas (moral C b~UYl n ces)i. not as...ociatC'd with mind (CiIlOI'ipjY.l),lJftall' sr/opaca)'QI1I) . KI7I .

X. 9.

explains this as due 1 mim pprchc:nsion of the 0 passage in the So/:,yrilta ""ikdy a ( I p 3): . Ironra· ruplJ rUliarop" ye Jano. '''J01fl sad,; pwi,ia" , pal'Q(}(J':ati ( the merits of those who plant p.l rks :\nd wo.)ds ir.cf"Cn,c ut ull limes).~t'I~C: or t h~

Buddl:agho~

(vi) Magga~amo;'~;f!ia r i"ipa'll l!Iag.ll() II,' Xl'll X.2. (in the person practising the eig.htfo!d path, the body is inCluded), (VIi) J!l1gga.wl·J/Otigl (/Jlh;

sf/du' sWllllmliigalo Ii.' KL'II, X 6 lA per~on practising the e!l:htfold p nlhIS endowed wi t h clOllhle morality (i.e. wo rld ly 2nd unworldly). (viii) Vhi:

lalti sflall Ii. KI,It. X. 10 (Acts of intimation are virtues). (i,,) A )';,i,ialli dU,lJ/lcm ri. K I'II. X. II . (Acts not int imating 11 mura l purpose are immoral).' SlIlCC: !oiJa, (!ccording to the: M., must be a posi tive action, and not mere res tramt (Sil l'Jlyara), so any lifln"u; (inUmation) by mea ns of bodyor speech IS slla. Sllutation. nSing to welcome. folding hallds. etc. are silas.

The M ., in yi::w of their opinion that there may be accumulatIon of demeritS w

i thout the associallon of mind lCWOI'lppayulIalll aplliitil)pacaYOIJI). contend"that acts not m;.imating a moral purpose: are im:norol." (x) Nii~l(Jlll ciual·;PPuJIlItaq1. KI·u. XI, 3. (Insight is dissociated from mind).(xi)Aljiiii~,e ligerf' iiiillaJippayuru cilte 1 '(Jltamtmf' ntJ I'Qttu

bbim

'iia~II' Ii.

KI'!I. XI. 2 , (One should not be called 'i'iaQi'

palh iUld has allaUlCd one O(lhe rOUt

edIn

1. Trans!. "That tbe physica! (rame or one wllo is plactiliing the tlahl (old //IQ!/IDS (i. e. SotAi'alll, etc,) 11 includ

that paih." P"ints of ContrrJl'ersy, p. 244. 2. Tn.""J. "Tlu l one who is engage..! In the patb Is practising a double moral,ty." i'Jid., p. ~.J8. Vis ...., p .

6 : SlIc nll lo14pcnnl saktldAa'm;· bhhaml k:'il1l\lam paklsila'll hoti !iMAI"~nno hi ttle'" r~rirnr!lklrt ti vlllln, t:ltht\ s8 k ad~~ami. 3. See Dh(JmnuuQI.gll/J.i, p. 60,

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96

BUDDHI ST SECTS IN I: IOIA

(possessed o f insight) t hough hi.. lui,iji~/U (spi ritua l ignorance) is gonebut his thoughts arc not conj uint.:u wilh insight). In this controversy ii(i11a

meallS mag!:\<liiaT.l a (insighl or the adept!!, who a rc in one 01" the four m3ggas). Tlu: M. l:unlend that Ilt the moment ;vh:n an adept has cakkhu viililiil)lt, etc. he cnnnot havc maggaiia l)il. In ot her wen ds, they meon \Usay that itis only when an adep t devc:lopsmaggaihi. ~)a

amI 3l'fCS1S his sc:ns::·

pcra:ptions (vii\i\5.0a) tha t he may be descl'jueu as 'ni'tQI,. hence iiii.r:l!l is I1N associa ted wi th mind (dna _ viiiiUi.l)a). (xii) Aku!a/amiila" , pa!isamfahu/l J.lIsulumMull Ii.' KI':/. XIV. 1 (A basis of impure tho ugh ts is cU Il

~t:eulive Lo a basis thut is pure, and conversely),1 The ,\1. contend that as the same object m<!y be the ca use of both raga (auachment) and I'Jrago (dcta::hmenl) and as one may follow the other immed iately, it may be stated that kusalais the onQmarapaccaya (contiguo us cause) of :!.k usa la and I'il'e versa. The T

h. point out Ihal cultivation of kl!salamyla must be mad: deliberately (yonisomanasikarato) while th:\t ofakusall mula does not req uire any such del i b~rati

on (ayoniso manasikarato) , and a l ~o that m'kkha.'ll lllosaiiita lrcn unciating thought) does nOI always follow ka!IJasaliiiii (worldly thought) and I'ice I'('r .so. and so kusalamll13 cannot be reSardeci generally as the cOllli· guous cause o f akusalamCila and I'ice \·ersa. (xiii) Paccayalii 1'{II'cuhila Ii. KI'II. XV . 1. (One phenomenoncan be related to a no ther in o ne way cnly). T he M . now enter into the pro'::llem o)f poccayas. T here a re twenty four kinds of paccJyas, viz.. hetu. aramm:loa. adhipali. sahajata. anantara. e t c.~ T hey raise the question whether o ne object can be placed under two or more kind s of pacC'ayas. or whether one can be rela ted 10 ano ther by one relation only. The T h. hold that one sub jeC't may be two kind s of paccnyra<;. e.g., vi ri)'o may be both adhipari and soilojiifa : \'imQl,nsa may he both hew a nd lJdhipati. T he M. do not subscribe to this view)J. "That a basis of bad thought is cor.secutivl: to a

ba~,s(If &:'Klrl 'h:>ught

nr.d converrel),. P"illts O!COn/fOversy. p. 28~.2. cL TikaPQllhrir.a, pp. 168 fr. 3. See A{{/ius., p. 9: D/lkop<l!lhmUi p. J ; Peints 0.' COlllro,·trJY .pp. );lQ..92 ; But/dhis/ PS)'l::IrQ108)" pp. 194 If.

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THE MA.HASANOH IKA5

97

(xiv) Al!ijjii poccayii pi ,{tlmklloro., 110 mllabba/]/ "samkhiirii paccayii piQ)'ijJii f;",l K I'II, XV, 2. This view nf the M , is o nly 11 corollary to theprevio us one. The M hold thaI avijji\ is the hew (cause) of s::ll'pkhiira :lnd:Is such There crmnot he ,1 1l Y other rt lmio n between the two. The Th., howt:ver, arg ue thlt t a 'lijjft a nd s3lJlkh:1ri 2.re related to each o t.h er ho th

as helll (c ause) a nd sahaj:ita (co·ex isten t) o r aiii'iamflnna (reciprocal) cause he nce it may be stated that .o.,.1lJlkhara a re iahaj:i lapllccaya o fa vijj:i., and l'i ;:e versa ,: In the VihJlf1nga (flP . 151'i rr.) the samp:tyutta(associated) a nd aiiii.amllfiiifl (rt:ciprncal) rel!ltions be l w~n any t lllOconsecutive links of Ihe c hain of c:m sat io n have bee n exhaustivel y de::! \t with, showing clearly the altitude of the The ravadins 1 the problem. 0 (xv) LokuttardrtolJl dhomlllQII01fl jaramur~", {oklllrarOI1I. XV. 6 (Decay Ilnd deal.h

of supram undallt:: beings or o bjects are also suprllmundane).K I'U"

(xvi)

Para parassa

c1ftafTIlligg~hiiti.

K V , XV I. 1. II.

The M ahasaiighikas hold l hat the spirit ually ad vanced monks de velo p tht: pOlller of controlling others' though ts,3 (xvii)

lddhiba/ena

samanniigato

kappam

tillh(·y),o.

Kvu., K I. 5,On the basis of Buddha's slatemt: nt , those who have maslc r:!d

iddhipiida (higher powers) ma y live rnr :10 <leon if they so wish , The MaM,s.1I1ghi kas sta te that hy means or higher alt.:a inments. one can extend his lire

up to a kalp.:a . ~I. "ThaI wherc a~ ltggrtgalC:s are conditioned by !, noram:e. it should not be 5aid 111111 iglloranc~ is conditio ned by "ggrcples." Pullll~ of CO/UrOI'I'Ny, p.

294. 2, cr. Maphi1tlQ ¥;ktlYIl, I. 54 55 :: avijj.l. samuday/i A.'i3.v~. A~v!\>amu. daya a,ijjt; also Digha Nikli)'ll, II, p, ,5 51: viilftdoapaccaya ndmarllpem. UlllluOplPBCClya vtl'li'idQ3n Ii. J. \ r. above, p. 9>1. 1. cr. ,\ (uh" fJ'I,i,';bWnuJUfla. p. 1[7.

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CIiAPTEIl V I

DOCTRINES OF G ROUP 11 SCHOOLSTHE SA IL \ SCHOOL~, PRAjNAPT IV,\DIl\S, D.... H U~ )( UTjY ... ~AND YETUU' AUg

Tn disc ussing the doclrines of the !hila and olher ~rhn(ll<; , Vasumitra has mixed them up with the Mahas:ulghikas, prnhably with that section of the Mahisanghikas that i. distinguisherl in I he Karhiil'allhu allhakctha as ekacce M ahihOliglllkii. It i~ on the Ixlsi~ of the Kathlil'otthu that we have distinguished the

doctrillC's the later Mahasanshibs, whose views may be talcen as identical withthose of the Sa i\a and other schools, and put them together in the followi ng

pages.

or

I. Is BIJdha 111"1/011 1

In Vasllmitrll's trf'flli ~ e, Rudclhas are cle ~c rib(d as /uk Offora ( supramundane), and a~ "uch they are made of anii~ra\"il dharmas' (pu re objecls), andnre withollt ~leer nr dream , which is a concomitant of siisrfll'o dhnrn;as. Rllddhll _~ h:lVe unlimited riipakiiyos (male rial bodies), powt''fS (balas) , lenglh of life (a)'IJ), elc.

In the Kmhol'arrllll (XVlI. 1,2) the above dQ(: lrin~ are attrIbuted 10 the Velulya kas, according 10 whom Buddha ooe~ not IIVC in t he mortal world. Nor shouldhc be localed anywhere; tl IS his created form (I:irmii~la kiiJQ = nipa·kii)'Q i

.e., ob/zit/immilo jino) that delivered the religious d iscourses. The ThenlYadins account f or thii h~resy hy sayi ng that it is due to the literal but incorr

~ct comprehension of the passage; Bhagal'ti loke jiifo lokI' sambuddho lokam abhibhu))'Q I'ikarati anllpaliJlo IQkenii ri ( Buddha,J.

Masuda re:'lders it ai "no s;hrava dharmas." Tt.1: rendering shoJld

be "anilsrava dharrras;' i.e., Buddhas are embcduncnt of pure dh.1(mas vk. ,lIukandha, samld~lsk .• pmjnask., vimuklisk., IIIIU v;III"k.lijJUllau.lI ~a · nuk., not

or rOpa. \'edan4 . SIl/lfiIl .• :Mlilkhfir4 an:! \'ic'u'Ul):t, whic h Rre s.J,srll"adh~rm~~

See my A..ol",:r.o (If Mnh,;)nnn R"ddiriJ/lI nr.d It.• Re/mion /(J 111r.ayima (henceforth indicated as AJpt'cts), :>. 108.

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99overcome~

burn ami enlightened in this world,

this world and

n:m3ill:; untouched by the things of the world, Sa",. Nil.... iii. 140).

Tbis is supplemented by further discussions in the KathiiWlttflU (.\Viii. I, 2;lxi. 6) relating to the heresies, which a rc also attrilmted to the Vctulyakas,,·iz., "IIa )'attabbmrr Buddha Bhago.vii rno.nusjo.loke o.!!hii~· f Ii" (it should not be said that Duddha lived in the mortal world Kvu., xviii. I); sahbii diJii

Ouddhii tifllrantl J;"l (Buddhas exist in all corners of the world Kvu., xxi .6) and auhinimmitfel;o. desito ti (the discourses arc delivered by created fvrms

KI'u., xvi ii. 2). These show that, according to the oppoIlents of the Theravadins, Buddha is omnipresent and beyond tht' possibility of location in any p~uticula r corner or sphere:, and that all the discounes were delivered by the apparitional body (Jr Buddha.Buddhagho~a with his usual naivety understood the Vetulyakas as holding the opinion that Buddha always remained in the Tusita heaven, where he dwelt before he came to thiS world. The discussions in the Karhi1rauhu as w~n as the terse statem

mts of Vasumitra leave no 100m for doubt about the fact that the Mahiisailghikas(especiall)' their offshoots, the Vetulyakas and the Lokotta ravadins)rep;ardedBuddha as transcendental. Masuda suggests Ihat the refulgent body (sambho!:a·kaya

) of Buddha is referred to in the heresies but the time of emergence of the conception of mmbhogakaya is a matter of controversy.2 From the discussion in the Kathavatthu (ni. 5) "atthi Buddhanarn Buddhehi hinatirekatit ti" (whether Buddhasmutually differ?), it seems that the Andhakas were concerned with the Sambhogakaya and had not then arrived at the conception of the Dbarma~ kaya. Buddhaghosa states that the Andhakas hold that Buddhas differ from one another in certain qualities other than the attainments like satipa!ltuina (alert mindfulness"" sammappadhana (right e.xertion) etc .. the orthodox holding that Buddhas

1. This is the opinion Kmhiivatlhu.

of the Mahli.s.ailjl:hikas only. accordinll [0 [he

2.

Masuda's opinion can be supported by tne fact that in the Mahiivailli

(I. p. 169) Buddha's kayo is equaled to nifyanda kiiya (resultant body) renderedinto Chinese b)" poo .1!<'rllf. ",hid, iI aho ll,<: l<:[Jdc,iug of SlJmbhogu' k

liyn; see my Asp"" etc., p. 117, 120.

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100

BU!)DH IST SEC1:S IN I NDI A

rna) differ in respect body, length of life and radiance (kii.}a. ayu, pabhiivl)but not in reg2.rd to the attainments mention~d above. The disc ussion in the K

atha.vaHhu (xviii. 3) shows that the IJtlarap2thak2S hold the view that Buddhascan have no compassion (kafuoa) and that Buddha's body is made of pure objects (anasra va.d harmas). In the Mahiivastu (i . pp . 167 68)the conttplion 01 supramundane (Iokolta ra) Buddha appears thus: T ranscenden tal are the practices of8 bagavlln. and so are his merits (kubin mlllas), his eating. drinki ng and other dai lY activities. He follows the \\aYi of the world just as much as he follows the transcendental ways.' He makes a show o f standing, walking. sitting and lying (iri yapathas). but he never gets ti red . He washes his feet or body. though there is no dirt: he cleanses his mouth, tho ugh it smells like a lotus, He eats though he ha s no hun ger. and so fort h. These are all due to his being anem· bodimentofthe effects of good actions.2 There is nothing in common between Him

and the beings of the world . Everything of the great J,fi is transcendental. including his advent into the world. s Ir the transcendence of Buddha be admitted. then it follows as a matter of course that hi, length of life would be unlimited and that he wo uld not be subject to sleep or dream. as he would have no fatigue. and one who is without sleep and ever awake has D othina to do with d rea m. It is worth noting here that even in the Pali sill/as such as the MahiiparinibhiiIJQS/itta. there are hints to the effect that Buddha. if he wishes. can exten

d his life·limit up to a ko/pa o r the end of a kaipa. 4 thus revealing thai the transcendental conception took rooli in the mind s of the Buddhists at a very early dale. In the Karhal'o"hu. 6 the discussion of the topic Bl,ddhasso Bhcga!"Olo

rohOro ioklluaro ti rev~als that the Andhaka!i. toI. cr. KI'u.. XVJ!T. 4; Bud d h3~5a Bhagavato ucciirapa5S~vo II ti\'iya tli'li'ie gandhajale ad hijuJ Mt l Ii opi nion of som e Andhak~5 and Utta r;1p,l th ~ka5. 2. {\ff~ .• J. p. 10)1, cr. Lmlkci, pp. 2M. 34. 3. l'dl~., r, p. 159, 4. Dfg ho, II, p. 103 : :raua ka;,acicauliro iddhipad1l. w1l.bilkhnmuno h npam vA tillhcyya koppll.vasesa01 v!i. 3. Kv~·., It , 10.

or

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101

whom the above opinion is ascribed, hold that Buddha's :actions a~ 111lw/furo and that thcy arc treated 115 lob'ya (mun. dane) anu 'v/wltara (supramundanc) accordmg as the o bject of the aClio!! is luki}'u or lokouara , Mr. Sh ....e Zen "ung prefers to coofine Ihe sense of the word ' I'O/'OTO' I to "speech', Ilnd we think that it Rlca llS "conventional teaching",' In Vo.~ um i t ra's trealise 3D opiuiou oi this nature i5 an ribuled to the 1\· 3h:isailghikns in 1 cOntl1l~ 1 10 the $arvasti"lidms, VIZ. , the SUlTiU (o r d iscourses) pr~:tcht'J Oy Buddha areall perfcet in thcmseh'es (IIWiTt/,a), Buddha, spczk of no thing but dhaTma (doctrines); a$ such their Icachiug b concerned only with paramkt!ta' SQI)'a (paramalthoS UiTU), i,e" not with jalfll'flisaf),c (sammut/,fa cea).' The para· mlirlhll,:"IIYU cannot be normally expressed by words. It cun be ex?iailU:d o uly by silence o r al the rna)! by nn exclam3tionwhich idea, I think, is e)(pressed in Vnsumitm', treatise thus: Buddha can expound all Ihe doctrines with a Single utterance <lUU thClt is nothing which i5 not in conformity with Ihe truth iu what has becn preached by the World·honoured One."~ In the fJJXimkUl!SaJyaparirarta of tbe SaJdharmapIIlJiarlka It has been shown Ihat for train ing up deluded beings in his doctrines, Buddha had recourse to various expedients which were false. i.e.. unreal (sal/lvl t i or sallln/uti). Ilnd thai througb such teach . ings !'Ie ledthe deluded bei ng! to the trulh paramcrlha. So it fo!lo'IYs that all his teaehing5 collected in the P ilal:as ar.e merely S011I1",i o r sammll/i (cofl\·entiona

l) and thllt the)' nre not therefo re h i~ !'Cal tcachmgs. S According to the Mahd u.n ghikIl5, Vasumitra my;; Budri has have both k,ayujiiUtla and ullutpiidajiidna4 always present in( l'ohtJro)J.2.

"r. M . V!., p. 19,1,

Si" '~. V]ul'D./l(Jru.

J. Pllra"wrlha·.fIOf)'Q means Ihe hi,hesl uuth ..... hile saqwrtl sD.t)·1I rr.cans tile COO\'cntlonal truths as used in e~f)daJ usage by the people In ger.eral. For

detaIled treatment:iCC m~ AtplClS, pp. 216 ff, 4, AS MaJor,H , p. I!I. ia ~. S~., A'po'C'J, p . 1ge. 6. (a) l4a)'!ljlii ll means cOliniza nce of the fact Ihal1111 Ihe nSlI wu are m

dcs!Toyed;(b) Anl/lpadajttlillu means c08nizance or the faetlnat one will not be reborn again. cr. Kosa, VI, 67; Atlhruo!"',I, p . 54, cf ASI'UfI. p. 106 rn. I.

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102

BUDDH I ST neTS 11'ii [NOlI\,

their minds. the Sarvisuvlidins holding that all Arhats may have k:oyaj,iiino, but a fewonty have QlIlllpiitlajifcna; the Theravadins. however, do not m:lke an}

such distinction. Amons the other attributes of this lokollaro Buddha. \'a5u· mitra's trealise spe3ks of his pol.ien (bala.f)1 aJ unlimited while Ite JlalriivQSf/l ,peaks of his five eyes (cok;us)t as uncommon (asiidhiira'! o) and excellingthose of Prat)'ekablldJhas. Arlwts and otbers. This p:lrticular topic tath4gafabolo'11 sih·aka.ril· dlriirQ~lfm Ii has been taken up for discussion in the Ka:hiil'Q/llw (iii. I). bUI strangely enough the position taken by the compiler of the Kathikau/ru is not tha t of a Therav:idin but that of a Lokoltaravddin Mahnsunghika as against the Andbakas. i.e., the Sailn schools. In Vllsumitra's treatise, thi' topic appean in a slightly different form. The Thenivl1dins do not regarJ

BUl.h.lha as /ukollara but lluri· bule to h im almost all the powers aud qualitiCJ of a /ok ottafa Buddha, ami this discussion reveals ODe uf such instances. The

ten special balos (powen) of II Tllthuguta aplXllr lIot only in the Mahal'Qstll(I. pp. 1s()"60) but a lso in old Pali works like the MOJJhlma Nlkll}"o (I. pp.60 If.). The COllleutiun Qf the Andha· kas is that there ii a certain degree of d

ilTereol.:e b;;twcen Dud· dha!" and Arahats regarding the acquisition of the leu balas, and thot Buddhas and Amhats are not there rore 011 til<: same levelI. The len bIllS are :(.\fa/uh'owl!. Pl'. tS9060; Kalhol'illlhu and /I1aiJMma Nfka"",).

I. Tftdnatht1'lo", j<ioufr, •. _ .2, SabbatthaKuminiJHlJrpuda'I' ja..iitl. 1. "'"ckcdhdtulT' m,nlldlttltu'T' loka1Pj6n6tl, 4. $ntt"1Hl1[l nlirlti dl,i muUlko!amjiJr.iiIf, S. Pcr(lS'.llta"""1 parapuggdiilDITI l"driyo pa,opcrl)'fltlC'" )'Oth6bltiila", pojiJIliJll, 6, Ailliilf(igillapaCtllppanll/i.na", IIeluso v(piikc'T' )iinc. ll. 7, JhtJlI(Jl'fn:okl:huWff~idM5<l",.Jp<Hlf"u", ~,;Io. i!r~/I' 1'000,...'" ~Qfll/(i...". yQl.tlb},ul"", pojbliili.8.A,.,kl~iM'"m puhNnlVfistU1l QIlUJJOfa/I,

9.to.

Dfbbmo {:akkhwwi satre pustl/I ~r:jmtJne upcpojjam6nt

elt!I'Q

Asal',:iIUl/fl Ha"d anawl'lIl11 ctt(lvlmullf", pafijUhfm"lIi~, di(lh~d.'umllllt ,saY(I/(I ublliililli !ar:cJukamj upascmpaJ}c I',irarall,

2, By (}'e~, tl:e leltt means allihe tive, VIZ" mtll1lSilctlklU, dl~}'Qr:., prajifUr:~ dharnU' c., and f}w/dllac. ,

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l O:l

In the Mahiivm(u and the PaIi wo rks, tbis view is accepted wi lh this reservation that Buddhas are sarvfikiirajiia, i.e., t he}, possess a complete and detailed knowledge of everything. while an Arhat can at the most have sectional knowledge .l T he PliJi school, i.e., the Theraviidins hold that as far as rimutti is concerned there is no difference between a Buddha and an Arhat, and that Buddhasare superior to the Arhats only on account of the fact that Ihe former are promulgators of a new Dharma while the Arhats a re only followers o f the same.'II, Are Bodhlsatrl'QS average bd"g,·?If, according to the Mahisanghil.:as. Bt1ddh3_~ are /nkotlara. ond if the Buddhas that we jJlllJmjjllnas knnw of are onl y the created forms of the real Buddha. the R n rlh i~al tvas also can not be ave rage human beings the y mu~t a lso

be supramundane . ]n Vasumitra's treatise is given the foll o wing occount o fthe Bodh isattvas. The Bodllisall 'l3s do nol pass thro ugh tile embryonic stages. T hey assume the form o f white elephants when they enter their mothers' womh~ and come o ut of the some by the righ t side. The Above opinion is the natural

outcome of the lengendary belief that came to be woven around the person o f tbe great Teacher about a ccntury a ftcr his Ilctunl existence. In the LafiIQl,jstartl ,' the Bodhisattva is placed nOl only in a c rystal casket put within the womb but while in thnt sta ,e he is said to ha~ e been prea ching dharma to the heavenly beings that ftocke:l around hi m. T he sta r), of the white elephant se~

n by Miya in a dream at the time of her conception und the birth of the Bodhhallva hy bursting t hrough the right side of the mother's womb i .~ too well k nownto ne:d any comment. The incorporation of these legends in the doctrines of theMahisalighikas and of thei r o ffshoots ~how s that the Bodhisattva conception

of the Mahiyanists was yet in the process o f development.cr". "~,,. c.~. , p . 62: T/11nilhlnllodi"i h i d.v~<A pnJ.. ..una jh~n(i. il LTAni u:ldesalO ~dh3.raQ~ ni; nidde53to asadhArOt,,\ni ~ nlddcs"lto sabbfik,irUI','suya/W/1 $IndhAya pa[ikkhipJli . cr. MIa ., 1, p. 158; cL .4sp ms, p. 106 fn .

I.I.

(Q.fiidkiirQ~IQJ]J).

Ta!h~&a!1 nipl'iJ{f.. , .. nn23

This argument is adduced In t heLQII/aI'(llUra,

K~u. ~ also Sam Nlk .• I I I , " . 66 e h. V I, " . 73 (of A .S. D. cdilion ).

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104

3U()D BlST SEen IN INO IA

The only doctnne that can be d~sc ri bed as Mahayiimc IS that 80dhisIlllvas takebi n h o ut of the r own free will In any form of existence for imparting theIrteachings to the statu:nt beings of thlt particular fo rm of o:istence,' It IS

well Illustrated in t!'le }(JtakaJ and develo ped in later Maba)am works like the Slk,(j.Iomuccaya and the Bodhl(Qfyarotfira. I his t OpiC t.as bten taken up fo

r discussIon In lhe &tl:iiwltthu lXX.llI. J) : Bo(UII'satto issafl}'okiimokiirlkii,'; e(u I'inipijrom gotXhatf :i btu theargum~nlS

pUI forward completely ignore the standpomt of the

Ma hfisang hikas a nd attempt to show the untenability o f Ihe

opponent's proposilio n by treatmg the Hodhlsa!lva as nothmgbu t an average human adept, tOlimg along the path towa rds lhe 3nainment of bodill.

In the nir amokkol1rikathii! !KI'U., vi. 8: xii, 5, 6 : xiii. 4) the sli me attitude is revealed by the Theraviidins. By nii tima, the Thera"udins understand sommattalliyiimQ and micc/jattaniromo. the former being the p ractice of brahmocar

ira, (purity of conduct) and oriycmaRRQ (path of sanctification) including, forthe Bodh isauvas, the fulfilment of ptimmij, leading to emancipation (i.e. sCl'lIyakl l'O or j ammatla, and the laller the comm,ssion of heinous crimes (illlontorlyakamma), leading to hell (i.e. mithya/ra or micchotta).' In the sense as expressed ilbove any Srnvaka can be a sommollaniyo'11o. a nd he ne: d not be a Sodhi~a tt va. The Theravadins do not recognize the Bodbisath aS:1S SU perior in attainments to the Snivakru, and in the matter of orahmoc'ori),a and practice of ariyama1!ga, they do not want to make any distinction between a Snhak.a and a Bodh

i~!tYa. In the LailkDlatiira alld Asaopa's SutrafankiirlJ and sim ilar other Mahayana works, however. it is repeatedly stated that a pc",on by the developmentof bodhicitta beco mes II ni),ara Bod hisnttva, i.e., through the fulfilment ofparam;s and practice of the vnnous iorms of asceticism, he ultimately becomes aBuddha. Siddhartha Gautama, in o ne of h is previous bi rths as Jotipa la·mtloava,

did, as I:. matter of fact, develop bodhid tfa at the time of Knssapa Buddha and then through several!. M!lsuda. 11. 21. 2. Scepping into C pa th destined to reach Nibbana he 3. K ..u., PJ). 78, 14): I~ dvt! ~iyiimf /hilptm] a,;;o m)'amo nUlI1u nallhi.

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105

existences, he fulfilled the p:iramis and had recourse to 011 possible jUdJrOlliis, whether BUI.klh stic or non Buddhistic and ultimately att:l.Inei! perfectiun He eYeD bc:nmc disciple o f A.larll Kalama and Rudraka R:imapulra , whose doctnnes 3re truted as heresle5 In the Bra.ltm!Jjitla and other J •• IIO$. In Mahaya natexts emphasis is laid mure on bodhidtra lh:m on brahll/occrila and a,,),amaggc.

In tile }uJlhii ..alth.1 discussion, the MahiiyintC S(nse (If lIi)'atu is ignored and the Thernvuda scnse of scmmo/rolU),ama is kept in yic\\.. In the Kor/tiirotlhll (~iii. 4), it is argued that t(I speak. of a lIly o /a Jriil'uko o r bodl!isal/l'Q as having become a sommauu is illogica1. 1 The difference of opinion rests really on the imerpn:tali on given to the word ,,;),ola in Mahayana tex.tsas agaiuSi tha t given by the compiler and commentator of the KarhQ,'ouhll . In)pile of the above interpretation of lIiyiima and a ltitudc ur the Thcrayadins ,

the Mahayanists contended that Gautama BuuuhB in his bodhi sll ttya existence did not bewme a disciple of KU!»illm Buddha. In support 01 their co ntention they cited the p'h)agc: 1111 /Ill' um"yo aj/hi, sod/sa mr nQ I'ijjolf etc. The Aw.lh<ll.u), $I. angdy enough. took. the opposite view and assened LliaL II!:: !.lid ~- come a Sravaka of Kassnpa Buddha, and cited thc !>"!!:)..Lgl; ffOm the Maj}Ilima,vikiiya (Ii, p. 54): Kassara. aha/II i/'al/du, IJllugu"0(; brohmacari),ol11 acorul' sombodMyll tf etc.I According to the J heruvad ins, the BCKlhisam'as as adus) of beings as envisaged In the sr/frrllonktJra and wlkiJl'ufiiru, do not exi

s!. The individual, who happens 10 become BwJlIha, is called a Bodhisattva In hiS pre\ious existences .ust to d istinguish him as a being supen or to an averageone ; by rnllinIl him a BodblsaU\'a the Therav;'idms do not IUlri butc to him a

ny special virtues unattainable by a Sr:lvuka. The Mnhlsal'lg;likas or the Andhnkasdo nol subSCribe to the abo", "iew. According to them, an mdlvldual , from the moment he develops todflrtiuo, becomes a Bodhira(/)'a and IS destined (myo:a)to bcrome a Buddha and follo \\ a carecr whICh is qUite dilTercnt from tha t ofa irQ)'Qka. 1 he career of the former is marked more by love an d compassion for

the sullenng beings than by path culturel.,va m),Q/a!S(llIi),iimokkQmCIIUIrI /osmtJ oJ(jdhll~all If.

lin•. p. 143.

2

K,'u, P 288.

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106

BUODHIST SI!.CTS IN [NOlA.9

whi le Ihnt of the latter has mort: IJf pall. culture aDd sI1JhwlCl than exercise of ml!(til and karu~ra.HI

Are ArhaiS fully pmond{loted ?

Acco rding to Vasumitra. 8bavya and Vinitadeva, the .ieCe5sion of the Mahisanghikas from the Theravadins happened on aCCollnt of the five points of Mahade . . a. Four of the~e points relate to the qualities attainable by an Arhat. According

to the TheravAdins only, one who is fully emanci pated is called an

Arhat. he is anuparrokhl!IOJOI'O ohilahharo

sadottho

I'florago 1 '1l0tWSO

kOlakoroQlyo nOparom irrl!attiiyd Ii

rrtamollQ (in

possession of the c;o;cellent goal, free from allachmenl, hatredand delusioo, in short, all impurities, relieved of the burden of

k.handbas. accomplisbed all that is to be done aod freed fromfurther existence). He has also acquired clear viSIon of the origin and destruction of beings, got rid of all d oubts (kQJikhii) about the Buddha, Dhamma and Sangha, oon exislence o f soul aDd tbe law of causation. aDd rc:alize:l the truthwithout the help of othen ('fa parapitora1}iJ)' and attained booM which, however, is catuma~ga "tiQrl2 and not sabbannufaifiil)Q the bodhi of the Buddhas.' Th~ Theravadins do not a:lmit the fai l ings~ which are attributed 10 the Arhats b

y the Balm ~ r utiyas. the Saila sthools and the Haimavatas. The (ailing$ are thus enumerated in Vasumitra's treatise : (lJ Arhats can be tempted by others ; (2) They still have igno rance ; (3) They still have doubt ; (4) They gain knowledge ...,ith o lher's (heJp).a

IV. Can there be ri'tr()gnfsfoll of Arluus, Sro(JpcllmlSand olher Phalasthcu ?

The fo llowing views regarding lhe pouibility of retrogression

of Arhats, Srotapannas :and other phnlasthu are a llribu tffl inI . See Jupra, p. 11. Z. The. u tumaggaJ a~ : )()I.ipDtt i, ""1I::ld~mi, IIntt.,:\mi :lnd In.h:uta. 3. S« Kou., A ., p . 16 4. For [he discllision "Parihiyali .ra

hA am hattA li" see Jupra, p. 21. 5. Muuda, pp. 24, 36. 38, 53; cr. JRAS., t910,pp. 413·23. For c.~ po- silion and discus;ion of Ihe four faili ngs, see above. Ch,II, pp. 24 If.

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107

Vasumitra's trc ntise' 1 a section of the Maha sailghikas and 0 some or their sub secls : (i) F rom che gotra bhfimidbarma there is in all stages the pos~ibility of retrogression. (ii) A Srotilp:mna has 3 chance of retrogression while an Arhot has not. Till;:' above two " iews lre discussed in 1he KathiiraUl1l/ under the tupic : Pariltayati aralia crahattii Ii J (1. 2) . It will be obscrved that the K l'u. does not attribute to the Mah fi~ailgh i kas the above views about the

retrogression of Arhal~ and Srol!iponnas. According to tne M ~ h:i.~anghib. s .the Xl'lt. says an Arhot has retrogr~ ssion while a Srolapanna has nul, while V

usumitra takes a contrary view, a~ above (ii). Yasumilra ~ay s that the forme ropinion is held b)l tile Sarviisti· va.din ~ and other Sc;hoob. Buddh as ho ~a points out that this opinion is held by one section of the M:lh:i.s:lllghikfl~ andnot by all, and so Vasumilrn may have referred 10 the views "of that section, according to whom, the Arhats may retro g re ~s hut not the Srutapanna$." ! All the ~chooh advocating the view that arhatl relrogr~s s hold, as ~11t1!;:J iu the Kill., thul the Sotilp3l1nas have no retrogression. Tlli:;, however, contradictsthe statement of Yallllmiua. 3 All these sdwoh accept that n sotiip:w no is m)'a(o .wmh(}dhi. PQr(J)'a~/O and hence is not subject to retrogression, bUl a sabdagAmi ur un aniigamI may retrogress but not further Ih:," th e iotapanuu sluge, for some of the adepts in the.e stages may have IJflllmyu, which may develop iutopariYUf/hanai and thereby briJlg aboui their fall an argument which will be di

scus~ed m:;\! in connection with the Anhc mak as. In re{;ard to these fWO stages the Kl'u co r roboratc~ VtI~umitra's statement (no. ii). Regarding the notapannas, Vusurnitra 5 further states thaI , (i) they are capable of knowing their own n:'ltnre (s}'ubllal'u) through their cilia and cailmika dhnrmm;I. Masud;, r>. 22. 2. K,'U. A., p. 3S: SammitlyA Va iiiDlltti~a Sabb.:luhlvAdino

c'ekaccc a MaMsaTighikA arahalo pa ri h~nim icchati. 3. 5<:c Masuda, p. 27. ' 4. ~c p. ts4 (n . I5. Sec a b\lvc, p;>. 55 f.

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11'1' INDIA

(ii) they can also attain perfection in the dlJ)'iillos; (iii) they nre liable to commit aU sorts of offences except the five iinanrarlkas (Le. nuuricide, parricide elc.l In the Kl'u. we do not come aCros; any controversy relating to the first two top cs. This silence may b: interpreted as acceptance of the 1""0 viewsby the Theraviidins. As regards the th,rd topic, we may lake into considerJ.tioo

the controversy:IhnilisQ!1Ipa1l1l0 p/l"g% JlJiicicca pOr;Dlll ih'ito rorop~),J'ii

I; ?

(see p. 18). A sOlapanna is a person with right ,jew (dillhiJompallna). hence, according to the Therav{ldins, he cannot commit killing ( pC~laripata) or similar

other offences, not to speak of the five elttreme oifencts like matricide or parricide. Vasumilra perhaps speaks of the opinion of that section of the ~ahA- sanghlk:is, i.e .. the Andhakas. which contemplates the retrogression of the SOI\\pannas, while the K)'u. very likely speaks of the other section, accordinR to which the Sot<ipannas do not retrogress. There are in Vasumitr(l's treatise two other statements. which also relate to the Srotapannas. They are: (i) When one enter

s into the sam),aF.lwl llj 'iiltla. one may be said to destroy aU sam)"ojallas.1 (ii) NODe of the dfJarmiiyatol!os2 can be known or unde rstood: they can be attained (only by those Arya pllc/ga/as above the d:lfianamirg u l. The XI'U. contributes no discussion on the above two pomts. The Therav;1dins also cannot but subscribe to these views.V. AIY (herr worldly .lrlmyagdrlli and somyak jraddhendriya?

Along with the above we rna} discuss the allied topic word· ed thus m Vasurnitra'streatise: (i) There is neither laukika·samYilgdn~i (worldly right view) nor lauki

ka ~raddhendriya (worldly faculty of faith). The corresponding passages of the Xvu. are : (i) Nallhi pUlh"'jjal1assa nat/atl Ii? (XX, 2):3 andI. Th: three S3lllYoilllfl lire ; sl{obba,aJXIrumdjU.mfcrh6difl~i.

virfkkCWj,

and

2. The Dh(lunAyaUnlU ale VtfMIlO, JD1f/jiio, and scf!lskiirQ. These are Ipheresof //IClIICl. cr. A!)/II. KoJa, p. 46. AI~o the fiel(l of o~jec(S 01 ideation. DIICmmasa'iga(ll, 58, (j(j c:1':. J. Allribllli!d 10 th. Helu vl dinl only.

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01' CROUP II SCHOOLS

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(ii) Nallhi lokiyalll.mddhindriyan ri' (XIX. 8).L The argument of the Theravadins is that a Jayman may have par./iii and Jaddha of a kind which rna) be different from those of an adept. but patinii and !flddha that he possesses develop into

paiiiiindriya and JaddlJindriya. lt may be that t: e laynum's pan/iii or /iii~'Q1!1 is confined to dana, sila, d.ga, e!e., i.e, lokiy:! affairs and do~s nOI extend to t:le comprehension of lokuttara subjects like truths, mlggas and phalas. Acc')rding to the Theravadins. therefore. there may be lokiya p::i1iii ndriyalind saddhindriya .VI.

IJ lItterance of dllkkho pOfJible ill meditalioll and does it help realizatioll0/ trlll1/J ?

To the two statemcnt:i of Vasumitra. namely, (i) The path is Tefllized by utterances and (ii) Even in Ihe sta le of sam:ihita one can utter word~, corresponds "sol/l(ipam;assu atliti I'uc!bhedo Ii" of the Kathul'atlhu. It is explained by Buddhngho~n thus: Accord ing to the Saila schools, an adept, while he is in the first jhana (meditation) and on the point of attaimnent of the So!apallimagga, giv

es out in some cases an exclamation like "aho dukkhan ti."l The adherents of theSaila schools account for this by s2.ying that in the first jhana, there is I'iwkf<:ol'iclira, and because of l'ilQkka,;cara there is tac!sOIflkhiira,~ i.e .• discu rsive and discriminating thoughts cause vocallctivilY, he:lct there is the possibility of a meditator in the fi rst jhana uttering the word 'dukkha', The Theravadins contend that as all physical activities of a meditator are set at complete rest. his giving out an exclamation is an im.po!>SibiliIY,. Along with theabove we should take into consideration the other tbree doctrines of the Mah.isanghi kas presented thus in1. Attribute:d ill Ih~ Cr. l() Ihe Hetuvadlm and M uhl$ls:l~as und thl:' mean all the: five indriyas, saddhll. viriyn. , ali, slImlldhi ~nd pa~i'iil.2, d. ViIlQ),". I, p.lS, in Y~~QPllbbQiI", 'upoddutorro VUIO bho upnssa

IIham vata bbo.' 3. cr. Kru .. IX 9: Opinion of the Pllbha<diy,1<: "ec!'l 90 fnl. 4. cf. Kvu .. XVIII, 8 : See p. 90. rn . 2.

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110

BUO!>HIST 5E:CT51N I S IH ....

Vasumitra',; treatise : (i) The wnrd~ or su ffering can help (the process of realization of the path) ; ti i) Suffering le~ rl<: fI man to the p ath; (iii) Suffering ~I L~o i ~ (a kind of) food (ahara): and (iv) Through prnjiiii ~lIfr~r ing

is destroyed and fina l beatitude is attainerl. The corresponding expressions 10 The Kalhiil"al1hu are as fo ll ows: (i) "fdaJ11 dllkkhon Ii" wicmll bhiisrun ·'idom (/ul.:k!/On Ii" ijii~l(JIfJ P''''Qlloli ? (X I. 4) 1 (ii) Dllkkhiihiiro maggmigm" maggapar;)'tiprtnnQII I; ? (11.6), ( Repeated utterance of 'dukkha' induces insight and is a facto r of, and induded in, the Path). Both these statementsappear in slightly different l.eTm~ fmm what has been stated by Vasumitra. The Anclhflb<: and the ~tlilas hold that when a meditator realizes with in his inner· most heart that the world is full of ;;uffering and is not worth livlOg in, he exclaims, "aha Vil la dukkharp.!" Then and there his insight (iia~a) penetrate, into the firsl truth. "idarp dukkhan Ii," as a reiult of which he attains (pariyiip/l~/{"jtl) Ihe Sotli patli. masga. So " dukkba" may be called ~m ·"ahara'· (food) in res· pect of the re3.li~ation of the path as also an "ailga" (limb) of the Sotapauimagsa. Accordi ng to the fourth doctrine mentioned above, as Masuda explainsdllkkha can be removed not by means of the observance of moral precepts (~ilas)and practice of m~dital io n (snmildhi) but by knowledge of the truth, causal law, and QI/Qllii oi beings and things of the world. It is the basic teaching of Theraviida. and so no reie rence i. made to it in the KI'II .

V IT .HOI~

Vijfliinas/unction?

The following opinions are attributed by Vasumitra to the Mahasanghikas : (i) Beings of th:! Riipa and Ariipa dhatus possess all the si x sense·perceptions (~Qvijiiiinas).2

', """'s. , ,c', o , , 'RO, ,2. Orla4vij~anaUya

or thejlfOUp

of ~ ix sense·perctptions.

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II I

(ii) The five ,·ijM.n!lS conduce buth lu attachm:nt (saraga) and freed om from auachment (.·jraga). (iii) The ru~n d ri yas (organs of sense) are no thing but lumps

of fl esh ; the eyes do not s:e colours, theearsdo not hear sounds, the nose does not 3m~ 1l odours, the tongue does not taste flavo ur, and th:= body do!s not

fee l touch . The Xl'll. d ea ls with th ~se topics thus: (i) Sa!iiyolalliko ouablral'o riipadhiilUya Ii ? (V III. 7). (ii) P(JJic' erayotana kama Ii ? (VllI .

4). (iii) Cakkhlllta riipaf1'l passan li?... pe ... kiiYima phof{ha. bba1fl phi/satl li? (XVIII. 9). In the discussion relating to the six a yatanas (spheres of the <organs of se n .~ e), the Kl'u . state, that the Andhakas take the expression rupf mallonrayo sabbOligapaccafigl ahfllindrfyo Ii literally and a .. ~ertthat there are in the Riipldhiitu all the six indriyas and ::'yata nas with this

difference from the Kii.madhat u, tha t O llt of t h! 51X ayatanas three, viz..ghana, rasa a nd pho Hhabba do not exi ~ t hut their nimiltas, i.e., the subtle

st form ~, uist.l Tn the Abhidhamma texts it is stated that the beings of the Rflparlh a tu have five khandbas and six (and not twelve) :'i)atana;:, while tho!ie in the Ariipadhatu have fo ur khandhas and two ayatanas (manayatana and dhammayalana only) .. Relating to the thi rd point, the Kvu. contradicts Vasumitra ann

saY" that il is the Mahlha nghikas who hold the o pposite view, vi7.. , the eye;: ;:ee co l our~, ears hear sounds. etc. by con· ceiving a pasadacalckhu, a suhtle eye, whicb has no t aot the power of avajjana (re'lectinn) lib cakk buviiiiiao

a but possesses melely It:C power of knowing (patij:inati) objects. In this case.also, shall we accoun t for the contradictions by sayini that the opi nion of'ekacce mahasanghika' is represented by Vasumilra while the opinion of the 'aiine mahasatighikii' is noticed in the Kalhii~·alt"u.3 The Therayadins and a sectionof the1.~

Vfbhoriga. p.

40.~ :

In

K ~mmihA UJ

there are eaklr.hl!.yatana and

OpAyatana, sotilyatana and JaddAyatana, etc., in all. h\"dve aya tanas.Jlibhariga, pp. 405.()7. 3.

See in/,,,.

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BUllDlilH SI!;CTS IN INDIA

Malui.sailghik:IS hold that t he eyes, ears etc. are mere m aterial cnrveyer<; (If perception, the caklchuvini"lal)a, i otaviiii'i.:iI:13, etc. a re the act tl:ll percipients. in other \\ orJ ... e yes. ears etc. belo ng tn the rilpakhancih

H. which is material, while cakkhu vii'1ii3"(l3, elC. helong In the v nn:1Qakh:l ndha, whic h makes a being aware of the rhing.~ Ilr(liinci il.

VIII.

How mOlly ol'yiikalas ure thl're?

rhe opiOlo n o f the Andhakas that "there is nothing wh ich is mdeterffimuJ le"(avyakrta) has been explained by Masuda as that the Andhakas admitted only two natures of things, good or bad and not a third, i.e. neither good nor bad. This interpretalio n docs not appear to be souod as in the B!1ddhi;;t lexlS the threenatures or thing. are accepted generally. The a" yiikatas also refer to t hose problems which Buddh3 len unanswered as any answer to them whethe r in the affirmative or in the negative would mislead the e!lquirer, or he treated the question

as absurd f nd una nswerable. These avyiikata pro blems a re always mentioned in a stereo lyped form in ,II Buddhist lexts, whether Hinayiina or Mat.iiyiina. 1

Nftgiirjuna has utilised these problems in hiS Madhyamaka kiirikii to establish

the Mahiiyiinic conception of Sunyata. If we accept Vas\.lmitra's statement ascorre:t, we shall have to say t hat the S[inyatii conception was known to the Mahlisailghikas, and so to them the so called avyiikata problems were not avyiikata (inexplicable), but this way of looking at the statement of Vasumilra seems to

be too far fe tched and so, it llIay be regarded that Vasumitra's statement isnot complete. Perhaps it refers to the problem discussed in the KIU: diflhiga laJ1I avytikara./ I;? (XIV. 8), ~ whether a person hold ing one of the erroneousviews can be regardd as avyiikau. i.e., neither good no r bad. The ans .... er of the Them'ladins is tha t tbe holder of anyone of the views i~ wrong, hence akl.lsaia, and c"nnot be avyii kJ.ta as supposed by the Andhakas and Uttarfipathakas .J. SlSs.ato 101m, ~ .... ~to lo ko : anla vi lo ko. ananU , :1 lo ke: 111m Ji' a.". tam sariralTl, aiinaTL jivarn ai'lihrll sarlram: holr Talhi~a to lIarMn m ~

m pa. no hOli TalMgato parolln mara!);\; hOli ca na hOli Talh.'galO pararn maranA n'eva ho:r na III hoti Tathiig;tlo paranl nuraoii.

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IX.

HoI<' mally A smrukrtadlIGrmas are there?

In the P ali texts, as also in the Ab/Jidlwrmokosa (or the SaTVastivadins) the three aS3Jpskrtas a re (i) Prati,aI]1khy:1n irodha, (ii) Apratisarpkhya nirod haand (iii) Akasa . The Andhakas increa;;e them to nine by adding lite four arllppaS i and iiryamtirgaligikat,'a. 2 Excepting the nirodha of two kinds, all otherasarpskrtas of the Mahasailghikas are not r.:cognised as such by the Theravadins, whose argumcnt is whethe r eacn of th~se asarnskrtas is of the sane nature asNibbina, if not, t hcy are saQ1skrtas. Strangely enough, the Kru. goes so far as

to say that akiisa is not asarpkhata. The atti tude taken in the K VII. (V i. 2, 4,6; XIX. 3, 4) is that Nibb in a is ra(IOflJ Jenam aCClllalll all1atallJ (escape, refuge, infallible and immortal) so each of the seven of asarpkhatas, evenevery member of the formula o)f Pa~icca- samuppada, each of the four phalas must be tii(JOI/l [emu!1aCCmllf!1 01l1a1l111J , otherwise, they arc saqlkhJtas (constituted).:! The Maluisailghika5 interpret, as presented in tile KJ"/I., that the asarpkhata is that which is unchangeable (aneiija) but not laQatp lenarn, etc. ]n regard to the ca usal law, they rely on Buddha's statement: arijja paccaya hhikkhm'e Salf).Idlllrii, IIppiidii \'a

TOlhiigatallUltl alll/ppl1dii rii Tathagatiil/(lf!1 ,hira va sii dhfitudhallJlllafilliJatii dhaJlllllOlliyamoul idoppaccayat(j etc., a nd point out that by asaIJ1khaia they do not mean the link3 separately but the unchangeable la .... (a) of the origin of an object through a cause, and (b) of the unchangeablena ture of dhammas, undisturbed by appearance (uppiida) or non appearance (anuppada) or continuity (\hid). As for the iiryamiirgiiligikall'a, the KVII. explains

that the Pubbaseliyas regard as asaqlkha{a the fact of attai nment (paUil of amagga or phala by the removal of certain mental impuritic;, lkilesap:lhana rp) and not the maggas orI.f ile fou r ;." uPI]a,;( i)

.HC :

AkM .... n,mUya:"nn; (ii) Viji\'inallamjyatana; (iii ) Akificanyiiyalana; and

(iv)

N a i~asarnjiii'\ · II~S~(Jlji'iilyat~~a.

Cf. Koja, iii, p . 17. ;. In lh\! Af uiJ",'lIju Nik,l}u, (I, p. c!!hmigik o mO!/gtJ is £aI;k/1tJ/Q.

J01) il

i~

<..Ii,li",;tt)·

~1"1~<..I

llml

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HUDDHUT sr:CT5 I:,,{ INDIA

phalas by thems::I\'~s. This, Va;umitra corroborates by usi ng the term uuirgo/igika:ra i.e. prlipli of 3. m:lrga and not si mply IIltirgo. In the KI'II. thereare.a few other di~cussions relating 10 the :lumkh:tlaS, 10 which we shall revert while dealing with theMah is~"isakas.

The remain ing three opinio ns of this group of schools, viz., (I) There is DO in termediate state of existence (lllllarabl/ara).

tii)(Iii)

Phenomena exist neither in the past nor in the future,and

The nature of mind is pure ill its origin : it becomes impure when il is stainedby iigamukarajas and

IIpakldas,

are in accord with those of the Theralladins.l Both of these schools do not admi

t that between death and rebirth there is a ny i nterllclllIIg peri od, in whichthe subtle khandhas wClit for the select ion of pare nts of the nex t Stale ofexistenc:e. The Kvu. says til:n the opmion of the opponents is formed through the mlscomprehenslOn of the meaning of the word 'Clmaraparinibbflyi'. \'ve shallrevert to Ihis topic while deulin:; with the Sammlliyas, with whom, the cOllllllentator says, the Pubbasthyas agree. As regards the opinion th!lt the past and fu ture exist the cardinal doctrine of the Sarvastiviidins, to b: dealt with hereafier. both the Therav:id ins and the Mahftsalighikai are emphatic in their protest against it. Thethird point rdsesan importam problem, that is to say, whether the mind at the beginning was pure (lr not. Tile Theruviidin; are decided ly

of opinion tha t p!lbbako!i (b!ginnin.e.) and opr:m;kO!l(cnd) ofbcinJ!s are unknowable, and a s such they hUlle not gone into the question whether the mind ispure a t any time before the a ttainment of I";IIIII/li. This doctrin!.' of the

Mnhasaitghik:is had its full development in the idealistic philosophy of ¥og£lc{lra., in which the Ala)"Ql"ijiitllla. the store house of pure consciousness, gets contaminated wi th worldly objec ts thro ugh illdl"iyal';;I1ii.llos and mentally creates a world around it. It is byI.

cr,

Allhastihlll, p. 68 ; Ciltarn

dgantuk ~ hi

upakkilesehi upakiJillham.

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115

[he removal of this mental creation that a p~rson regains the iila)'aT'iji/allain its pure original form and becomes an crnar!cipated being.

Spe6al doctrill!'S of the .~aila School:sVasumilr.l has attributed the foll owing d octrines specially to

the three Saila schools;HodhisaHvas arc ave rage beings and may be born in the lower states of e,<iste ncc.' " (i i) Offerings made to a eaitya ' are n ot necessa ril y o f great merit.~ The above doctrines are in direct conlrastto those of a seclion of the MahasaTlghikas and the Purva iailas or Caityakas. Vasumi tra evidently had in mind only the later Stli lu schools, viz.. Aparasaila. CaityaSaiia and Ulturas<,.i la, and not the purvuSaila. Regarding the o rigin of CuityasfljJ<l and Utt:lf .Snila<;e"ool<;. Paramflrtha 3 writes that two hundred ye~ rs Mler Rll cirlhrl's parillirl'ii~/a, a se:ond Mahadeva nppc:lred \ViCl ilereliC:ll views. He slipped into

the church steal thily (i.e. became a S/l')'flSflfll \·j'i!ika) by ordaining himself. T his t'vt'nt gave" occasion to frt'sh cODtroversi~s amo ng all the b ranches of the Stha,'ir:l and Mah iisailghih school., particubrly on the qU~ l io n

of the validity of o rdinati on given by an :idry:. . who is himself not regul:1rl y ordained. The M:lh:isanghikas who were in ag reelllC'n t with Ihe Sthavirasin tbis matter, excommunic:lter.l Maluidt'va . At this, Mahfldeva got enr:.gcd

and retired to Il.not hc r mountain and started the CaityaS::iila and Cttarabilasc hools. The Caityusailas therefo re should be distinguished from the Caityaka

s, who were identical wilh the Lokottaravlldins or the PUrva~ailas. and were ofearlier origin. The Caityakas and1. See SI<pr{). 2 . In the Mahiivaslu and the N~gfirjunikOI)Qn in scription f rectlo n, decoration ami wurllL;,ip of caityas find prominence. for whk:h, i, S<.'C"'~. Ihe DUme Caityab has beeo applied to the P Dlva/;ni lu school. cr. Koia. iv. 121. J . PlIlll Demihille. l:originp dl'r S'.(,fU ,,,,,,ddhi'lut,1 in Mllon¥tJchlnoi. ~t bouddhiques, vol. I, 193 1 32 .

(i)

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116

P iirvasailas are ic(crred to in the NdJ:tuj unikonQu inscription!;. and Do t the Inter Sail:;. S(hQOI~ mentioned a'jo\'c.Nin'(i{;o ill Nligii"jll/liko(l~a il/scrip/iD/1S

In the l'fig1rjuniku:u;b i.ISCriptivllS, there are a few incidental remarks rdatin£ to BudJh" BuJ Nirvuo:J.. The~e probably apply 10 the conceptiolls hdd by the

Pun :dailas or Cait)'ak..as. Buddha is de~cJibcd hel\: dS j ila riigu dosa moha(one who has conq uered ulbchlllent, ilI,"ili aul cd u)iun) and dJ/l11lIlYJlUparl. go;';la (possessed of the t'",,,. :!!!:nl dMlu) • ..md the donor expects as a result o f his or her !jifls lJ1erits whidl he or she can transfer (poril)iimetUlJlj to Iii) ur her n:!a lil'C) and friends an arude of faith not f.:.;:ugnist:J

ill llu: Pal; works where alladipa aUusarOQO is the H1aAim. The fruils t'.\pecl~d ure: (I) religious merits for h iUls<lf, hi:; td u tiv~:; am.l fr i cnd~. re

sulting in tt'leirh oppinc~s in th is wurhl ami lht: 1I~'Xt (ublta)"J !oka fllw wkl/(il'oItlIndyo), J. merit whidl ft'mim!s UJ> of the Asok:lU x n th in~- criplion : em W(/:/lJ tiel.fli),t· iyolJll IIIi' ItIdatiktlJ(t 1)'0'11 IIII' plUa·

trikli)"!"! Iiber~c1 r. '

and (ii)

Njrii~IU J·lullpllfl

(nirval)adom) for hllnself or

b U lllin·~/a

The recoroing vf the yit:w tllal gins. mlly bring h:tppincss to all. only tv um:l><lf. deserves our careful consider.ltioD. The distinction JHlWIl in this way is rathe r uncommon and is DOl made even in the jn~c lipl iun n 'conling the girts of the Queen of Va:ul\'iis.i to the Mahii:hakas' ur in lhe long inscnplion ofthe Sinha'e5C d Ollor ..t Then t h~ ClprcS:oiOllS dhiJlllruru purlgailfra or IIlrlJ(UHOI'IPU/fUH/lpiidaf..11 rai!c the P1 CSUlU I'tivII lhat the Andha"u concept

ion of ~; l va,3 w;!.s difTere:l t from that uf the ThcraviidlllS or tltrit· suIJSCL1 the MahHasakas. III tllc Kut,'u1iwrfm, l hcr~ Jre 1\"0 controversies (ix. 2; ,ix, 6), re:ating tu Ihe CIJII!":r1icn of ~il\J{\a as prevailing among the t\l1dlla ka~. 1111: Yi~w lHt,ioJIcd to the I'libbascliyas j~ :hat the AIIIUrf)I"wU

( _ Nirw'1('i1).I~ "an o".>jcct of thought or .1 penon not )et fr=e flOiIl bVlld:.,gt"; ·'Cp . Ind., XX, pp. 16, 1S :1 ; '1Illno" or ... pa '0:PI' {, . I.. XX. p 24. 3. · Ibid., p. 2~. 4. Mrs. Rhys Davids, PO'IIts o/t/;t Contro'·trsy. pp. 231·3J.I.

2.

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117

aDd ,he Olher aliribUied to the An!.llukas is that "the Nibb{j"a~ dJriiw is k/lsula (good)" in the sco::.e ill which mcntal statcs (ue spoken of as kusala (good), ami Ult:~e arc fau ltless statcs,! Both these 5tlltcmcnts bear the impl il,:~llion that thc Pubbasc1iyus or the Andhukls conceived of .Nifl'ii~la as a 'positive fn ultless state' a conception which 1.;11:11 hardly be accepted by tl:e Theravldms. who spe:lk of real lLillg Nibbiioa within one's owo self by IIle w,se(paCCQIIQ//1 ~'edil(J/.JlJu l','i'jfiiihi) and not o f srasp~ mg the same as some obj~1 pruuucillg pure bappiDcs5.~Special doctrines 0/ the BailllJrurrYQS R.!£ard iog tbe s~c i :ll dOClrine~ of the

llahusrutiyas. the Authal'arr/Ill is sileo!. Though I hi~ school belonged to the l\bhas.lnghilca group. it acceplcti, according to Vasumitra, many \'iews of th~ Safvasti vii (lin~. Vasumitra adds that it held that Buddha's teachings rl'i:)tl!1g ttl Qllilyalli, ,il/Mha, slillya. OWI/IIlOII and Nirl'll~la (Iransi l orinc~'1, suffering, non (':xislenee of Objects, absenc.! of soul, <lu.i the ultimate goal) are lokouara (mpramund:: Oe). while h is te!\ching~ on topics other than

those L mentioned above uc {mikllm l (m undane) , In P;ili texIS t ~c tC:lchinz'l ~ nd exercises connected wilh maggOJ and plIO/OS :lft. lI3U:'llty rt.garded as fokottara and the f~st {aukika . Tnis $(;hool, accordinr, to P;mnr,artha. attempted a syncretism of H inayina and Mnhay:"tna Rnd attributed two mcaninJ!;s. probably nlllirrila1 (direct mean ing) and neyarliJa l (indirect

I , Ibid.. p, JJ}, 2 , Se.! Majjhima NikiJ)'il, I t p, tr : J. MaSlld~. pp. 35 3fJ, 4, cr. Sam6dlririijQ ~il"ll. p_ 78 :

MC.lapariyayasutta,

m

<r~ l'f: !~'I<1nEl:?l(Nl ~~ ijlQ 'li't II Cf. iii. Vr., p. 43 : ~ 'ii:l1fi~t;qf.;$~ 1 ifi(I't ~~: <i1oNi: t Ii ~: q 1 \<1<:0<14 firf~I ~l{:;r~ ~trt: 1 it "

"f"tm~~~ ~ "~'~jq~f,~,OO_"1

wro :r l/l"<lI'OI t

~ %1 I q(lI(l4f.1'~ r ~~;:f~: 1 lIT<lii~: ~- Rnrnr.rfUr~fll'1F.IItiH I {i>Ji 1 tll'lM 1 1illi!ffo1 (1( 'ifo1:lm" f.T~ffi!ff'1' :wm~ <:

""fq;j; ~")'"'!"1 ~,' . I St'e Prof. Vidhusc:k.har 5asto'! SandM .bI1l1IQ in lHQ. , IV. p_ 295_

"""" "Tam ,

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118

RUDOlllST SECTS

I~:

II'>DI_'\o.

siddhISoslru of Harivarman

meaning) to the teachings of Buddha. It adoptcJ the SuryallS its main text. Thisschool is mentioned in the NagarjuDiko(lca inscription.

Special Doerrius of ,I,e PrajtiGpliriidilbRc 6anJiug lIn;: :op::dJ.J doctrinc~ of Ihe Pra}tlaplfl'tldl llS, l VasulllitraICilial h lila! they agreed mainly wi th the Nlahasnlighikas (i.e. Jat!:!" Mahus:lllghikas). They held in addition Ihe folJowi ng opiuiolJ): (i) Skol/dl/QJ anddll~k/l(J are not cOllcomitant; (ii) The twelve liyu/U/lUs tirc not real; (iii)Either allain rnent of t'Jtyu·mclrgn or death is dependent on kanl/o, The Pr<lji1aplivadins, as Paramllrtha tells us, appeared some lime aft er the Bahu.srunyas,and distinguished themselves as B:Jhuhu\iya vibhajyavAdi ns. The main dl!Terence

between thi: Prajiiaptiv<l.dins :l.nd Bahusrutiyas is that the for mer, partlylik.e t he MabAy:1nisls, held tbe \iew that Huddba 's teachings a~ embcdied in the Pi!aka shou ld be dlSllOguishcd as nommal (prajiiapti) , conventional (SO/flv

rti) and cauml (he/uplJola ). T hIS school, as against Ihe Bahus ruliyas, agreedmore wnh Ihe views of the MaM.sanghi kas than witb those oftlle SarvastivudlllS. 2Spetia/ Uoc/rilles olthe Riijagirikas GIld Siddllallhikas In t he Katltiil'QtlllII, but not In Vasumitra's treatise, certain sp...'Cial doclflll es have been attributed 10 the Rajagirikas, and SiddhaUhil::as. " 0 the fo rmer are attributedthe rollowing : 0) Nalthi keci dha,.mlii kellici dhammefll smigahitii or sampayuttii (VII. I. & 2). I here is no such thing as a quality attached o r adhe ringto another, c.g. , oi l in mustard seed, feeling in perceptio n, and so forth."(ti) Nattll; Cf(asiko dhammo (V II . 3). T his is a corollary to the previous view. It says that cillil (mind) only runctiom, and there ari: no other mental statei associated wlih It.

1. This school came inln ex i.te,1ce 2,00(Kosa,Y,

yea~

after the Mllhhailshi kas

24). Z. ~ce Dcmi i!vdle op. cit., p. 49 50. 1. cr. The topics 'of the Dlratu kQt!td, (P.T.S.).p

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OOCTRL"e,s OF CROUr It SCHOOLS

119

(Iii) Cnasiko t'I/amllio danan Ii (VII . 4). (IV) 110 d/l111t'IIQ raflhQ ylipemi (V II. 6).

By the fo rmer il means that gift is not material : the mind for making a gifl is really ~Ivmg. l3y the laner it holds that merits are .lccumulated. and that aperson enjoys its fruits in after life aD aCCDunt or such accumulation. (v) PariblmgamaYU/f1 pUnr'Oll! I'OrjrjlJafl (VII. !!). T he accumulating merits ca n goon increasing (by renewal of girts of robes and o ther anicles to monks, and soforth). (vi) Na/lhi craharo al::ti/aftJacclI (XV 11. 2), Arhats cannot die untimely. i.e., their deat h is also subject to the mfluence of karma. 1 (vii) Sabbo1}l idoll! kcJlIl'1I010 (XVU . 3). Everything is subject 10 karma. (viii) Kappoffho kappm, ll i!!/reY)"o (XIII Il ' A being d:stincd to live ror un neon lives for an aeon as one consigned to purgatory ror commi tting SIlnghbheda.Spuiai Doctril/l!S oj Ihe Vetu!raka.s

In the Katluj"uttllll, the followmg doctrines are attributed to the Velulyakas only :(I) No wltlabouf1J "Buddha Blwgm·a II/Qll/usa 1 oki! a/{hiisi"

(XVlll. 1). This point has been discussed above. (ii)

Na I'attabball' " Bllild/:assa dillnafll ma'lopph:Jla'1lhot;" (XVII. 10). As Buddha does not exist as a per~on. it is meanin!!less to say that Bift~ to Buddha prod uc~ greal merit . (iii) Na ,'{lllabba',1 "SOJpgIJo dakkhi~hlJI' p;,!iga~Ih1I1i"'(i\'\ ("')

(v,)

Na l'ollobbUJI' "so1fJgho !lakkhi~Jw" ,·jfOlI/rt'lj". No l"ollobbu1fl "som8/'0 bhunjoli pi"ali IcMit/al; ;ii)'{l';". No "oltobba,,1 "so'1'gl,osso dimlOll1 mo!/uppllo/O'I' holi" V J I. 6 9).

exAll the four opiniom are of the same import. The question miscd here whether Stuigba is" body of inciividual5, who hnve1.

B:lS<!tl on t~ lIatefl\fnl : /';JIllItIU",j mlte/; 1r1~o. AI'" .• p. S J6.

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120

BUOOliliT SECT' 1:> : INDIA

alta ned magga and photo (fruits of sanctificalion) or S:uigha is identical withmaggaphafa. This school holds that Sangha does not exist apart from mcggop/!alaand so it is not proper to say It.at Sangha receives gifts. or purifit"s them,

or enjoys tiem. or a Wft made to a Sangha is productive of great merits,'

I.

cr. Mulm:apcflhar.

ro"t~ill',

p. 9' T Kola. Iv. J2. ahu !oCC 1.... de L.a Val ltc .: Jf'lpu on La acc;td"f! des rcfuk~1 in I~.c loUkJnge6 ~hhlOll "' " 1_

t/lrlqo ...s. vol T fl. 1';4 .

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DOCTRINES

OF GROUP 111 SCHOOLS

THE MAHIS;'SA KAS, SARVASnVADINS, DHARMAGUPTAK... S, AND

OmEil. SCHOOLS

The third group of schools, according lu the Pali tradItio n 'cumprised the Mahif)1Siisa l.:as and their o[fshoou , viz., Dhammagultikas, Sabbatthjv;idrns, K ass apili.a~, Sankantikns, and $uttav:ldins, According 10 th IS tradition. the Mailirp5')snklls were the earliest to ~('cede from t he Therav<ltll1 aUlong its sub ~ee ts , OUt of the Mahimsasak:Ls de\'eloped thl: Sabbatth iviidins and gracually the other schook Vasumitra puts the appearance of sUb sect:, uf this group

n little d iffere nt ly, Accordmg to him, S:uvasthii.da branched off fi rsl from the Sthaviravuda, and rrom the latlt'[ appcMcd the MahiSbukas, Kasyapiyas andS<' mtrfimiv:1din:i, uueafter ano ther at Ihe rn terval of il century. Our of the M a hlga~kas d eveloped the Dha rmagu plakas. Comp<Jring the two tradillons,it will be observeu that the two liSts agree, exceptrng the tirst appearance oith t: Mahll'Jl5iilaka. <:5 staled in the Pii li texts. ThiS anomaly may bt:t:;\plaincd thus: A refercnce 10 the docl rir.es of this school revt:ills that therewere two Mahisasaka schools, one earlier and Ihe othtr later, Vasumltra missed the ea rlier Mahi~as<'l. k:l s while ~uulllenuing the sub sects 1 He, however. points o ut thai the earlier MahiSiiSllkns agreed more wilh the Thera\'adms while

the la t::r ..... ith the Slrv:;stiviidins. It may be that the Pall tradition W;J.:' :l\V<!le of the earlier division on ly of the Ma llis:isakas, and SO n .. turally placed their origin before the Sa rviisl1\'ad; ns. Th e Earlie" A/ahisiisakas The :mtiqui!y of the Mallrs:'isa \..as goes back 10 the time Q( the lirSI Buddhist Council, hence ils origin is anterior to th:1I of theI. Sec ;IIfra.

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BU:>DIUST SECTS IN I NDI A

Mahasanghlkas. Tht: Vln3ya texts of the Theraviidins (in Pali) r.:cord the differences ot OplDJOD of the Mahisasakas and the

Dharmaguplllkas relatmg to seven ru les according to the MahI.$.isakas, and eIght rules according 10 the L>harmaguptakas

between Maba kassapa :lnd PUrfU,13 of lJakktul)agiri (near RiiJusrhl). The MahlSasaka VlOaya attached specl311mporta::u:e to the p!rson ofPura03, who Imlsled on a second rehearsal, Willen, axordmgto tillS SChool, WU,) complied Wllh by Mahakassapa, by I he incorporatIon in the Vmaya of the seven rule ~ relating to food. I hi s shows clearly tha t Purson and his fo llowers formed a group by tnemsclves. though. prObably not yet known by the de" gna tlOn. Mahlhsaka. Prof Przyluskl has d iscussed thiS in his worl Le COl/cll/! tit RQjagt ha (PP. 3191[) o n the baSIS of the Ma hislisaka and Dnarmagupta Vmaya te't:ts In Clunese. He wntes that the episode of PUral.Hl of OakkhilJagiri l in the acco unt of the tirst Council notices the clillerence betwe::n the J heraviidi ns and the Mahisasakas . In COUf:;e or time, that group of mo nks, which held PuralJa in high esteem, formed the MahiSilstlka school by Including his seven rules nol accepted by Ma hakaS5a~ III hiS Vioaya code. 1 In the Mahisaiaka Vina}a. the >erond place of sen iorit y is accorded to P Urdl)3, t he fir~ 1 bemg gl\ en to KauOf;hn ya. The !\'hhi

s:isakas a~ert that after the deliberations or the Firs t Cou ncil were fin ished. the te1ts were once more rcclted for lhe app rova l of Puriil)a, who acceptedI le same after adding hi; seven rules. Regarding the geographical expansion ofthe schoo, Prof. Przyluskl POIOIi OUlthat (i) PuralJa refe rs to the peo ple ofMahisaka; (ii) that Ihc alternative name of this school is Manavantaka;3 and (i

ii) tha t the Vinaya text of thi~ school was found by Fa hicn in Ceylon. On thebasis o f these facts, he sla tes tha i the lme of expansiO n or this school was

the same as Ihat o f thc Theraviida , i .~ .. along the KauSil mbi Bharukacch.1, axis and thll t it gradua lly ext~nded

1. "Pu. !il)_ lI~",,,t.In; lIll!l~ Ie: ~\llI :' H ~re by " sull", he lT1Car5 Dnkthtna· s iri , whIch IS fully 001 in 1110 sou th , 2 See above, Ch. 111 , p. 39. rD. 3. 3. Tilran!l.lha in hi~ GeschicJllt (PP. 175,273) S,)(a ks of Ihe AVl\lllnk

BSI I an offshool of the S4mmlllyu.

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DOCTRINES

O~·

C ROUP III SC HOOLS

123

p OpU ::lf III M l1 hi · amar.l~a :n

up 10 the !>ca bornc: countries, and that it beclrne p:uticubrl y and ""v:lnti.;md uhim .liel y f.:.'ach"dC~~' l o :l .

Pro,' pcz}lusk i's s U Eg~. ti c n~ art s uppo n.:.'d by the N:i.garjun l_ i: um,l..1 illsc::ript ions, i n \\hicr it is s tnted th ai the queen or Vana _ vihlcl l'ctcd a pilla r nml 0. mo ntl <;lcr}:lI N:'igilrjuniko::llib ror 'he bt'1I.:fit ot the ic..i ryas or the M ahi~:1&a b S:CI I Van:l\l si l,orr....s _ pomh to

North Kan urll. There ilJ also 3 village C'.I lk d V3nadsi in IIIC Shi mogJ. District o f the M y<;o re Slate 3nJ lies 0::1 the bordcr uf ~1 ysorc territory anJ Nor th Kana r:! . V:m3v:"tsi is 31 so one u the ("ounlric!!, which the mi~§ionof Asob', reisn \'i ~ited, am; it IVa!> fronl thi, country tha t a m ;./!Jii,htru caller.! Canda. gull.1 "'cnllo Ceylo n :lt the inv ;tatio n of Duqhagilllla"ito t:lke part ill lile celebration) for cr.xtins the maiuilillipa. Hencc. it m .

l\ Uc concl uded that the Muhi§tisa kus bcc.lme popular III Van:l_ " ;j~i, i C .,in North Kana ru und Mysore, "nJ prob.lbly had some fu llU""en in Ceylon. a 5 this seboul ngreed with the Thera vaJins n fundamental doct rines a nd di.,ci plinul')' rules. In short, th is ~chool had its sphe re of influence in so uth western In :li:1 andCt:y lon . ~

The Ka/lul'att"', has not II. word to say abo ut the doclri1cs of th j$ 5I;hool.Thi!> silen("c, though a n..!gcli\ e evidence. confima our 5Upposllion tha t th

e T he raviidin, hod lil!le o r no difTc re1ee with the Mah isasakas as ra r astheir doctrines were concerneJ. Va)urlitra furnishes u! with the following inrormtllion regarding the Joc t rine!> of Ihi) school.

DOC/Tines of tne earlferMahlJO~a/.:at

thc!>b uf the and held tha t the present only exists. Thl:Y made it more emphatic by slating that all suql.)kOras pcrbh at c\"Cr)Sar vast i vadin~ ~

The Mahlsasa kas rejecled the "Sabbam anhi"

Fl. XX,,, j6; ~ f £1. \/01 111. 1"1 117 ; " ikrD",litikadr!ratarl/o , V, 23: Ma'riml'(I!o. XII, 31; XXIX. 42; B. C. Law, Geogrll/;h1 v/ url1 O,,;Jdh'Stn. p.66. z.

c r. Prz~· l u~ky. QJ1 ci, .• pp. 32'. 327 M a h l ~Mna(lQafa, Avftnll and Ol lie.

",:;,·oorne countries on Ibe we!1. 3. Fo~ Sarvisli 'oOO .";c ....,,, .Kc i'l/N .

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124

BrD OUIST SI!Cl'S IN

I~O I A

moment and thai entrance into the womb is the ~£inniog, and death is the cnd. of human life. The material constilUents of the secse organs as also cifta and caiwsikas arc subject 10 coange. In other words, there are no real clements. They donot enter into the question of Buddha's attributes and probably like Ihe Theravddins held Buddha as an average human being. Regarding Al'ha(s, Ihey Sta le Ihal(i) a srot:ipanna has 3. chance of retrogression while an nrhul has not, and that (ii) Ql'halS do 001 perform meritorious deeds. Both of Ih~se opinions nre directly opposed 10 those of the Snrvilslivadins and a re partly in agreemen t withIho;e of the Therovadins. Re. Sumyuk(l'QlI),tima, the MahrsCllakas haye nothinglO suy. TIley stale against Ihe opinion of theSarv:1sliviidins tlHll l!lel'!; is

110 del'u whu leads a holy life. Re. Allllpllbb(ibhiwMoya. the MahiMisakas holdviews contrary to those of Ihe SarYasliv~dins. They state that the four trutb.

are to be meditated upon at one and the same time. Re. Jhiil:a, they hold, as against :he opinion of the Therav"dins, that trami tion from one jhiina to another

is immediate (KI'II., XVlIL 6). Re PlI1hujjana. etc., the 'vlahisasakas hclc the following views in agreement with the Sarvasthiidins excepting the last; (i) All average man is able to destroy riiga and pratiglUl in the Kumlldhfltu. (right

... iew of a worldly mEln). no IOllkikaJrad(/i!/!Iulrl)'O (faculty of faith obt

ained by a worldly mall). This is di;;cussed in Ihe /(1'11., XIX. 8 (see abo,e,p. 108). (ii) There islaukikasaillyagd!~ti

Oii) There is

Re Alll/sojo f.nd Parjal'Q sthiillo, the opinions of the Mahisasabs are ciirectly opposed to those of the Sarvi'lstivadins and the Theravadins and are in agreement with thNe of the Mnhlisa nghikas: (i) Amlio)u (dormant passion) is neither ciua (mind) nor caJla!.ika (mental). (ii) AnI/soya is differeDI from pervading passion (parym'oJ!hOna).

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125

(III) Anuiayo is never an object of though t (anulambuno). (IV) All/doya is dissociated fro m mimI (ciHa~I'isump,uJllkw) . (v) Paryal'asrMJlla is assodatcJ wilh

mind (tillu sumpray uk Ill). All these have been disc:ussed in the Kalhii ..atlllllill con neC!lon with the doctrines of the schools ot Gro up 11 (see above).

Rc Meditation & Smrtyupasr/tfino, tbe only difference between the MnhiSasakas and rhe Samlslivadins is th3t the former do not recognize any !okouaradhyullo. They 19ree wi, h the Sarv:i.Sli_ vadi os in holdillg that all thO IIIOS (m:.i. rgailga<;) arc incl uded in the four smrl),lIpl1Stlulnas (application of mmdfu lness). Re. Vljiiiina, the Sarvastivodins stale that th.e five I'ii/lanas (perception

defJved by the organs of sc=nse) engender raga (nttuchrnent) but not I'ird,go (detachment). The M:lhiStlsakas consider this unreasonable and hold that these conduce both to saNiga and I'i,iiga, Bot h the schools agree in hoidilll: that the

SIX \'ijiiiiIlGS combine with L'ilarka and l':cdra . Re. ASWflslqla & A,,,ariibhm'o, tltt:" views o f the M3hi~i <;D kas are :111 opposed t o thost:" of the S3rvasti ..,:iCi ns: (I) There are nUle uneonst it uted (asa/lld,!ta) d'Wf mas, but the list is different from that of the MahJ.s:lI'l~hibs.1 (ii) There is 110 intermediate stale of existence (olllorribIJQlY1 ). (iii) There is nothing which can transmig ra te from on..: eXistence to another.

There are a few other o pimo ns, whier. arc Ulso yolltr.IT) tel those of the Sarv,hti yJdin ~, viz .. (i) No heretic can gain the fivc supernatural powers. (ii)G ood k arma canno t become the e(luse of existence, In addition to the abo ve,the MahiSdsakas hold the followi ng two views: (i) l'houga Buddh3 is in c [ud~dIII the Sai1~ha , a gift mude lo Buddha is more meritorious tha n that to the S

':l.lll!h:L (ii) Buddltaj 'iJl/o and SrcTI'okardllG have the sJ m~ e!1laucip:llie u ( vfmllkrfJ.I. PmtiS;lIpkhya nirodha, ADralis3m~hYl nirudh3, .\k :iS~ . AII!Hmon. Kuial. dharma tal!::atA, AkuSil la dh.ta, A... y lkr'a·uh. I~. M ~rgdnga t:J. ,PrJ, titya samutp.i.da.ta .

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DUDDJIIST SECTS 1)0; I:\,D IA

The Luter Mah i!iisukcsIt hi :tlre!'!c), been pointed out thill there Weri! twn ,chonl!> cor Ma hisjuk:B, on~e:Jrlier :l nd tl:e oth.. r late r, Th" view. ~tatect above wcr.;: held by

Ih'! r trlier school The btn M!1hi, fl":Ib" accept the c:l d in:li d octrines of tilt S;t r..,:istiv;i din, lh:1.[ r)J~t a nd future e)(ist, :lnd :l'!>erl II1:u dal1ltlhllf, {/h,ir"s :l nd ih'nfOnof in their su~ l!e~t sl.l:c arc :.l!W.lys('Ifesenl. so :11<;" are: the {!1IIIS".1'OS (dormant passions). T hey ;hld th:ulh(" (,,!1rth la<;ts lo r :Ieons. Th!!y agr~c wIth th.: S:ln :i<.ti ddj n~ in IIl"'holding Ihal 11';,:r" is alllar!JbflOI'fI (in :ermcdil tc s t~le ~t \Vl1' rn two f' .:islenc.:s). The Ilter Mahi ~:h:lk3S. therefor.... were ' I ~ mn::h in

Ilg~ m ent wit! the S:u'VaS(i\',i.dins :1 , the l"'.trlier ~hhi':i,alnl.!> \\.:re \\ith the T he r3 v:1dins,Sml'lil tirli t/(I

note (p. 112 r,) appearance, geoJ,!raphicni I:mguni;e and literature .•I:ld d octrines of Sarvasti":ida h:I\'e hem l:en:t "ith. The group of Thern,:\dins (Stha\"ir:lVi"u.lins) .\":15 subdivided illlo ele'en or more sects, of which th ~ Snrv:lsI;\'I,rlim :Jnd the Snmmiti):ls bc'came prominent. the rcrr.:lin ine ~I, we rethe \1 Gla sarvasti\:ldins, KasyapivJ.s, etc. !n lhrdi~trihu t il:'ln,

i nl ~nd uc tory

1\.11 a Hillar.1 nn ~" h ,)ol with iiS pi!!lkas in T ht.; EU I upean M:ho lar~ dubbed it ae a ~choo l upho ld ing 'Reali'IIl'. The doctrines or this school were

sub· ;~ctcd 10 V dlt:1I1Cllt criticism by M ahilya na pl' ilosophcrs like I\.ig;lrj un:t, AXlilg.J. Ar)ilu::va and others, who uphclJ 'N"onre:\li"m' (.flill)"'IIJ, Uf ' Idealism' (rji1iOI'Jillliirrrlfii). s:'1f\[ls:h.i.uaS,m.~k rit,

The Sarv.:istivadins selected Mathur;l as the venue of thei r carty H cti\"j t ie~ nnd it \~as from Ihis plnce thut t hey fanned out 10 G~ndhara and Kashmir a

nd ult imately to Ccntral A'ia and Chil1a,

T he legend abcU l lhe ~1("Cfio n or Mat /m ra as the ren:le:t:vous of the S:trv:i~tivii.din. run<i : 1<; foll ows

Emperor ASoka, accl..mJ ilig to the CeylulIcs:: chronicles, mCl the leading ml}[: k ~jn t uf the lime. Mogga lipultn Tiss<t, an ortbodox Tht:ra\JJ II . The third BuJdhist Synod W<t5 held

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under his chairmanship. Thos! monk ... \\ho did n('; ~uh<;('rhe to the doctri:les of Thcra,iida. Vo't're c<'m,..!!cd lo:l Ic:l\'!': P;i!aliputra. the scene of the Synod. Th!) \\ enl first to \ 1a,hura. About Ihe introduction of Buddhism. the Imdiliol1. pr.."rn('d in the Mlilasanii'itinida Vi,rtaya l :I i' also ill theCI·jn{'.~e \ el"~i()l1 of the A$akiil'(ltkil1 l1 ,2 is as follows:Bhn ~\:i n Buddha while truvcr~ins the Slllus.:n.J \,;uulltry. reaeht'd Mnthuru\~I er;: he notic~d n green f(l(~Sl 011 a hill called Urumul)c;la. He predIctedthat a hunJI'.;d )'\,'<1[5 afler hi;; demise. t \\O rich brothers Ntl!n a 'id Glla!a wuulll bui;d there the Na!t1bhu!u\ihilro., wh teh would b«:ome a mngcnbl place for meditation or monks, seeking quic:tutlc ( .al1lalha) and inSight (I'lpa/rallii) At that time t here would be a spicedenier. whose 5011 Upaguplu would be:as grc,ll a jJlc;!t:her as He himself was, without however the ph)sical ~igll> uf Oi Buddha. He would be ortl ain~d by Mudh ~[l n dinll. a ui~~·ipk of AnOlnda alld would be the lost of the dhnrn·,a pre.1cllcl). In the DiI')'ul"lUIUlIll (p . 348) it is slOttd that Durid h.... made the forC'Ca~t abou t the .ldl·cn! of Upngupto.. Siinuklwii.si ..... o ult.! b!! his spintual pre<;eptor but there is also the Iraditiou tllat t'. la dhya ntlina (t. ladhy:\ntika, Mn.ti hllntl ka) ordained

Upagupla. Tile episode of Vi'!s:IYadntt:i is ,;;i\'en a prominent place ,II all

the biographies of Upngupta.Upagupm occup;ed a very high place ill the hierarchy of the Sar ... aSllvadn school. In the AbMdharlllllko.illl·Hikll),ii (IL 44) UI':lguptn tS said to have composed the Nl!l{padas!;Slra. His opillioll'i \'I.:re "alued as those of the S(!rv<istiviidi ns or the Valbhil.~ik:Js Qf Mnth ura. In conclusion, it may b~ Slated that Upagupta was not only a versatile prtacher but :llso an important \\ntl!r of

the Valbhfi~ika school ofMathura.Th ~ \\idc p:)pul']rity of the S.lrVli~, i viida put into ~ h ade D I olher school~ . .. nJ II' at. p:lrlicul:nly. for its propagation all over NCT1~ern India and in cnunlr~~ olltside Indi:l, lik;: Centr:l l Asia l:ld Ctina. Its orig.n ~hlll'd be pla¢;!u some tim;

I. 0,1(1,11 Mf'S . 111. pt. i. 2. A ,./I""'(/J/f( ulrull'/ Iroml31crl by S~"'ahabh=rl r" IranI. Poylulki. UgclII!c de I'''m~r('ljr A.io/(t/ .

in

50(; .... 0. P,.

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J23

DUDDHIST SECTS

I~

1:><01'"

after till: Mllh.i51sakw and the Mahasanshiklls. There is no do ubt thai i: branched off from the Mahis.hilkas and n ot from tile Tbcfll.V!\::Iiru directly as s

taled by Vns.1mitra and olh::r writers of i!Her da),s. TlC Sarv.isllvudins should be d istinguished from the l1.1jlasarv.htivd.dins,l who probably modified cert<lin doctrines of the Sarni.slivadIDJ. t!5 cho from Ihc Vaibh:i.lJikas, in which name th is school was Inter kn own from t he time of KnQi ~ka .2 Vasubandh u in his AMidltarmakoJo, has the Ka!lhmir Vnibha~ikas morc in view Ih!!n the earlySnrvasl iv6.dim. This is due to the r.let lhat the Vaibhd~ i kns became more pcpulnr f rom t he tilll~ of KnQi ~ ka !lnd became predominant in Kashmir and GIlIIJhii rn.' The popularity of the early Sarviistividins was l:oufincJ to N ('rthcrn India around Mathuni.. \'ohcrc it h3d its origill . P ruf. PnyluskiL truc.:st he origin o f t he S1Irv.lstiviidn school ill th\,: grouping of mo nl s, shown

in thc accoun t of J he :Xcond Council. lie s.:ty~ Ihil \ t hc monks co!l':ltcdby Ya!a llJ.ilcd waiL1ly from twocentroc:~ . of w,ich one was Kawambi·AvuDli anu

lI lI: u lh er M a thu t":L. The former developed into Tiu:r.n.hlu allu M ahihisaka sclh'0 1 Ilhilc the laller iu to Sarv:isliv5da, <I ud 5 bllih w\:le oppcscJ

to thl! ,\ fahas.llighik uli. \Yho~c centre \Y.U I t Pd! ..i1iIJUI ru and \'ai~.;lj Jnd at a bier dJ.tc in the Andhril provin.::c.

If ~ lum 10 Ihl! Sll~u!)< i o n or 1;:;lc'lcr:. (ticiir)'!lf'Or" lllp:.mi). :I.~

gi.. ~n in !IImost ull S.Losl ril tr:lLilions. pro.:",,·pcJ in Tlbelan. il will be' nh;,e r...ed t hen aftl!r Sambhtlla Sjtuv;hl. th.: ~lIo:.:~ssionI. "'" rs ~p;::l k j 0( Ih;.:o MOl.J"'lrv,i..lt ... ~ ..h ns. Sec THl\lu~u, rp.xo,;iii ni v, 7 14 , 21.). :! In Kls hmir th~r.: w.:re both Vaibhl:lbs and S.llIlr}nl kM(YC \'i la),avid;hb)':..rl, S,lulriintika bll.lJ 1.1lath)'~h). The lall.:r ar~ co: ....,.ibcd III thcAOs.:I . )'ijl..fl)'jj

(Viii. n) J~ VioJ}.I·vu.:I. Ther.: I'i<!re :uo v ...ler~rrt,J I()

bhi I~:t'.

"liu

ill the /\oW:l ~ "blhhdc:i.lk~ Va,b!,:i llJ. ... )_ rror, T"ka~U311 WIII<:J (JPT$ .• 190 I OS. p. II I) Ih:ll1he S:lr"'~I,,;jui.u W~I ~ lis/) dill .hed on II", VlbJ,ti,'" :I~ K:, <h n" Ii:", ~ Ill! (I:1I1r' h, "'~ ", b, r "fter Wl11pi!.ltiOfl

of lite M"f:JI·ib!ul',i Ih~ forlll~1 .:.. Ilpsed the !.III~r .11111 lx:came knf)\\11 ,h KiisllliI"U'\,:lI:,hii,t!o:3li, or 51Olp!y V:llblt':' ~i "" s. 4. PrJ;} u>l.i. cpo {'it .. II. JOS. hYCd .)UhM" Kls hm ir

""!U'

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DOCTRINE_ OF GROUP !II

SCHOOU

129

is recorded ditferemly from t hat in Pi"Hi. Bu ston' and Taranathal tell us that.\1 ahakassapa entrusted the gua rdi:tnship oi the Sangha 10 Anand.:t, whoi ntu

rn entrusted the same to Sambhuta Sanavasi. T he latle; gave over the guardia nship to Upagupta of ~1athura .! It is well known th at in the Sanskrit Avadanas,Upagupttl i;; made the spiritual adviser of A.so k.:t as against Moggaliputtl Tissa of the Pali texts. This also lends support to the view that M::thura becamethe lim cen tre o f the San asli· vad ins soon arter the Second CounciL ;!nd t hat

it was fr011 Math ura that the influence of the Sarv3.stiviidins radiated all over Northern India, purtiwlarly over Gandhii ra and Kashmir. T he propagatio n or Buddhism in G andhara and Kashmir has an independent history of its own . Both

the pali and Sanr;k rit trad itions state that Madhyuntika (Majjlrantika) was responsible for the propagation of the religion in these two cou ntries. Madhyanlika was a d isciple of Ananda and so he was a co n ~ t~mpOnl ry of Sambh u\a Sal)avasi and senior to Uplgupta. Madhyantika is recognized ;!s a leacher by the SarvaSllvudins. 1113 1 Madhyiimika preached Sarvaslivada Buddhism in Kas'lmir is corro bora led by the testimony o f Hiuen Tsang, who tel!s us that A~oka not o nl

y sent Buddhist mo nks to Kashmir but also built monasteries a t Ihat place.! He writes that during Asoka·s reign there ~as in Magadha '8 subtle investigator of

niima rfipa (mind and matter). who pu t his extraordi nary thoughts in a treatise which taught heresy'. An attempt was made to drown these monks into the Ganges, but they saved themselves by fleemg to Kashmir where they setlled on the hills

and in the valleys. On hearing this, Asoka lelt remorse and requested them to return, and on their refuS2.I, built fo r them 500 monasteries and "gave up all Kashmir for the benefit of the Buddhist church.'" The fac t underlying this story

is that the " investi· gators of mind a nd marter" were no ne other than the Sarviistlvadins, whose principal tenet is tha t nama and riipa are r{'al and are divisible into b4 elements, which exist for ever (sanam asti,.1. See Bu s:on, If, p. IDS. He derived his information from Ihe Vi/lajl<l

k l l1dralw of (he M{jtruarvAstl v;ldim. 2. Tir!lntl.lha, Upagu;ltll W&, followed by l. WIHlen; , I, p. 269.

Dililika.

4.

WaileD, I.p. 267.

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BUDDHIST SECTS IX L"DIA

and It ii for this ... ie\\ th a i they had the appel lation of San'aMi· vA da. Then the statement that they resorted to the hills and valleys of K3shmir corrobor2.tes the Hight of the Sarvastivoidm m onks to the nort 1 in Kashmir. Hiuen Tsang must have fallen in to confusion in regard to the name Maradev!! . T he re were in all likelihood two persons of thIS name, "one an influent ial abl:OI of Pu!alipUlrn'" who preached the D?l'odiila'j ,itra, and t he other 2. monk who introduced the tenets re lating to the impe rfections of an Arhat! M aMdeva the Investigator of mind and matter must have been a Sarvlistivadin while the other Mahiideva, "h o attributed imperfections to an Arhat, was a Mahasanghika . Hiuen Tsang ' fu rther confused the The ravadins with the Muhtisnilghikas when he: wrotetha t ASo~a supported the Mah:isailghikas against the Theravlidins, a nd that 500 Arhats lert Pli.!3Iiputra and propagated the Sthavira school in Kashmir, while

the majority of the inferior brethren al Pii!ulip utra began Ihe Mahisailghikaschool.' The Mahasailghi kas, as we know, lived origi nally at VaisMi and latero n passed o n to the south, making their pri nci pal cmlre in t he And hra country 31 Dhanaka!aka (present Guntur District). The stalemenl that A~o ka beca merepenlanl later on a nd thu he wa nled Ih: monks who flc:d to Kashmir to return10 Mugadha may be an indirect rde:rtnce to the fact recorded in the DiI'yiil'adiJlla4 li nd A j okiil'adiina l that A ~o ka made an attempt towards the end of his life 10 reconcile tbe monb of Ihe different schools of Buddhist though t by c

onvening a council to which he panicularl y invi ted the monks living at T amllsavana in Kashmir. The Ceylonese chro nicles maintain a discreet si lence over this incident, a nd this is nol unusual in view of the secta rian spirit permeat

ing the chro n icles. The SarviiSli\'iidins also claim A~oka as their p:al ron.They ignore the n ame or Moggaliputta Tissa and put in its stead the name of Up:agupta as the spiritual advi5er of A~o ka , TheI.M~jhi"" J,W l t\~ ,

2.

III , 179. I, p. lfi8.

3. See above. P. 22. 4. Wallen;, I. p. 2(,9. 3. Di,yii., p, 399, IA ., 1895, pp.241 If.

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Ul'lHIUUP III SCHOOLS

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A\adana literaturel or the Sarva.stivAlIin.s is rull of epIsodes de:ali ng withthe life :md munificence uf I\soka. Tolramitha also speaks of his lavish gifts to the S(1Tvas ti viilla monks of Apartin. taka Kashmir and Tuk hnrn.' KalhnlJll'

writes that Ariola not only bUIlt Srinagari but ol so covered Su~aletra nnd Vltastra with numerous stupas, o ne ofwhieh was :,o high that Its pinna· cle could not be geen. Yuan Chwang noti..:e:u fo ur A soka to pes, each orwbichcon tained relics of nuddh a'~ body. The Avadanas record that towards the end o f IllS lire A

~ uka's liberality to the Buddhist monk.s WM cuned to such all t: ... tt:nt that his grandson S:lmp~di,' who was in chnrge o f his li'C a~ury, refused to carry

Ollt his commands a nd even reduced lib food to a myrobalan, h:l li of wblCh was the las t gift m ade: by him to t he lSuddhis t S:nlgha. Through the ac tivities of the Sarvasli vadms, Kashmir beca me a centre of Buddhist ph ilosophical stu d il.:~" und was, according to Tflramitha, also the seenc of the act;\'ities of Vatsn, the propounder of the Atmaku theory (pllllgula~'t1dQ) and the fo under(If the VatsipUlri),ll or Summitiya sellout.Geographical upunSion ofS(Jn'ii:itj~'ada

During the rden of Aioka the Survii.5 t iviid iJl ~ lIid nOt find a congen ial home a 1 P:i.!alipUlra, i. e. in M ngad ba and misrated to the no rth. They founded two centrc!, one iu Kashmir under the leaderShip of Venerable Madhyantika am!

the olher at Mathu fa unde r Ihat of Venerable Upag upta. Mudhya ntika was thedirec t dhciple of Ananda whilc Upngupta was the disciple of SalJavasika, who was also a d isciple of Anaulla. The SarvaI . Prof. Pnyl~ski writes in his ugelllil tit r Emp"'ur Aioka, 1'11'1 lot . J 17 thaI It council of ~O,OOO II'IOnkswas held by A~~a, his sources of in~onn· _'ion belnK tbe AJ.:Ma."udOlICl and TarJnAtha.

2. Schi~ rn~r, p. 31. 3. S:ein. I, P. 19.

4. II has been restored by Schiefner asDllanadA or Sampldi, 5. Sec Gtfgit Ms .. '1 01. I, Intro. 1>. ~h;e fncr, p. 44.

Sec Infra.Vasa vadA!r~,

but it may al!lO be

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IlVDDHIST SECTS IN INDIA

sti,adins can therefore claim Ananda as thei r patriarch, but Du ston l stat(" that they claimed as t heir founder Vellcf<tblt: Rahulab,l adra "r:nowned for hiS

del otlon to disciplir..::." Iu Iht: AMhP/Ull/lc koiIH')(iJ../lytit. Rlihulabhadra is mentioneJ a:. a

tea:her. The Therllv,i<hos were hrst dividffl into ' .... 0 :.celS,M:!hilJ1sisaku and Va,ijipuuaka (Vatiiputnya). From the fonner appeared the Sarvasuvadins. SalJ3,asika was VCf) old wJl\:n he oroained Upagupt3 a t MatltUra. The time (If the origin of Ihe Sarv,isti\'aJlOs should th~refore be placed about 1.50 yeu:. aflcr Buddha's demise. According to Vasurnltra's SQII/Q)'ablucluparacanacakra, the Sarviistivldins branched off from the SlliJviras 10 the 3rd century

after Buddha's demise. This dale is cOllobo· rated by Bhavya , Vinit:!dcva and L·lslng. I lSing spc..tks of fou r main dhisions of the Stuigh:t, V Sarvastivdda. SLhavira, IZ.,

Sammitiya and Mahlisanghika. The Jiianaprasthallasjit~u of K:ilyi1yal)iputra contended thai the objectS in pre5ent hay!: lIJ1;lf past ness and futuri ty. It was

refutec! by Moggalip ulta Tl~~a inthe Kut/)Qrallllu It was for t hiS reason perhaps that Ai.uka supported the cause of the Sthavlr3vadlns, and conscquclll[Y the Sarv:istivfidms left Mdgadha aod

went oorUl\\ard~ tu Mathura and Kashmir. There are a few inscriptions dating trom the 20d 10 the 41h century A. D., "nesting to the presence 01 the SurvdSlivddm) ill M:llhura. Peshawar, Kas~mir and Baluchistan . There were a few Sa rvlistivadins at Sr:ivasti a a nd Benaras lSarnath).· Th: ea rl le~1 of the lhree IRSCriptlons (lsi century 8. c .) was found al Matbura (Mathura Lion Cnpital) of tbe tIme of Ranjuvula and SoQ.asa. It runs 9S fo llows : (a) The chief queen of Mahdk ~t ra pa Kajula. daughler of Ponce Kharoasta, m other of N:mda Dlaka along with other~ established at this site, which was JU$t outside tbe consecrated boundary(ni~sfmiiJ, the relic of Bhagavan ~akyamunJ the Buddha, ereeted a slone pillar crowned with a hOD, and built a

OU 510n, It , p, 100. 2. Abhl(Jhur"'u!.QJ.. ~) Jk"yu. pp 71 4 ,719. 3. ....mQ~atho donots lhe nameoo 'nf Ih~ SarviSLivAdins do nol appear in the S<ll Mahal Im

allc inSCliplion {see E. I., VIII, p. I II : IX, p. 291. 4. ASR., 1907 ()8, p. 73.

1.

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or

CROUP III SCH OOLS

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monastery (sOIiglziirama) for the accepta nce of the monks of the four quarters,particula rly, the San·aslivudi ns. (b) I n the reign of K ~ trapa So~l;isa . sonof M ah:ik~ t rapa Raj uia, Udaya, a d isciple of Ac:irya Buddhad eva. along wi

th Prince Khalamasa and Maja as assenting pari its (alJ;lIIuwakii) made the gillof a cave dwelling (gu/u; I'ihiira) to Bucld hila of Nagaraka for the acceptanc

e of the Sa rv:istivadin mon ks. (e) In the reign of K. ~a tra pa SOl,Usa, the gifl of land was made to Ac:irya Buddhjla of Nagara ka. who refuttd the arguments

ot' tbe Mahasangbikas. (t::ndiDg with the ,,"o rds) Adoralion to all Buddhas, Uharma, Sangha, and to the Sakas of the Saka country. etc. The above· mentioned in

scriptions distinctly prove that the early Saka rulers were sup porters or Buc:ldh ism. particul arl y of the Sa rvaslivadins, one of whose centres of activitywas then at Math ura. Buddhi la, a ~arva st ivad a teacher, must have ea rned agrea t reputatio n as a dis putant for defeating some Mahasarighika teachers inphilosoph ical controversies, a nd was lhe recipIent o f gifts from distinBuished personages. T here is also the men tion of ano ther great teachcr called Acarya Buddhl!deva. At Sr.ivasti (Set Ma het) has b~n found un elliptic clay sea ling

inscribed with the na me of " BuddhacJeva" in the la tc Gupta scnpt (A SR, 1907OH, p. 128). YasortlJlra in his Abhidharma. kOSoI'J'iikhyii (V. 26; IX .12)refers to St havlra Buddhade\'a as an authority on Sarvastivoida doctrines and state" that one of his preceding leachers wa) Sthavir'J. Nagasena, who was a contemporary of King Menaoder. Buddhadeva intcrpreted the Sarvasti· y;1da doctrines as implying that "all exists (sorl'iislitvo) as relative Uistence (on}'othiill}OllriitI'Q, K osQv)'iikh.va, P. 470)." It is rather risky to Identify th is Buddhadevawith Duddhadeya of Ihe inscription, for JI was a Common practice among the Buddhist monks to have identical appellations. There is JnothzT inscription at Matllura (Buddhist Image Inscription) of the time of H uvi~ka (I II A. n.), in which the i!l~I!llIation of a Bodhisattva image is attributed to t wo nu ns, both of whom were diSCiples of Bhik ~u BOlla, a master of Tripilaka, and une of the nuns,Dhanavati, was a sister's daughter of ~hik:~u Buddhamitra, also a master o f Tri

pi~aka. This inscri ptio n e"icJently refe rs to an image of Siddhiirtha Gautnmabefore

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BUDDlllliT 101':(;1"5 1N !NUIA

his ~ttainmcnt of bodhi, i. e., n HInnyunic image. Tne preceptor of the nun i~ described IlS 0. student of the Tripi!ak:t, attributed only to the Hinil)dnisu. Tb:n Bala was a Snrv5stivadin is established by two other inscriptions discovered

at Snivasli". viz., (a) Set Mllhet Stone Umbre lla Staff, Ilnd (b) [mage inscrip. tiom of KUJ.1i~kn I, which bur the slime text. During the reign of Kal}i~kn (78 101 A. D.) the gift of an umbrella and a itaff, with a Dodhisaltva (image) was made by Bhik ~u Bala and a disciple of Pu ~pnbudd hi , nnd these two were installed in the promenade (cankruma) around the Knu ~ mbi ·kii!i. which was a part of

the Jctavana rama nnd where prebnbl) Buddha was staying when he admonish~d themonks of Kau ~::lmbi. A sim ilar !;ift was made at Sarnath by Bhik ~u Bala (So.rnath Buddhist Image inscription of Ka~ l~ kll I), find these were also installed

in the cQlikrama used by Duddhn for his med itation. The gift was made by Bala,wishing to share his merits with his parents, his disciples, with another monk

coiled Buddhllmitra as a lso with K ~allapas Vaollspara and Kharapallanu. Both Bala and Buudhawitra were SarvastiHidins, hence it eun be inferred that at Sarnalll also resided a few Sarviistiviidins during the reign of Kitl}i~k:a . Ou lh~ south side of the Jagat Singh Stupa, the fullowing il1S!';fiplivlI was disco,·eredon the topmost step of the stone stai rs "adryyiinal]l Sarvastivadiniirp pnrigrahe." Dr. Vogel a~~ it!Ds thi:) inscription to the 2nd centu ry A. D.t This inscription is n:pcat(;d on a "rail surroundi ng tbe old silipa iD the south chapel u

f Lht: main shrine." The second inscription on the ASokan pillar at Sarnath, mentioning the nume of ASvaghos:t, was probably dedicated to the SarvdsliviidiDs, which appellation WID> unfortunately obliterated. T he third inscnptioD on the same pilldr rcad~ 115 follows! "acaryyuniuJl Sllmmitiyamll]l parigrahe Vat::.ipulciy81}.a!p.'" From these citations of Ihe tWO sects, S<!rv:hliv.ida and Samrnitlya, it may be inferred that the Sarvastiviiu i n~ uccupied a strong position at Sarnoth up 10 the 2nd !';eotury A. u. and that thereafter the Sammitiyas attain:d

grealer populality, The two sect) might hnve lived togethe r ror some liwt:, but in an y case by Hiuen Tsang's timeI. 2.

ASR., 1907 611, p, 73.Satmi,

Cruuf,,¥~vj Sa'fla'!. .\I.. ,c""', p . 30 31.

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OOCTa .:ies OP GROUP m SCUO(U,

13;

nr K.\~i~lra.

the Sarvastivadins left the place, leaving tbere tbe monks of the Sammitiya school o nly, The find oran inscription of the Kushan period inpure Pali' leatJ!l us

10 condude that the Sthavirtlvadins also re.ided there a t a very early dale, perhaps before the Sanasriv;ldins attained rrominence, Very likely the pro~ressiye career of the Sa rvistivadins had a setback for some lime during the reign ofPu~yamitra (187·[51 II.C..) as is evident from the Divyiil'ndiillO, a le:\l of this school. Rut the several donations made during this period by the devoI~ provethat it was professed by a large section of the people. Its revival cam: with the Invasions of the Graeco Baclrians. ~akas. Pahlavas. Panhians and Yavanas. TheM ifindapmiha, th~ o:iglflal of which was in Sanskrit ...ery likely belonged toIhi~ ...:hool l The existence of this tex t shows that Ihe GroecoBactrian kingslike Menander were in terested in this religion. liS complele revival took place

during the reign oflhe Sakas, and Ihe popularity of this sect reached its climax in the reign

FA hien (111).414 A.D.; noticed the existence of this school AI Pli!nlil'Ulra while Yuan Chwane (629 645 A.D.) found it "chit'fty in K:l.~hgar. Udyana, and several other places in the Nnrlhem Frontier, in Matipur, Kanauj. and a place near R

ajAcrh:l and alen in Pe("l;ia."s I ISing came across the adhen:nts or Ihis school in Lata, Sindhu. Southern and Eastern India. SUmMrll, 1;l\Ia. ('hina, l.enlrlll Asia and Cochin China.· From Ihe above evidence~ it i~ 8J"1J"1arent how widely popular was Ihis <;chool all over Northern India and outside India, but little known in Southern and Weo.lern India.J . The Pall inscriptIon reads IS follows . Cauari imim bhir..kJllI'tC a riyuaeeJru Kalart:lini c:ilnAri dukkh~rp bhikktr..w anyllo;ac:carp dutkhlSamuda)lam ariya~ccam dukkhanirodh~lJl ariyasaa:afJI dukkhanhKlhapm;Di ca palipad! ariyasaa:al']l 2. Ab/litiharmoJroiiH16kiy4, ill:_ 12 (Jap. td .). p 7a:1 rtfer! 10 N'.a~na

as piir rukll sthulirQ.

J. JI'TS., (Pl'Ur. Tnhku~u), 19W 05, p. 7 1, Legle's Fa him, p. 99. JR.AS., U9t,p. <120, Takoku;u, I_lsi"" pp. ~~ii_uh. 4. "ISmr, hlro.

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B UDDHISf secTS IN I SOlA

811 s101l's in!ormarir about th e School m

According to Bu ston. the founder of this school was Rah ulabhadra of the K$tltriya caSle " renowned fo r his devotion to discipline.'· T he mantle worn by the members of this school had 25 to 29 fringes. and th:ir badge had an u lpaJa (a lotus). a jewel, and the leaf of a tree.! He further writes. " J ust as the higherclasses establish the mundane laws and customs of a country or race, in a similar manner the Sarvas tivfidins. as they spoke in Sanskrit , the language of the higher daises. represent the foundation of the oUler~ts. ' ·'

It cannot be definitely stated whether Bu stoo had in mind tbe Sarv;lst hAdins or the Miilasar .. aslivadi n s.~

LAnguage lInd LiteratureThe Tibetan traditions corroborated by the recent finds 01" manuscripts in Eastern T urkestan a nd Gilgit leave no room for do ubt about the fact that the SarvaSl ividins adopted g rammaticaT Sanskrit (and not mixed Sanskrit) as the mediumof their literature and that they posses~d a complde canon of their own in three

divisions Surra, Vinaya and Abhidharma. The sub divisions of these three Pi~ak

as were also substantially the same as these in Pali. OUT rTk'l.in source of informatIon regarding the literature of this school is Chi neSt and, occasionally.Tibetan versions ot lh: Tripi!ak2. supplemented by the fi nd of manuscripts in Central Asia, Eastern Turkestan, Gilgit and Nepal, and by quotations found in works like the Laliravisrara , Mahiil'QSlll, Mlidhyamika I'.m i, SUlfiiionkiira ofAsanga, Divyavadana, .4bhidhannako.fa with its Bhiiiya and V)'iikhyii. It may be

questi oned whether the information available about the literature of this school are 01 the Sarvas· tivadins o r of the Miilasarvastivadins. For the p resent it

IS not1. BU'SIOfl, II, p. 100. For fllrlher In formalio n, sec Walter.!, Yuan Ch"'ung,

I, p. 149·50. 2. BIl Slon, II, pp. 99 100. 3. Hi ucn T so,ng G lnleS Ih~ t th e Sarv!l&ti~l\din~ had a pec:uliu mocle of weainK lin,' cnll'lIrina lheir robes nOl

app roved bY'ne follo ....ers of several schools ,WalleN;, I, PI'. ISO fr. Takl

kuill, 1·1~11jf).

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possible to disting uish between the two, but it seems that the Agamas were common to both. so also were the Abhidharma le}lts. It is only in regard to Vinaya and few Avadana texts that there might have been some differences.AgamaSllrras : The SUlra·Piiaka of the Sarvt1sti~t1dins wa~ diviuc:d into t\gamas curresponding to Nikllyas of the Pal; Sl.hvul. There were four AgarTUls caUed Drrgfla, Madl/),ama, SU"I),uktu and Ekottara. In the Kola there are references to the K;udrulcu. which iruplies by the ellislentt of a K.rudraktlgoTr.a too. Pror. Alanuma has compared the Agamas in Chinese with the Pali Nikayas l in detail and has

come to the following conclusions : The DffghQgoma contains 30 sQtras as against 34 of the Dlgha NiU)'Q. or the 13 sutlas in the tim volume of the Palt Dfgha Nlkt.yo, 3 only are omitted in the Dlrghtlgama viz., Mohall (no. 6). Jal/ya (no.1) and SuMo (no. 10). All the sums or the other two volumes arc contained in this Agama and a few in the Madhyamagama. The order of arrangement of the sOtras in

the Agarnas and Nlkayas differs widely, c.g.• /tfahdpadlina is the first sOlra inthe Agama in place of Brolmrajdfa or the Nikdya. In the Agama the serIes of sil

tras is as rollo ws: Malrdpodiina, Malliiparmibbti!ltJ,

Malrtlgo'inda, Janaliasablla. Agganiio, Cakkol'atli, Sfhaniida, PtJytlJl, Udwmbarika Sihaniida, Sailglli, Dasultora, Mahon/dolla, Saaa·pan1;a, PiJ/ika, SII1gii/oI

'Qda, Piisfidika , SamposddQII/}'a, Malrt1samaJa. Ambaflha, }Jrohmajfifa, SOfJDdQ}J{ia, Ku!oi!anta, Kel'OIIQ. KaSlapa slhandda, Tel'Wa, Siimai/iiphaia, POllhapdda, Loft/cea. The Agama contains two other suUas. or these sutras, fragmen ts of

the Aliillarrya and S(/liglti have

been discovered In Eastern Turkestan,· and quotatio ns from the Bruhmojoio and ::iorigrti appea r 10 the AbhidltormokoSa. The relation of the sutras or the Madhyam§gama to Ihose of the Majjlllmo Nlka)'Q IS as follows : ()f Ihe Ij:l suttas 10 the

JIi )lJ1\

Tllf Comparoli"f Cala/ogur 0/ Chirlfll .fgllmas & Plili Niktl)'oJ. (1929). ! . U

oo::rnlc:, M"'''ils<:tlJI' &t",..inJ u/ BwdAl,' LlurUI",t:/u/OlI" '" UlJIt:,1O TlilrIc"JI<U, I.

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138

BUDOHIST SECT'S

I~

INOlA

tbree volumes 01" the .\1Q)}hima, only 1\;1 are omitted in the Agama,

.'1%., CuloJliropamll (no. 30). Mahiisaccaka (DO. 36). Slileyyaka (D()4 1), VeraiiJaka (no. 42). Kandaraka (no. 51), Jrvaka (no. ~'>' Kllklc ural'otika (no. 57), AbitayariiJOkumiira (no. 58). Apa1Jnaka (no. 60). Tel'U}a VacchagouQ

(no. 7 1), Gholamukha (no. 94), Cuilkl (no. 95), Vdsetlha (DO. 98), SallgaraviJ(no. 100), PaifCQl[o)'a (no. 102) , Killli (no. 103), Sunakkhatta (no. lOS), Al

lupada (no. 111), aDd Hhaddekaralla (no. 131). 10 the Madhyamifgallfa,

there a rc III all 222 slHras., tl2 of which correspond to the sums

in the AngutlDra, IU 10 the sultas In the Sall.YlitllJ, 9 to those in the IJlghaand the rest to the sultas in t he Majjhlma. There are a few 01 these sums In P

ah not found in lh= Asama. while a few slTay suuns correspond to passage In theSUltampala, Thera thertgotha and rinrl)'o (MaMI·agga). In vlewofthe mixture of the

suttas from twO or three I\ikayas In this Agama, we can hardly expect much egre

ement In the order of the arrangement of thesfllns.Fragment5 of two sutras of the MQdh},amiigama. viz.. Updff and Suka, have been discovered m Eastern Turkestan.! The agreement between the Saf7lyu\';la Agama and

Sal11y"tta Nik4)'a is similar to that of Ihe Mad/tyaltliigama and Majjllllla Nikaya. The Sagarhal'agga (Sec. I) 01 the two Pitakas has much in common but not tbe Nidiiflol'Ogga (Sec. 11); the 8th and 9th chapters of Nidilna, V'L, Samal,lobriihmatla li nd Alllarape),y(1!a are wanting in tbe A.gama, while the 1st and Sth chapler (Buddha and GaJll1[Jall) show marked differences. In the same section,Ahhisamaya. Dhiit" and other SalflyultQj are almost passed over

in the A.gama, but there is much Ihat IS common in the following live Saqt)'Ultu

s: AnamaJogga, Kassapo. LakkhaJ)a. Opcmmaka and Bhikkhu, In the XllOndllc vl1gga(Section III) of the Agama. the 10110wing sal11.VIlUtlS are wantmg : Okkanuka,Uppoda. Kle5ll, Siiriplllta , Niiga, Gandhabbakaya, Valiha, Vacchagoua and J"dna, In lhe Saliiya/l1o·\'ogga (Section IV), the following are absent:Miitugama. MoggaffQna. Asankllatc, Sammappadhiina. Bdlc and Jddl:/pCda. while major portions of the Mcgga, !IJd,,}'a. and Saer a

are omille!.l. The Sumyukldgama. as it exists in Chinc5C. is divided into SO J.Hoemle, tp, rft.

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DOOTIHNI!:901' OIlOU P lIT SCHOOLS

1 3~

sections and incorpo rates a large number of suttas of the Anguttara Njkiiya anda few of the other tex ts. There are also a few sutras which have no parallels

in p al i. A fragment of the .~rofJaSlilra o f this Aga ma has beeo discovered in Eastern Tu rkesta n, while Prof. Sylvai n Levi traced a few quotations fro m this i\gama in the SQlrii/mikdra of Asailga,l and id~n t ifi ed the following fragments in the colh=ction o f Griinwedel: Kokanada siura ( Aligmrara, V, pp. IY6 ~ 8); AllfillwpifJ~ada ( AlIguuata. V. pp. 185 89); Dlrgllanakha SI1lro (

Maiihjma, I, pp. 497 50 1); Sarabha sulra ( '" Aiigutlara, I , p p. 185 88); Palil'riijaka.Slhal'ira..ulra and Brulmlal.loJalydJli sfillo ( Alig Uf!ara. II ,p. 185) arc all includ ed in the Chinese translation of the Somyuklfigama.' T he

Ekollariigama and the Ailg uttara NikiijQ have very little in common. This is partly due to the fact that a large number of the suttas of the Afigultara is included in the Mudhyama and Sam)'ukto Axomos . The P,ili tex t is much more extensive than the Sanskrit, and it seems that the growth of this part o f t he Piraka

too k place independently of each other. From Ak.annma's comparative studies, the followi ng siitras m:ly be p ointed out as being more or less common in the two Pi~akas: Samtlcirta (I, pp. 61 9), DewJt/iita (I, pp. 132 50), Briihma~la toLo~laphala (t, p p. 155 2581, CaHa (n. pp. 32 44). MWJlariija (Ill, pp. 4 5·62), Ni I'arofJa (Ill. pp. 63 79), Aghiila (1lI, pp. 185 202), Dellalii 1 0 MoM (III ,

pp. 329 420) Al'ydkata to Malia (IV, pp. 67 139), Gahapati (IV, pp. 208 35), S

aciUa (V, pp. 92 11 2), Upiisaka (V, pp. 176·210), JCIIUSSOlJi (V, pp. 249 73), and AnuJ'sati (V, p p. 328 58). This is not an uhaustive list, for there are stray agreemen ts ill other sections as well. A fifth .~ga ma was not recognized bytbe schools other thell the T herav ada . J n the Divyli~adiil1a (pp. 17, 33 J,333) and elsewhere: the Agarnas a re referred [0 as AgOMacOIIll!QYOlJI. In the Nagarjunikol,H;ia inscriptions also, fo ur Nikayas are mentioned and not fi ve. T

he Pali Khudt/aka Nikiiya is really a collecti on not of discour.;es, sho rt orlong, but of a number of independent treatis~, which could not be included in a

ny of the four Nikayas .I. ~e Winlernllz, 0". CII. D 234 fn. . 2. TOIIIIg 1'00, V, p. 209.

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14{)

J3UDlUUST SECTS IN I"OIA

By Khuddaka, the PdlislS probably meant "other works" or "miscellaneous ..... orks." Though the Sarvastivadins did not have 11 fiflh Nik:'iya, tbey hed a few lexts like the UdiinQI'orga. S,ilro· nipl1ra (AfJhaka and Piira.l"ana voggos). Sihavira gu/hii. Dharmapado, Vlmallm'QslU, and Butldhal'0tflsa. which came later onto be collecdvcly called Kl udraskiigama (see above).VinoyoI'illoya (('XIs: Our information about the Vinaya texts of the

Sarvast ivadins is derived solely from the: catalosucs of Chinese canonical literature. In Nunjio 's Catalogue, appear the followrng titles: (i) San'iisli~·iida 'I'illa)'a lIliif! kQ. translated b! Sailghavallllan (445 .... D.): Tllisho xxiii, 1441; ~anj i o 1132. (ii) Sarl iistiw?ida I';lIoya l,jbhiilii, translator unknown (350 431 A.D.); Taisho xxiii, 1440; Nanjio 1135, 1136. (Iii) San·u.ftil'("ida,i//llya smigfaha, compilt:U by Jinamilra, !nmslatcd by l tsing (700 A.O.) ; Nalljiu 1127. (iv) DasQdhyaya ri/luya lIiddnu. trallslaLt:d by Vimala.k~a (being the preface: to the Du.i:ijJh.l'ilyu 'inayo), Nanjio 1144. (v) Dasddhycl)"a yilluyu bhik..lu pru rimok,o, translated by Kumliraji ....a (404 A.U.) : Taisho "xiii.

1436; Nanjio 1160. (vi) Dusiidh,iiyu I'illfJ}"fJ bIIjl.1Unl prllt lmokJo, compiled by fayin (42() 479 A..v.) : Taisho xxiii , 1437; Nanjio 1161. (vii) DuJ'iiJh,.uYfJ lrllliJ)'CI or the Sarvllsrivllda Vinaya, translated by Putlyalara togeth

er with Kumarajiva (404 A.D) : Tai~hu xxiii, 1435; Nanjio 1115. The principal text of the Sunrastivli.dins was the Dasadh, ri),a"'·;lIa),o. Fa hien writes that hecame across a Sarvastivada vinaya in \'erses, but the Chinese translation of th

e Dastidhyiiya I1'"aya a ttributed to the Sarvastivadins is in prose. The DasMhyli)'a (faisho ed., xxiii, 1435) is divided into 14sections. It opens with the eight sections of the Priitim ok~asu tra . The ninth section deals with ''Seven dharma~", I'j:., iik:iipoJa, p,o,fUJha, papaddana, \'aTl ii)'(isa, carmOI"Q Slu, bhailojyarasruand ch ara (moral precepts, fortnightly ceremonies. confession . dwelling in the rai ny season, use of leather shoes, use of medicines, and robes).

The tenth section contains "eight dhnrmas," viz., Kathina, KOl4itimbr. Campii,

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141

Plir.(lufohira k a, Sanglu'iI'olNo·paril·asa, Pal icc/iiidaIlQ, Sayallii.rcllaand AsamuMciirika dharma (rules reomaking of Ko\h ina robes, dispute at KauSambi, events at Campa, de!ds of Pa~ulo hi t aka monks, atonement for Sanghavas~sa offences, concealment of irreligious acts, rules regarding bed and seat and proper

conduct of monks).l The eleventh seClion entitled "saQl}ulta," i.e., miscellaneou~ rules, deals with dMra and o ther extraordinary precepts observed by some monks. The twelfth section is devoted to Bhik; U(lf priilimoksa containing, as itdoes, 8 Parajikil, 17 SUligliiil'aie;a, 30 Nail}sargika, 78 Pd.l'anlika, 8 PrcilideJalllyii and A.i/o {l!/Qrmd. The thirteenth section fe arranges the preceding

rules in the £koltara style, from one to eleven dharmas. The concluding section,the fourteenth , contains Upiili pariprc:clid, a well known text on disciplinary

rules.2 TIle text contains almost all the chapters of the Vinaya of the Thera\·;idins and t he Mu lasarvastiv;idins, and appears 10 be a much shorter ...ersion of tbe leJtt of tbe Jatter. From the litle, one expects len Chapters, but act ually there are fourteen, and so we have to ass ume that four of the fourteen chapters were later additions or were originally treated a s supplements. The 11th, 13th and 14th chapters are no do ubt later additions, bUI it is difficult to ascertain the fourth additional chapter. A close study or the Chinese translation along with Sanskrit text of the Mula· sarv;istiviidin5 will reveal the actual positio n.

A/ii/asGrvastiviida VinayaAs stated above, we rely on the Chinese versions of the Suvdstivada literature including the Vinaya Pi!aka. In this connection. it may be mentioned th at a large portion of the original MOlasarvastivi'ida , Vinaya was discovered at Gi lgitand edited by me after collating it with its Tibeta n versio n. It may be as;;umed that the VinH)'H texts of Saryastiv;ida and Mulasan'a stivada were not Yery different from each other. Fro m the Mulasarvastivada text, it appears Ihat the MUlasan·ustivad ins also,

I. See Bodhbama.p,ntlmol:sa.sutra. IntTo .• p_ 3 (I HQ.. vTT 2) 2. For run her detail;, sec: introduttien 10 Ihe MllIas~rvlstiy;ld.l vin:l~a, (illgll Mss, vel. III, pt. iI.

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142

!\UDDlI lST SEen 1:" ' I NDIA

li ke the Lokottnrvadin s, whose first Vinaya text is the Mohiivas lu, intrOduced many episodes reh.rine In the past and present Iiws of Gaulama Buddha. T he chapters of Ihis Pilaka that have bet n published (Gllgil Manuscripts, Vol. 111) are as follows :i. Pra~rajy a vastu (frtlg!llentary) II. Po~adha vastu (do) iii.Pra\ti.raQ.a vastu (do) IV . Va r ~a vastu (do) v. Carma vastu (including the Sro I)Q Kc!ikar03 avadana) VI. Bha i~a.l ya vastu (also in frogment s) vii . Civara·vastu (co mplete) viii. Kathina \'aS1U (do) ix. Ko~n:baka vajtu (do) x. Kurma vastu (do) xi. Pa~llilu l ohi taka va$tu (do) }Iii. Pudgaia yastu (do) ",iii. Pltl'ivasika vastu (do) xiv. Po ~dhasl h <i palla .vas lu (do ) xv. OllieI' unidentlfic:d va~ tu~, in fragmen ts, the last of .... ILir.:Jl is Sa'llghabhedaka vastu.Abl:idharmaTh~ Ahhidh arma literatu re or the Sarvaslivcidins is fairl y extensive. Apart fro m the well known seven texIS and the famous Vibhii~ii. Sii.strM of the Vaibhci~ i ka s. this school had to its credit a few other ph ilosophical works written by Vasubandhu, Sarpghabhadra , J)harma trata and Dharmotlara. None o r' thesevaluable works a re available in original Sanskrit exccpt the AhhiJ/wrflm/(oia.its bhiis)'tl and ~yii.l<")'ii or Yasomitra. The Vyiiklryii is rHI dou bt a mine

or inrormation and contains most of the philosophical topics discussed in the Abhidharma literature oftheSflrvastiva din>. [ t may also be regarded as a QlIint

esseoee of Ihe ~eve n Abhidharma texts. F o r a g~neral idea of the several texts at the present moment. we shalt have to de pend on the valuable analysis of the Chinese translations of the texIS made by Pror. Takakusu in the JPrs. 1904 05,

and the notes given b)! Pror. Louis de la Vallee Poussin in his in troduction to the French translation or the AbhidharmakQsa. With the publi

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.cation of the Vyuk"yii it has become possible to comprehe nd {he terms awl nomenclaturcs suggested by Takakusu on th:: basis of the Chinese rcndedng5 and forma bctter idea of the contcn t3 of the texts. TiIC ~evcn lexts claimed by the Sarviistinidins as (;o[lstilutillg their original Abhidharmapi~aka arc a~ follows :1

(0(ii) (iii) (iv) (v) (vi) (vii)

ltiiinaprastlulnasutra of Arya Kfltyayat)i pulra with its ~ix supplements Va! padii~), viz.

Prakarat;1apiida of Sthavira Vasumitra Vijf.iinakiiya of Sthavi n Devasarma Dharmaskandha of Arya 5ariputra PrajiiaptiSii:;lra of Arya Maudgalyayana Dhatukiiyaof purQ.a and Saligllj paryaya of Mahakau~rhila.

(i) The Jiiiinaprasihiina sutra is attributed to A.rya KatyayUl)iputra. In the Kosa it is stated that the actual author of thl' work was Buddha but the arrangement of chapters and topic!; were madc by Katyayaoiput ra and so its aUlhorship is attrihull'd to him. It was translated twice into Chinese, hy Ciotama Samghadev

a of Kashmir and Chu Fo nien, in the 4th century A.D., and by Hiuen tsang in the7th century. It is divided into eight .ections. The fi nit section contains exposition of ]aukiidigradlwrmas, jiiiillG, pudgala, sradd/rii, ahrikatii. l"Iipa and its lak.fU(w,anarlhaka (?), a nd caitasika (~best mundane topics,l knowledge.

individuality, fai t h and reverence, lack of modesty, material constituents ofthe body and their characteristics, anarthaka (?) and mental states). The secon

d section details the saf]l)"ojal1Gs or defilements, which hinder the spiritualprogress of an adept, and the causes of defilements. The third section is devoted to the acquisition of knowledge (jiiana) (a) of doctrinal matters by which a sekha becomes an asekha, (b) of right and wrong: views, (e) of the means of a tta

ining six aMijiiGs, (d) of the four truths and of the acquisitions to be made in the four stages oi sanctification, The founh section details what may be called evil works and acts with their consequences and also

1. 2.

Kola, 1, 9 & 11. Kola (Fr. tram1.), ;"lro., p. xxx. See Infra . p. \44.

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[44

mrnOIH~T ~ F.r:TS

IS lNnTA

explains vijnapli and arIj11apli. ' The firlh section givo!s 311 e,'(· pmitioD ofrlipa.f/:olldha. i.e. , the four conitttuents. and of those originating out of Item. bOI:l in ternal and e:HernJI. The si~ lh s«tiOn analyses the 22 indri),(J$ (predomi na nt (acull ies) and the three ~phe res of existence viz., kama, nipii tlnd (lf lipa. and explai ns in detuil the sparJ.:JIdl'iyQ, miila cflfa, eiC. The

seventh seclion is devoted to the men tal states de"eloped by an adept whIle heis In sQmiitihi. and gradually advance. from Sa kadag:\mi to Anlga mi stage. Th

e last, Ihe eighth section explains the foursmrly upasr/tii"Qs,

the various wrong views, and sim ilar other

mallers.The :oiternali"e title of the Jiiiina prasrIJiiJlQ Sii lra is A:ragranlho, as it

contains eij/,hl chapter.;, relating to Lal!ki/Ciigra. dharma (~mind and me:HalScatts) which are considered to be the best of worldly (kuma and rupu dlullU) m

atters. It seems that this book corresponds to the DllOlllmasQJi1{a~li in P,lILIt con tains eight chapters: T hese a fe : (i) LallkikiiKradharma _ the best wor

ld condit iom : (ii) Jfi{i'lOm knowledge of the natu re of all worldly objects :(Iii) Plldgallih of ind ividuali ties: (i...) Sne!:a gOilrawm _ Sraddhii _ Regard and firm faith in the T riratna. i.c .. Buddha. Dharma and Sangha: (v) Aflrfkyc1l1 immodesty ; (vi) LakSOllal1f= charac1cri stics of the body, i.e.. QJli,yutii ( impermanence. i.e.. binh. o ld age and death) : (\'ii) Caal/ii . SlIf]lC('ulllii. adhiretal/Q Idea. thinking. Dod deep thinking: (,iii) AnarlhakaJ1l=Pcrhaps. it means ··i ndifferent. i. e., neither ,ood nor evil"! The second chapterdea ls with (i) Aklisaia (evil actions a nd though ts in general) : (ii) SalllyojOl:i.ini = fcltcrs of hunlan life. Thc ~e are lhe illme 3~ Sat]I),ojo·,iini in P:ili:0=

" ·ol<1. I.!1. The above e""n'crlltio n IIn<1 Hllcfprct:OI;on lin: b.l~d on Ilx: S

ll1:.1..lil lrar< la lin n or Iht reJr.";1n1 ChiOf'~ 1<"'1 by Sri S.\n!! Ilh,\<," o f $ilnl. N'\<fuln~.Vi~.ab~nlli.

1.

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145b~iDgs

(iii) SaiJacarltam fetters relating to the dhalUs : K:1ma, RQpa and ArOpa ;

uf the three

(iv) Sarn'Q~_ lhe waY!i lind methods to b::: alluptell lIy the denizens of the three dhiitus Iu get riu ur lIlI:: ~Wf')'UjUf'W (feller..) ; (v) DaJa DIYlr4(li_ it enumerates all L ht: ~un~dv al,)lc Impurities of the denizens of the thre!;;t.lhatu~. Th e remaining six chapters ha~e Bot yet bteu pubtislled by53 ntl Bh ik~u 5astrf.

Dr. B:lrua mggests that the work

(Jifdr.apr~thiina .~·ii(ru)

ilia)

be paralleled to the Ptlli te:<t Pal i!amb!Jlddmagga.1 T here may be a verbal resemblance between the two tellts, b.Jt the JilulI(lpru· .whiinu Is written more on

the lines of Dlumrmo sanga{li II"m un those of PaIlsw nbhlddmQgga. The tille "I

so suggests that thework is expected to conta in topics leading to the high~t knowledge, which, in other words, is purity or emancipation. The second book is entitled Pral.:aralJ.aplJda. Its aUlhunhip is attributed to Sthavira Vasum ilra, who. according IU the

Chinese tradition, composed it in 8 monastery at PUSkitl:iVitli. It was translated into Chinese by GUl)abhadm and 8oohiya~"3 of Central fDdia (4305·443 A. D.) and also by Hiuen tsang (659 A.D.) . The work is divided into eight chapters. Thefirst lIdinci riipa, Cilia, caitasikas, cittal"ipraYllktas and astV1Jskrtas' (material constituents, mind. mental states, non mental states, and the unconstltuled) . The second dc=als with the s.tme topics as those discu!ised In tlte 185t twO chapters of the fou rth section of the J/1QI/Qprasllliinasiirra. The third explains the se nse~rgalls dnd their spheres of action. whi le the fourth defines

scverulterJus, su~h as dlrii ru, iiyarol1a, skandha, mahl1bhnmlka 3 (cf. Ku~'u,II, 23; Ill , 32), etc. The finb chapter analyses the wlu';uyu~' (dormant passions), v.hi\e the sixth explains l"ijne)"a, anUnlf!y a and Qllasrol"ll dhQfnraS (things to be known, to be inferrC\.!, lind pure dharmas). 1 he concluding chapter, the seventh, appears to be an mde'C., containing all the technical terms withtheir meanlOgS III short.1. Law, HiJlory of fiili Lit .. I, p. 137.2. Stc: III/rD.3. KlJitI , ii, 61 62

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14fi

BUDDH IST

sJ'.ms

1.'1 !.NOlA

The third book, ViJiiiilla kiiya is attributed to Devasarmu, who, according to Hiuen tsOlng, compiled it at ViSoka near Sravasti, about a century after Buddha's

death. It was transill ted into Chinese by Hiuen Isang (649 A.D.). 11 is divided iolO si'{ chlplers. Il contains an exposition of pudgn/a, illd,iya, ('iUIl, klda. \'ijtiOlUl, etc. as ghen by Maudgalyaya na, enumerates the dilferen! classes

of beings, persons, CIC., defines the function of menIal Slales as Imu (cause)and iilambanQ (ba;is) of spi ritual progress and also of mental Slales of a perfect (i.e., Arhal) and an imperfect adept,! Pror. ?oussin remarks in his Etudes Asiot :qlll!s, 1925 (i. 343 76) t ha t the first two chapters contain the conlrovenics reiating to the existence of past and futu re, and of plldgala (soul),~ The fourlh book is en titled Dharma,!ka.'ldiJa , Its au thorship is attributed toSaripu tra, It was translated into Chinese by Hiuen tsang (659 A,O.), In the colophon of the Chinese t r~lls- lation this text is described a s " the most importa

nt of the Abhidll(lrma works, and the fo untain head of the Sarvastivada system." This book, il seems, appealed 10 the Chines\! not for its subtlety and dep th

ot' philosophical discussions as for il> comprehensiveness outlining the genera

l course of spiritual training p rescribed fO T a Buddhist monk. This work can also be paralleled to t he Visuddhimagga of Buddhaghosa. Its 21 sections a re asfollows: SikKipadas or Silas; atlainmenli leading to SrOlapatti ; dcvelopment of

faith in the Trimtna ; the fruits o f the four :;tages of sanctifica.tion, fourGr),a pudgalos ~alll)'ok sal11ka/po o f the eightfold puh; attainment of !Jdhi

piidas; practice of SIII!IJUpasl ,linas: exposition of Ihe iiryasatyas; four dhJ'iil/us; ' fO.1f apromiilJo.1; four higher samiipauis (ilru/1Yos) , practice ofbliarcllii; exposition of bodh)'Qligos, and tt.en an expositio:1 of inariyos, o),oranos, skcndhas and dharl/s. Its concludin,g chapter explai ns the twelve terms of the formula of causation

(prarrtYQsQmutpMa).The fifth book, DMtllktiya, is attributed to Piir(1a in the Sanskrit and Tibetan

texts, and to Vasumitra by the Chinese writers, Prof. Takakusu remarks that theoriginal Sanskrit hadI. 2,

cr.

"'oia, vii. 12.KQij; (Trans]), ii, p. !!iO (n, Sec bi/ra ,

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UOCT fI

J N~S

OF OIl,OUI' III SCHOOLS

14'

probsbly mnre than one recension . It was translated lOto Chinese h} Hiuen \sang(663 A. D.). The object or the [(catise is 10 ennmerate the dharmas. consideredas 'reals' by the SarvastivAclim. The dharmas are classified under the heads :

10 maf"ihltitm;kas. 10 UeJa·maJuWllimikas. 10 pariuakfeJas. 5 kleJaJ. 5 dmif, etc.Thi s classification difTers: sl .ghtly from that round in 'Pali 1::'<15 and th

e AbJudharmakoSo. 1 Pror. La Valll:e Poussin Ihinks that this must be a ,'ery old text, which may be regarded :1" the source or the Pali Dllatukatltii also, asit discusses the t(1'lIpa)'ulla and l'ipPOj.·ulIa relatio ns of the dharmas as has

been dene in the [)hfjlllkathii. The si xth book Prqjiiilptijlistra is attributed to Maudgalyaya na . It was translated into Chinese at a very latc date ( 10041055 A. D.) by Fa nu ( Dharmapaln) or Ma ~adha. Th e Chine~e text is incomplete. In the Tibetan version this treatise is d ivided into three parts. viz .. /ok(Jprajn(Jpfi, k(ir(J~apr(fiiiapti and karmaprajiiapti. The /okaprajiiapli appears in a well di,ne:>ted rorm in the Abhidharmakosa (HI) . Prof. La Vallee Poussin

has a nalysed the first two Prajiiaplis in the Ca,smoloJ!ie biJuddhfque (pr. 275 )50).~ In the Iokaprqjfiapri th~ cosmolo~i:al ideas of the Buddhists are given

. in the kiiumapro,iiir.{Jli the characteri"lics tha i make a Bodhi~attva are discussed , while in the k armaprajiiap;i there are enumeration and classificationo i d ifferent kinds oj deeds. The se\'enth book SaiJgftipary tiya is attribute

d 10 Mahiikau$!hila by y a.somitra and Bu·slon. and to Sftripu tra by tbe Chin:=..e writers. It was lramlaled into Chinc:r,e by HlUen t)3ng (660 663 A. D.). Thiste:(t was compiled. according to the irllroductory remarks. immediately after Bud:iha's d e:uh t() aVert d isputes among the disciples regard ing lhe Budd histteachinRs and di\ciplinary rules. The scene or thiS tex t is laid a t PJ V3. where dissen~ions amDng the Ni~aOlhn Niitaputtas stllrte:l an~r the death D their teacher. It arranges the (}f,armas, both doctrIr nal and disciplinary. numericaily in the Ekoltro style. i.e., gradu ally increasing the number of dharmas rrom one to len. The content5 or this ttXt agree to a large e",tent with those of theSaiJgfti and [)asuttara Juttolllas~ of tbe Drghonikiiyo.

1.2.

cr. Oasottara tQlra in AM ;t!lra""a"oirJ ~Jo/ild'J'd (Ia"

Kq;u, lulru. p.l\JU;vii If.

~rI ). T' ~90.

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148A bhidhar m api ~a ka ,

BUDDHI ST SECTS IN 1l\'O IA

Besides these seven recognized texts of the SarvastivMin there "'ere a few otherd igests and commentaries dealing with the topics of the Abhidharma. The exhaus

tivecommentary on the Jiiiillapraslhtillo smra was, of course. the M ahiil'ibhii"f(l, compi led , accord i ng to Param iinha. by K !ltyd

yauipu tra himsel f with the assistance of ASv agho~a of Sakel8. Anl0D the digest s, the most important work is Vasubandhu's g Abhidharmakosa, which has got a bhii.rya written by Vasubandhu himself and a " .~'iikhyci wntten by Yasomitta. Then there are 1\\ 0 other texts, viz., Abhidharma II}'ii),IIITUsara and Ab/Jidlwrmosamopo pralilpika, attributed to Sarnghabhadra. an opponent of Vas uhandhu. Sa

[Jlghabhadra w rOie these works to refute some of the the.>Cs of Vas ubandhu ,especially l hose which were in support of Saut nintika views. .' T here was anea rlier digest called th ~ Abhfdharmasiira written b}' Dharmasri. It containedeight Ch:lpler5, viz., dhiiru , SOII's· kora. anl/saya, arya, jiiiina, sallliidhi,

miscellaneous siistrQl'orga

or \·(jtfa·l'arga. 1Among other works of note belonging to this school, \\ e may

mention Siiriplllriibhodlwrllla, AbhidllarmomrldsiiHra of Gho ~a, Abhidharmahrdaya of Dharmottara a nd Lokaprajr'apti abhi· dharma!.iislra of an unknown autho r.Doctrilles

In the history o f the secession of schools , it has been ~hown that the SarviSlivtid ins belonged to the orthodox group, which is why there a ~ many points o f

agret ment between the Ther:lvu.dll and Sar'/:lstivad:: d oc tr in~ s .

I. SoMam aultiThe principal pomt of d Ifference between the two schools is that the Sarvastivfrdin ;; maintain the existence of 5 ,tharn/u.r in their subtlest st:lfes at alltimes, whether in the past , present or futu re, while the Theraviidins deny any

such exislence. The fo rmer accept the fundamen tal creed s of Buddhism, viz.,anaUa and anicca of all worldly beings and objects. and their content ionJ. For delails 5t:Ie LaVall~

Poussin's Intra, (0 the Koia, p. b.iiL

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01'" GROUP 11i $CHOOL9

149

is that the b~ings and objects constituted out of tbe dharmru at a particular tim~ are slI hje.::t to d isintegration but not the dllUrmas themselves, wnicn always exist in their subtlest states. fled.mc, for instance, may be kuSala. akuiala or ol'yiikrta at a particular tim'e anrl place but it exist!; at all times.l The Karhih·ar"n.t (1.6) presents th~ ariluments and counterarguments of the Sarvastivildins and the Theravad ins thus: The Sarviistiviidins maintain that all dlzol'amas exist but not always and everywhere and in the same form. In reply to thequestion whether khand ha s which are all different by nat ure exist uncombined(ayngam), they answer in the negative. This, however, gives a n oprortunity ro the Theravadins to show the fallacy Ihal if all ex ist then both m icchiidiUhi and sammiidil1hi shouldexiSI together. Then again by equating the past and the future with the present , the Theravadins show that if the past and the future exist then their (xi~tence should be predicated in the same way as of Ihe present} which the S. de ny, sayine: that tile past and the future e)Cist hut not exactlyio the same form as one would speak of the present. The Th . have recourse to the reco nd argument, saying that let the 'present material aggreglHc' (JlaccIIPP(1Jlna'rjjpa) be treated as o ne inseparable object; DOW, :lner sometime has elapsed, this material aggregate becomes the ra~ t, i.e. gives up its presentness (p

accuppanIlQbhiillo), to which the K agree; then in the same way can it be .aid thai the maler;:!l aggregate also gives up its materiality (rupa bhih'a) ? The S.deny the latter inference. reaso ning thus let a piece or white cloth be rega

rded as one inseparable o bject; now, when thill doth is coloured, it gives up its whiteness (like pacC!lppnnnahhiiva, as in the former case), but does it giveup it5 d o thoess (like riipahlriira as in the former case)? This d isarms the opponents. T he Th.. however, follow up this argument of the S. by slIJdhikanaya(pure tOiie) saying tha t if the material aggrega te (ruPtJ) dne_ not give up its materi, ali ty ( rupt:Jbhiil'a)! Ihen nipa become!> permanent. eternally existing

I. 2. 1.

Thi ~See Points of Cotllrover~y, Appendl~. PI'. 37$ 1. UIUmt:nI j~ rCIJo:aled wilh cadI of the 1r.bflr'ldhas. C)'. rIlpllkkh:r.lldbena u lJlg1hilaUi.

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ISO

III. ODHI~T

SEOTS IN I NOlA

like nihMlla a conclusion not accepted by the S., as according to the latter.rlipabhiil'O is different from nibbtmab/Jii!'G. The ne.t t question put by the Th. is, whether the past (at/la) gives up its pas tness (alitabhii,'a)? The S. answer in the negative hut take care to note that when the y say that oll/obl/ol'a

e.'I(ists. they mean that anfigotahhii"o (fu turity) and paccuPPollJ1iiblicl'u( pre>enlness) do oot exist li ke the ulilQhhtlla, and si milarly whenthey predicate e"<istem:e of olliigarabiliha, t hey moan atft abhiil'U and pnrruppm!llllbhol'{J do not exist like andgatabhiil a. This general

"r:Hern('nt is then applied to each of the khandhas. The Th. round up the discussion by their usu:!.I slIddhikanoYQ sayi ng thatniT/a or otfrobMiI'(J wou ld tbell be the s ame as nihbiillD or nibbiinaMam, a conclusion rejected b} the S. T he T b. then take to l'{1clInarodhana (clearing up of verbal errors), saying that (0 if Ihe exinence of the past (olffa) and thenon past (l1iitlra) as also of the future (alliigata) and t he non future ('10 alliig ata) IS denied , then the S. should not say t hat the past and the futureexist: so :llso (ii) if the y do not accept the identity of atfta, paccuppanllaand af/iigafa, 1 they (.:9.nnot say that allta and aniig atQ exigI. The next arg

u ment of the Th. is that if the S. a dmit that pllcmppannmiii1}o (present cognition) eJ<jsts and it ha <; the functio n of knowing things ( paCel/pal/mJlII riii(IClIl l attl,i, tena iU/(lma iiii(lakcrOlJiYO'l' karoti) und then why not should the (ltifwiii(/Q und unagaroiiiir;u, the existence of .... hich is affirmed by the S. , hc\'e Ihe function of kno wing past and future things in ilnalogy 1 th ut o f paccuppa,mo·,iiill a '11 The Th . consider Ihis as 0 i!iogicai c nd reject t he conte nti on of the S. that atltal.n ,iii(lalll mthi.

The Th . now take up the instnpces o f Arhats, Am1gaml s, etc., and show t h.1taccording to the S.'s statement that aWa rliga exists in an Ar hat, that atria byapiJda exists in an An:'lgl'lmi, and so forth , an Arhat should be sar17go , an

Amlgllmi should beI . By havlnl! recounc to the discussion whether Rum} IlOli. hllll'il hOfT,; lin

d '!a hum} /la 1'0Ii, no h~lvii IIIl harfti, the Th. 1hooY logiell 11y lhe untenability of thIS assertion of the S. (KI'~. P t25) . . 2. I n the te~t, t hi~ argumcnt i~ elaborlltcd by II,e allllli~illiuu uf this general <lalent~nl 10 each of the ~en~e orllalll (paras 21 28) u also 10 hallhapilda, I1Cbtx.!, kayo.

IVa. lejo and 'OYII (paras 47 4!1).

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151

b}'tlpanno citra, and so on, but lhis inference Is nOI aecepted by

the S. The laM arg ument resorte<l1U by the Th . is that if the existence of etfta, paccuppunno amI anagora khandhas, dhdlUJ. tlrafwlus be admitted. thcll tbe S. liho uld 'ia} that t here are (3 x ~) or IS khandhali, (3 x 181 or 54 Jhilus.(3 X 12) or 36 d.ya ta nas. .... hich the S. rej~t sa ying lhu t they may accept

the position that UUIU or tmiJga m exist) from um: slanJpoint and d oes not exist fr om another standpoint (atr/II J'i),O alttalfl or sly" lIa attrall1 ur Ita(mago/ull til. The T h. then bring in t heir slIddhlkanayu by citing the lIIlitam,:e uf nfbbtlna and e:itablish the futility of the asser tiOIl the S. thatlleepast am..! the fUlU re exist. Both the Th . and S. then YUOIe pa1>~lges from the

Suua PI!s ka in i Upport of their l'Olllentiolls, one howeve r remaimng unconvinced by the other. Tin: fulJowi og may be taken as the opinion of the S. : I The

past and the fUlure , as usually understood, d o not exist t !1 ou~h they are perceptible in the present .1 In the same sen e, the lIun past·future should a lsobe laken as non existe nl. 2. It is bMva of cachof the five kbandh!l.s, and notthe khandhas, that JXrsists in the p : St, present aDd fUlU re. 1 3. An object (Vasl l4) may lose its paSl ne n, presentnes>, or futurity but not its obJectness

(l'aSIUlt·a). bUI that objectness is lIu t iuentical with nlbbllna or nfbbtJllobM,.a. 4 , An Arhat, e.g" has attra rc'lga but he Is not therefore 1 be 0 n:ganJeu

as 'sarago'.·cr

'1he S. admit impermanence (ani/yo/d) of the conStlluents but they contend thlltthe "dbarmas" (or bhavas) of the past are transmitted into the present and like

wise the "dharmas" or the lulure are latent in the present. This we may ill ustra te, by C lung the eXl!.mple of n ~weet mango the past mango seed transmits IOtO the prer.ent its ' rrmngoness', if not the 'sweetness' ; and, simila rly, the 'future mango' receives its 'mangoness' from the present : t he mango seed can

never produce any OIher frUlt though there may be a change In the quality shapeand cololJr

E.¥. umi gu:u',1 h"n'u lIaCC"" pomWI/I !Iu fl but umjjafU IS no t iden tical II(lC

Cuppunllu in the ordinaf)' ~ense, though in purcllpranllU there is \ the dhannaof) u lltr.fala so in thai 5CnliC pucC".Jpptm 'iD iJ ur.agatu. ~ . cr. the viewsor Sa lt~ 5Choot~ r::. tJllUJiJj'a, pp. 8 Ir.. I !~ tr. I,

.....lth

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152

BUDDHIST SECTS IN INDIA

of the mango. T he S. speak of a beiog in the same way. According to them, a being is composed orf\ve dharmas (not five khandhas), viz" (i) cWa (mind), (ii) wi/osIka (meow I slale:.). (Iii) ,Cpa (maUer), (iv) l'i.'ilJf1JprayukuHDrpskb.rlJs( ~ta tes imk:pcu" dent of the mind),' and (V) osQJ1Uk!las (Ite uncomtiIUltd).sTheI. In Valurritra this appean also as • separate opi nion of the S.: The ph010menail,i, It.,,), ,thill, QlU/)'!I/tJ are ciua I/JOWlfJ'O)'uI<tas Wi iI~l lIdcd lel.Jartr4kii, aJ/(alidJI<2. One o f these fou r items, vi,.,jar<i II d isc",":!. ir. the J;::PII (V II 8) under the !opie "ja r.l.m:mIn31l1 y;pJko Ii" lin ollinion the Andha· kal, the KVII .. supponiDt the OPpOsite \·ie ....· t~.al "jarimaranam" is

nOI vipika.

or

2. 'These fh'c are sub divided lDOO seventy·five thus :I. KQpa (1): (Q) 1'1[Q)'O (') (i) I apa (ii) tabda (Ii i) aandha(b) lndrl)" l~

(el Ql'ljllap'; (I>

(i) cakJurindriya (Ii) Irotrendriya (iii; II.hrll)Cndriya(iv) rasa(v) sparia(I .

(iv) jilwendriya(v) klIyendri~a

JIJ

Cilia (I> Cailasltu (46) :(02) MIIMlJlrilnilt1l (10)

(scuvoc:i lla bhDvo.twt, Kola, II, p . 42) (i) ve~lInA (vi) ma li or ptajlia (ii) samji'ii (vii) 5mrti (iii) cel~ na (viii) manasklra (iv) spatia (ilt) adhl mot~ lV) chanda (It) SIImWhi(II) x..JaIa"',Q!t#JIfOmi;c02 ( 10)

(il tnddbl

Iii) vlrya (iii) upcktJ. (iv) hr1(v) ~palr4pya

(vi) alobba (viii advda (viii) a?limsA (ill) prambdbi (,,) aprumada

(C) Klda·mahd/JhflmlkQ (6) (d) AI;us<1/Q'",aMbltij",ika ( 2) (i) moha (i) ah Ihl;'i (iiI pramada Iii) anapatrltipya(iii) h ufldYI (iv) .Jriddhya

(v) $111M lvl) auddl!atr.a

(el

Upakld(J b~ulllfka( I O)

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(I)

An"y.,w·b""",i~u (8 )

til krodbo. (ii) avllkp(iii) milsary'

(I) kaJkrlya (ii) middha (ill) vitorka

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DOCTRlN t;~

0.1' GROUP 10 SCIiOOLlJ

153

five dharmas (not elemenl s II .~ usually understood) persist in a beinS, the present being Ihe re.mltll nt of the past. and potential o r the future. An adeptIIft~ r hecoming a sotapomo remains so in his following existence, pro·,ing thereby that his past dharmas continue and the th ree sn'flyfljonos l remain ineffective. II may be

argued by the Th. th:lt the three sOQlyojanos have altogether disappeared ; thenthe Slltvastiv.idins may cite the instance of S:\kadagamin as a blotter ilI u<;

tnltiOIl. A Sakadagamin reduces TaKa, dOIa :l nd mo/w to the minimum, and in hi.following births tha t state continues, provine Iht" continuity of pas t 'dharm

as'. Now we may paiS on to the case of the Arhats. The ArbalS. it wi!! be seen,become completely free from riiga, riosa and moho, but accordine to the Th., these li te destroyed for ever, but according to the S., these rflga, nOla lind moho persist t hough in an ineffective rorm, and these may reappear and cause an Arhat fall from Arhathood a topic discuSM:d in the Kvu. (I. 2) a nd attributed by Buddhagbo~ to the S., viz., Parihii)"ati oralioarahatro Ii l'

(iv)IffYa

(iv) vicara(v) rqa. (vi) prnughll (VIi ) mA na

IV) prada&! ( .i) yihirpsl (vii) upanaba

(viii) maya (ili:) iAlhya (11) mada I V. Ci Ua vi prayuk.ta (14): (i) pnlpti(il)

(viii) vicit.itsl

('1m) Sad(IA) ~t h it i(>I) jarfl (Ii) aoi tys!a (xii) lI1InakAya (llij i) padaUya

aprapti

(ui) sctbhQ ~llt6 (iv) asamjilikllIV) asarnjili·samapatti

( vi) n irodbl Samiipall i

(vii) jivita v . Asarnskrtl (3): (i) AklSa

<'ii)

(xiv) vyat'ljana·tiiYI

(n) pni.lt$alfltltYI nirodha aI'HI.1~rnk h) a nirodh ...

See Rosenbera, Di~ robillm, du b ud"hi~'''uh~n flhil".lnl'hi~, pp. 128.9. RAnu la ~nkily~ana , Ahliitihorff,Q·koia. Table Ill.

1. Viz_, SIIkkayoditl"ii sl/llbN/aporonuha, vicJ/.;i~lhQ,

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2, For it, eJ.posi lion, see ante, p. 107.

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154makosa.' there

BUDDHlrI &2Cn IN l1i ol '.

In Karii::as 25 7 of the fifth Kosasthana of t he Abhidl/QrIS a detailed e~position of the main thesis of the Sarvastivadins, VIZ. , Sarra", asci. The contention of the S. that

the dharmas exist in the past, present and futu re rests on certain

statements found in the :\garnas, one of which is as follows:

iAIQ~lIq<tils~H'l ~s;mn ~~ I " J;fifTtra ~ ;:rrr~ r SI ~~ ~ qilfli

fqqr.,*~qdl("'b1I·'tlli'

!f;: ~: S«lR~ t ~ ~

""" f.lm

f<mrq f"".", .fll<rn) I • [ ROpa (material consli\uenlSof a being) , whether pastor flllu re

...t<ris impermanent. not to speak of the present. A \ell rned Sran ka. who realizes this, remains unconcerned with the past nipa. does not rejoice a! his future riipa and exerts to rid his mind of the present rupaj ,Z On the authority o f this statement taken literally (k~(;'atah). the S. contend that if the past rupa doesnot e:(isl, there was no necessity of instructing an adept to remain unco ncerned with the same. In the same way, it may be said of the future and the present.s

The same statement when interpreted (arthatab) yield s a furt her a rgument. viz., every I'ij/irilla (perception , cognition) requi res the combinatio n of two

things, the sense or~an and its object. Now, one speaks of manoviJliiina (mental perceptio n, cogn ition) of past aCls or things. T his also implies the existence of p ast acts or objects. otherwise bow could there be rm:mfJ\'ijiiilnQ of t

he same. The same argument is applicable 10 future acts or objects. I Then again, if there be no past, how can one spea k of a n effect due to past good o r bad deed s, At the moment when the effect produced there is the liipiika·I!elu, whicb is past. S For the reasons stated above the S. affi rm the existence of

is

I . See Stchcrba tsky, Cell/ral Conccpli{)t! nf RUfldl,(.",. App< ndi:<, pp. 7691: L.1 V<lk<e Pouui n 's Fr. transl. of Koic V. 2S·27; Rahula S1'lnkri· Iy:l,a n3.. Ibhld"ar",akoJa. T hecllposition. given in the /(all/iil aUlllt speaks of ·'hl.aI·{;"J ·r,t/,,;n·"'" orLJharmatrata.

l.

M v,., p. 4 44 ; Bh l!ddek"ral{a· ~((lta in ,\/uJ/himo., iii. p. Atit arp n,),nv.lgameyya. nappa!ik.an~hol anaRalam. Yad a ;IHIIll pahi1al1l tarn, MPFl u an ca an/lgalarp, J>a c<:upp"nnaryl co. yo dhammll.'fI {puha laClha vl)l<l~~li As. phJrarl1 o5amkuppa m ta'll vidvll m~nubrQhayc . u .1. KOSIHYlikhyii (Ja p. ed .), p.468. 4 I bid., p. <1 69. S. I bi:J., P 469.

cr.

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1~7 :

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DOCTRl l\'ES OF GROUP

m SC IIOOW;

155IQk,a~'Q

paSt and future of dral')'os only, and nol of bllcllo,alO Hhii.

or

The Snrviistivud n exp onents, however. differed among them. 5ehe$ and in terpreted t he e.lislence of beings and o:'je.: Is in the past. prescn t and future in

divers: wa)s. thus: (I) Dharm ntr;ita SUtes In:\! the objects rem3in t he sameand und ergo only modnl changes (blull'lin),arhiitl'c), i. e, in form :1nd qU;l]ity. giving rise to different ootions, such 3S, past, prtse:lI And future. 1\ .thillS origin Lltes when it tukei new m odes or fo rm ~ n d qll,llity nnd is destroyed when it abandons them. He cites the instance of gold and ornlments made out of II. as also of milLnnd curd. pointing OUI that the gold and the subslance o

f milk remn in the slime. though both undergo dunges in fo rm and QU:1lity by the addition or subtneti on of something el!Oe. The DH'dnl changes are describedas past, present and future, deeR} Il nd ori,!:in , nod ~o fo rth. A cerl!l in objet I gh es up liS fulu re mcde or form aDd qu ality and reachei Ihe pre;ent mo

de. Similar!) it Ilb~ nd tm5 its prescnt mode lind attains thc pu t mode. If itnot be so, the futurt:, present a nd past objects would be e nti rely diffcrentfrom one anOlhcr. Vamband hu h!ts criticizcd this view tiS simi lar \0 the S:itpkh ya doct rine of evolution (parl!l iima). ad mitti ng, however, the furdamental differellce bctwe~ n SUlf\khya and Dharmalr:ita'i view thtll t:'e former upholds Ihe existence of an eternal reality (prtlkrti) while Dharmatrutll adheres 10the impcrm:lnenl nature of worldly objects. (ii) Gho~aku Slfltes Ilmt c:'ery phenomena l objeci has three: chu ractc ristic:s, viz., birth , old age und dCllth,

lind these e."<i;;! wi th the object (It nil times. When u baby is born, milk is drawn from the udder, or D gold omanlen t is nHlde, it ca rries withit the o tner two characteristics, vi7.., old Ilec lind deat h, which ....'Cre exi sting In t he buby. in m ilk o r in gold orna ment in II. lalent fo rm. The preselltness (prat)'lItpO/llIQ) is distinguished by Gho~k3 .9.S ~ctuu l usc or applic:llion

(samudiil'(ira) whi le the other two, the past and Ihe future , are distinguished as attainable (prapti). The inception or an objC:C1 IS lallcd binh or pre5enl, while the other two, old age and dC3 th, whkh will be forthco mins. a re future. Whe n Ihe bab)' grows olJ. or milk turns into curd, o r the gold ornament isworn out, its old ag~ becomes presen t while its

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156

liUUlJHl~"'T S~!,; I

5 IN UWIA

inctplion becOmei past and its ultimate decay future. By this .argument, Gho jaka established change in cha racteristiC'S (/nk,o!liinyathiill·a). Dharmalriita deals with the object and its form lind quality (drm'ya and bhlira) separately, while Gh O~3 kQ takes the tWO as inseparable. Gho~aka argues that i f the three characteristics (lak ,a~lQs) do no t exist together and be completely separated (1';)',41<ro1l1 J)liit). then present cannot become past nor future ron become present, und so he concludes Ih:11 the three time chum.('teristlcs exist together. He gives the fo llo wing illustration: Suppose 11 man i ~ :l.Ilached to a woman;he is not thereby wholly detcch:d from other women. The attachmcnl IS distinguished by him 0.9 actua l application (samlidiiciira) a nd the possibili ty of hisultnchmentto other women 3S (ltt3innbilily (priipti).1 Vasubandhu criticizes the

above view as u cross mixture or blending of time (ad/n asatrlkara). He contcnd3 that a past object ()f characteristic should nOI be regarded as possessing the

ciUl racteristies of present and future . In other words, Gho~ka a ttributed three time characteristics to onc object, which is illogical, because one object

CilD hove one time characteristic. Again , in the case of living beings (sattl"iikllya), the question of attainability (priipli) rna) arise but it is nol applicable to material obj::ct:l (asartl'iikhya), 45 a pitcher docs not take up Its ha

rdness.(iii) Vasumitra (1st century A.O.), author of Pariprccitii, Pmical'aswka and olher treatises,l states that objects exi st at all the three times; past, presentand (uture, and do not undergo any change either in substa nce or in thei r form

and quality or in their chara~te r i sl ics us contended by Dbarmatr5ta and Gho~a ka .l He holds that it is the activity or function (kiirirra) that detennines

the pastoesi, presentness and futurit y of en object (araslhiinyotluill·Q). Whenactivity is taking place. C.g., when eyes fu nction and see an object as it is in substance, mKuJ.J v)Ukhyu eJil p. ed.), p. 470. Thili, aocording to Fa pliO, i, tho opin ion

or Sa1j1ghnbhlld rll. Accordi~1i: to P'ou k cuna: this opinion is also expressed in the ViMii,';; . c r. ICJ;jaryakh)o, p. 470. 3. AhhfdhQrmakoJa (l a p. t d.)

, p, 167. 1.2.

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DOCTRVo.'1'Ji

or

GROUP III SCHOOLS

1>7

form and qU3.lity or in characteristics, it is called present: likewi ~e . whenthe activity C(:cses, i.e_, when eyes ha\'e eompbted steing an object, the object is regnrded a.s put. Similarly, when the activit)' will take place with rega.rd to nny object, the objcct is described as future. In other wo rds. in all objects, a U the thrce time·faetors arc co existent. and it is the activity or iunetion Ihnt determines the time or nnlure of an object (ad"riinQ~ kdrit ..t:1Jll 1'}'UI"t'/ rtllitli ~) . Had there been nOco existence of the time factor.;, the past and the future would be non eltistent like the horns of a h :m:. Pastness orfutu ri ty, !lceording to Vnsumitm, is neither an error nor absol utely non existent . Hcnce. all phenomenalob· jects exist in the past, pn::scnt and fut ure. Hccites thc instuntt o f a cipher and its position in a mathematical figure. Justas 4 CIphe r placed before the figure I hns no value, and whcn placed after thefigure I, it carries the value of 10, so also an o bject by its activity is determined as past, present and future. Of the three inlerpretation ~ stated above,Vasubandhu gives pH.:fefence to Va5umitra's view, but criticises it abo as fault

y. Vasubandhu argu~s that, accord ing to the doctrine of " all e.\isb", "'..iir

irru" should abo be existent along with the object at <III times, for it is no tseparable from the object. Being all lII~ parclbk prupo:rty. /t(Jrir ru shouldnot be dis,i nguishcd as past, prt:~ lItulld rutun:. Kiiritru, again, cannot bedifferent fro m an ubject (dh~rmu), fur accunJing to the Snrvastiviullll§, there IS lIuthillK bt:"iur;: dhurma . Again , jf kiVilru Ix: id: lltical with t he ubjCl.:t, it !.,:;;lUllut be L11e ur;:tcrminant uf pastlll;:ss, ple~lltll e~s ami futu rity. Va"ubulldhu uoes nut suppurt L Surv;istiv aua view whule· he:: hcarteuly.

Hr;: take" here: the: S:tulriiutila view ill his !":riliej"m ur Va"ullutrO:!. (iv) T hen: is a fourth view e,pres~u by Buudhaueva, wh u is menliolled in aD iDl>I.:ription (~e Itbove, p. 132.). He "titles th.! ! the phenomeDlt1 ubjcc15 e~ist at a il limes; the y are tlt:lluku as p..1S1, prescnt o r fulure relatively (onyolltilnyolhfJ. ull·U). Like Yusumilra, he uu::s nUl agfc\: whh lhc contention uf

Dharm,,· tnita anu Ghu ~aka llnil ubjc!":lS ullu.:rgu ch:lIl~e ill fu rlll ulliJ

4uality ur in lime cIHlrtlctr;:risli!;;,. He says lital an ulJjccl lemains the ~amt: dt all times. but It i" de noted as future with refelence to il" t:lo.i"tenee in the past a nd present, likewise the present is

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DUDDII1ST SECTS 1:'1 INDIA

dcnolcd with rdcrenc~ to ils existcncc in the prcsent a nd futu re. The usc of past. present n nd future d ~pe nds on t hc relative cxiste nc~ of un object. Heci tes the iosunee of 11 woman who is described both as a daughter a nd mother with refe rence to her fatl'er :lnd son . Buddhadeva contends tha t while cvery object possesses all the three ti me f(lctors at the sa me time. only one time facto r is pointd out in reh lion to a nother. It is sometiling like saying tha ta certai n object is curd in its presentness, m ilk in its p:ntness and cream in

its fUlUrity. An o bject, Ihe anterio r ex.i s tenc~ of which is known and flotits posterior, L denotcd as future: again ,111 object, the an terior and poster

ior existences of which :He known, is dcnotd a s present : then, again, an object. the posterior existe nce of which is kaown and no t it~ anterior. is de noted

as past . In this man ner, Budd hadevit e~ l a- blished the exi stence of:Hl object at all times (Iri·kiito ·SOI ).l Vasubandhu cri ticizes thi s vicw, saying tb ut,

according to Buddh:deva, three time factors become one (c/;asmim cl"{ulhv(llIitra)'o priipll lll'clIIfi), which is un tenable.

II.

MC (amity) and Ka/"lIl,1ii (compassion) lirrC

The S. in conwnanee with the Th. regard Buddha as a human being b ut the y atlnbutc to him divine, w metimes : upcrdlvme, > powers. T hey look upo n the Bodhisatt ...as as P!lIlJlljjo7ll0S who m ust destroy the worldly fetters like an average adept tn o rder to step IIlIO lite sQlllrakll'QfI}'Oma or soliipmlila!;ood. ,",ccordi ng 10 the S .. '"sentient comcious rn:ings are not ohJecls of moltr' and karll{lll and so font; 011 the part of the Buddha ," 3 oj , rurther, "if a nyone adhe res to the view that there are sentient beings he cannot rea lize cnwm."ipatkm. " The first opin io n is opposed in the KI"JI. (XV III. 3 : Nallh: Bllddhasa Bhagarlllo karu{111 til on t he ground that the Buddha is descri bcc In the

ICXIS as 'karUlJiko' and t hat he sometlme~ enters Imo mah(7iwrJI(I(J,f<1lllllpartl and so he has kOrll(I(1 for senti· ent beings.J In the pal i texu. the practice of four brall/lIadllllras. maflrf. kar/l{ll1 , murfi/II and upek,ro, form anessentwl part of the Th errtv~ d a code 0[" spiri lUat practice. It is by mClns

ofI.Ku1u·,)u~hJll,lh~!i"

2. A Il

vic ....,

(Jllf! "J .J, 410 11. ha v~ bun JillCu$l<:d earlier,

Sec

pp.

73(. above.

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OOCTR I:,El O f O IlOl' l' : 11 sC HOO l...

159

brahlllm'ihjjrns Ih:l l all adl"p t lS :lble 1 :001.:. upon all be ins> us 0 onellnci Ihe s,1 me. I n mhe r wl>rdc;, Ie d.. velops SQIIJQliipj{jIlU .

Regarding the c;o::ond ,)pin inn, Ihe S. "1;lIe only Ih? a~i ()ma t k trut h that in Ruddha', eye, "0 inciivlciu;II ~ngi ex!.>1 IJId as l'iu~h they ca nnot b:!the oh.1!C1 0'" h' ~ 1I/f1/,rf and hml{I,I. There arc three other view~ relat ing In RuclJha's teach ings, which are o pposed to those of the I\ lah!klliehikast

but :I re in keeping wil h Ihe human conceptIon o f Ruddh:I T l("'>e are' (i) The Buddhas cannO( c(Plmnd all d~ITloe~ 'Wil h a sl n gl~ uttcracce. (i i) The world ho noured One u\terc; wonh ",hich :I f f!'. not :l lways in conformity \.I.ilh the lruth . (iii) The s~ tras delivered by Budd ha have " "ii" ,hn,l :lnd t hcro~ are even lome O/ril{jrl"a ·~iit"HIll . Arlwts

A ccord ing to the Sarv:islivftdins, Vasumitra SU}S: (i) A srota apa nna h:ls nochance of ret ro.~ rcss i o n while an a rhat has. (ii) All arhat> do no t gain(Jilurpiida iiitilla. (iii) An arhat is governed by pratrl)'a~amutplidiiliga (l

imb. of t be caus.11 law). ( iv) Certain arhals perform meritoriocs tecds. (v) Arhats a re nol free from the influe,ce of thei r past carma. ('i) Arha1S ~ain lrail'asaikiu ,Ilisaikia.;,iipw. (vii) Arhats gai n the four fu nd..1mentu l dhyan

as ; they carnat realiz.: l he fruits of dhyiinas. T he fust opinio:l that 3rhats may h::.ve retrOl!.ression is the same as th:lt of Ihe Mahasa ilghikas and thei r slb sccts (discussed above, p. 23f., 82[, 106f). The S., lIke the M.. aSiume

the existence of t wo c1aisei of arha ts WIth d ifferent degrees of uttlinmenlS.a According to the S., all arhat s a re !lot completelyI. All lhese vjcw~ h .. ~~ bo:1: 'l U;K:u!o:ied earlier, !itt pp. 73r aNlvc. 2.Tho! word II/(iirlhll means 'Iireralor (\ne.;1 me:lnlfl&' and duct n CJ conve! the real and Inferred 5t'nse as tbe r.t')'}'tlrl"a doei. 3. s~ &Ja. vi. 64 : The:

UUhilJ..IlcbhliavHl1UII. ·Q fhQI~ realise nlrodhuamJiparrl and remove: bot h t!eM.varalJll (obstacle or r".1 •• ion~) lind v(mo.

(obstDcle to the know!edllc of Gk./mll(/~FI/II of IJU'II1l and " ipc ) while the: Praji'lavilUukla .arh" t3 H~ th 03C wllu .",UlUVo! only ktcSJVanlt;ll by menn!

of prU Jfla. For Ihe si ~ kinds or arba ts. Kil KIJJa. vi. 56ffk'~vanll::!a

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160

I)L"DDHDT

~!.CT3

IN I NOlh

perfect an opinion not aC'C'epl~ by lhe Thenvlidi n'l.. th nugh the latter have no objection ",huever to dislingui<;.hinl arhats 3§ Sa( svo).dhom,"akllso/a and

P(lr(l·diwmlll(1k ll ~nla. It is interest. ing to find this o?inion di.~c ll uenHlso in the Milindapaiiha.1 where it is said that there are :.rhat!1 w ho rn:\ynot be aware of the na me a nd golfn of any and tV~y person, the va riom roads and so forth, but there m ay b~ !>Orne cnnver<;anl wi th the\' imultis.2

The &eCond opinion reilerates the first in anothe r form . The S. hold th:lt some and no t all arhats 83in the nnutpiidaj,1iillo (lit. knowledge of tbe ces;auon

of rebirttt), but :111 may have k i D)YJjliQII(1

(lit. knowledge of the extinction of all imrmrities in one

$elf). The M. assert that o nl y BLiddhas and not ArhnL~ ca n have both k la)'ajfiiina and am/tpiid3jiiuIIQ.3 Regl!rd ing the third o pinion, Mr. M asuda on the

baSii of SI/I/ chi says that of the twelve items of the ca us:d law. four, v;£" m'imariipa, ~~ayatanQ , phussa and verlana (or, according to ano ther interpretation, only \ed.lni) remain aeli"e in the ca~e ofadmts, the other itcrm, i.e ..Dvijj.l, S3l'Jlkhiira, taoh:l, upadana bhllYu. jilli, and jarii maraQn. becomi ng ine:Teetive. The C hinese interpreta lion can be I1ccepl~d only if ' , edana'is limited 10 'aduklha asukha ,·edan.i', for an arhat is cha/upekkho' (endow. ed with inllilTercncc to the six indr/yas, i.e., the organs of sense) com: intu cuntact with the re!pcctive objects of the sense o rgans which do uot evoke any feeling , good or hLld , in him . The fou rth opinion speaks of Pilliiiopacaya of an

Arh:lt. The Th. and Mabisasa!cas rejec t it, so also do the M ahiis.lI'1ghikns.' The Arhab li Te said to have done all that is to be done (leata. kar(lf)'c) and are beyond merit (lnd demerit, good or bad; he nee to speak. o f sume of themas collecting merits shows that the

I. /lfi/i"dapaMD , p. 267: Avisa),o mlMrija ekaCClU$!. arahlto sabbarp ji'lnilul1l no. hi USSll balam Ruh i SZIbblm j6nitul'['l cr. K"u .• II . 2 ~Dove p.SU.

2. The five villlurlis llre {t Ila:l. tU'Ila\imlllti or vipP,,"s.auil·i\i(UI II/win:d by remO"'1llI th~ lIJi!ICQocc:ption! (If nic:cG, nimilla lite., (2) viklc hambhar.a. v,muui or p3.l:Clvc:lckh.a"l.i'ilQ:l, (1) nm,u:c:hed3vi'TlUlli or mana·:'

tl.('3. \4} pa!;,,,,madhivi r.lu lti or phala·Mna. and (~) mssaral)o'lvimutti. 3.See above. p. 82(. 4. Ofglia , ,ii, p. 245; M~JJ"'mtJ, J, p. 2 1'1; /{vu, p 21i

O. 5. /ofajJhimo, U, p. lU'.

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O F GROUP III SC HOO I.S

161

S ., lilt: ti le Andhalo.as, do no t look upon all arhat~ 6.5 complctely perrect. The fi fth opinion tha t arhats afe subject to thc influence of p as t k ormois JX'rhaps based upon some instances found in the Pita kan s tories that ArhalS

li ke Angulimil.!e und Mllhnrnogga. 1\;1na: s uffered pain o n account of theirP:lst karma. ~ In the sixth o pin ion, the word lIail'asaik f a lliilaikfa, as

trans· lated by Mr. Masuda, appears lob<: a mbiguou,;," and preference should be given 10 the mean ing " nirv&Qu" as assigned t o it by the: /lfalliivyulpalti. The: sense would tbcn be thm, according t o the: S., some, and no t all, arha ts altaiD Nirvtll;aa (full cman'::lpa· lion). The sevcnth opinion has not been taken up for discussio n in the Kvu. The Kosa (\·iii. 6) tells u s that there are eight f

unda· mental dhyiinas (lIIa~/a·sa '"iipalli dravyiilJi) i.e. , fo ur dhycllos and four iirupyas (higher dhy.inas). The contention o f the S, is that all arhats complete the four dhyii.nas but !ill d o not necessarilyaltaiD th e fruiu of the four dhyii. Das,' which are detailed in the KuJa (viii. 27 28), thu, : by the fi rst dhyAnn, o n e obtains drl/trdharma sukhal·jhii,.a,& by the second jiiiil/a darJana (Of dirya cakl llra!Jhijri jj),' by the Ih ird prajliii prablreda,' a nd bythe four lh IJlliisrcH'Ulii.' lY. Samyakt l'{Jllytima' (destined to attain nirvar.Ht) Vas umitra attributes the following opinions to the SarvAs(ivadins :Mfllnd

apafilla, p. 188. Milim.:lp.1iih:z, p. 134: Nil hi mnn.irija sabbantarn veda yitatyl kam_ mamnlalrnTfl. See:ol<o K. u., viii. klmmahetu arahalt! parihavatl1 i?3. "For alhats there a~ Ihinat which a~ no longer 10 be learnt aDd things whiebare sliIIlO be lear nt." Aria M Qjor, p.49. 4. DiKM iii. 222; A~iz ., ii. 4 : Alth' A.,uso sa midhrbhlvaoA bhlvllA blhullkata d1nhldhammasukhll\'lhllraya uql\ .ltbli iiii.1,ladassllllapa, it 4bh6)a , atiHmJM.jai'lil.ira 4HvAnllTfl khllyilYIl s:r.rlwlutali. 'i. IiI. enjoyme.11 of h1.['Il'Iineoc~ ill Ihe pres.:ot baoiy (pa!i : dictbadhamllUI.

:t

luk havihira).Pilli :

6. !II. Insig ht lnlo the rnli\A?lldl!s5~nll).

S\at~

of IhfngJ i.c. free (rom

lI~ y

"Iku/p u. (

7. lit. sp;:cial or detail!d knowledg e or the things or lhe world the corres

ponding Pall e:xpressio:l is p3:is:lmbhidl. 8. lit. purity (~l i : A $lIV!nlilllkhay nj.9. For reference<; sec Keta, vi. p . 181 f".

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162

RUDDH IST

SF.CT~

1:"1 l!\DTA

(;) A peeso" " " ''''''.''akn,.,,,y.,ma Ih co" ,h Ih' m,d;lal ion 01 flill),a 'ii and (J/, ralllllirow; a penon in .mlll),oktra1I)'(lmo IS cnlledprarfpanllaka up to the firlee m h (or th~ last ) momen t of the (lad Ollomarga. In the sixtcenlh moment he is called J1"ola~'''a when he is i n blu11'ClUj ·IIItjrga

'''q'';''

t il) A pe rson can acquire ~mll)'lIktr<lJ/yiill!u a nd can also gai n arhuthoodindependently of the fou r dhyii.nas.

(i ii) A being (in RftpuOf AT Up:! dhat~) can gain arh;!thood but nol ,ffllllJ'(lk/\'oll),iimo, It is only when he is in K;trna· dhii ,u tho t he can have scm),ukzl'(;;ll),iima as alsoarhalhood.

Alli.J to the above three, there a re two other views att ributed to the S .• viz

..(iv) There are cert ain dev3s who lead a holy li fe.

(v) There is no one who is free irum pa~sju;1 ill lli~ Ullarakuru. No saint is born there or ill the A sulilii J"ufll'u/oku.The first th rec views r:lise the question of samFok n onyiima. i.e., of persons

\\ho are destined to attai n Nirva(La. and h:J'Ic no

chn ncc of being d ivcned from the Aryan path Elnd going to lower states or joini ng heretical sects. An adept in samyukll"QIIyiimli is the sume as sotiipartimaggapalipanlla, i.e., one after destroying the three .famyojanas (impuri ties). viz .• sllkkii}'adillhi (belief in a self). 5llabbataparomtl.fO (belief in the effi

cacy of rit\l al~) and l'lcikicc/,,/ (lack of rai th in the Triratll3.) is on the way 10 .mliipotlipliala. According to the sche m ~ of the S .. an Adept remain:; srorJp(lIlipha/a pratipannaka for the first fifteen mi'mtnl<;, i c .• up 10 the

d ~ve l o pm~nt of marge anvllyajlia,wk.(;;IIII ,1 when he co mpletes the (Jariol1w/Uirga: from the 16th m oment he is in srotiipatriphalastfJa or srotiipaJlna

. The Ii r~ 1 opi nion raises the question wh~thcr onc cnn become a umiipUlliph(l/a ptofipallllako by the mcdi letion of sUI/yatli (i.t:. IllI/illl/o/a) and (Jpra'lifll'/QIO (i.e. du(IJ:lw/ii) and anilya/(jt1. See il/lfli. 2. cr. ,Asia M Qj<)', II. p. 40,

n.~.

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DOCTRINEJ OF GROLl' III SC HOOU

. bJ

{In:! not of Qll jmirtata ; ' the answer given by the S. is in the nffirmati\'c.Th~ second de.:! l" with thc problem whether J(l·".nll..II'UlI)I'IIIU foll owed b

y Drh~thood cnn be attained without the: prac : ic~ the four d .lyilnas, the S.asserting that It is po~siblt.: to alluin Hrhathood by meons of certain practices o tln:r thall t ho~~ n cecssnry ior dh yA nas, c . g., by means of 5IU!lytfPUJ/liu"uJ ur brulmloliharO.T and so for th.

or

The th ird is concerned with the problem : wh: tbe r gods in the R upu or ArOpadMIU can gain sumyakll'llN)'iimu a s also a rha t· h uull . The S. hold that the} can Juain the laller but nOI the for· mer • .is it can o nly be attained by :1 be ngwhile In the KamalIhatu. This problem is d l scus~ed m the J(I'U. (1.3): Noltllide1(!s/I braltmacarl)'tJrtiso II ? an opinIOn held by the Sammitiyas. The o pinion of Ihe S. is upheld by the T h. In the J(I'II. it is contend· cd th:1t · bra.h ma·ca ~ IYllvlIsa · docs not meun merely pravrajya (ordinallon), mUIJ~iynrJ1 (sha\'en

headedness) and so forth as he:d by the Samm lliyils, but <I [so Illcludes 'maggabh:ivanii.' The Th . and S. hold Ihat the Anagamis do nol com:: to the Kam1dhatu but Ihey relll:1ID in Rupa or Arupadh:i.tu and by maggablr (II'rJllii (here,they become Arhats, witho ut becoming il

. III )'ak I I'all ),alilu. WThe fou rt h opmion of the S. is thai the godse.'(cept t 1C As:ln· nj~" tt as canha\'e maggabh(jt'O/~a . tho ugh notpabbajjJ, fIIUlJ{li.l'UlP etc. The tinh opinion is based o n a passage of t~ AI/g. Ni.I... (iv. 396) and cited in tt:e Ki'I"(I. 8, p. 99), in which it is s ta ted thai the mhabil:mts of Jarnbudvipa surpass those of Uttarakuru 'Ind TaV ;lIirpSil heaven in energy. mind fulness and in religious life {brahmocariJ'ih'iiUl) ;Z from this it has been in ferred that there cannOI be any saint in Ulla rakuru .J It has been menlioned above that the S.as well a s the T h. excl ude the Asai'ii'iisatl:js

I.

Mr.Masu d~

o n lhe b;!sls of fa JCD Sla tu that JJhnrmagllpl3 hckl

Ih:1I one cllnnollillain IQmJ'..~' t _,ydmu wit hollt ...,i",i/lw.umiitP,,·, A~t'",\tUfur . p . .40. n. Q. 2. Po"w of COIIlrovefSY. O. 73. 1. T he S. are mak.ng

an anomaly in drawing the irrercnces. If Ul tarl .kuru cannot ha\'C any gint howca n Ih;: Tiivali'flSa bav= any!

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164

from the gods who follow n religious life. and AsaiiilisaUiis nho there cannot be !In), G:lint. 1

S0,

amo:\.g the

V. Allllpllbbfibbiscmoyo(gradual realisat:on of the truth)Vasumi tra attri butes 'he following view ~ to the Sarvast;vadms : (i) The fourtruths nrc to be meditAted u()On gradually. (ii) The catur.}riimOlf)'opllfllas nre not necessarily attained gradually. (iii) If onc is in sam)'okt l'( lII),iimtJ , he C':In alll;n (at once) the fr uits o f sakrdiigami and flllnenmi nn account of (the completion of) the louit;kamlirEo . An adept, accordi ng to the S., de\lel op~ in~ight into the fo ur truths in a sradual o rder: in ]5 mom enl ~ , t"m .

Dariana miirga tor in live skandh:ls, i,e, ~ nAma rOpe) dhatmajl\lina·kJinu rcoothed to KllmadM tu. {raI th, conviction} (ii) DlIl,Ikh~ dhl!.rnl.ljllinll (iii) DlIl,1.khe anv:oyajlllna lr:,ln,i 4 lell tcndCd to R op" ~nd (iv) Duhkhe anvayn;i'lAna ArOpadh!tui .( i) D I,I~khe

1

J

SrOfiipOlfi prafiponlloka darSal1ollliirga(v) S:tmudayc (stlSrvadh:trmAn:l.m hctu Lc., ~rtmlalr.lcic) dharmaj/ldnl'j' confincd to KAmadhiilU.k~nu

1

(vi) Samudaye oharmajnlina

I. Mr. MiCl uu~ pu inls UUt (In tbe fll. A.sia M ajor, p. 46) thaI Uuara· k.. u hre:;:.Gnkd D.S II la nd of {l:UI"e h'lp pi ~eliJ ar d the A;ani\is01l1l l a~ tinhil hc!1 dcvalokl with 10:18 lefe aad happiness: hence Inc beir.gs of lhes~ t w

O abode. n.. nUl t~ke to rcllglOlJs lire, "",d 2. cr. Kola. vi 2. 3. K ,lnli meliDS "faith (k<amar.e rOClle, Kola. ",i. (8). An ader l ;lIlhe

ftm rr.omcI111hillk~ lh al h~ hlS reallzcd (I hou gh actcally he h:ts not r~al12c<lJ the f:tel t h l thc oh1a:tI of rhe KAm:u' Mr lt. i.e. ·he d:",nd h a,. aN undhir. abe. It IS 10 the second moment that he rea1i~es tha t Ihe s klndhas lire un~tlsirabttl. H~ 1I~4uin:s nuw dilamla.III '\ na. 4. Afler lhc: realizalion 0( the aclllill Mille nr ~hn dllll ' o r rhc K!ama. dh l tu , th.! adCJ)l elltendJ his inner vlsio:l to the s kandh u of ROpa and Al iJpJ ullatu~ to Lc;ali£~ iLL thenex1 two morne:u s tha t l kalldhaS or ,he hllher w(lflds are also J ndesir:sblc

. and hc::KC. ex~t .. nce in .lny n r Ih' \l·o~ld~ is 10 be avoided. In the $lme wa )', the ether three truthi 2fe 1 b.: com ~ n!· 0 I,eodc::d.

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DOCTRINEI OF GROUP 111 SCHOOLS

1651e.'Lcllded 10 ROpa and A:1IpadhllU'. confined to Klmiu.lhaL ....

(vii) (\iii)

"anyayaji\ana·lr.~anti "In\ ayajnlmtIc:inn~ldda_t'lOye)

(Ill) Nirodhc IpraIiUlTlllhyi·"j, odhe or }

(lI) Nlroohc dh~lm.Jn!l.na (lIl) Ntrod he an\ ayaJ na nut::; .. li Ixii) .. IlnvlyajiUna (xiii) Mtlrge (Jai kfl da ik18 dh.trrra or~ , ,,alhl vj pl jy. nylifJI)

k,'nli.

dhannajlbna.

clh:uma.

(liv) Mlrae dllarmajrtAnl(lIV) Mlrte InyayaiUnalc~nti

JtUnak' n!i

~)

1

extended 1 RQP<" and 0A rQpadh AI"~

eonfined 10 KAmadh~l uLI,I RQpa aDd

(wi) f\. lllrge anvayajftli na1

1

~tended

Ar1lpadhAlus.

From the abo\e table it is e\idenl !lu\\' the S. mark the gradu nl stages of thed evelopment ofinsigh l into the four truths. In the Kru, the con troversies: A

nupl.'bbiibl;isamuyo Ii 1 (Il. 9) and Od',isOIJhiso kiJes~ jollan Ii 1 ( 1.4) and also YimuttaTf/l'imureamifIIa1l ri '/ (III, 4) suppon Ihe view of lht: S. abou

t the gradual realizallon of the truths. The problem Jisc\lsscd is whether aD adept reaILzes the four stlmailllaphulw', mcluding "iml;tti, gradually or not? I'he Th. contend that there is no hn.r to the re alitation or all the pha/as at o ne and the S3.DlC time. The S. subscribe to ttis view as will be appart:nt from the second opinion of the S. quoted above, eACept thal tlte) do Dot include the fourth phala, viz., arhathood o r 1'{mulll,' Duddhllgbosa should have pointed out

this discrepancy HS far a5 the S, a re concerned. According to him, the opinionthaI the reaUl.ation of theplr%J is attained gradually is held by the Sanuni ti

yas. Tn the third point, it is stated Ihat, accordi ng to the S. those adepts only who have completed the {auklharnarga' attain the second and tbird pha/as at o

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n~ and Ihe same time. Tbc Th. hold that Miil'aniimarga, which commeoces from theJrO lapalt;phota stage is iokotlara and cannot be lauklka; the S., however,

t. cr, YlbklnGO pp. 225, ] t5. 329. 2. 7bere may be ascel ics y,ho ot:Llin the four rruits ,radually (InupllrvCl)at C8 IUQphaJ~prli pli). Kola , vi. 45. 3. Kola, vi, 4S : The bhiil'ollii I'liirio is of two khub : htukika o r '''rava and lokOi lara cr anl\S.nlva.

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166

8UI)D IlI r. SEC>S I;>; INLlIA

contend thai it may be either laukika o r loknllorn. A topic allied to tbis is di s.:: u ~sed in the Kru. (l. S) . which \l.'ill be dealt with hereafter.VI.PufIIU}jaI/Q, lAukikamiirga or Lallkikiigrntlhafma

The S., a, poinled out by Vusumitra hold :_ (i) A pl/tlmjinl/o (a\erage man) able tu de: oy raga and m pratighn in t he Kamadhillu. (ii) A pUfhl{ijano can die with Il good state of mind. (iii) There is Jouk ika.sa",yagdr,ft i and !uul,;,lka·Jraddhend"JYI. (IV) The lallkikagradharma is a stage lasting only ro r one mo

i;

ment (l'kaIqQ~likQciua).

In the Buddhist texts a puthujjana (au average man), whether a househ older or arecluse, who has Jlul yet d ~stro)ed Ihe three S(lJ1I},OjDlUU, viz., r.zkku)odi

llhi, ,jcikiu:hd and sflabbalopariImiisa L in meltr to beconle n sotapanna, callhardly be expected to destroy rliga, JOS3 and moira, which impurities are norma

lly remnved when an adept reaches the aniig4mi stage. The ~ . hold Ihlll a puthujjana is able to remove from his mmd raga and pratigha, which is the same as JUJ

U o r vytJptJdlJ. The T h. discuss this view in the Knl. in these words: JallallpUlh';ljjallo komarr.gn.byapadall Ii ? (L 5) concluding thaI a pUl nujja na cannOI eomple:dy trudieale from hi:) mind rllga (attachment) a nd b),iipiida (hatred), gross and subtle. In courSe of thIS dlscus~ ion. the Th. raise the other questioll : PurhuJJaf/o k(lmesli vitarago salla dhammdbitisamayii alliJgamip/tull'SalJlhtlll Ii ? (KI'u . l. 5, p. 112J. i.t . whether:'ln average roan, who Is free from klima, attains with the ru.iJzation of the truth the a uagami stage or not '/ The S. , as we have seen above, answer the questio n in the allirrntllive,

but Ihey do Dol think that sudJ it puthujjana can attmn arhathood, but he can attain all the uther photos at one and the S2 me l ime. In other words, the coutention of the S. is thai a pU{huijana's nnainmcnlS through lauk iku marga may beof ~o high an order that the momenl tbe truth Hashes in his mind he becomes an 3naglimi, when he completes all the necessary condlllons for nni'lglimihood, incl

uding those lhe lower two phD/as. ror

I.

Sa: ubovt, p. 162 .

2.

Se: K.·/• • P tI 3 4.

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DOCTRINES OF ORO U P III St:.HOO L5

,.7

The second opinion that an average man dies with a kusalacitw is based o n manyinstancr s of upisakas d ying with a good mental slatc. The Th . also subscriheto thi s view, and hence there is no discussion in the Kill . The third opinionis the sa me fI .~ that of the Th. a nd is opposed to that of the Saila schools(see above. p . 109). T he fourth o pinion is no t touched upon in the K l"lI. but has been dealt with fully in the Koso (VI. 19) thus : If the conviction (k:iillli) concerning dU(lkha ("'" skandhas) of the Kii madhiitu be the st rongest. it lasts only fo r a moment, so also arc the agradharmlJs, i.e. hmkikligradhormas,l which though .)(l.!m ra (impure) ar~ the highest of the mundane dharmas and lead one to the Jari ana miir80 (way to the realizmion of the truths). The pointis that a puth uijil:lD, accordi ng to the S., may attain spiritual progr~s up to the unEigilmi stage by pracri~i n g satipal!h dna an.d such other practices, which are lauki/ro so long as they are practise\! by olle .... bo is no t y~t inon~ of the maggas andphalos.

VII. A.nuJaya and ParYQluslhiinQ

The S. are of opinion that : ( i) All the a1m.fnyas are caitasika; they are citlasamprayuklQ and are also objects or thought (iilambana) . (ii) All the nnu_fuya

s can be included in the paryal·asrhfmas but alll"'ryul'ostMnas are not l1Il ufayas. While the above two opinions are diametrically o pposed to lhose of the Mah:isanghikas. they are in full agreement wi th those of t he T h. T he to pie~ aredealt wit h in the Klu. fully (see aote. pp. 84 r.. 124) in which it is shown that rlllusayus arc not withOllt iirammalla ; they !ire not tlvyiikala (neither good nor bad); they arc the same as the paryul'flft/liinas( = pariyuuhiinos). which again arc not cittal'ippaYlllla. The S. distinguish the anusayas fro m par)'arasthiinas, saying that all ]JlJfyol'Qstltiinas are not Qllldayus, is true,I. cr. S"lra/<ui)dra, K iv. 2J: tllukiUiflldharm!l.vaslhl=lnantar)·asam!l.dh i. K"J a. vi. p. t /i6, n. allradhuma = dha!ml smrl),lIpa!lthina,

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108

BUDDHIST IECTS IN ISOlA

VIII . MeditationThe Sarvasliv;i.uins hold Ihat (i) In the state o f sQlmihita one can utter words. (Ii) No man ever dies in the stale of swndhUo. (iii) It may be said tha t four smrt),upasthiillos can include all dharmas.

(iv) All dhydnOJ are included in the smrtyupasrhanas. (v) There are fou r Ickotraro dhyfinas. (vi) The bodJtyniigl1s are acquired in uven JlJJr.iipatfi.J Gnd

D Ot

in o lhe~. The first cpinioo is in 8~cmcnt with that of Saila schools, and as sucb, has been rtfuted by the Th . in tiM:: KIlu. (see ante, p. 89. The 5CCOlld i~

opposed by the R Ajagi rikas and the Th. and as such, i5 disCUSStd in the K,u (XV. 9) : Saniitlvedoyita nirodhotrJ samiipolll/o kiilurp. kareyya It 7 T he Th.contend that a meditatorwhile in the ounfltlrf'd!ylla nfrodha samiipatti cannot have any death lik!;: (lfIurCi~,unlika) COOlaC!, feeling, perception. etc. or i. not affected by Jh'iwn.

weapon snob!, or fire; hence to speak of him as dyin,g while in the meditationis wro ng. The opponents con· tcnd that tben; is no such law (ntyDnla) that a meditator while in sC / /irireliayilu niroaha will not die. 1 The third topic discus

sed in the KVII. (1. 9) is : sabbe dltulllma i ao opinion attributed by Buddhaghosa 10 the Andhal:as. The interpretation o f Buddhaghosa is that the opponentsmeant by saripallhiina the objects which form the basi' of sail (sal/ya PtJllhiina, saligocara, sanya PQtirrhdna).1 10 this sense the second opinion may be explained as that the salipof{hiillas include all forms of meditation, i.e., an adept practising salipa/IlIaI/O need not have recourse to other meditational practices. T he S. may well point to the well known statement foun d in many passages of the N lkiyas (vide Majjllin/a, I, pp. 55·6). Ihat there is only one way to the attainment of purity and that is theslJ/lpaf(har.lJ Ii

t . Kolo, vi. 14 : le sml lyupasthlna C"SI triple: Sl/l t tYUpDJtl:Ol1l1 C:"I $Oi (s ,ubMwi). par conncxlon (stlmsurgIJ). en quaHt~ d Objccl (dlam/xJl!(lJ/11rll

" pi1SIMmJ).

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O()(:Tfl.l;«ES OV GROUI' III SCIlOOUl

169

practice of satipafll!ana (tkl1)'ono ayolJl maggo sauallam visud· d/Jiy IL ... yadidam cattdro saJipallnana).i The fourth opinion hardly needs any comment. It refers to the first four dhyanas when they are practised by adepts, who Are in o ne

of the maggas and pho/as. The dhyiina of a mnggn{fhn o r phalaJlha is regardedas l okottaro (supramundane). T ile !1fth opinion evidcnt ly rcfers to the contention discussed ill Ihe Ku,su (VIII. 6) Ihat of the eight dhylinas or Jomiipotlis, the [ir:.1 seve II an: capahle of elevating tbe mind of aD adcpt 10 the pun~st Slale but nol Ihe eighth, in which Jarpjiiii is the feeblest <lOll as such, the meditation of IIcivosafTlP.ii niiulflljiidyofo(la is indl"cc.:li,e. Cume4uelllly, Ihe attainment of bodhyoiigas takes place while the auept riscs from one dhyana 10 the nex.t up to (he ~evelltll , leaving !lotbing for the eighth.

IX.

Vynano

The S. asscrl, as statcd by Yosumitra, that Thc fh'c 3Cns,; pcrceptions (pa;rco\'iFiiinak iil o) conduce to a ttacnment (sarago) and not to detachment (I·j,.iigll), be· cause t hcse only perceive t be cbofilcteristics (JaJ'fIl{l!lS) of objectsand havc 11 0 iod:pcndent thinking faculty of their

Own.If the reason adduced by the S. that the vljiMnaklJyoj· b)' themselves cannot produce \'lrlJga, how can they induce sarllga ? Hence, the reasoning of the Sa rvAsth'adins is not quite clear, and it would be bener to accept what the K I'u. says

on the point (see above, p. 111).

The following opinions are attributed to the Sarvistivddins:_ (i) Theri! 3re indeterminable problems (lJvy6krla dhtJrlnas). (ii) The law of causality (protrtyaf(mlUlpadii;,gjkol~a) is undoubtedly constituted (slJI7lskrta). (iii) The saf71Skrla l·osfUS are of three kinds ; the aso'1lskrtavas fu s are also of thrC!C! kinds.I.

cr.

KoJa , ,.j. p. 158, n. I ;

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170

B U D O lIls r S I: CTS I N I ND IA.

(iv) Only in Kama and Rupa dba tus there is a n intermediate slate of existence(anl ariibhul'Q) .The fi rst two o piDions are o pposed to those of Ihe M!'I h ~ _ sangh ikn s bIll ag ree with t.ho<;e of the T h. (~above, p. 11 2).The third 11.150 is no t <lccepled by the Mfl ha !i:l1ighik:u nUl is

:lueed 10 hy the Th . The di'feren ce between the Th. and l he S lies in the fact thlll tbe la lter make the moriifical in n in accnr_ dll.nce with their doc trine "ubb:l 1J1 :lit hi" (d i ~cusserl hefore pr. 148f) according to which, the co n ~t itllted thing~ (.tml1 dqll1 l'a.vtll) should becbssified <IS tnre(\ viz.,

t hose of !he past, those o f the preseot and those o f the fu ture (see Ma suda , p. 40, n. 2). The fo urth o jli oion of the S. that there is anrariiblml'flin rhe K5nl:tdh at u and Rl1padhatu is neithe r accepted by I h~ M ahn_ sanghibs

nor by the Th. (~ee ante, p _ 114). It has som~ aereement with the opinion of the S3mmitiya~

XI.

Other opiniOlts

There are a few olner opinions held by the S. These a re,(i) AU the d/wrmiiyotQnas (i.e . the fi eld s or objects of ideation)! incomprehensible but they are attainable by the Aryas. (ii) Even here tics can gain five supernat ural p owers (se~ above, p. 125) Wassilljcw, Der Buddhis·nus, p. 272, n. 3). (iii) Good kQrma cao also become the cause of existencea n o pinion objected to by the Mahisasakas!DHARM AGU PT A

Tltt: Iltild in imparlance among the s:hooh of this g roup is Dhanuag up l<l . In the J7irst Council, certai ll suppc r ters or P Urill.1a and O av umpnti did not accept ill /0[0 the Vi nay" ndes .u a,Jupted by Yi dhllkassapa.1 In the Abhid"arma~oja (Iv. 39) tl.nt: is a reference to the Dharmag upta's luentioning thatthey wuuld 1I0t acco; pt the Prllt imok ~a rules of the Sarvasti viidins asI. M asudll ,

p.

31

: Ilsa'T"krla dha""1I1,

O; lIilll$ikll d"nro>~ s

lind

iljMplirnr~~

2. See :lbo_e, p. 3(> fn. 3.

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DOrTRINl'.S OF GROUP 111 SCHOOLS

171

authori tati ve on the ground that th~ ori~inal teachi ngs of· Buddha were lost. About th ~ Ijtcratu r~ of this school, the only information we ha \·e is that there

W3S n Vinnya text o f ItS o ....n (Nanj,o. 1\17) and tbat the Abhinj:kram3~la sutrQ belonged to Ih i~ school. This sutra was translated into Chinese between 280 and 312 A.D. l Prof. Przyluski furnishes us with the mfo rmation that the canon o f this school had the followmg divISions: Vinaya pi!aka

1

B hi k $ u pnj li l!lot~a

D bik~u l,Ji priitimokp

l Etatlnra

Khandhaka

Sfilra pi !aka

~

lj

Dirgha ngama Madhyamn alluma Ekaltara. agama Safllyukta agaml K t udrata :lgama

r Dlfficuh (texts)Not dllllcult (texIs)

Abhidharma pi!aka

.... SiOfIlgrahu l Snlfl)'ukla

Prof. Przyluskl, o n lh~ basis of the comll"lenHU"y nf K'ouciki on Vasumitra's t

reatise, remarks lhal this school Wl'lS nnted for Its popularity in Central Asiaand China. De Groot rem~rh in his Codl! du Mahayano en CJI;II~ (p. 3) thai th!Pnitimok~ of Ihe Dharmaguptas was actoa[y in use a s th~ discip lin~ry rlll e~ In all the centres or China. The firsl It'x t ..... as trftDsl;lled into Chinesein 152 A. . O . by K'aung st'ns bi, a Sogdian, bt'loneing to this school, so also was Ihe other tt'XI (Kie_mo) WIDSlated in 254 A.D. by Tan.tai, a Parlhis n. Ht'nce. it is inrerred that t1i'l ,chool was established in the Iranian countriesin the third centur y .\.D. Budd hayatas, a native or Kipin (mod . K..1Shmir), mtroduced the Vin:lya or this schooluHO Ch ina and from IhisI. T ranSlated Into Enllilsh by lical ..j ~kJ a Buddha"urllJ~/'

It..:

lill~ " Th(! ROl1lu/II(c;

LI·¥Md

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lIT1nnHIS'T

"".crI l :<i'

I :OIA

Prof. Przyluskl concludes that this school had its centre in the north west.' Hea lso iden tifies Dharmagupta with Yonaka Dhammo.rn.kkhita. mentioned in the Ce

ylonese chronicles as the apostle sent to AparADtaka. The reason adduced by himfor this identification is that the region betWeen the North west and Avanti was

traversed by the Yavanas, Sakas, and Pallavas about the beginning of the Christian era, and the ,reacher is descnbed as a Yonaka a nd then again Dhammarakkhita

and Dharmagupttl Ilre identical in meaning (i.e. TQkkMta Kupta).Doctrints

About the doctrines of this scbool, Vasumitra wri tes tho.t these were mainly the snme as those of the M ahiisnilghika!, though it was a branch of the SlI rvOstivildim. The doctrines specially attributed to them fire as iollows : (i) Giftsmade to the Smigha are morc meritorious than those made to the Buddha, thougb Buddha is included in the Sangha.' T his is a view contrllry to Ihat of the Mahisasakas and Jllso to that expressed in the DGkkhil,liiI'iblumgasulto,' in spilc of the ract that Buddha usked MlI.h5.pajilpati GOlami to offer Ihc robe meant for him to the Sangha. (ii) Gifls made to ... .rriipa are meritorio u~. This opinion is opposed to Lhnl or thc Saila school!. (iii) V;nmkli (emancipation) of ~rri

l'akay6"a and DuddhajoQlla is St'Ime, though there may be difftrencc in tbe paths lcading to it. T his opinion is in agreement with that of the Sarvastivad ins.1 (iv) Heretics COllnot &aiD the five slJpcmatural powen.· (V) The body o r an Dr/rat is pure (amural·a). (vi) Realization of the truths (abisamG)'a) takes place not graduaUy but all at a time. This is contrary to the opinion of thi: Sarvt\stividins (discussed above) but is in ag recme1l t with that of the Thcraviidins.'1. U C~ItC;le de Rdjqrha, pp. 32~·6. 2. See 1(n.fII (Fr. T",n.l. ), iv. 117; Mnjjhi"'tJ, iii, p . 253.

1. See above, p. 125. 4. See above, p. 125. for opinions of olher schools 0.11 thi, point sce Masuda, p. 42 n. 5. Tbls clOCIrlne I, not memloncd by Vasumltra. II is fOLHId III I/u;: KOJ,7, 'Vi. 27, 50: ~}'tik")Q (Jlp. cd.), J; . SoU

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DOCTR INES OF GROUP III SCH OOU

173

KASYAPh'AThe KiHyapiya scbool was known by three Olher names, Sthaviri},a, Saddharmava r~

k a, o r Suvarsaka. It issued from the Sarviistivadim on account of cerlain opinior.s, which were more in agreement with those of the Stha\'iravildins or Vibhajya\ adins than with those of the Sarviistiviid ins. This seem i to be the cause

of their being called a Sthiiviriya. Its tlllrd name, Suvar~ka appeurs in the works of Tar211 atha and C h'eu luo, while Saddharmavar$a ka in Bhavya's treatise.' About the literature of t he Kiisyapiyas, Prof. Przyluski writes that it hada canon ~imilar to that of the Dharmaguptas, and had the following divisions Bhiksu pnitimoksaBhik ~u oj prii ! im o k ~a

Vma}'a pi!aka {

K.athina

M.llrka

Ekottnm

J Mad hya mft il~ mar Dirgha lig!lmtl

SUlra pilaka

< Ekottara iigama SaIllyukta agnma

l

K ~ udr a ka.aga ma

r

Sapra~naka \ibbanga

! Ap ra~naka vj bhailga

Ahllidrama pi!aka

~

L Compar:l tive t:l blcos

SaIJIgraha

Doctrilles

To tile Kasya piya. Vasumi tra Il tl ributes Ihe fo11o ,,"ing doctrines :(i) Achats have both k.< )'ajiit.Jlo and alllllpiidfljl;f/l/(I. fi nd are Q not subject

to passions.I.

Prof. PnylL>1.:i ;rI~ "tifies the Kllj,apiyas with Ih~

Hairravetas. sec

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in/,a,

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BUOOIUST UC'I'S IN . "O tA

(ii) Sal/lSkOral' perish eve ry moment.

(iii) The plSt which has 1I0t produc~d its fruit exists, the present exists, andsome o f the futur~ exists. This opinion is discussed In the Kalhilmrrhll (I. 8

) and is the only doctrine attributed in thii ttxt to t he Ka ~sap ikas.tS"MKA: rTIKA OR S,\UTRANTIKA

In the Plili tradition the Sal]lk2.ntikas are described as ao offshoot of Ihe Kassapikas, and from the Sarnkamikas branched off the Sult3viidis. Vasumitra writes t thai a l the b:gin ning of th: 4th cemury (Le. afler Buddha's death), th:rewas OIlC school named Sautriintika, otherwise called SafTlkrtlntiviida. which issued from Sarviistiviida. The founder of this school declares: " I take "'nar.da

as my preceptor. " From these two tradit ions, it seems that Ihe Su(tavadis areidentical with the Saulranlikas, having branched olT from the earl!er school. t

he Sl l'flkant ikas, who may also be equa ted with the Dii rs~a nt ika. of Vasubandhu.Doctrines

Vasum llra characterizes the Sautrantlkas as the school w~Jich admits the transference of skandllol/l(lrras from on~ cXISIence t o another as d istinguished frorn the Samllllliyas, who maintain the transference of put/gala only. Both o f these vIews are who tJ) o pposed to the ~ardinal d octrine of the carl), Buddhists

, viz., k sa~lIl.::a (momentary) existence o f ska ndhas (constllUents of a bong). i.e .• the skondhas diii ntegrate every moment {a give rise to anothe r. The Sllutr3ntikas, in deference to Ihis o ld kJa~lika theory. add that Ihe Jk a.,dJras

in their gross lo rm do not pass from one ex istence to another; th: mii({jnrik(l (onginal or the subtlest fo rm or) skandhas, .. 11 the five o f whIch are ofone nalure (I'kara!o). in other words, which are In rellity one substance and not five diffe rent substances paSSing from one ex islence to another. Bh:lvavjvekn in his TarJ.ajril/a (sce Obermiller,I.K l'u . L ] : A vip~ kk.v ipak a rfl alib i,

vipakkavip.:lktfll na llhlt i aniga! am

"uhili lidi.u d.IICl.... 1l1 Illthltl upp:ldlnnachaOln\: SOm.llltlyJ. vadoli!!.2. Muuda. p. 17.

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DOCTRINES 01' CROUP III

~!1OUL.S

175

A"oly~is 0/ the Abln'.;omo}iiIOlikiira. pt. III , p. 380) stales thal the schooladmitted the reali ty of the individual (i.e . /!lIdg(jla) which , j , somethin

g inexpressible bUI neither identical \\i lh, Dor different rrom, the skolld has. The second dOi.:lrint: 3HI"ibuted by Vas umitra to this school i. that "apartrrom lht: alyan paths !Le. OI!Ongika.miirga) there can be no eternal IIc~ tluction ha ppening evcry mom::nt." This shows that, m.:con.liug to tile Sau trantikas, the .fkolldhas, gross or sublle, end in lIinii/;u. This view is also allicd to

the doctrine of the Sammi l"yas thaI the puriga/a ceases in lIirl"Ollo. Hence,it may be staled that, <lccording to the S<lutrantikas, the subtle skolldhas, like the pucl/;ulu of the Sanllllitiyas, nlay continue th rough several existcm.:es uut totally cease in Nirvill;1a. For th is doctrine o f transfcrence of skandhamiitras th ro ugh several e:o:.i slences, the Saulra illikas arc a lso called Sarpkriilltivo. dins or Samkn'intihs.

Ko.fo

011

tl;e Soul riilltika doctrintSThough Vasub:lIldhll helonged to the Sarvi!stivi!da school, oc<:asion3.lIy he g3.ve preference in his writings to the Saulrantika views. Fo r this, hc W :lS sevN cJy cri ticized b) Samghabhadra, who wa s a staunch SlIrvfisliviioin. In the Kosa. Vasuha nd hu has referred 10 the Salltriinlika doctrines on seveml occasiom

and pointed oul the dll'ferenCe§ hetween the Sarvfua ivadl and Sautrii..ntilea views. Prof. LIl. Vl'lllee POllssin has summed up these reference; in his inl ronllctilln to the French translation of the Koyo. A s these throw welcome light onthe Saulran tika doct rines a gi~t of the same j( given here : (i) The Silutrantikas do no t accept the Abhidhnrmnpi!nk(lof the Sarviist iviidi ns as au thorit3.lj\'c (Kosa, i. 3). On this point VasubandhU suppons the Sautr a nlikas.1 (ii)T he W, W{l.Ik.,'IlJ have no real existcncc. There is n Ions drawn Cou llO,· el~y

in the Kosa (ii. ":5) between t he Survtisti vadins and tbo:: Sautriintikas as to whether the c.sa'llSkrtas hu\·c :lny cause or fJ aib.i. 25; iv. 2.I.

Ace. II> t.1C SlIu l riln l i",..s, bloddf.a,·cctlOO ,I

,·as·vijiiapti.

~

KuJ!I.

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176

BUI'lOrflST S£CTII

~

INDIA

(iii) The Sautnintikas deny t he cifto I'I'prayuktas (Le. sa",skaras not associated with mind, e.g. priipl i, sabhiiSQtii, jfloilellliriya, etc.)' a . real as contended by the Sa rvastivlidi ns (Kosa. ii. 35 36). (iv) Like all other schools, t he Sautrantii.:as reject the Samis· th'fida view that past and future exist (Kosa, v. 25), (V) Byadmitting the existence of the past and of proptl. the 5.1nastivlidins explain tne function of causality. The Sautriintikas deny both of these and assert instead t he existence of the subtle citra o r bIja or vdsanii andexplain thereby the working of the formula of causation (Kosa, ii. 36, SO). (vi)

The Sautrcintikas carry the k,Q!likafl'a doctrine to t he

extreme, asserting that it almost verges on zero. and as such objects can have no duration (Jthiti). It further ass~rts that as dest ruction of objects takes place almost immediately, there is nonecessity of any effective cause. 1 (yii) The Sautrantikas deny the existence of

uvijriaptj (non~ communicating corporeal and yocal acts)! ;ls a real dravya. They hold in agreement with the Theraviidins tha t an alijiiaplj act is mental (ce

tana, kii}'osamcelolla). (viii) According to the commentary of the Vijiiaptimiitrata· lcstra, the Sllut ra mikas are divided in their opinion relating to the conception of ciua (mind) and wiltas lmemal states). According to the Daqpi nt ika·Sautr".ntikas cilia only exists but not the caittas. but accordin .~ to other Sautnintlkas. cail/as also exist a nd thei r num ber according to some is three. viz., vedanii,.saql}f:ii a nd celanii, while according to others. it is fou r. len or fourteen. Some Sautr'doti kas admit the existenoc of all the fajitas of the Sarvastivadins (for details. see KoSo, transl., Ii. 23, fn,). (ix) T he Sautrantikas hold that the body of an arhat is pure, as it is produced by knowedge. (x) There may be ma n)' Buddhas simultaneously.I . S<w Koso, h. 2·3. The $.~t/JarJ.:ma~m"cc"ya cites Ihis pIlS!n~ {rom II sillrathe SaUlr.lntt~ S P:!i'icemiini bhilo:$avab ~(lmji'\jm;iT r:"fI ""ll1l\1rtim~t .

r(l~l vyaVllhiiramdnalll Katanldni paile d. Atito'd, ... d aniig.lto'dhl'd sn h

etukoor

vina.;"t) §kaS.11ll pudl!nla itL

c.::t

V(diillla!~lru, II.

2,2J;

N).ly"piirlliJ..unlrpur),(llr/(11383. s..c itl~o KOJII, ti. flP, 29, n. S; 173.

n. II. 2U, 413 2. For details. sec KoJo. IV. 3.

46;

/It<idh)'allllkGl'rlli~

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DOCTRI: I[.S OF GR OUP III SCIIOOLS

177

HAINA VATA

Bhavya and Vinl!adeva enlist t he H rtlmrtV3 tas as a branch o f Mtihasanghikas(Group I Schools) while Vasumitra r~m :.lrks that thl;: principal doct ri nes of

this School wue the same a s Ih o~1;: of the Sarnislivadi ns.' He adds that Iheoriginal (,,,,7fo) Slh:lvira\"aua l:ha ngeu its name to Haimavata. 2 In the Cey

lonese "hronides, however, the;: Hemavatikas are counted as one of the later sel:ls, which I.::ame ifilO existence some time after the apreanlllt;c of the first

eighteen schools. In view of these conflicting :.lalelllenls, ami the aCl;eptam;e of some doctrines of the Mah asailghikas, it seem~ that this schoul might have branched out o f the Sarviislivad ins or Stha viravAdi ns bUI d oclrinally itwas inl:Iill::d mo re towards the M<l hiisanghikas th an towards the SarVlisti vadins. Pro f. Przyluski , however, identities the Haimavatas with the Kiisyapiyas on the following grounds :(i) In the Ceylone5e chronicles, the apostles sent to Himava nta are Majjhima and Dundubhissara of the Kassapagotta. (ii) On the rel

ic caskets di~(,;overed in the stu pa of Sonari a nd Saiki are inscribed (a) wpurifasa Knsopagotoso J(JI'al1emOlOtCcarjyosa and (b) sOj)uTisasa Kot i/Jwasa K iisapogotaw1111;:

so l'ohemovaliicori),osQ.(iii) There are other inscriptions which mention Majjh ima and Dundubhissara. He

adds that there can be no doubt abo ut the fa ~ t that the monks o f Kassapa gotta were responsible for the propagation of Buddhism in the Him3.\'anta. This s:::hool also claims Kassapa as its founder. So the same scho ol was known by twonames. one, after the region. as Haimavata and the other after its founder, Kassa pa as Kassapiya ( ... Kasya pi)'a). Since the form er name was not used, the Chinese pilgrims refer to it by the other name only, viz. , the Ka§yapiyas.' The conclUSion drawn by Prof. Przylus ki from the inscri ptional evidences does not appear to be logical. In the inscrip1. 2. 3. Masllda. p. S~ . Masud a. p. 16; Poim$ of COn/roversy. p , . .Vii. v \ u Conci/e de Rili ngrha, PI'. 317 1S.

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BUDDIi IST SECTS IN I:>:I)JA

tiollS It is stJ ted thai some monks of t.he Kas::aplgotta proj:agat· cd Buddhismin HillHlvanUl, but there IS nothi ng to show that theKas~apagotla

monks necessllTiiy belonged to the

K4 ~yap iya

school. Hence the identification of K<i.syapiY3s wilh Ihe Hairna· v(llas is not tenable.

\'aSJmi t ra Ireats the Kasyapiyas and the Haimnvatas as sep Irate schools uphnlding di fferent doctrines. H e attributes to the 1 ·l1irnavalas a few doctrines "'hich a:c in close >If:reement with thos:e or Ihe Saryj<;livad ins, e.g., (i) Bodhisu ttvo.s Grc 3\'e rase beings (Ptthasjol1(u): (ii) Bod hisattvas hnve neither ,lisa nor klimo when rile y enter their mOlhcr"s wombs; (iii) lIerctks cannOISnin the five supernatural powcr<:; (IV) Therc is no brohmacariyouisa among thegod,; ~ncl

(\) Arhnts huvc ignomnceand doubt; :hcyare subjtd to Ttom _ ptlltionj thcy ga,n

spirituul perception with tl:e help ofOfhers; <lmJ The pa th il attained by (IneXc[(lmation.iliTT.... RAJt .... THAKA

Frrm the gcollraphical evidences collected by Dr. B. C. Law l About Uttarapatha.it appears to have origi nally indicated Ihe hieh road funnin g north from Maga

dha to the north ·weSt. LAT er, however. it denoted the area west of Prthlidaka (Pehoa, ~boU1 14 mileS west of Thancswar) and " comprised the Punjab, inrlud ing Kashrrir J.nd the ad joining hill states .... il h the whole of ~A~ teJll Afghanistan be)ond the Il'idus. and the present Cis· SUTlej SlaleS to thc \Vest of the Sar...<;va ti"·~ The name 'Uttan;'pathal;a' apprnrs on ly in the KClIM rattJ/U. o/l'wko,liii and not in any other (CJi I, nnt e ... ~ n in ille Ce),IOl:ese chronicles. Evidently BuJdh:Jeho'>:. hllli in mind SOffiC monks Wll O could not be cJ:I~

Scd :1 5 anhNl'n!~ of the doctrines of aI. The !lSI 1"0 ~icws ( 'v '" v) are in 3g~lI1"nl "j,h Ihnq: or Ihe;

M ~ha":lIi~hikas.

See abo\le, PD. 22 23. 2. G~~gr. of Eurl}' Buddhlllll. PI'. 48·9. ). Cunningt.anlsA" c*nt Gtagr. uf flllfill, p. 13.

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OOCTIH NES Ot' GROUP III SC HOOLS

179

s.;;houl, or probably he mean t, like the Andhakas, a gro up or M:lIouls pcpularin the north. From the several d octrines attfiuuted by Duddhagh')S3 to the Una

ni.pathakas, it appears that it was an eclectic school having doc tnnes take n from both the Mah.hanghi ka and Thcrav:id'agroups and occ upyins nn illtefillooialt: st Hge between Hinayana and Ma h:i}:ina. ' T he foll owi.IS are :.ome or these uocl rincs re£ardmg :BUlk/lio. Il is the atlainmenl of bodl;; or perrert knowledge and omniscience a lone that ma ke a Bud1ha (KI'I•. iv. 6); Budd has are abovemailriandl..arll..uj! (Krll. xviii. 3, 4),

p~nicular

Bodhisafl':JS. On the basis of th~ stories of Ih ! previous existences of Gaulanu Buddha, the U. remark tha t the Bu ddhu~ arc always endowed with the 1,,,,/Jii,'lllrU!O /aklQ(laJ (KI'II. iv.7). ArI/aIS. All Dharmas possessed by an arhat arc p ure (tmusrm'c) (KI'U. iv. 3). The arha" are able to end their li ves ;n Ihesame Wcty as Buddha did (K)'JI. xxii, 3), lS described in th e M aluiparinibbdna

slluo. They admit Iholt there may be person .. claiming a rhathood falsely (KvII. xxiii. 2). Citmg Ihe exa mple or Ya.t! 's attainment of arhtllho:xl they hold

that a householde r (gihr) ean altain arhathood wi tho ut giving up the househoJ der ' ~ life. The T h. poin t OUI that Ya!a may have the gi.'1f si:;ns ex tern

ally but hj ~ mind was free fro m tbe fe tters of a ho useholrler (KI'II. IV. I). T hen on the basis of the existence o r Upahorrn (Uppojja parillibbiiyl) arhats. the Uuaropathakas held Ihat a being, usually a god, at the very moment of his birth, call nUll in arhathood. They a lso ~old thll bcinps while in the wornhor beings just born may attain arhathood on account of thei r I?equisili on of sotapanf'ahood in their previous uvcs. Somy ulcnoll),ilma : The PlJthlljjllnas, who ar\! (miyoto (nol destined to attain NibbilOi.) or who are d oen; of evi l aCls, may ultimately become niJ'otQ and re:lli7e th e trut h. This they sta t:: on

the basis of so me stalemen:<: or Buddha h imself, \.\ ho foretold to cerlai npUl hujjan3s that Ihe}' W Clukl rea iu the truth ultimately. ::.K , in the caseof Angu hm:i ln ( KI'II. v. 4; xix. 7: M K. II. p. 1 05).I. cr. Salya5iddhi ~a;lra of HanVH n1l1 n, IranslJlcd by Yamakami SO(ien (C. U.). 2. Sec abGvc, p . 1.;8.

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BUDDHIST SEen IN INDIA

Allied to the above are two other views of the Uttarlipathakas: one is that thepersons who have to take seven more births to attain Nibbana (sallokkhatruparo/llQ) can reach the goal after seven births and not earlier or later. The Th. arenol prepared to aCttpl this view on the g round that such persons may quicken their pace by greater exertion or rttard their progress by committing evil deeds (KI'U. xii. 5). The second is that an adepc may attain the (our frui ts of sanctification by one moggo. The Th.

contend that an adept can altain the phalas of the correspondingmaggas on ly, i.e., a sotapanna gets rid of sokkiiyadiflhi, etc . and

he cannot (ltlain the plrofas of the sokadiigami or antigami maggoi.e., by dimination of ,aga, doSQ and moho. The Uttanipathakasdo not subscribe to the lattt:r \iew (Kl'u. xviii. 5). AnuloJo,J. According to the U" Ol1uso)'af are anarammO'.la and ciuorippayutra (see above, pp.87f. . 124,KVII. bl.. 4) ; the Th . contend that past dharmos may be saram ma~Ul (ix.6).AS QI/lkhalos: (i) nirodhosomiipaui is unconstituted (vi. 5).

(ii)

sl)3ce or all kinds is unconstilUted (vi. 6).Immutability (II;)QtO) ; All dharmas like riipa and I('dolla do not change their

nature (:ui. 7); kormaic effects also are un· alterable (x:;;i. 8).Go/is (spheres or existence) : The U. count the tlSllrogati as one additional to

the usual five, to talling in all six gal is. ButfdhQl·acana. The U" assert thatthe religioui teachings were revised thrice in the three Councils (xx.i. 1).1

I . All the above rc:"erCllCCS are 10 Ihe Ktlll!iiwJ(/hu.

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CHAPTER VIII

DOCTRINES OF GROUP IV SCHOOLSThe Vatasipulriya Siirpmitiyas, Dharmottariyas and other Schools This group of schools compnsed maInly the Va,ijiputtakas or Vatsiputriyas, Dhammuttariyas, Bhadrayanlkas, Channagarikas a nd Sammitiyas. Of tbese, the YaBiputriyas, later known as Vatsipu triya SaIJlmitiyas,1 became th: most promiIiem school of this group. The mon ks adhering to these ~hooJs were prohahly those Vajjiputt.1kas who submitted to the decisions of the Second CotlOci l and gave up their heresies, as distinguished from those who preferred to rema in apart and lorn: a disti nct Sangha of their o wn. The PJiIi and Samkrit traditions place the origin of the Sammitiyas in the 3rd century B. C. We do nOI hear much of this school in the earlyhistory of Buddhism exCt'pting a few cnticisms of its radical doctrine of Ihe existence of a conceptual self (praj;;apti sat pudgala) apart lrom the five skandhas. " hIs school became popular and widespread d urmg the reign of Har ~ava rdbana (606·647 A. 0.), and iI is sa id Ihat the ki ng's siSler, Rajyasri, jomed the school as a bhli ~ ulJi. r he C hinese tra\ellers also testify to ils popularityin India. The earliest evidence of the existence of this school is rurnished bytwo inscnptions of the 2nd and 4th centuries A. D., attestmg to the presence ofthe Sammitiyas in Mathura and Samath. The earlier inscription is the fifth stone

slab inscriptio n of Mathura,' which records the installation of a n image of aHodhisattva and its dedication to the Sammltiya monks or SirivlhAra by a monk:

whose teacher wai Dharma ka. Hesides the Sirivihara, the sloneslab inscripliollsmention three other V1haras, vil.., Pravarikavihara, Suvan;lakara vihara and Cu

tta kavihara, hut tbe lasl men· t!oned vih ara was dedicated to Ihe Mah asanghikas. There areI. f.·Rt.· XI, p. 168; KOJ(Nyiikllyii, IX. 3 AryaSllm m Qliyll),tJa~.

ed., p. 6?9) Vl'I!Slplmlyl'l

2. C/. , VIII, p.I72; Sahni, Ctl/ololltJe

ofth~

Mustum at Safllotlr p 30.

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162

BUnOUIST SECTS IN" JKOJI\.

Hrahmt inscription> of the Kushan period. very lik~l)' of the reign of HUYI,ka (I II A 0'). inscribed in m ixed Pra kri, and Sanskrit. 1 be latC:f JOscriplion,m(ntloning tbis sect \\"3S found :n 5amath. IS insCribed Oil the Asokan pillar below the Asokan edict and

anoCtce inscript,on. It records a gift to the leachers of the Sammili)3S, who were ot ~e rwise known as tn: Vdtsiputrikas (kufyanal)l pangrahe VatsipulrikanalJl).1 It belongs very likely 10 the Jrd or 4th century A. D. ".,hen the Sammili)::ls blX'ame morepopulnf than the San";is liv;id iDS at Samath by propagating Ihclf views and recruiting a lurge number of monk s and nuns. Tbis inscri ption shows that Sarnalhwas at first a centre of the Theravada group. the earliest popular school, which

gradually yielded its place to the ne.n popular school, Sarvastivada. Though Sanastiviidll relained its popularity and influence all

oYer Northern India, It had. at least at S<1rOllh, given place to the SammJliyas. The Snmmitiyas ascribed the oriBin of their school In Maid. kacciyana. the famous mODk of Avallti. This established their close conn.."'Clion Dot only with the P21i school but !lIsa with Avanli, fnr \.\hich their aiternatiH! name given in

some sources is Avanl[lb) Their robes hud 21 to 2S rringes and their badge was

Snrcib Bower like those of the Thcra,,!!dins_~ Yuan Chwnog writes that he carried to China 15 tN'atisc! of this 5Ch ool~ whik 1 15 ng speaks of Its :separate Vinl1ya tcxt.'Thc latter tells u~ further that this Vinaya had rules regulating the use of underga rment, girdle, medicines, and beds for the members of tbe seCtin a way peculiar to luelf. The only treatise tbat is expre"Jy mentioned a~ belonging to this school in Nanjio's Guafogue. and extant in Chinese translation isthe Siil/lmitfy<lsiistra or Sa""nilfya"ikiiya5iislra containing the tenels of this sect. Most of the passages cited in the Kat!tiil'alth;l as gi ving the viewsof the SlifTlmitiya sehool are traced to the Pali Pi!Jka.I. 2.

See 'tifrD.A ;cordiag 10 VIO ;;ld(va, Ih( SlfJ'\Mill~U "'CI'C

A V1nl ~klUJub d!\idcJ 11110 three

,;eelS. K uru·l{ullaku,

and \'AI>ipUlrl)?J See Du." on. II , p . qq.

3. Bll ston. II, p. 100.4.S.

WnHcrs '

Y~Q" Ch~·atlf,

I, P;J. 20, 21 .l ~.

T,lkllk u'u./ lSmK, pp. 7, 66,

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DUl: 'I' ,l(IN"~

u t·

G R OU P IV

SCHOOL~

183Ih~

It is very likely that th~ Sutta piplk:l of subsl:tntially the S3m~ ai thai in Pal,

Sammitiiyas was

AccorJing to the KmhlJl'(ltlhu and Vasumitra's treat ise. the main thesis of nlis group of schools is llntl there is a persi5ting sou l ( plu/gala) passing from

on~ existence: to another and that it is nO! possible for the skandhas lotrunsmigl31c without the put!gala. Tn Ihe Torkajl'iila of BMv~viveka abu, a siulilar statement is found . It says that the VHsrputrlyas, Bhadrayanik!ls, Dbarmaguptasa nd Sarpkffimiv:1dins admit the rtulity of the individual self.' Among other views of this group. we may mention that they. like the Theraviidins recognized the Arhc.ts as DOl liable to fall from arhathood as against the opinion uf the Sar

vastiv:idins. The}" however. ad hered to the d:>ctrine thl!.llberc was an Uflla,aMara (In termediate stale of existence), which W.b flot ao;reed to by the '1 heravadins and the Mahasaflghlkas. Tht'ir COIlCC pliQns o f Huddha and Nirv;]!)a,

fruits of sanctilh.:aLion anti their att.:,inments, VIItIOUS stages of dllya'loS (meditatiun), <tOll beings of Ihe higher worlds had much in common wilh tbu:iC:: of the Themvadins and the SarvAsliv:1.dins. The doctrines attributed til theSammitiyas in the Ka/fIlil'au/1il and V(lsumitra'~ (reatise along with their criticisms arc as follow sDO l'Uinu

The ctlrrlir.nl doctnnc of this school is th2.t besides the elements com posinga being. the re is a 'purlS3la' (an individuality, a personality. a sdf) .... hich is indefi nable and which persists Ihrough 011 the e)( islenccs.~ It is n eit

her identical wit', nOI diffe rent frorn, the skandbas as allalmall forms the k:ynote of Duddhi st philosophy. This theory h:l ~ brought forth vigorous criticism3 from most of tbe prominent Buddhist philosophers, including Nj,giirjuna l and

Vasublndbh u } It has also beenI.

Sec

O\.1crmillc~,

A"alysi.J Ill, ;>p.380. Fot do:tllil.d

dis;:u~ ion

5~~

2. K()i(l·vytikluyi (Jap. cd.J, pp. 697 713. 3. Miidil)'flmiko\'rlli, p. 275 quotieg RO/l;!i ,·r./(, p. 267, 283: Bodhira'Y~- vo:,ira ix 60. 4. A'Jlllliharlllr.ko!a,eh. IX.

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DOCTRIN£S OF GROUP IV SCH OOLS

105

" aLthi puggalo allahit5.ya pa!ip:lOno" (there is a penOD who exerts fol' his 0\\1] good). "ekapuggalo lo ke uppajjamino uppajjati bahujauahita)a bahujanasukhu),B lokanukamp:iya etc. (there appears a penon who is rebo rn for the good and happiness o f mallY, fOl'showing eompassionto the world of beings). Basing on ,sllt;h worusofBuddha, thcSlmmilfyas (henceforth abbreviated as the S.) ~ ta te 'pllggala' of the above mentioned pUisages is somethillg po~ilive; it is neither a mirage nor a hears,I),; it is neither 1111: um;Ollstillllt:d realit), like Nibbiina or J.kiisu nor a constituent Jwtlt:rial deuU::f11 (rupa), feding (vt'don6), etc. The 'puggala' is f1u t real ill the Il j~ hcst sense (parmiirlha), On the one hand, it is not someLhing apart from the constituents (khandhas) of a being, und as scch il is not possible to estllblish a relation between the puggulu <luiJ

the k/ialldbas like that between the container and the conluilled. On the otherhand, though it possesses all the chiJHlt:leristics of the khandhas, it is neit

her like them caused and cUiuJitiulled (JaMlu :;oppacclIya) nor is it like Nibbana uncaused am.! Ullconditiontcd (aht:lu appaccoyo). Again, it i:; neither constituted (Jaillsk,to) nor unconslituted (OSUflIskrto). Though it is different (alirio) from the constituents it possesses certain characterbtics or a constitutedbcio! such as happiness aDd unhappiness, It has certain a~peets of the un constituted inasmuch as it is nut subject to birth, old age and death. Jt ceases onlywhen the imlividual altains final emancipation (NlrVifr,la).

In the AbhldharmakQ1a and its cODlIllc:nta ry. the relation between pudgala andskandhas is eAplllinc:d by the simile offirc .and fue l. Fi re exists as long as

its fucl lasts, so the pudgala exists as l(log as there are the constituen15, but fire i:, different from fuel inasmuch as it has the power uf burning an object o r producing light, .... hich the fuel b)' itsdf duo nuLPOS5:SS, Fire and fuel are co existent, and the latter is a )uppurt for the former, and just as oneis not wholly different from the other because fucl is not ..... holly devoid of

fiery dement (tejus), in the same way stands 'pudgaJa' in relation to Ihe I;onstilueilis of a being. The S. quote the BMraharasilua li nd expliiill lhat burden

{Mara) refers to the constituentS (skandha) while their carrier (hara) IS I~e pudgala. Unloading orthe bunlen is etTtl.:led by tbe

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BUDDHIST SECTS IN INDIA

cessation of desires. al!achmcnt and hatred. T his 'pudgala' bears. a name, belongs to fI. fnmily and is the c:njoyer of happjn c:~s and unhappinels,' In discussingt'le 8/iufaharasiitriJ , S:intar3!C~it3 and Kamalaiila state lhat Buddha used Ihe word 'pudgala' as a meTe conctpt (projiiopti) . He did not state expressly

that it was Don existenl as nobody enquired of its real nature. He haJ in mi:ld the aggregation of five constituents and to these collectively he referred as' pudgala.' It ii not subject 10 origin and decay. hence 11 has no past, present

and future . It is neitner eternal (nilya) nor no: ..eternal (ani/yo). It is inexplicable aDd indeterminable. it is not included in the constituents but a?pears onlywhen oil the constiLUents are present.

In the KIlI/JaI'(Jt/1i it is stated that the S. point out that their" 'pud gala'has a materbl form in the world of men aDd gods. who have got material bodiei (

rupa), and it is without any matcrial form in the world of higher gOdi, who arcwithout material bodIes (arupl). They state that the 'pudgala' corresponds to the ~ntlty called a beiog (sam'a) and also to the vital force (jr.'a) of a livingbeing, but at the same time it is neither id~ntical with, nor different from, the body (kaya), for Buddha rej:cted bOlh the views of icientity, and difference of vital force U,.·a) and body (" or(ro) (turp jt.'am /OJ11 sarlrafll milialll jlWl

II1 afiifOJTl sarrrarp). They rcl y on another statement made freI . SotrIJIIlla. lIf. Po 2.S :Kllamo bhi'<khave bharo 7 Pat\cupidAnlkkhaDdhl ti'ssa V3::anlyalll. Kltame panca

1 SCY)'lh!41Ql roPUptdtnlkkh;tnuu, a.o:'lilupa. MnkhArupi. , viil.i\iouj:A. Ayarn .. uccali,

...

Kalamo ca bhi~khavc bhirahAro ? Pugg~.lo li'ssa vlcaniYIQl. Yo' )'arp :\yasmA evtIlJI n'mo cvalll gOllO. A yaIT yuccatl bhfk(hayc bharaR'l.ro. I n the TDIt...,SU~#"""u (p. 130, IL J":?) Komolo .i!;l quotes Dh:\r~h ;lrab kcalll1ul.\ pud,plal., 1 Yo'5AvA)'U !mAnnc~alll nAml'l, CYMIl jAil!" eyalfl gOlrl, Cfamah.tra, CV~11l sukhadul,lkharp pta lisarpyedl, CVJlll (llr,hllyur Ilyldln a pudi;alo Y)AkllyA

lal.'.,.

.'c:dan .. p4. bhikkhtve .

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quently by Budd ha thai a monk while pracuslng mindfulness(sl1IrJyupast!tclla) remains a lways aware of what is passing within his body (so kilye kiiyiinupa;sl viharal i). I n this statement

Buddha uses the word 'so' meaning 'he', i.e .• ' pudgala', which wlltches Ine contents and movements of IllS body. This 'so' is not a m ~re concept (prajliapl i ), it refers 10 actual 'pudgala.' The S. now take up the problem of transmigration. They hold that ' pug8a1a' passes from one cAislence to a nother, but the 'puggaJa' of two existences is neither the same nor different. T he reason adduced by Ihem IS thai a person, who has auained the SOliipaltis tage of sanctification.

continues to be a sOfiipcnna in his fu ture existences, IVhether in this mortalworld or in heavi::n (riipad1u'iIIl). A sOf{ipul/na man may be reborn as a sOff

ipal/na god, i.e., sofiipannahood remains unchan,ll,eli th ough the constituentsof his body have !.: hangcd from those of a man to those of a god. The transiti

on of sOfiipalllJailood from one existence to another cannot take place unless the existence and continuity of ' puggala' are admitted. In support of this contention t he S .. rely on the folJowing. utterances of B llddha:_ (i) There orc four pain of (saintly) persons or eigh t (saintly) persons (sami colt6ro pllrisayuga a/lJra purisapuggalii). This statement refers to Buddha's Sangha, which comists of disciples who havc aUllined the preparatory stagc and fru ,ts (magga, pita

/a) of sanctification. (i;) A soulpunna bas to be reborn seven limes at the most10 atlaiu fun emancipatio n ($0 SiJfluk hatlllparOltl O sUIulhuvinYina pugg% dllkkhasS(Jllfakaro hOff). The S. lay .sln:ss on the words sa"dhiIv{mJno p /4gga/o, i.t:., tht: lrammigralion of soul (pllggafa). (Ii i) The cycle of existence (salt/siiro) of a being i~ without a beginning, which is not apparent to beings immersed in desires (anamowggo a)'aJ!1 samsiiro pubbii kat! 110 paiiiliiya1j saffiil/o", talJ!uj·salllyojallii'lI). The S. pick up the words ' .ia msaro' and 'satta' and ded uce therefro m that Buddha admitted the tran smigration of soul of beings.

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(iv) Lastl y, Buddha very often spoke of the acquisition of higher po .... crs or knowledge (ablujna), one of which was the po.....er of remembering one's previous ex istences ( pIIObt tIll'OMll1iitl{J). He himself referred to his previouscl(islences and often said, "When I was Sunelra, etc." This alsoeslabhsbed their

contention thai the~ must be a soul ( pIIRgo/a). continuing through several existences and Bud dha is able 10 remember hJs past births. Memo ry of past

tJUHences IS not possible for the comtnuents (sk andhas). which change every moment, not tospeak of the dr3slic change that t he beings undergo when passing from dea th to

rebirth. Tbe S. add that :::dmlsslon of memory (smrrj) also Implies the existence 01 ' puggaJu', The S. stale Ihal their 'puggala' 15 the percIpient but It isd ifferent from mind (cit/a, \'ij,iiilla), one of the constItuents of a belDg_ It i~ al;o not mo mentary (k,fOlJika) like mmd but is perceivable in every momentary though!. It is the '~e r ' whether the e}es are fUilc ti on ing o r 1I0t, because Buddha said, " I see by my divine eyes bein~s appearing and disappearing:'

Here 'I' is 'puggala' of the S, Then S. take up the problem of capacity for eff~.;:tiv e action (arrhaKriyiikiirlfI'D) o f the soul. In con form ity with Duddha's teachiDg th:lt the world is not a cr<!ation oi G o d (lil'wa,,;rmti!la) they

do not want to attribute to 'puggaJa' any fUn ctIO n o f a doer or a creato r.

They. however, point out that the 'puggala' of a parent o r a teacher is in u sense the dat r or creator (karlii, kiirl'tli) of a being. The 'puggala' has no independent function like that of mental properties. It is not an enjoyer of fruits. 'Puggala' and ' rruits' orc not two distioCl entities. though 'puggala' is said (0 be feelin g happy or unhappy, because the conglomerat ion of diverse elemen l ~, ""hich make a being, canno t h ave the feeling of happiness or unhappiness. T here may be: a doe r (kiirolka) or feeler ( l'n/aka). but it is oot 10 be distn!ui§hed from deed o r feeli ng. The deer' and the deed are neithe r identicalnor different. The S. menti on this stance of (heirs in refutation of the o pponent's argu ment that a semi permanent 50ul like the eternal soul ca nnot have aDY activity. It is o nly

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the impermanent, momentary (allit)'a. kiO~lik(i) soul that caD have any activity(arthokriyiikiiril l'o) . Santarak~ila in his TotHasmigraha (pp. 336 349) write

s that the 'puggalu' oftbe Viitiiputriyas is neither identical with , nor different from, the constituents (skolldhasJ. In his comments, Kamalasila states thatthe 'puggala' of the Vatsiputriy.ll.s is the doer of det:d~ and enjoyer of their fruits. During transmigration it kayes one group of constituents to take up another. It is lIt.)t separate from the constituents, for, in t hat case, it would

be eternal. Again, it cannot t>e the same as the constituents, fu r in tlla t case, it would be not aile but man~' . It is therefore inexplil,:'lbk. The exposition of Kam:tlasila is supported by Prajiif/,lml'llln81i iu his commentury o n the iJoahi(Qryiil'Otaro. Ln Ihb l,:ount:ction Kamala:Sila has discus!>ed also the

criticism of Uddyulakara in his NyiiJ'Qriirttiko (III. J. I) that a soul must be postulated if it is not identified with one or the constituents. Candralcini.however, does not dismiss the plldgO/OI'cdo of the SammiUya::.' as whoJly untenable. He even admits that Buddha as an elpcui!;'ut taught the pudgalarada 0.5 helater propounded Ihe idealistic uuctrilleof ~ijlialrol·iida. The SammilI)'ull/J..ii)'triii!>tro (Vcnctnrnman's translation; mentions anu Jil>l,:usses all possible

views thus (p. 21): (i) Th~rt: h JlO real self. (ii) Till: ::.t:lf is indeterminable (a"yiik!la). (iii) Five l,:oastituenu and the sd f are identical. (iV) Five ~oJlsliluent5 and the sel f Are different. (\') Selfi) eternal ua.hata). (vi)

Selr is oot eternal (a.iiiil ata) und impermanent (onit)'o). (vii) Selr IS <:.eluully exi3tent thoug h no t eternal. Of the~e views the la5t is held by the S. In this text, the non·Sammitlya views have been brielly stateJ without any commentUI critiehm while it3 own vIe" has ~en fully ciealt with Ihu5 :(i) The 'puggala'

is the product oflh·e constituen ts, and it is neither eternal liar wholly impermanent. (ii) BuJdha\ denial of self was enunciated to counteract the wrong vi:wsthat the self was based on m:ntal impressions

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(sa1llkMriis ) or thai it was identica l with the body or fi ve

constituents.He admonished his disciplei to remove the notion o f "I n<!ss" and " Mine ness", which was based on the notion of a false self, to which wordl> beings bore a strong attachment, but he did not refer 10 that self (pugga /a) which. strictly speaking, cou ld n ot be the object of passionate seeking. Tt.cn, again, in Buddha's sayings, the term 'non existencc'

was used in a dim' rent con text, e.g., he said that some wereabsol utely non existen t like sky flower and horn:> of a hare, and agai n somewere rea lly nOll existent but existent relatively like long and shan, seed andsprou t. So Buddha's denial of soul does not necessarily refer to the absolute non exis tence of 'puggala'. It is sometimes referred to as inexplicable becauseof the fa ct tllat it ca n neit her be identified with, nor differentiated fr om, the constitucnts, which only are appa rent to the unenlightened. Again. jf ' puggala' be regarded as permanent o r impermanent, constituted or unconstituted,it would be adherin g to one of the two ext rem~ views of existence and non· existenrx, b oth of which were discarded by Buddha. Hence, 'puggala' as relati vely existent was admitted by Buddha. The S. contend that if self be wholly non:=xi~te

!lt there would be neithcr killing of beings n or a killer, neither the attainment of fruit s o j sanctification nor a saint, consequently, neither a Buddha norhis teac hing;;. In this treatisc the Bltiiraillim sulla has been mentioned anddiscussed li nd emphasis has becn [aid on the \."ord 'puggala' used in il. On t

he basis of the Slura, the S. contend that a distinction has been made by Buddhabetwe~n burden (bhQro) and its corrier (IJiim) , the 'pugga13' c::rryi ng the b

urden. This siilra clear[y establishes that the carrier of 'puggala' is n ot id~ntica ! with the bu rden of the constituents (skandhas). Again, (he carrier andthe burden nre inseparable; they are interdependen t a nd hence 'puggala' is not

distinguished or separated from the skomihas. [t has been further pointed out that the acquisition or remo· val of impurities like attachment (raga) o r th irst(tm/a) is ~lfec (- cd not by the ' puBgala' al one to the exciusion of the constituents. Out at the same lime it should be admitted tha t the

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191

puggala,' and the 'skandhas' are ndlJu:1 iuentiLol no z dint rent, for Buddha denied the identity ami Jirr.....cnce or the vital fOf(:eU II'a) and body (sor/ra).

The treatise no w takes u p ro r lli~(: ussion the (:C'n(:cptio n of 'puggaJa' from tb ree standpoints :(i) The Self is designated by its ~ u pport (u.iruJU lIwj ,iuplupIll/gala), i.e., thi! self is so metimes given a ll nppdla t ioJl 0 ..Jc~ cription on the basis of its llsraya o r ii/um!IIJfltJ, as fi re is naUlt'dand described by its ruel, e. g., for~l firl;:. coal fire. III a liyjng being, the imprtssions (.I'af1ukt'Jras) llft: fud aud the " puggllla" is the fire whichderi\"es its att ri butes and appd lttLivu ill acculI.1ance wit l; the impressions. A being is calkJ a /IIall, lIagit u r a g o d in a;:cordallce with the Iypeuf bvdy "u ::.:; e~~t'J oy him, The self is the receiver of {he materiul forlll(l'lIpu) oUl lilt' 'seW and 'rupa', being interdepende nt and imepitf<lbk, cAbltogelher and at Ihe same time. It is not dt'ar why Calldr~kil li ~ tJlcd in theMadlly amikal'!ltl (p. 192) that lilt: Saullnitiyas held that the receiver of the constituents appeared priOf tv lilt' I,;onsti~ t uems to receive them. (i i) Tb~ Sdfin t ran smigratioll (saliJirtJRltllIlJ1/flJjfiaPlfJ pwdgala) itTJ;lifS 11

'at Ibe ~elf I=asses from vue cAblcllCt' tv aJlother. The ' J:udgaJa', whme mind(dtta or IlJl1rir.u) \'arrk~ with it the dl'ttts of his moral observances (srlo) ami Inl:uitatioual prar.;tkes (511n:tJdflt), is reborn in a higher sphert'. On

his d~alh his five I.:onst iluents after dis integrat io n ul.1:vmpany th:: )clf to a sphere o f excellence. H is meritorio us deeJs aud spi. ilual al.:4uisitiull a re his treasures, which follow t,illl ill his IlCAt e"istcuce, Thus his self does not go alone. If (hI! )C!lf I.M: liifTen.:llt from the constituents, itw(>uld have IJvthiug to s ta nd by ill his future e"istenccs. Li kewise, if tilt' l> cl f bt: n:al l.ultl eternal vr unreal and eVanest'enl, the sdf l dn takenUl hiug Wilh it when il pas,es rr uw one eJliSICDI.:C tu anuther. The transmigra tiun uf self is eJlpH::sst:d ill IUallY sta t.:mellb uf Buddhll, t', g., he ~aid, " In this IYorlc.l ow.: pclfofms good deeJs anti a~ a result eujo}'s happincss ill the nexl wo rld", " onc who l.:ulJlroh his s:;::nse orga ns gains a happy

stule in hi5 !lc.,1 life" , " II dying person arisc5 again, etc," Buddha himsdfoftcn spoke (If his past cxist:nccs, in which he: perfected h lm!elf in many pJrullliliis, He foretold Ajita that in fu t urc he would become

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the M<titrcya Buddha. He referred also occa~ionally to miserly persons pus~ssingwealth, but when death a pproaches them, they ha'ie to part with everything lin

d go atone all by themselves. II i~ clear from 5uch statements of Buddha that hehad in m ind a 'pudgab' which transmigrated from one existence to another, m:l.

;umpauicu by the resultant impressions (.ru'1lSk~raJ) of the past life, i.e., kalUlu ic effects. (iii) The selr iu cA(inctioll (fliuxiIlQ'?rajliapltl'putisala).

i.e..

when It ceases ami has

11 0

morc rebirth. This happens in the

case of 3n A rlmllhe j>l::lfcct, who has rcmo"cd all his impurities (kl/{Ia.srara) ami ha:. ULtaiocU Nirvlil)u, and therefore. ca nnot have any more rebirth. In

the Slme trealboc ha:. beeu diKU$se,j another statement of Buddha, in which hesalu that the cycle of existences hM no begin ning (a'lomOlaggo YU'7' J·Uf!j~iilu)

ilnd deduced therefrom that It had a beginning. whh..:h was unknowable to the une n' lightened, and so also, Buddha's d~clarati.oD of the non·existence of ii/mel

l implied that tbe ~elf (pudgulu) was unknowable to the Imperfect. It has been argul"tl by tilt: S. exponents that the reality or unrtality of 2n obja.1 )huulJnot be questioned btca ..se of the fact that it is uuknuwllble by men of average

intelhgence. It indicates only luck uf k./luwledge ou the pa rt of the imperfect and not existence or nlm exislem':l: of the real, or even of an unreal Object.

It is Irue tha t tbe Arupu sphere is unknowable by beings of the Rilpu ~plll:r~. and ~o it is not proper to infer from that unknowabiJily that Aropulu/t.a does

not eXIst. Similarly. self (put/gala) is unkn uw.lblt: by the U/l' Wise, but thai does not establish that 'pudgaJa' is !lQ!l c:\i~tC:llt. T hen, agalD. a minute speck of dust, tip of a hair, mines within the earth, shores of ocean, a handful of salt dissoh·ed. in wlltc:r, 8 jewel hidden behmd a wall, bodies of spirits or ghosts, even the e)c \ids wbich are so close 10 the eyes are not scen by the common physical eyes but that does not prove thei r nonexistence. The) are seen b

y those who P0iSeSS divine eyes (dj,),acakiU). Likewise, the beginning of the c)cle of e:\istence is unknowable by the unwise but is knowable by the fUll y enlightened Buddha. Buddha said thut the world has no beginning, mainly with U I'iew

IU seeing that his disciples dId not take to the beliefs of clernalbm ,\lId negallvlsm and to seeing that they might !lot harbour

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an) notion like " I was, 1 am Gnd 1 shall be." If the beginning of the world hndbeen non·existent like the ;;ky flower or horns of a. hare, Buddha would not havecared to state that the world had no beginning, as one does not say that there

is no sky flower or horns of n hare. A spberica l object ha; no besinning but noo ne says it docs not exist, so also with the world of existence (SOIJlSql"o).

Last ly, if t he cycle of existences has D O beginning or end, it would be identical with NirvaQa, which is also withOUt a beginning or end. From all these arguments, the author of the Sutnmil i)'o llikii)'u sustra established that Buddha did not fully explain maoy of his deeper ideas, and the existence of self 'plldgala' is one of them. Buddha's reticence, therefo re, should not be taken a~ t hedenial of the existence of a 'pudgala' as conceived by the Sammitiyns. Profs. Stcherba tsky a nd La Vallee Poussin have furni shed the materials of the AbhldharmakosQ in English and French translations, and at present we have also the original Sanskrit teu of its Vytikh)"ii, edited by Prof. Wogihara. On the basis of these three teJ.:ts, a gist of the argqmeDts of this school for establishing the existence of pudgara is presented here. This will be foUowed up by a summary of the arguments and counter~ arguments given in the Karhil l'au hu, which has not so far received any aUention.l The KoJa opens the controversy with the qlle,tion,

whe t h~r the ViitsiplllriYlls can be regarded as Buddh ists and whether t heyn r c entitled to emancipation (mok$Q)'! As has been poi nted out aboye, they we

re rcgo.rded b)' some us Buddhists while by others as non Buddhists. The Buddhists believe that since there is no mokra outside the pale of Buddhism, the non Buddhists cannot have emancipation, and that is mainly because the non Buddhist teachers like Kapila and Ulukn believe in the existence of a permanent soul, .....

hieh, according to them, is different from the constituents of a being and is not a term Indicating the flll x of1. KQfhiiratlh~ ( P.T.S.). pp. 1 69, bJ Mrs. Rhy, Davids,

translated In

['olnu 01 Comrl1I'l!fs>,

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elements· (sk andbasQTlfiiIlQ). The soul, the Buddhists assert, can neither be established by d irect perception ( pfQt)'QkIQ) nor by inference (al/umiina). Vasubandhu (henceforth abbre~ialed ai V.) first delines the contention of the Viltsipu trT)aS (henceforth abbreviated as VII .) thu ~: Is the pudgala of the Va. real

(dral'fa) or nominal (prajliapli)? By real (drcl')o) existence re meant eXistence like that of rupa and such othe r demen ts, and by nominal (prajfiapll) he meant existence like 1M! of milk, house or army, which has no separate existence of ils own apart from its consti tuents. If the soul of the Va. be o f the lo rmer category (drav),a). it wOLld be different from the skal/dhos. as n> dQllii ISfrom "'pa, and is nO( also all the skandhas taken together. Now, 10 that case, it should be either sOIflsJi!ta (constituted), or osa/llsk!ta (unronstitu ted). It cannot be the laller, for it would make tbe Va. hold the Jiisra ta view, which

is herelical. If th~ soul of the Va. b~ of the laner category (praj/iaptl), itscltim:nce is depcr:dent on the ska ndhas, "and so it cannot have any independen

t existence of its own, i.e ., it does not eX ist ([I dgcla it; pOj ioflir osafpudg%Q propnoti). The Va. contend tbat their soul is real (dravya), bUI It IS neither identjcal with, nor different from, the skandhas as tire is from the fuel.

Fire exists as long us the fuel lasts, so also the soul (pudgala) ('xists a$ long as there are skand has, o therwise, plldgala would he either aS OIIuk.rfO (unconstituted). siihata (eternal) or sa1}1Sk,ta (constituted), asiii~'ala ( ucch

eda a nnihilating).1 Fire is different from tbe fuel inasmuch as it has the power of burning an o bject to asbes or to produce ligbt, which the fuel does not possess. Vasubandhu argues that, fuel and fire appea r at differentI. Jl)'iikh)'Q (lap. ed.), p. 697 quotes tllb JrUIrU.

~ lI"ra 'f

lilt /fTftJ

01"154l1li'6:1

2.

,","'f: Wltdl ~ "f qm ;t[l'fu\' 'HItR{q(~ 1 ;::rroqf\f"t'jI"il.~1I'llT II cr. Ille quotalion In tl'lc Kru. p. 34 ;Khand~es l1 bhijj~ mlne!iU Sa cc hhijjali puwlo

;::r'{ll;IU>t~rd ~I~ "If ~"{ I ~

Uccheda

b~avlti

dilthi)'1 Buddhcna vivaijiti

PuU~lo ~<.'<3ln

Khandhest! bbijJllmanc.su fII} co: bllijjati llugp10 hnli nibillnenl samasamo.

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times (hlllnnokiila) like seed and sproul. Hence fire is impermanent, and the riifferenct between fuel and tire is one of lime and characteristic (/akfo~la), and again one is the cause of tile other. He then states that according to the Va., fuel is constiluted of three mahiibhiitas, while fire is of the fourth (rejas)

only: tben it follows that fire is diITercnt from fuel. The Va. re ply that fire and fuel are co existent and the latter is a support of the former (upiidu)'o;

iii,irya), and that one is not wholly different from the other, for fue l is not totally devoid of the fiery element; in the same way, plld;,alo ~hould be distinguished from sk(l!1dlw$. Vasubandhu challenges the Va. by citing the instanceof a burnin~ log of wood and saying thlt it represen ts both fuel and fire. That

is \\oby they are identical(ananyo).

According to the Vit., put/gala

IS

neither to be described as

.ollil)a, which is sub divided into past, present and fut ure nor nit)'o, eterna

l. II is QfaklQlyQ, indeterminable, im:/[plieable. H is not included ill the list of the constituents of a being., but is perceived when only !III the constituents llJ'e present.

The question next raised is, can the pudgala of the Va. be cognized by any senseorgan (illdriya). Lf so, by which? The Va. reply that it is perceived by 1111 t

he six sense organs. They contend that eyes do not care 10 see rtipa (object) or recognise il unless the mind (mano ind'l)'o) is there. Eyes act as the dami· natlng factor when the vlsuul actIOn lakes place, hence it is not correct to say that eyes alone see ,iipo, or for the matter of that each 01 the five sense· organscannot function in their rcspeclhe spheres mdependent or lhe mmd. 1 For cognition of p"t/gola. the Va. state that all the sense organs point to the mind indir«:tly U there IS a pudga/a; e.g., eyes dlscern the r':;po (colour· figure) :at of a bo

dy aod thereby IDduce the mmd to cognize the presence o f an mdlvidm.l (i.e. pudgola which IS neIther identical W not ith, different from rupa).z V. argues thatIf rtipa be the cause of cogni~ lion of pudgafa (rupiinlirrJ kurmrall'om adhik,

iyate). one should notI.1.S~e aboye: cr. Masudo. p. 230. !Sec Ko.la lI r. Irans!.) 1)(, p. 2JI rn.

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DODDDIst SCCTS I N INDt....

say that "ipa and pl/dgola a red iffe~ nl (an)"QJy.).l Again. if cognition of rUpa lead, at o nce to the oogni lion of pudgoll1 (rUpJn)"!pOdii),o plltlsa/opaJabdhir ;ti), ODC should ~ I ~ ~:Jy that riipa a nd pudgala are identical (anol/yo),1 in other worth, one i .~ nnlya modificatio n of the other (riipantarotvill) .

The Vii ., however, would neither iden lify riipa (colour.figu re) with pudgolanor treat them as different ; in the same way. they would nei ther regard the p

erception of riipa (colour figure) 1\$ identical with the flert:e ptio n o f purlgolo nor look upon them as different . V. asserts that if plldgaia be an enthy.

it should be eithermaterial (rop!l) or n on material (nQma), but Buddha sa)'S rGpo

or l\'dantJ or lO'11jfitJ or SQllukiir4 or l'fjiU11/Q is not self all dharmas aTC without self thtre is no pudgalo. He fUMhe r states that sartl'Q. )1110, pudgala is a prqjlloptl (designation) applied tothe fa lse notion of a self cherished by the unenlightened . The Va. in reply state that they were not prepared to accept the sto remems attri buted to Buddh3 as authentic' as tbese were not to be fo und in their Pi!aka. They rtferted to staltmtnB, in \\ hich Buddha spoke of a person's pas t existence or reeognised pllbbenil1iha;ui~la~ as one of the hightr acquisitio ns of an adept., and asked, who i.s it that remembers? Is It pudgoJa o r the skar,dhas? They fu rt h(!r argue

that if Buddha be regarded as omniscient, i.e., he knows everythinA past or present. of every place,of every bdng dc. it a lsoi mpliesa contin uity of somethin.'l. In other words, it im plies the existence of a pud1.o1a. T he Va. fu rther state that unless there were some form of pudj:a(o. why the d Isciples should beinstructed to avoid thin king of rUpol'un alwft' b(Jb!lul'iitIte 'dlll'ani (in tbe past I possessed a bod)) and so forth.a V. refut~ Ihi~ conlentio n hy !.'lying thai pudsa/a rere refersI. JuS! 15 li"ht. f)"n aDd miod. \\t ith ausc lhe visualisation d an objec:, arc

nOl different from th: object. Ibid.., p . 2~8n. Set V,YQkll)'o' p . 701. 2. Ibid. , p. 23~ n. s... .: Vydth)4, pp. 701 2. 3. a . Y)'6Jh)'4 : mOlasru'lgftibhralllu't. 4. cr. ilfaJJilln.a, I, p. 22 : so C'{31ll Um~hlte d lle parisuddhe pa riyod ilte cnn~lIlI,e ... pubbc:ni vh! uu""HUi_Ciil(liya (;iltllm abhinlnn~mclf.5. r:r Mttlj/ri•..n, J, p . 8. ; ahosin nu kho II.halll atilllfl'. od dhftMlll ..

, kiq, hUlv1 kUll ahosim nu kilo atil am addhlina m . CIC. CIC.

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<lnly to Jkalldna satl/lillQ (continuity of skandhas), not to anything else. TheV,i. then cite the Bhiirallllr(lJIif,a, and asse rt that by bltii,a is meant th

e constituent.) (skolldhas) of a bei:lg and by Mra t he individual (pudga/a), wbo is known by a name, gcua etc. 1 Ii bhiira (= Jkandlras) included b!Jiira f.iira ( = plldga/o), there was no need of distingUIsh Dg the two, and so pudga/a el(

is!s apart from skandha.t; it is nei ther identical with. nor diffuent from, skandhas. The Va, admit t he t'.l istence of aupapadika bein,Q,S and alllardMara,

a nd prove t herehy Ihe existence of PI/dgala. T hey also cite the punge "~knpllgg(Jln hl"kkharelokt uppajjamiino IIpfNljja l i bnlrujollohiro),o (A,igrlllara,

i. 22) and lay SLTess aD the word 'pu£sala' , s:aying thi~ 'puggala' is born (lIppajjali) and hence 1her! is besides the sblndha~ ~omethinK. which may be designated as 'puggala'_ V. refutes all these by appropriate q uotations and nrguments.

The Vii. furthe r state that if puagala be only 3 word mt'!fl nt to d=signete the fiyt'! skandJras. then why Bhagaviin did nnt identify Jh'Q wilh Jar!ra. V, cites the discussion on the topic fron the Milmdapatilra. The V.... funher argue that why 'pudga ln' ha~ been declnn:d by Buddha as indetermin:!,blo: (av.viik.rrn), if it docs not eltist at all , V. in reply comments o n the VntsagfJIraslirra

( _ pali: Voccho gotrQ SU NO) and other si\ t r~s deali ng with the indeterminable problems.The Va. point uut that the statement iitmo do::s not exist in reality (saryufufi

.Hlrlfifa~)' ;5 a wrong view, it indirectly implies t he admh~iuu uf tbe existence of pudgala. ') tic Vii. next rais: the question. if 'pudga la' does out eAin, who IS It that transmigrates from one: existence to amHlu::. ? If the elements only exist, how do you explain when Buddha )(\)8, " I ~as at that lime the: ma

ster Sunetra" 7 In thal ~latemcll t \\hy IS the ' J' of the pas t identified with the 'I' of the preseot?L cr. Yy.ikhya (Jap. cd.), p. 706, bhAtab kt l:una/;J.. t:a r."Opad;1na slcandhAl . , . bMrahlruj hLulIlai;I. pullpla iii ~.I"ld vac.:ml)'llIP ) (' 'SOY !)ufmIlO ewrnndmli tY3.q1j:t. I),li eva'l'S<>lra CIC. 2 Cf Kn.fll, iii, 10, 12, 18 19,'1uotin~ Sapta sat llurum J.1ati sotrsfl1 . .l . Majjhimo, i, p. 8 : Allhi me Illta Ii '1"511\ saccato thetato diHhi UppB./jot l, nol/I me alta Ii va'ssa saccato IhetalO dilthi uppJjjati, ctc.

cr.

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D oes it ind icate Ihnt the de ments o f tbe past arc th: clements of the present? V. refutes it by sflying Ihnt just lIS lire passes fro m one wood to a no ther, Ihough it never remnins the SlIme, so the elements pa iS from o ne existence10 another, nothi ng rcm.1inins identical. If, accord ing to the va., Buddhas ndmitt:d the ex istence o f 'pudgala', t hey \\ould be subject to Ih:: wrong belief of sclkiiyur/.ri/i. Th~ Va. now ask, how enn memor} be cxplnincd whh out the conceptio n of 'pudgoln'? W ho is it th at rcmcnl bcrs? V. answers that it is SQllljn(1 that rcmcmbcn £Qrfljlili with atten. tion directed to Ihe object, an idcnctc. is similar to, or connected with, it, provided Ihc:"c [s no corporeal painto impair itsC3P3city.

Th e VO. nrc o f the o pin io n Ih[l.\ t here must be an agent, a doer, n proprieto r of memory. T he re mu st be a cognizing agent, nn net ion must hove a doer. ' D~vlJdalt a walks' implies the exis· tenee of nn ind ividu ality. V. replies that it is not so, lie states that just ns when a fire Iraverses from one foreH t

o another. no qUC5lion of individuality aris:s, similar!) Dc"adatta is a projliopli (lik:: fire) nppl.ed 10 a conglomeratioll of clemeuts passillg from one existence to another and has 110 individ uality.' NOW, we shall pass on to Ihe Il rguments of the Vii. and the counter·arguments of the Theravadms as presented tn the

KathlJ ~ollllll (I. i), which is of a much earlier dale t!lan that of the medieval and modern dialecllcal worlG. The first question put by the T heT:lvadins 1the V<itsiputrips 0 known in the Pali texts as Snmmiliyas, is as follows : C3:lthe puggala be known in the same wfly as t flat which is real and ullimatc, e.g., N ibbiilla (or Riipa) is known? (plra 1),1 In o ther words. t he Therov<"ld ins wa nt 10 ascertai n whether the Sammi· tiyas (hencefort h abbre viatc:d as Sam.)

admit the existence of puggafa c:i lhcr as the und.angeablc:, ever existing realit) likeNibblino, or as a constituted (JfJPpaccoya, JGmkirata) object like rupa, or rega

rd it as false like a mira£e (mayiJmarld "ira), orlook upon it Simply as a hears2Y. The Sam. deny pract ically a llI. Koin·yydk hyl (laD. c:d.), p. 710! ynt!"!!!. IU \;~a1)lko ',nir iii, etc. 1. "" ua" rerers to the Da ~a8raD hs n llr ked In the 1". T . S. edition or theKuti••hu{/J.".

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the four possibilities. though they assert t hat the puggola is known R$ a (elland ultimate fac t (sacdka/flta parama!!h ena). T!le Sam. now assail the Th. with the counter question whether they would admit th nt pliggala is nOI known in lhc sam: way as Ihat ~vhich is real <lnd ultimate. The T h . answered in the affirmative, as, according to them. P:Jggo(o is not even an object like riipa; it is

a mere palilialfi (concept), a sall/mlll/sacca (convenlional Iruth). But w henthe szme questi on is repea ted by the Sam. (as in pares 2 and 6),1 the Th. reply in the negative by saying " na h' evalJ'l,"2 because the o.ns"cr is to be given to a ques tion. which included both sommutisocca (conventio nal truth) and poramalthosacca (Ihe hi£h~st tru th). The questions and a nSwers which foll ow nex thave mix ture of both sanmmti and parcmottl,a trut hs, :lOd so they ap pea r contradictory to a superficial reader. Now the Th. give up the logical trick s a nd

put the question straightaway (para 11) thus: whether pl/ggala is a paron/ollllos"cca~ o r not, i.e. whether or not Puggala is known in Ihe S3me way as the real a nd ultimate e"i'rywh!'r~ (sabballho) in and outside r iipo ( material partsof the body), alwaYJ (sobbadii) in this and Ihe following existences, and in (,I'er),fhing (sabbesu), i.e., in all khOllditas. Gya:l1IltlS, dhrilus, etc. The answer of the Sam. is also defini tely in t he negat ive, i.e., they do not consider 'puggala as real in the highest sense, and as existing elw)'lI'herl'. alwaysaDd in el'er)',hinR as point.:d out by the Th. The oext attem pt of the Th . is

to find out whether tbe Sam. regard pj/g~ola as somelhing existing like any of the 57 elements, rupo, "edonii, salil'iii etc. The Sam. de ny it saying the y d onot admit pl/gRafa as an clement apart from the 57 elemcnts,4 a nd in support o

f their contention they quote front the Nikayas (DI&I/(/. iii. 232 ; Majjhil1la,i. 341 .. A ngl/ltara, ii. 95) the passage "atthi pugg::tlc attahitaya pa!ipann

o." whK:h indica tes that pl/ggalo c'(isls but not epart from the elemen ts. Thl' Th. a lsoI. The re'llainiJ1!: paru J ' an.:! 7 10 are mere lolical rOJnding lip o r thequeSl ions lnd anslI'ers rul In rarss I &. 1. 2. I he quesllOI'i is. Yo sacclkaflho parnmnnho Il IO so pUlIsalO II'up~lubbl uli \acdk'1I1h~ plrllmanhe()A liIi ? J Perhaps like the if~u'm'm of the \'~in ta sdlool or phaomph ~ 4. SarTlll},uuna\ l rodham dlj\i l':uikkhc"\O p:ll'3l':1disSl. Alflt.tkmhl; p. 16.

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cia not c1~arly Ua ~ e tha t pugga!D (as a palinatll] is different from the elements, the reason assigned b) B uddb:;ghosa 1 is th at the qu e:c;linn ~ of the o

pponl:nts have a mixture of sammUli and pnrnmolfllfl trut hs, and as such the Th. have no other 901l('r· native bllt 10 leave tbem uD3nswero!"d (Ihapanlya).2 The

nex t attempt of the Th. is to .. how tbat the Sam . should 3d voc~le either Ut'Chedmiida or SOilQIa\'oda. With th is end in view, the Th . put the questions whethe r pliggala is identical with or ditTerent from r/ip<l, o r puggo/a is in rupo (like the container and the contai n~) o r vice versa. The Sam. reject all the fou r prnpos:itions as, o therwise. they would become either an Ucchedav:\din or II. Sassatavadin. Though, according to the S~m ., pl/gga/a is of the same nature (eklldhammo) as nipa and othe r elemen ts,' they would not treat it as anelement ;eparate fr om, and independent of, the 57 elements. The Th. now assailthei r opponents by questioning on Inkkha~los of Pl j sn/a, nnd ask whether puggalo is sappocca)'a 8 (caused) o r appaccaya (uncaused) like Nibbiino. The Sam .deny both and as k how the Th . would e.'tplain the 'puggala' in the statement of Buddha: 'Atthi puggalo attahihl)'a p3\ipanno Ii.' Is the 'puggala' referred 10

in this pa~sage soppaccaya, sa1l/khola or appacca)'yo, osoll/klla/a? The T h. deny both, as in their opinion the term pugCo/a is only a SDnllfIlI/isacca, and as such it is non existent. The next argument put forward by the Th . is, whether

the sta tement "pugga/a perceives" is the same as the statement, " that which p

erceives is pugga/a'" i.e, wl:ether tbe t wo ua ternents are identic3l as ciliais with mano or different as "ipa is from I'~da"ii. Buddhaghosa interprets the pO!;itioD of the o pponents thus: the Sam. hold that pllggalo perceives, but noteverything thaI perdeives ispuggola; e.g., riipo, \'edana , etc. are Dot pugga/a, but pugga/a percei ....es and that which perceives refers only to the JXrcepienl (pugga/a) , and not to rlipiidi. 1 The opponenlll, however, rely on the statement "atthi puggnl0J. Sec hl ~ Alfllakmllu, p. 16. 2. K,'''. , pp. 14 17, porns 13().1)7 di:otc onthe ato\"e question, comparIns '''!I~snl[\' wilh e~('h of the .~7 ~lem('nK 3. AI/hukulhii, p. 18. <l. l'uJ:galo upalabbhati (yo yo) upalabbhati p. 24.

(so $0) puggal0 Ii ?

K~u,

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Olttl1ilitaya pa~ipallnu li" which Olgain is count:red by the Th. by sa)ing thai Ilu; Sam. ~hould equally rely 00 the statement "s uiinato lokil!Jl avekkha)su,

etc." and lIdmit that there j, 00}Juggu/u.

The Th. now pnx.:c;:tu tu examine the ptJIifioui (description) of Jluggu!u. In amwcr tu the question ..... belh~r the pugga/a of the Riil'oohuru is rDpt and likewise: of the KiImad/rii ru is kiimI and uf IlK: AriipadhlJru, ampr. the Sam. affirm the first and the third bu t nol the second. Tile Sa m. argue that pugga!a

_ satra _ j ll'u i.llld kd)'a~ sQrrra. Thuug h they do not admit either the idclitilY of. or difference betwl::en, j ll'U and sar1ra, they hold, tbough not logically tenable, tbal kilyu must be diffe re nt from plIgga'a as there are such stalcmeob :as 'so kaye k4yinupassi viha rati and so forth,' in whieh so cannut but

refer to puggala. T he next discussion r~lating to upl!dl1 pwi;;ulfi (rebirth)of pugga/a raises the question of transmigraliull, The Sam, affirm that puggalapasses from this existence to ue,,1 but it is neither the self same puggala nora d ifferent puggala a statement simillir to what the Th. would say about the passing of the kllandhas avoiding the two beretical o pinions of su,nulu viida and IIcclledal'Ma as also the ekacrasassarfkarddrJ ami omoriJ· ~'fkk."tpikot.i!!;'j,2 In support of their contemion the Saul. quo te the p assages in which a 'pugga

la" is said to pass from Cine existence to another (Jolldhii l'ari S!lflISOrall). According to the Opinion of the opponents that the self·same, o r a different, pugga/a does not pass from one existence to ano ther. the Th. poiO[ out that they

admit that some form of pusga/a referred to in the abo\e mentioned passages, does p<tss from o oe e:tistence to another. This puggara can then have DO death, it once beComes a man and th m a god and so forth, which is abSurd.' In reply, the Sam , pointOul that a SOIApannaI. AllhQkQlIIiJ, p. 20: The oppon:nU say : Mlma

pugplo, anl'li pu~1o

'Ii satlbuvacarllo upatabbhali. Yo pana upalabbhali. na so sabbo P'JgpJo. Alilakho te hi ei na pupo ke hI cJ na pcgplo 'II, TallM kQ1cQrQII"~"~1cJ,,) ,,;I<ii, o co IIIpGm/tlOIla. Kod pu~a1o koc:i na PUW10 ' Ii ara", pan'ttllu atlho. I dalll vullalJl holi : PI.lWlo pi hi rnphU.u I" yn I<nd dhammo

upalllbbhali yeva, Taltha puggalo 'va PUli1310 rOplldisu pallo. koci pi na Jl uiJla10 ' Ii. 2. See my Earl)' Mon(l$lic Buddhism (1941 ), I, pp, liJ fr, l, See my £Url)' MOllaslic Buddhism ( 1 ~4 I J I, p, 63 t.

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mallussa is known to la ke rebirth as a sOlapaDlla dcva and qUI,!~tion how !.:anthis sotapanna. hood pas, from one existence t o anUil ll:f UIlit;::o;S there e

}lists some form of pugga/a to car ry th e qualities. III order to show the unsoun:lness 0: the statement, t he Th. ask wllethcr the passing puggalu remains identical in every Icspecl 1 lind does not lose any of its q u alilie5.~ T he O?POnelliS fi rst negative it on the gro und that a man docs not continue to be a Illan in the demloka; but on second th01 Jght they affirm it in view of the fact th

at the carrier of certain qualities frolll one existencc to another is a pugga/a, an omardbhol·Q·puggalu.' T he Sam . take care to keep clear of the two e.\treme vkws; /OI/l jlllwI' talll sur/ral/l and atlliolfl jll'wl' 0/1;;011' sar/fOI!I. The y affirm that tlle transformed k"andhas and pllggO/U, and Hot the identical kl/(lndltuJ and p :lggaia, pass from o ne e~i :. tcnCt: to alloth:r. T he k"andlroJ a re, however, impermanent alllJ cuustiIUh;:d, wh ile the pligguia is not so ,

but it is not perIJIUIlt:II L<.IIlU Ullconstituteu either. Without klralldho ,ayalalla, dluilll , illdriYil amI (:ii/a, pUl;gula cannot remain alone but fo rthat rt:dson, lile colour and other qualit ie~ of the khatldlta, a.l·u/anu. cle. du nU l afft:ct thi: plIg8a1a. Aga in the pUlga la is lIul a ::.hauuw (chayti) or the lhaud ha s.

In reply to the question, whether the puggaro is perceivable in every momentary

thought, the Sam . answer in the affirmative, but they wo uld not accept the inierence drawn by the Th. that the pl/ggala in that case would have momentary existence (kholJika b!Jal'of71), i.e" would disap pear and re appear every moment like celasikas (thoughts).The Sam . nnw ask the T h. wh:ther t.hey would admit th[lt one (y o) who sees .~nmethin g (YOIII ) by means of an organ of sense (J'elw) is the puggnlo or not.The T h .. after aSieming to it ~s fl convent ional truth (mmmuri .mcca), put the same question in the oegat ive form thu!': One (yo). who' does not !'ee anything (YO/Il) hy mean ~ o f an orga n of sense ( , eIlQ . isI . Afllli\i'lo_"" bb"iiclr"'M ",lc:asadi' o . 2. Avilato = ekena pi dk4re1)a a... igaIO. J. The self v.hich ell isls bclW~1l dealh Rnd rebirth. Sec above pp.I t4, 1U

4. E.g., a bHnd man, an asantllsalta.

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not apuggaln. The !jam., however, without a rguiug fu rther, quote a few pJssages, in which BLlddha said: 1 (i.t:. Ihe plfggalo, accord ing to the Sap.) see bymeans of my di\iuc eyes (dlbbmo l'okkllll~lii) beings appea ring and disappt:arill b and SQ forth , and inter Iherdrom Ihat the seer is pl/ggala. Their next discussions rehled to pllrusaklira. T he Th . do 110t admit the exiHencc of any doer, SO they asked the Sam. whether the laller would subscribe to the sa me opinion. O n their denial the Th. as~ '.' llethcr the Sam. would admlt the e}(istenceof the doe r, and a creato r of the doer, wh ich is negatived by the Sam. on accou nt of tl:e ileret ica l doctrine of issolonimmii1)u (God the creator of the world) but which o n second thought IS affirmed by them in view of tl·.c fact t;,at

the pl! rent s, teachers etc. arc also in a sense the makers (kaua. kurerii) ofa person. The Th . withou t going into the implied sense of the replies. say th

at such a Slate of things (i.e., a doer having a doer a nd a deed which impliesDot just a deed bu, also a doer) would le:ld to the cone/usion that so long a sthere is deed (kammo), there is its doer (kdrako puggalo), and hence there can be no end to pllggG'/a parampara and tha t would falsify the fa ct that by the stoppage of the wheel of actions, dllkkho can be brougbt to an end . Then again nibbiina, mahapalhavi, etc. must also have a doer. All the inferences drawn by the

Th. are rejected by the Sam. In conclusion, the Sam. deny tbl! the deed a nd the doe r can be distinct, j ust to avoid admitting that the plIggofa has menta l

properties.While in the above discussion, the doer of a deed is enquired into in the following discussion It 1; the identi ty of the doer of a deed with the enjoyer of its

fruit that is enqu ired into. The Th . deny the existence of a feele r or enjoyer apart fmm l'ipiika_ pm'Qfti (tha I which is realized , tna t fructification of an effect). The Sam. hold In .. ! I'ntisflIfI\'rdimhhn is vipiika (resuh) butthe pugga/a is not viplika. 1 The.y further stllk that NibhiinaI. Bul it may happen Iha: fNlfflldo, who is in Iho: enjoynenl or his flUil , (i.e. merils). may be u.l:ai n an obj« t of enioyment of another plIl!gula, e.g. a son enjoying the r~uils of his aclions may be the objec t of affectiOn of his mother, and s.o forth. This cxplar,ation of Buddhaghosa should be compued ",jlh theabo .e like Ihe kiife/ll of "atrii.

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or Mahap:qllavi, ~h,;. IS nol I·ipfiku like divine happilless (djbba~uk h a) or hm/IUII hupJlillf:!is (wanussasuklJa) so nUDe of Item is au v l>jccl of t'njuYII~Jl l of the pugga/a but again the Sam. do not adlllil Lhi:lL .)ukhu is dislim;l rrom the sukha l'njoyn. The: Th. logically \\Iu/ll ( u 10 makt: Ibldr uppont:ntsadmit that thcre must not only bt: all t'ujuyer ora [ruil LUI also an enjoycr of

lb.: C"llju},ef of lilt: [ ruil auu won lilt: au endless chain; ill ollu:r \\ord1>. uccunJiug 10 them, as shu" n above, dllkkha cun lu \'c no enu . Tilt: Th. nuw put tIn: crucial questio n thus: whether the doe r of a lkeu is idenlical wilh, or dij"erem from, the enjoyer of its

fruit.

The opponents first deny both to avoid contradiction in Buddhr.'s saying; sayalll kawf{l paror]1 kara'll sukhadukkhwTJ.

etc, bUlan second thought, in view of thei r theory tbat thert: is a common clement keeping the link between the present anll the future life, they admit ie. In

short, the Sam. affirm that there is a kl1raka (doer) a nd I't'daka (feeler orenjoyer) of a deed, bUI the two are neilher identical nor dilfercOl, neither both identical and different, nor not both identical and different. The Sa m. next

apply the test of ab/uiffia (supernormal powers), fill!1 (relatives) and phala (al1ainments) and put the argu ments thus: (0 How can a person perform certain miracles keeping his organs of sense. etc. inert and lDactive, unless there is something else as puggafa. (ii) Ho w cen one recognize the existence of parents, castes, etc. without positing that there is a puggafa, and (11:) How can a pbofasrha con tinue to be the same in more t han o ne life, unless the e"istcnce of a puggala is admitted. The Th. avoid the issues by submitting the counter·argumen t to the eUect that one who cannot perform miracles is not a pllelga/a. In this way

they refule the otber two arguments. The ne.~1 questIOn of Ihe '1h. is whetherthe puggafa 1S constituted (so'11kha/O) or unconstituted or neither constit uted

nor unconstituted (,, 'e l'a S 1l11lkhat niisafllkhato). The Sam. affirm the Inst allernatll'e but would not treae l~e puggala as something apart (aiiilo) from

OlC sOlilkiwt kltandllOs. They state that the puggala has ccrtain aspects of Sa

tllkhata, e.g., it is subject to s ukha, dukkha, and so forth; again it has certain aspccts of

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OF CROUP IV SCHOOLS

20'

asamkhoto, e. g., it is 1101 5ubjcct to birth, old ngc and death UII".lorll, lImlll;UrU(IfI) .

In reply to the TI.:s qucstion whether a par;,ribbHto plIggalo cxists in Nibbanao r lIot, thc Sam ncgativc both, as the nffirmo:tion of rithcr wuuld make them

either a Su 511tll\oiid .n or nn U«:hedavadir:. Xow the S ~m . put tlu: counter questioa: Docs not n peTion say tha t he is feeling happy or unhappy and 50 forth?

How C' .!n n person sa} so ullh:ss he is 11 pllggala und not n m ere congo 10mcnllio[J o f scparate: kllaudhas? In refuting this con tention. the Th. put the ~IUUe: quc~tioD in a negative form thus: Wcll, If a pcrson docs Dol fet:! happiness or unhappiness, then there Is no pl;ggaia. The;: Th. furth er ask whether Sam. would trem sllkha and puggutu as something sepamle lind d istinct. The Sam. evade a clin::t:t allswer and ask: \Vell , when a pl/gga/a (k oc/ o r so) is sl,titl to 1)1:: f.;.jj)'e krj)"lilwpalS Yihara ri, docs it not affirm the exislcnct:

of a puggala ? The controversy is 1111:11 closed by citations of pf.ssngc:s from th: Nik&yas, the T h . yuOltug oil ly those which de,uJ~ express a/lllull c fG th ings, whilt: the Sam . quote tho~e pas5ages in il wh ich the word puggulu

ur ut/(.lMro or so appe u . Thro ugh these contro vt:nics, it is apparent tha t

the Sam. are seeking to establ ish that the five kbandhas which arc dis tinct from o ne another cannut Bivc .·ise to the consciousnessof I ness, a un ity. The facts that u persou aets or thin ks as one and oot as five separate ob:ccts, lhat in Illany paiSagt:~ Buddha does actually use the " orllS'" SQ, Wlli aud p"sgala,that a pcr50u'~ a ttainments like sOliJplmnuhOutI c!Jntinue to be the SJ.mc illdifferent eA isl ern.:e~ , anll th ul o lle spta l.s of bjs past exiHCllcCS, and

so fonh , do Icallto tht: cOlldusio n that, besides the fil'e khand has. thereexists SUIJlt: Illeuml pro)pcrt~ which form s the basis of I ness, anll maintaim

ILc continui ty uf A Orilla from one c:o.i Slcnce 10 anolher. Thut llIelltal property, however, is ehallg" ing kbamJhas bul ill vi\:w of thc fact thal OIiC can think of h iS past, even o f Ilt: I:VClltS 11is past c:o. istcllces, thc challging khandhas a lune t:aullo t lie made respolIsilJl.: for the memo ry. The Sam.

Iht::rd"of': affirm t he exh le1l\::e of a sixth (mcntal) properly and f.:all i

t pl/sga/a, whi eh eRn rema in only a lo ng wilh kbandhas and w lIIust di sappear when the khnndllJs dimppcnr

or

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R llnOHI IT SRr:TlI l N

1 ~IlIA

in Nibbana. As this mental property c r puggalD is no t kl Q {liko

{constituted. momentary objec t} tnd again, as it is not 3150 unchanging and ever existing like Nibbi'ina, ill it is no t asolJlklima. Therdorc the pliggala must be adm illed 10 be neither.~01tJkflQIO nor a~ al!lkl:ala.1

Rcfer ri nz to the pudgalo nida o f the Sam.. S:i.nlarak ~i t a in hi, Tatrrasaf.graha. eh. \'ii (I) remarks jokingly that the Saugat3j (i.e. Ihe Buddhists) asthe upholders of the ullaud doctrine should bother their head with identity anddifference o f the d oer o f a dctd and the enjo),cr of iLS fru it. Santarak$i la. of course. dismisses both al/cuiiriit/a and pudgakl l'iida from lhe

st3ndpoint of the Vedanta ;chool of philosophy, accordinJ: towhich the etern alily (i ll/Ill" is maintained. Vasumitra summ:lrizcs the doctrines o f the Samm itiyas or the ViitsiputriYEls thus: I. T he pm/gala is neithertt', e saine as the skandha.I' no r dift'e rcntfrom the skolldhas. Th~ narneplldga/a is provisionally givcn LO nn Ullgr('gate of ~kOlldllaJ. (iya:alllls and dhi

i/Us. 2. D harm a! can not transmigrat..! from one existence to rlnother tl p:!rt fro m the pl/dgala. Th:se C3n be said to aa nsmigrtl te 3loni: with the put/gala.

or

Olher duClr;'"e:;Vasumilra attnb utes to the Vatsiputriyas a few otbcr vicws which h ~ve alreaJybeen d iscussed . These are: (i) The the vijiianas conduce neil her to sariiga (desirc) r.or 10 \';r /iga ( removal of desi res);! tii) To become i rce fro m desire ( "irugQ), o ne mus: rd .inqu.sh the SQ1l,)"ojoFlc.! which can be destroyed

by an adept when heI. cr.Ob;:rmill«·s Attal):sll 0/ ,h" AbM,amQ),so",J..dra, 111, p . lBO, ",r"rrin,,'"

TIl""j.,i/ti amI Scha)er, K"mnI,,'If,,·~ K·i/it, n,.s PuJgnJow.Itiu. Obermiller wr,tes 'the \'Al~putriyas, DbadrJ.yinikas, !il.rnmilyas. Dharmasuptas and SallkrAnlivAdins are th OSt; that adn:i t the reality of the indivirJua l' They Jay thatthe 'indi\iduai" is somet hing inexpressible, being neither Ident iC11 wh h thethe groups of clcments nor difTerent from them. It ;5 to be eOll nb ed by the six fOrtl19 of Vijil. iIllIS, nnd i~ $ubjcct to SalllJiirn (phcrlnmcrnl c~ i.~ I~n

ce) . 2. SCCOIrlt,pp, 1 1 0,I G~.

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bhiil'ar.iimurga, and not while he re ma ins in darlcnamurgc. (iii) W hen one has ente red the sam),ok tra;f),iilllo, one is called praripannoko in the first twelve m omeniS of the dodOI/Omargo and when one is in the thirtee nt, moment o ne

is called pha/ost/·a. l (iv) T here i5 w/tcriiblial'O.! T he Sammi iiyas, like the Sarvareaches stivudins, hold that ever)' being, whether destired for K a mnloka or R lipaloka by his karma, remains for some time in an intermed iate state of existence. At that lime the body takes no materia l fo rm, not even the jkandhas. It is not an independent state of existence but j ust a waiting stage preliminary to its existence in one of the two lokas. The Sammiti)'us add that those beings, who a re destined for helis, or AsannI sphere, o r ArOpaloka, have no antarabllOra. (v) Parihiiyati aralIa arahafl(j Ii (Kvll . I . 2).3 ( vi) N'aulI; {lcrC'SIi bralimacariytiwlso Ii (KYII . I. 3).' (vii) OdhiJodhiso kile!J(! j ahalfti (KI'II. I. 4).5 (vi ii) Janal; pUlhujjOIlO kiimariiga b)'opMan ti ? (K ru. I. 5),'DIt MI MUTTARIYA , BH ADRAYANIYA ANO O I AN· NAOAR IK A

Vasumitra skips over the special doctrines of these three schools.' mentioning in ' crse only th:l t they diffe red reg!l rdins the a ttai nmentJ of an orhal. and the consequent chances of hig fall from arhathood. It seems tb:lt in Olher matters, these three schools agreed with the views of the Sammilips, In the Kl'U,

II 4: To the Bhadr!l.),i niklls is aU rihuled the doctrino o f " ':lnupubba bhisnmtl)'Il" (gradual real ization of the four lrtuhs). In Ite KI·u. aflilakolhii (p.56), to the Ch30 nag.:uikas i.. :lUributed the

J. Cf, MaJ"".Ia', nOIU in Ihe A sin M id"'" IISanmil/)'rIS

p. 5/i

In (hnrt, the

toun t in all tile fourleen

mOlnC:l I ~ i"'tca~

of S:nvh:iva(!in.'

sill:een; so Ihe 13111 mome:!t or the Sa mmiHyucorresponds to the 15111 of IlleSarvistivldins; see p. 16 1.5. 2. Secallle,pp. 1 \4, \ 25.J. So:oo mll<'.pp 82, 108. 4 . See orlfe, p. 163. 5. Si!c (mle. p. 165.

6. See

allIe, p. 160. 7. See atlle, p. )0

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208

BUDDH IST

SECT~

m i NOt...

d octrine DukkhiihiirOli i.e., the utterQI ICf! of the wo rd " dukkha" leads toknowledge: (r.iiQ.'l) (d. Qbo~'e p. 110).vum ,v'(AVAUA

T his is one of ll.e ~choob enlisted by Bhav}a and Viniladeva. but Jlot by VU1>ullIit ru. IL u<xs nu L appear in t h ~ list of schools of tht: CcyIOi.e:>t: dJrollido. Blwvya and YinI1adeva treal it es a ll ulTshout of Lilt: Sur vl1s1ivudu schooL Prof. La Vallee Poussin has traced in the Chinese tom m~ntary of the Vijiiaplimiifra ra~l'jddlJi a pasSU};!: in

which Vibhaj yavadins arc: identified with

Plujil'l plivadins.t This apparently refers to the Bahu!ruHya..\'i\.J!J~jy a v;1di n s.· by which name the Praj llapth'adins d istioguhbc:u themselves from the B ah u ~ru tCyas. Prof. Po ussin has sho ....'ll Ilm l lhe positi

on of the Vibhajyavadios cannot be cleu ly mace uut us Iheir doctrines have m!Jch in common with the d octrines u r lhe SarvQstivad ins, MahAsailghlkas. Sammiti),as a nd o then. T o ad d 10 this co nfusion, we have the Ceylo nese trad Ition

10 which the Pfl.1i school, I.e., the Theravo.dins, prererred to caU itsel r Vibhaj)avldins.' This ano malo us position or the Vibhajyav;ld ins, it seems, maybe explained by rega rding tnem not as a n independent SChOO!, but as a lerm deno ting those who d id nOt accept the doc trines of a particular school in totO.4

It may be shown that those San':l.stivadias, who did not accept t he sar vaJ/JaSl i thesis in toto and held instead the opinio n tbat the p as t, which has not yet produced its fruits, and the future do not exist were known 2.S V\bbajyavadin, i.e., ~arvas l ivid a- vibhnjynvM in, j ust as we IHlve Bah usrutlya vl bhajyavadlD, On this analog} we rna) say that among the TheravAdlDi there were perhap

s some disse nting groups. who were distinguished as

4. s.ee Kit.fe, Ind". .1'1 hi; V. p, 21_24 fn" qllolinl Anhaprt:lifpa. 3, p. 148. "leI Vibhaj),B"Adins Oll bien son t des nl.nre5 divuvcnts du G rand VC:hiculc, au bien wUles Irs Koles du Petit Vehicul" son t nomm~s \ ibhajya

I. KrJi(l ,lmro .. p, Iv. 2. See aoo\e, p. 101. 3, jI,"(JI,,;W" IU(J , p, 54.

"adios: O:I1)[ ci ne $Onl

p~s

une eco.c delermin!!c. Par

CO!1~uc:nt.

dans Ie

!I1a"iIJtlJlilSQ.,gruha (Nanj 0 I t 8j), It'S Vibbaj}'a"adlns SOnt explrquts C(l1111T1C MahiU Gk.:u ; d.,ns 4t Vibhdll, comme Slll1lmiLiyllS."

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DOOTRINE5 O P CROU P IV SCH OOLS

209

Therav:i.da·vibhajyavadi ns. The Ceylonese monks of M.1ha. vihara probabl y preferred to call themselves Vibhajjaviidin as we find it clearly expressed in the vw;ilied table o f contents of chapter 1II of t he Cullavagga 1 and in the colophon

of the commentary on the Tikapalfhiina,1 as also in the Dipal'alflsa (xvi ii. 41. 44). In the accou nt of t he Third Council, as givcn in the Ceylonese chro nicles.' as also in Bud d hagho~a's com mentary.4 the Vib?lajjaviidins are declared to be orthodox monks.s As Vasumitra does not count the Vibhajyaviidins as oneo r' the sects. he has not mentioned any spec13l doctrines of theirs. It is o nly in t he Abhidharl/lokosa tha t we come across certain doctrines atl ribu;:ed to this !teet. Evidently Vasubandh u had in his mind the SarvlIstiv<ida vibhajyavadins. The doctrines summa· rized by Prof. La Vallee Poussin are in shon as follows :i. So uod is an effect (saddo vipdko , XI'II. xiI. 3; Kosa, i. 37). ii. The faculties of faith. memory, etc. (~ rad dhen d riya, smrtindriya etc.) a rc pure(amlsrova). ( Kosa, Ii. 9). tii. There is no intermediate state of existence (aJltariibhara) (K oso, iii. 10). iv. Pratilyaromulpada is unconstituted (llJlll1isk! ta) (K osa, ii. 28). v. A bh idhyi, vyapada, mith yftclnti are physical aCl s( kaylk a).I.

Sec>

YlruYQ,

CV., pp. 72.

112 : IcariyAn:up

Vihha.iiawd~"am

Tll mMrm ~'.';(tiJlllpa!Ad n k&nam

MaMvi hlirllvAsinanl

vAcun l'lsa ddhamma

nhiliyl ti.2. TikQ po1!hiina (Cy.). P 366 : &cariy4nalll vA a m ~viN'ya \'Ibtajia· d vA di sissAnam clC. ; p. S~7 ; themvarpsa ppa.d iplirla f')1 Ihcrll!;u~ JTI M.. hlvlMravas!nalfl V'l!jl ,n ~.. rJkQr .. Uhll cna vipul n ... i1uddh D buddhin~ Bl.lddha

_ 8ho50 Ii ... _ helen a I.:al i . ) . M'lhiiWllJl _ . V, 271. w 4. Kmlrdvaflhu..a/!,'ak u/hii. p.6. 5. Before Vihh. jjav4da ca me 10 b.: rer arded 85 n sect, it meant tho re 1 ..... ho deal l ..... ith tbe mt tnphyslca l p ro ble ms ~ nalyl lcally. frum .. pan i<:1.I1 a.sta '1 dllofnt a~ u P;>Ulh'1I \0 IhoK who $Olvcd

Ihe proble ms l1' IOIi8h.",.y (t:ka",UlYildl'l) by 0. d ire~ l ~n'wc r . 5ke M

"JihlmiJ , ll . 1"11. 99, J07: cr. E.118.• I. JI 124 : Vihhajja vy, i(a r:lo iya and Ekarpsavy4karaniya. In the Majjlllnill A I. o. 163; PQptlikasj(/QIIT, II, p.Ill. Buddha declared thl! be knew t fll'rQriidil,

..... hi~h, according to Buddbagholil , mcanllhirabhlv8\'A da (mentat sle:ullness).T hough these two terms, Vibhaj}a.iida and Tflerm'(ldu. wer: uscd it' Ihc Nikaya

5. they d id not dcn:lte any sect, but we n,a), take t ~'" 10 meRn the ~our<:c.from which tho: K" t"ri3n nllme r~~"cd later 0'1.

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lI U UDII1 ~ T

SI':CTS I); IN DIA

vi. B haga van is always in meditation (Kosa, Fr. transl. iv. p. 43 n.l and hasno middlw (torpor) (Ibid) . vii. Vibhavat,HHl is :lbando!1ed by bhftvana (Koso,vi. 10 11). VIII. Arha ts have no fall from Arha t hood (Koso. vi. 58) . IX. T he re are 43 B odhipak~ l ka dharmas (Koi a. vi. p. 281 n.) Ihe six ndditio nal dharmas a re anicca ;;ai'ina, dukkha s., "nattan., pahilna s., viraga s., and nirodha s. x. T here is nipa (matter) i1\ the Anlpya dhatu (Kosa. viii. 3. Kosa, Fr. lransl, p. 135 n.). Some schools like the Andhakas, Mahasanghikas, Mahisftsakas point out t hai riipa exists in A.riipyadhfitu but in a very SUbtle stale. The cOTlt e nt ion of the Vib hajyavadins is pmsibly the same as that of the Tiimropar!/iyas l (Koso i, 38) who state that mano_ dhow is a material organ, which they call iladayo l'tl ttJIII (see Vi!uddhamagga, p. 44!) This basis of mano dhiiw, which is material , exists in the Arupyadhiitu al;:o. xi . T he Arya of the4 th Arupya (i.e .. nevasaijljiiiiniis:lrpjiiayatana) dhitu obtldns arhathood without the aid of the magga. This i~ a doctrine 0 1· the M 2hiSasak as. xii. T here

are twelve viparyasas, (see K oia " yiikhyo p. 454), of which eight are removedin darsanamarga and four in hlliiI'lmii'Piirgo (KoSa, v. p. 23 n.). xiii. Jiiii

no is the same as dha rma!, which are £ood by nature (sllobhiiIIQIa f.i) , while "tjiiiina means those dharmas which arc good by association (samproyogaraf!) with

jiiiina (Koia. iv. p, 33 n. ; :x. p. 248 n) . .xi v. Realization of the four truths takes p lace all at once, a nd not gradually2 (Kosa. vi, pp. 123, 185).

t.2.

' 'Jet'''')",;,S e!

1'. 39.p. 88.

~bow,

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CHAPTER

IX

DOCT RI NeS OF GROUP V SCHOOLS

Sthavirvada or Theravada (including Mahiiviharavilsins and Abhayagirivasins) According to both Pali and Sanskrit traditions, the origin:l l school, which the Ceylonese chronicles l do not count as schismfltic, was called Theravada or Sthaviravada. An alternative name o f the Sthaviravadins is gi\'en as Vibha jyHv~idins. It is doubtful whether there was any independent school h:lVing the name of Vibhajyav:ida. It has been shown above (p. 208) that Vibhajyavada was sometimes affixed to the I1:\me of a school on account of cerlain adherent;; differing in m

inor poi nls from the principal doctrines of a particular school and p referring to distinguish themscl~$ as Vibhajyavad ins of that partict1 lar school. In th

is way, we may explai n the Vib hajyav:ida of Ihe Ceylonese tradition, that is,the Ceylonese did not accept in loto the doctrines of Theraviida and preferred

to distinguish Ihemselves as Sthavira vibhajjavadi or simply as Vibhajj:1vadi. Tn lheK(ltlllil·{1(tllll. the .term Saka\,:lda is used imtead of SthaviraVildfl orVibhajjavada. l Hillen T sang spea ks of a group of monks as Mahayanist s of the

Slh:lVira school. From his record s,' it seems that he divided the monks of Ceylon into two groups, calling the Mahavi biira· vii~ i ns a~ Hinayana Sthaviras and

the Abhayagirivasins as M3ha yfina Sth.1viras_ He cr,me ac ross such Mahiiyiniit Sthaviras in the Mahiibodhi sangblinima, built at Gaya by a king of Ceylon ,.

L Dfpul'CIflSll, V. 51 : Sallarasa W alters. I, p, 104_ 2. P<ll"M'ljC<II'Ir",ynsy,;>. xli.3. W~ue", 11 . p. 234. 4. WalleT'S. II . p. 13~.

bhinnavlIdd eko "rido abhinnako. Sec

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212

Rllnmll!IT ~I!cn 1:.1 INDIA

and also in Kalitiga 1 and SUral. 2 In the monasteries of Samat~l!a ,3 Dravir;la,~ he says, the monks belonged to the Sthavira schooL No mention is made of Mahii}'ana. He was aware of the split of Ihe B L!drlh ist ch urch into two schools,Sthaviras and MahAsnilgbikas and quite deliberately used Ihe expression Mahayanis t Sthaviras. His rem arks about the d ivision of monks in Ceylon remind us ofthe Ceylonese tradition according to which the Ahhayagiri monastery became for some time a centre of the Vetulya kas. the immediate forerunn ers of the Mahiiy:i.nists,5 and very probably the Chinese pilgrim referred to the Vetulyakas or the

monks generally living in the Abhayagiri monlstery as Sthaviras of the Mahayanaschool. By Mahayaniit Sthaviras, Hi uen Tsang' probably meant those monk> who f

ollowed Vinaya rules of the Sthaviravadins but held doctrinal views of the Mahayan ists, like Sunnata doctrin: of the Velulyakas. In the AbhidharmakolQ and itsbhiisya,' certain erudite monks are referred to as Sthaviras, e_ Sthavira SUlpghabhadra, Sthag., vira Vasubandhu, Sthavi ra Srllata while the Chinese commentators all the texts point out that by " nikayantara", the text referred to the Sthavira school. In the Kosapyiikhyii (p. 705), there is a reference to the Tiimra?Q'~I ')'Q lIit.;iiJa . These referencc), however, are inadequate for drawing anyconclusion. leaving aside for lhe present the Haimavatas, or the Mahayanist Sthaviras, let us turn to the original Sthavira school. tbe Sthaviravadins of the Mahiivihiira of Ceylon. V.,sumitra passed overthe doctrines of this school while t

he Kathiiratthu referred to them by the word sokoriitW. For the purpose of linding out the distirlctive doctrines of t his scho ol, we shall elici t from Ihe KatlrOI'ouhu the vic\\s of the Sakariidins as against those of other schools on any particular doctrine.

Cenfres of papl/lorit)'The Tibetan tradition . ascribe the foundation of Ihis school to Mahakacc:iya na,9 who was a native of Ujjaini and son of IheI. WoIIU.., II , p. 109. 2. Ibid.. II , p_ 243. 3. Wat:ers. Yllan Chwanl!.lI, p.

188. 4. Ibid., II , p. 226. S. Watters, 1, p . 164 : H, p. 161. 6. Sec above J). 99 f. 7. See Kok, index, S". Sthavira. 8. See also Mllhakar,I1Q,ibhanga , PP.61·2. '

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DOCTRINE~

O f G1'I.OUP V SCHOOLS

213

priest of king Cal}Qa Pajjota of Ava nli. The Piili trad itions, however, give prominence to Upali, and speak of tilt: suIX:!:ssion of his disciples, the chiefof whom was D 5.saka. Till: lalter's disciples were Siggava and CaQQav3jji, whowere young at tht: t ime of the Second Buddhist Counci l. 1 T he events of the $ccond Council, in which the T lu::ravau ins became separated fr om Ihe main body, indicate that tht: lIJoIlh of the west, especially of K ausambi and Ava nli, formed the nucleus of this :iCct. The biography of Mahinda, who is IllZillly responsible for the propagation o f this school of Buddhi:.m ill Ceylon, also showstha t this school was more popular ill tht: west of India than in the cast. Taking into consideratio n all these fnels, it may be stated that the Theravadins had out: centre a t Pa~aliputra along wi th other schools, but were chit:lly l,."QIl~'t:[]- tra ted in lind around Ujjaini, which became its seeuml but more impo rtant centre. In the Sarna th inscription,' Ihere is a refen:llce to the existence

of the The~av.ii.d i ns at that place in the early L1ays, whi le in the Nilgiirjunakol).Qa inscriptions, mention is made of the activities of this sect in thepropagation of Buddlli:.lll. In the Mayi· mckalai, wc find tha t it had its popularity ill I,;uunlries around K aiici, which became one ofthe!r principal celllrt:s in the post· Christian cras:' The fact tha t Buudhagho~ alld Dhammapala had thei

r training at Kanei goes to S}iOW that Kiiiid bc<;am e later the educational scat of the Theravliliins. After Mahindu's de· m ise, the school obtained a firm footing in Ct:ylon and made the Mah3vibti.rn its chief academic ctntce. H iueD T sang iaw one hu nd red monasteries of the Stha\'ira SdlOUI ill Drivi!).a and also in Samatn!a. He says that Dhammapfl.la was born in the Ora· vi!ila country} From thi! suney, it Illay be iuferred thaI the1. A I/"u~·tllini (p. 32) however gtl'es prominence to the dlSClpks or S;lripul\a,

the "hief of the Abhidhafllmih,s thll": S!riplitta Bhaddaji Sub\,ila· Piyajl\!i_riyal1dla. Piyadas~i·Kosiyarl1lllll·Sil!ea\a_Sandeva. Mol!galipulta, eiC. Moggalipulla Tissa was a diSCiple of SiWI'll ;;nd Ca(ldav~ji. Sec Salll(mtapUsadikii, I, p.

4<1. 2. See above p. 135n. l. See Alya ngar, 'A Buddhist School at Kanel (J'roCiedmgs of/he 4111 Oritnwl Omfacncc, Albhnbad). 4. Walter<;, II, r . 226.

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BUDOIfiST SECTS IN I"DIA

school originated at P4!alipulIa, b::nllllc popular in the western coun tries, made Ujjaini its ~txOI1U centre, and then it gradunlly made headway towards the suuth, settling in and around Klind. and ultimately establishetl itself in Ceylon.

LanguageAccording to the Tibeton traditions, this school had its Pilaka in the Paisaci d

ia lect. Much \'alue is attached to this tradition. Grierson holds that Paisiici hod ils home in the Norlh.west (Kekaya and GandhiHa, Le. near Taxila) and that

it gradually

made its way to the western countries as fa r as the Koobncoast. 1 GUQiir,thya, who belonged to Ujjaini, it is said, wrote Brhatkarhii inPaisaci.2 On philological ground, Sten Kenow J()(;alil:cs PaHaci around the Vindhya hills. He holds that Pali is the litera ry form of I"aisiici. The traditiompreserved in the Ceylonese chronicles also indicate Iba! Pali had its home somewhere in Annti. So it is plausible that the Tibetan tradition should n:fer to Pilli as literary PuiMici.Literature

The whole of Piili literature belongs to this school, and as such it hardly needs any comment. The only information that we should add is that Hiuen Tsang records that he carried to China fourteen volumes of the Sthavira Siilras, SMtras and

Vinaya. No Sinologis! has so far dealt with this literature, which is why we are sti ll in the dark about the Sthaviras, whose literature the Chinese pilgrim had in view.

DoctrinesThe T heravada doctrines are fai rly well·known and have been given in deta il inthe present author's Early Munastic B~ddhislll . OUc object here will be to mention the differellces which this school had with othe r schools as pointeg oul by

Vasumitn andI. BhamlorkOl' COm"ll'mOMlio" Va/I/mt, "p. 119·20; sec also JRAS. 1921. Pl'. 244·5;

424·8. 2. ZDMG., LXVI, (1910), pp. 114f.

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DOCTRll'ES OF CROUP V SCHOOLS

215

Buddhagho~a. Since these dilTerences have been discussed in detail in connectionwith the doctrines of each school, these are not repeated here. It should be no

ted that the doctrines of the Sarvastivadim, Sammitiyas, Mahisasakas, Sautrantikas and the Mahiisarighikas have been mainly kept in view. The views of the Theraviiclins. as against the opinions of the above mentioned schools are as iollows:

Re. Bllddhas:(i) Duddhas posscss rupakiiya and worldly attributes and are subject to all thephysical frailties of a human being; it is the attainment of bodhi that makes abeing Buddha. (i i) Buddhas are above mairri and karu(Iii, but thcy do show maitrl and karu(lii to beings. (iii) Buddhas cannot expound all the doctrines through a single utterance.

Re. BodhiJattl'as:(i) Bodhisattva. are average beings and are subject to kfdas. (ii) They are notself·born (upapaduka).

Re. Reals:Past and future dharmas do not exist, not even their dharmaTl'a. To say that an

Arhat has atlta raga though ineffective is wrong.Re. Arhat:(i) Arhats are perfect, hence they cannot have a fall from arhathood. They possess both kfQyajiiiina (i.e. the know

ledge that they have no more k/dQS) and anulpliaajliiina (i.e. the knowledge that they will have no more rebirths). There are, however, two grades of Arhats, vi::: ., sl'adharmQkllsafa and paradharmaku§afa as m~ntione::i above, p. 24).

(ii) Arhats, having reached Ihe stage which is beyond merit and demeril, cannotaccumulate merils or be subject to the intluence of the past karman.

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RIJDDHIIT SECTS I ~ INDIA

(iii) All Arhats practise the fo ur dhymlaJ and enjoy their fruits.( i~ )

All Arhllts attain Niniit,lQ.

R,. Pllthujjana :

An avenge being dues nut full y cndicatc from his mind attachment (r4go) and hatred (drua) but he may die in a good state of minJ.

Re. M editation:(i) In tb! Slate or samiihila, one cannot utter words. (ii) An Arhat cannot diewhile in the highest samlJdhi (SQIfMI'eda),ironirodha ) .

Re. Ar/(ariihhava :There is no intermediate state of existence (antorabllafa) in the Kama and Riipa

dhaws.Re. Put/gala :(i) Pudgala doe not exist in the highest sense. (ii) There is not hing which can

tra nsmigrate from onc existence to another.

Re. Anusayas and Parya rosthiinas : A nuSayas (dormant passions) and Paryarasthtlnas (pariyuUhiinas in Pali = pervad ing passions) are caitasika$ (mental states). cit/a samprayuktab (associated with mind), and have objects of thought (na anarammal,la).

Re.

Vijfiiinas :

The five vijiiiinali conduce as much to attachment to the objects of the world as to detachment from the same.

Re. Asal11skrras:

There are three aso'l1sk!tr..<i (uneonstituted), viz., protisO/'flkhyli .nifodha, apratisaltlkhyti nlrodha and iikiiJa, and not nine (see above, p. 125).

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DOCTRI"'E~

OF GROUP V SCHOOLS

217

Re. Bra/unacarya of gods:The gods, except the Asaiiiiisaaas, may practise maggabhiivana though they do not have ordination according to the Vinaya rules.

Re. AII!Jpubbiibhisamaya :(i) The adepts realize the truths gradually. (ii) They get rid of kleias (impurities) also gradually. (iii) They may, only in exceptional cases, realize the four samaiiilapha!as, including vimll/Ii all at once.

Re. Laukika and Lokotrara :All the practices and fruits after srota iipattiphala are supramundane (fokotlara), and not worldly (laukika).

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219

mCniioned above, they mtroduced four piiramis, viz., (7) uptI)akaulalya (deviccsfor imparting training to the Sravakas for de\~loping their mind for the attain

ment of Buddha hood), (3) jiilma (knowledge of the ways and means for the attainment of Buddhahood) (9) prar;idhrma (to promise to attain Buddhahood), and (IOjbala (to a:quire enough strength to proceed to Buddhahood). The incorporation of

piiramis by the T heravadins in the lii/akas reveals that they were not immunefrom Mahayanic influence. This happened, a/" course, at a much later date. In mort the conception of the Lo kollaravadins, as mentioned above, forecasts the ultimate appearance of Mahayanism.It will be ob~rved in lILt: d Iscussion recorded in the Ka/hOl'at//III (see above, p. 26) that the distinctions between Arhats and

Buddhas lay in the fact lhal Arhats got rid of only kldiivaral;la ( '" ' mentalimpurities) and thclcby attain:d o nly cesso.tion of further existences (nfrvMu)

but not of jljeyliyara~la (the veil, which covet> the highest trut h (paramiirtha). j,e., the sameness of all beings and objects of the universe (Iathald) or the inexplicability of Truth (anln'arunlyultt or Jiillya/li) devoid as it is of all conventional attributes. How this transition from Hinayana to MaM.yana took place may be indicated thus :The hii!ory of Buddbism for the first five or six. centuries may be divided into the (a llowing three periods : A. EAkLY O R P URE H

iNA .... Al'A BUDDHISM preserved mainly io the Pali Nikiiyas, Vinaya Pllaka andAbhidharnma Pitaka or in their Sanskrit versions or fragment> of the same so fardiscovered,

B. MUCRO HiNAV.A.NA B UOnI fIS" repre!tenled hy thevarioussects. which came intoexistence a bout a century after Buddha's demise. The so urces for this period

lu·e m('ntinned ahove (see pp. 11 12),

C. ApPEARA!'\CE OF MAHAYANA. The sources for this period are mainly the Prajiitipiiramittis, the SaddharmaplIlJ(larlka, Dasahfimikasutra, Gal;!{iavyiiha. Lallkiil'Q/tira as also the works of Nagarjuna, Sflntldeva, Asvagho~a, Asailga, Vasubandhu and oth:rs so far as they throw light on the relJtive position of Hi nayana

and Mahayana .

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220

Rl ID J)H T ST SF.CTS IN INI1iA

r IRST

PER I OD

(circa 450 to 350 B.C.)A. EARLY OR P U R.E; I1 i'lAYAK,\ B UUlJH l M\

There has already appeared a fairly large amount of literature, ·dealing with thefirst period (Le., the first century after the inception ofEuddhism) and offering solutions of many problems, a result wlliet. has been made possible by t he strenuous labours of the Pali Text Society, initiated by Dr. Rhys Davids in regard

to the publications of the Pali Omonicai texts. By early or pureHi nayiina Budd hism, we mean only that form of Huddhism

which has been described in a considerable portion of t he Vjnaya Pitaka and thefour Nikayas. Fo r the present purpose or drawing a rough sketch of the period

of transition from Hinayima to Mahayana, we shall state some of the conclusionsreached by 'scholars about Bu ddhism of this period in order to show how it changed in course of time and gave rise to the different schools. These conclusionsare as follows :1. The spread o f Buddhism was at first confined to a few towns

and villages situated in the central belt of India from the east to the west. Of these the most notewortl1Y were: K ajailgaia, Campa, Riijagaha, Gaya, Kasi, Nalanda, Pa!alipuUa , Vaisali, Sa"atthi ; the dominion of the Licchavis, Vajjis, Videhas, Mallas, Bhaggas, and Koliyas; Kosambi, Sankassa, Ujjcni, Avanti, Madhuni

, and Veraiija. T here were a few adherents, who came from the northern countryof Madda ranha, and two Brah mal)a villages of Kuru, and also from the souther

n places like Pati~!hana. Gandhara and Takkhasila were as yet unk nown to them.1 2. The kings and clans mentioned in them are all pre A~okan, ·e.g., Bimbisara, Ajatasattu, Past'nadi Kosala and CalJ ~ a P ajjota, ,and the dans like the Bulis,

Koliyas, and Vijjis.! 3. The place of the laity was not yet well defined. Laymen appeared more as supporters of the Sangh a than as actual adhere nts of Buddhism. They revered Buddha and his disciples, heard their teachings and observed some of the precepts, and

t. See my frlrly HiJlor.v etc•• pp. 82 If.; E.J. Thomas, LiJi! of Ihe IJuddha, Map.2. Ibid.

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221

occa~ io nally uttered the formula of ,,;jnrQ~/G_t he only mark that distinguished a de ... olee of Rmtdha from others. This, however, did not affect their social status, which in Tnd ia bad alwa ys been a~socia ted with caste and religion,

a!O th~y continued to be the members of the socielY to wh ich they belonged .14. The religion in its full form w~<: m e ~nt exclusively for those who retiredfrom hou.~ehold life, enlered the o rder of monks and observed the p;;rimnkk:m rul~ s, which was not possible 'for a householder. HOllseho1ctcn co uld not comply even with t he first five Jlla.~. 5. T he Piiramirih were yet unknown. The 3.ccount of the Life of Buddha usually commenced from the time of Prince Siddhilrtha's retirement to his attainment of Bodhi with occa· sional refereoces to his previous existences, as in the IUa/IlI' govilldn •.tu;ffl or MnhiiJ//daS.Ml1a·SUIfQ. The

conception of 1\ Bodhi<:rtUva performing piiramis was hazy, if not unk n own.~6. The Jiitak:ls, tl~ one of [he n ine Ailgas, referred to onl y some of The stories about the previous existences of Buddha 1U found in theMaJuigol'inda, MaiJiisud(fuona, Makhiidt'l"u und similar other ~t() ri es traced by Dr. Rhys Davidsin the Nikii)'cs and VinaJa Pi!akr., but they did not appear as ye t (IS tI sepurntc col1ec· lion depicting the Bodhisattva's practkes of the piiramiliJs. 7. Buddha was u human being but possessed omniscience, supernatu ral powers, and o ther

attainments beyond the reach' ()f other heings. 3 T he appearance o f a BuJdh(lwos cxcecdingly rare in the world , only one occurring in several knlp!ls. 8. T

he doctrines were 'confined to the three essentials: (II/irc a, dukklw, anrl antlltli, and the four ari),awucas, paficcasomuppiidw and uuhangika.",ngga : practices were limited to Ihe thirty seven Bodhipnlrkhika.dlwmmas. The practices \VCrc

u5ually divided under three heHds ; .lila (observance o f moral precepts), SUllliidM (med iltl lion), and pmlfia (development of insight imd knowledge, enahlinr: one to realize the Trut h).

I.

N . L1W . SIIr/il!'l ill ,,,drOll Hi .,,,,·}· (1m' OJUIN', ;h. Y, · ·E.arly

3ml·

dhism Hnd lhe t..a il~:· 2. SC~ E.R .E., II, SV. Bodhis~tl\"a. 3. ~ce S:wooer>. cpochs ill iJllddhi!f HisfIJry, pp. x,'iii lix ror aor Du d dh(Jro~y.

.s.::hcn~

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222

DUDDHIST SFr.

rs

IN

I~DIA

9. The gont of li fe was Arhathood and rarely Pacceka buddha· hood, but newr Bu(ldhahood. The stage~ of progress to Arhathood wue fou r, I'ix., .\'()fiipOlli. sakadiigami. muigami, and arhatta. 10. Nibban:l wa .~ a stale of absolute rest andmarked the end of al1 ki!"so.~ (impurities) and, consequently, of all dukk/:a. It was an extremdy happy and peaceful (siillfa, pa~lita, accontll3l1kha)condition.SECOl\D PERIOD

(circa 350

fO

100 II.C.)

B. Mlx[D HiNAVANA BUDDHISMThe history of the events and doctrines of Buddhi sm of thi; period One of the most important periods in its history is still not fully known; first, hecause the sources from which the reeonsiruclion can be m:lde are scantY,1 and secondly,because those that are a\'ai]able :lre of a very late date. This period witnessed the breaking up of the Ruddhist Sangha into many sections and the dispersal of

th~e over the various parts of India, each gro\.. • ing in its own way. Though dissensions in the Sangha may be undesirable from tbe orthodox point of view, they

were indicative or the deep interest faken hy the disciples in ascenaining thereal teachings oj Budrlha as also of the attempts to interpret the old te3e hing

~ in a new way. and to adapt them to the cha n£cd circumslance~ brought about bythe advancement of knowledge for over a century.

Growlh of rhe Abhidlwmma LileratureTo keep pace with this movement or though t, the older schools had to gird up their loins in order to make theIr posItion strong and ummaibble. As a resuH o f this elfort, there is the Abt.idhamma literature of the Therav!ida and Sarv:i.stivada schools,I. E. g. Sanskrit: .lI,fa~aWl$III, Lafila JiSlOra, lJl v) ·IJI'Cdana, All1ddna J(ltaka, Alok/i,'lId<'Ma, Vasumitn.·s In::,,li,,e o n the Sohoob, fragment, of the

San5k,il Cano n d iwo ...cr~d in Eastern T l. rkesta n aDd the neighbn"rina re_ gions and Gilgit. Kal/;", 'I'IlIhu, Cc),!one,e chronicles, Nikiiya$ailgraha andlhe luis e nlis ted in p, 48.

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223

T he agreelJlent belw~n the Nikfty~~ (Agamas)' and the Vir.ayas l of the Thcnwada <lnd S~rv;istiV:ldJ schools and the disagreement in their Abhidh:lmm:l3. literatures ~ h ow clearly that while compiling their Nikayfls :lnn the es.<;ential p:.lrts of the Vin:l)as" the two schools lived c1o'Oe to e<lch other in Magadha or thereabouts,t and uti lised a common source.s but while compi ling their Abhidhammas, they lived f:lf r1part from each other and developed the Abhidhnmmfl text~ independently.' From the nature of the conte nts of the Knrhiil'l1tfliu of the Theravadins, it is also evident thM the Abhicihamm:lS were developed not onlyto add strength 10 their respect ive vie~ hili also to criticize the views of their o pponents ami establi~h their own agams t them. H ence we can ~y IhM this pE'riod wiTne~red nol o nly the appe3.rance of the new schools but !lISC'l:1 ntwdevdC'lpment of the older ones.'I. Theravlida: SuuaDitaka : Dif!hollikuya, /lfajjhimallihi)uI/Ikuyu, SartlYJ/Ttallikflya and Klluddakollikiiya.1:/llgl1mQ.

A~!KII/lara·

Sarvaslivada: J)lrghagoma , Madhrumagul/la, £kottawgulI/o and Sa/nyuCul/urt/IRo, and PorivQrIJ. sarv3stivacla: Vinl1.yapl\aka: ViflOyarustu, Pri1t1mok~~tra, Vm")"

Q' .,·hloiign, Vinayukwd,ako,>QJ'" .nd Vina)'tJ.""(/~tJ.gra",lra.SUllo~jbhwigu

2. TheravAda: Vinayapitaka: PtltinICkkila, Muhii\lllliKo,

J. 1berav3da: Abbidharrma: DhummaUJiigutli. VitharKu,Dharmnsknndha . VijfitiIJaktiya and Prakara(lOpcdQ. For details see Early Binory

etc .. PD. 277 ff.

/}I!iif~karlrii,

Puggalapaiiiiafti, Kathu,·u(lhu, Yumuka and Pal/luilla. Sarv:lstivMa: Abhidhamma:Surigflipuryii)"o. 1)IJii/likaya. I'raj;iaplisiJra,

4. i.e., in the first period. S. Fot a con:parison of the fragments or Sarvlist.vMa Agamls withIhe corrCl;pondinll portion5 of t,le PJ.1i Hemair..s {'IC., pp. )0 If.Nil;.iya~,

"' ""

H~lnk

'

MUllu><ripl

f or the ccrre>pondeac:e.

/tl/}klasOlrn or The Sar'lutil'i\dms and the PJtlf7!{)kkha of the Tt.erav!\ctns,

verbal and otherwise

belween the

Prilli

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sec l. A.

19t ~: s<:c ~Iso ltvi, l.A., 19t:! ; OJdenbetg, Z./).M.G., '·01. Iii: Watanabe, Tubles of Probl~III.! in Ihe Sa'llyukta Al(lmo alld Sa1iI)'I1I/U Nikiiyo (To.'~o,1926), and also my /:.o.rly Mallanic Buddhism II, pp 1 2~f. 6. See J.P.T.S., 1904 5, pp. 60 If. 7. An evidence for The laler growlh of Ihe Abhit!ha"In/a literll.luOl is Ih~

orthodox tradition (AIIJla., pp. 28·32) thaT Buddha did not preach the .'fbhllfha.'T'/tK.! til ('xlt'nUJ bUI gave only Ih~ mati/Cli, which was l:oter developed

by. SIiI!PUUH .H~ h:lnded. do,:,." n by him throush his disciples to ReV lIo. ThiS c\ldencc IS Illlportanlln VIew of the fact Ihallhis is a statement rude by pelso.ns y.>ho believed Ihat cverythingof the scnptures wa, Buddha·'acana. :rhe reJectIOn. nf the. Ahhid~(}n/ma by the M ~hhailshi kas ~s rlOr.....:anonical IS also

an c 'lldence In sUPpOrt of our contention. See Early Hll·l(Jry ltc., p. 235. Inthe Kaia·,'y~kfl)"~ {p. 12) it Iii stated that the AlJflidharma was prcJch:d in f;

aament s by Buddha.

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DUDO III ST SECTS IN I:"lD IA

Appearallce oflhe Jatakcu alld A vadil/1asBesides the drorts of the old a nd the new schools to vie with one ano the r inthe fie ld of literature, onc notices also a keen competition among them for propagatin ~ Ihe tenets of their respeC'live schools, whic h, as a matter of fm:t,resulted in a great meas ure in t he wide propagat ion of Buddhism,l It ii a wellknown fnct th r. t t he '/(ilakas and A radii/ro.f were meant for inspi ring in

t he mi nd~ nf common people a fai th in Budd hism and thereby l1opulari7ing the religion. 2 The llItakas we re only a n afterthought of T Theravndins. They origiTlJlly did not form a he p:J rl of t heir scrip tures ( Buddl;awcQl/o). The Jatah BookS or the fl O::l ting m llS!; of sto rleo;, ~ome of wh ich found theirway into the famolls stone monument of Inel ia , helongs cena iniy to nn ancient

da t (':u is proved by schobrs li ke Rhy.~ Dav i ds.Cunnin~ _ ham , O lde nberg, Md Wiillern itz, but still all of them arc not considered to be of the same age as t h~ Nikijya~ _ D r. R hys Da vids' suggest ion , that the stories fo und both in t he Nikiiyas (i.e ., SuUan ta Ja tabs of Clllfanit/t/esn) a nd in the Iii/aka collection form the oldest type J:1.taka sio ries :,":1 may therefoTt: he

called Pre liitaJ.:n. is of gre:1I value' . ~1. The inocriptions, which ~lJeak of the gifls made to a partic ular school. add

sometimes th31 Ihe gifts were mean t also for Ihe ('/j/llrdlia sa/ig/Ia, i.e.,mem"~rs of the Buddhist Sangha of the four quarters. Con.pare Ihe lira . S., p .

IOPlix (KillJX1drllm/!I'ad~l/dJ: Gacc hata bhik:",vo yQylull 3QUvAnlnl vinaylinh:tlnh., Dci~n pratya bhig.1cchanta i.t pl"3ka~:I}"lt1l w " "'T:fm . (The word 501I1\'r:i in T his verse is noteworthy. Th~ Mahayinists wit l nil l admi l lhatThe dIll/films which Wl!fe mostly pr opJgaTed b)' Ihe Hina)"lln· iSIS a l first were anYThjn~ but [!"Ie conl'entional truth. There is, of cOll rs .... also the hint tha t l'W"mm'lnlm truth is a 11 mailer for realisation and connol be lhe subje\."t or p,\."aehi n3.) 2. See Speyer, Prcf;1OC 10 Iho) II I·a. k, pp. ", vi. 1 In

the ' H Q .. vol. iv, p. 6. Prof. Winterniu draws ou r allcmion 10 lile fdCI that the Ma ndalaY:lIld Phayre ~1 ss, of Ihe Jat:1ka Boot (i .t'. , Ve rseJ:l.laka) have been examined by Dr. We!l~r and fOI.nd to be e,Ur.JCIS maderrom 4.I ~e Jal~ka

commenTary. He, holl'eve r, sll I Cherishes Ihe view Ihal~crM:" .

there was n cntlonic:11 J:uaka·81.101<. and l11at it was in

Bllddlti3/ "'''la, pp. IOOf.: M r. G. P . De (Cal. Rep. 1919_30), hO "'II" ~r ~h o" ~ Ihal \ler"io"~ r ( <"'lne of the ~u!lanta J iHilkn~ :He posh:rior to the

verskms of those of Ihe Jillaka·anhak:1ln,,; hence all NiklYJ·Ht:\ kJ.. ilrc nOI ofthe aide>! Iype and e.ll1not be I\'gJ rd~d as 1)1"e J ~tak J .

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I>P I LOaU II

Mentio n o f Jiitakcs in the Nal'iiliga.~ (nine s~c ti o ns), an a nci c 'lt divisio:l o f the Bud dhist scriptu r~s, m ay I c ~ d o ne to th ink that t he ancienl Buddhists wer~ not without n Jiit:lb, iite rJt ure o f their own. This seems

plausible at fim ~ i ght , bm it should be rem'!moered tha t the d ivisio n ofthe Rucidh ist scriptur es into n ine A ilgas does not refer to ni ne differentgrou ps of litcf31 ure but to n ine types of compositio n to he foun:1 in the collections o f the ancie nt Budd hists. In one Su a a or SlI tt:lnta there may !>e p ortio ns wh ich can be called a Slltta, a g eY)'(J .' :l gat/u'. :10 udlillo

. a veyyiik araf)ll, an abbhutadhamma. o r a jiitaka . It was long after t he navanga d ivi)ion was known that the compila t ions Udal/a, Iti ~lIttaka, and I ii /aka came into existe nce. T he explanation o f navangas as attempted by Buddhago$<11 3 1;;0 shows that he did not know a ny particula r sect ions of literature corresponding to navailgas. II is very interesting 10 no te in his exposition t hal f Of two of the nine a ngas. ,iz .. r ei/alia and Ahhllllfadh ammii,1 he

could no t find any wo rk: or group of wo rks, w hicb cou ld be classifi ed under t hese headings. a nd so he n a med some sutt3S which came under them. Taki ng these two a s o ur due, we m:ly suggest that the other seven of the naviingassho uld a lso be exp lained in the same way. Instead of pUlli ng the who le Ab hid ha mma collection under Veyyakaran.' the SU lins. in which Sfl riputla , Mahakacca yana or Buddha 3 gave delflil,..d ex posit io nI.2.

A ll/III., p. 20: Sabb:lJ"(l pi sagdthalcofTl sult3111

G ~yYlln

Ii vedila bbaql .

). A bbhuladhamman Ii vedilabbam . The ' A o::h ~r i yabbllutad ha m m ll Suu, '(M ajjIJlmfl, III , pp. 118 f.) may be treated as one of the A bb hll1 8 rlh ~

m ll"la ctass. For A bbhutad hamrna , sec also Mill .. III , P. 200. 4. A~ is done in the Altha ., pp. 27·28. 5. The Mllhiik scc~ n"hh ~,ldo;k a nt LL a·s ulla (MajjMnlQ, Il l , No. I3J) otTe rs a n e."(cellen t eXJm"le of a I ull" co ntain ins Gilha and vc) ~ !lkara (la . The

Slim . Vii., PP, 23, :34 ; At/flu., p, 26; PelQvQ/lJ/U 11 ., p. 2. AlIha.• p . 21i: Sl bbe pi a«"h ari )'abbh .. tldhamm .. pal~' I'Y Ulta 5UII.1IIIa

M3hi'ika mmavi bha0g3·;u!la (/lfajjliima , Ill, No. 136) ; ~ a typC of Y \!)'yAka1303 Sll[[ Q. Bud dha ~a makes hi m~l r qui te clear in his ammpl to eSl:l blishthat Ih" Kurh,Jvul/lm is ai Illu,h Budf.!ha·bhl tila as 1I·.:r<.' Ih~ Mad hupiQlji\;a and suc h olher Sut tas cllpollnded by Maha kacc3n:l, Ananda and olhers. H i.arj lUllenl is Ihar Bud dha at som~ p1 ~en save o nly Ihe m!I;1 (. ub:;til ncc).

..;; whil;h was sometimes explaiocd by l\.I ahakacdl1~ . 3n~ I ~ C ,··ho le of it ,,'n! rCg:l rd:d us lI ud dhavncana. S.al~§ of t!lis type, in lll)' op inion. \,.:re l1l ~u nl to be ;ocluded under \'~y yA kQ ral)o'\ ·div ision. S« AlIlla., p. 5.

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226o f the fo ur trut hs or of t he e ightfo ld P:llh, or of any t enet of Budd hism or of any o f the pithy ~ ayings of Buddha, ~houl d have b ee n included. So also the Jiitaka Anga does no t r~fertn th e S50 l:1tJ.kas as Buddhago~a says, but to the few §Iories fou nd in the N iL.:flyas, in whic h Budd ha referred 10 theincide nts of one of his previous existences. Piirl'iiml.wl!Ii is one of theabltljiiih l'upt ri or knowled ge) acqu ired by the Arh:lls, and w il i~ q uite in keepi llg with the tenels o f early BuddlllSm to spe:lk of one'!, pre · vious ex istences. But the idea of utilising IheSe stories of Purvanus m rti as a means ofp rop ~ gali o n of the religion cli me Inter, at le:lst subsequent by a ce ntury and a half to the inception of Buddhis m. S o it is in the second p.:riod ofo ur division t hrll we must place the cornpib tlon or composit ion of the Abh idhamma tlnd the J alaka lilernlu res.l

Like Bud dhash ~a, the Mahiiyiinic expositors attempteci to clussify their literatures accord ing to the I wehe angas _ a divi sion current among th e Sarvastivadins, Mah iisanghibs and othe r.~, placing the A;rosiihasrikii Praj,iiipiiramitii unde r S iitra. t} .e Gm:(lflI'),/illa, Samiidhirltja and Sa(Jdharmapll~l?ar'ka under Ve)'yiikanwa. Qnd so forth.! But Ib is d ivifion of script ures into twelve Atig:lS was not th e work of the M ahaya nists. It had been made by the Snrvzist ivaciins 3 and the Mahasati.ghi kas, followed by some of the othcr Hinayanic sc h ools. The three addit ional Angas are Nidlina, Al'udiillll and UpadiSa.t

Bumouf explains Nhlfillo asI. In addition til what had bttn said in connection ""ilh the Abhidhamma (see In

, ~n l e, p. 224), il may be polmecl 0;11 lhatlhe Mahls;lOIII:llikb abo lc~,cd Ihat c laim or lhe Thc l"llvadins that the Abbidhamma and the H.takas were canorn<::aJ. Compare the Yog1cm trad ition Ibm in I~ fir<t pan o r h ii lire. Buddha preached the four A~a ma<;. Dh::rmMusmrtyupns· th linn, Lafi/avislllra, J(armoJataka and A,'adrina.fatuku. Wassiljew, Bllddhif· IIIIIY, p. 352. AccC'rding 10 the Survlstivlldins, each of Ihe AbhidhlnT.a books had a compiler. cr. KokJ v}'ilkllyiJ, p. 12: .r(lyante hi ahhldhanmUstr.a~.a1Jl k ~n arat.1,

Burnouf, /n(l"o., po 5 1 67 ; HodGson, NOI;<::el; etc .• in the A.1mi" XV I; WassiUew, BIlr{(lhi~mllS. I'll. 118 If. 3. KeSo, VI, 2%. P. ofes;;or La Vallee I'oussin 'hew my attention to the fact that the 12 alil.JS were memior.cd in Yd omitm's vy.'lId/Yli nn,! not in the Koia nsc.f. 4 . T .. king Vufpul)" ... V.·oI"{f",,,.,,, K",u. J I["'IIfu/v! 8uddhi.>tJI, p. 7. For 0. di$<us(ion about Vaipulya _ Va

Jtul ya, see J.R ... f. S, 1?o7. "p. 4J::! Irnnd 1927. Dn. 26~1f: but cf. Huddhacho'u 's interprtcation ill 100 Aldll15, i". ~6 .Rel t>u,dll'.r,

2.

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'EPILOGUE

227

Ihose tlea li~d which :'ihow Ihe causes antceedenl to evenu, e. g., how S:ikyamuni became a Ouddha. The cause was the completioll of tin: Paramilas by BuddhJ. and sothetrcatisc$ or portions of tn:a tis~s, descri~ing thc co:npletio n of paramlttis tl fC ea llcd Nillc1ufis. He aho points out that there is no literature which co n 1.x: classified u nder Nidana.' The explanlltion of Durnouf is :.uppol"ted by the Nidan<lkath5. of Ji:lIQkatlhaJ·a~l~lallii, but in the Mahuyana literature as well as in the Mahul"lUtrI, Nidiina signifies the introd uctory descriplion Wllich sometimes eontllins, as in the case: of thl;: Mahiil ·fL!Tu,1 hints of the topics to be dealt with in the treatise. The description of the preparationsmud: by Buddha, viz., entering into samadhi and putting forth rayJ of Ijght from

his body, the appea rance of Duddhas on lotus, ,Hld so forlll before preachingthe rrajiliipiircmirii, is called NidanQ.~ III Ihe Tibetan venions of the Ra/llakii/asiitras, the place where a particular sutra was delivered is referred to as

Nidiina.' COD sidering the use of this expression, we may lake it as thc Ilnga(portion) of il treatise, which contains the introductory matters. The sense ofthe term Al'adallQ is clear and needs no comment. Jt includes stories of previous births whether of Duddha or any of his disciples or of any prominent figure professing the Duddhist fa ith, and a huge literature has grown under this heading.' In the eJl:planalio ll of the term Upadeia, however, there is Some obscurity.

Thc re is hardly any juslification for consideri ng the Buddhist Tantras as com

ing under the heading Upadda, for these had. not yet come into existence when the term Upaclda came into vogue.' It certainly meam 'instruction' and this i;; supported by the Tibetan rendering of the tc rm by bab par bstall pal.d.sdl!. In one' of the Chinese texts itt. BurnouT also point; OUt the te.::hniCllI N d:'lna n P link!; of the Pralilyasamutp;l.da Ci.

signi:lcance

N;(Una~ulta.

or

Ihe tellll ill t he Di¥iY.J.Arm/Jlw II ('ont~ins accollnts of the PCl'y iO llS Ii>·~j of Arh1".

2. }.fll< •• I, pp. 2, 4. 3. Pui/ca., p. 11. 4. M. loalou's paper in Ihe J.A ., 1925. 5. See Sperer"> Ir.lro, 10 the A~a. ~. Th: l'aU coI1C\. 1ion

h.a~ al~J

""

6. Uurr.ouf. op, cil .. PP. 55 6; As. Rn, XVII p.417; Waisiljew, up. cit. , p. 119 : "die Upadcsas cir,c analytische Untenucllung d:r loeh e. · .,. On II Angas.:;

.ee Nanjio's Cull1(OgU('. No. 1199 (Taisho ed ui" lito.:Tripi;ah,

vol . H. p ,586).

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22"

BI' DDHtST SECTS IN INDT\.

has been explained as those discourses which cOilt:lined exposi. tion of the profound and mystic dh.:.rmas. That the term later bore this sense is also apparent

frolll the fact t hat theAbhisoIlJa)'jj!wikfi;"okiirikii

sometime>

called

piimmilopaddaiiislra. lJNCORPORATIO~ OF

P(jrall1is IN THE DOCTRIN"ES

OF THE THERA\i.~Dl?\' S

One can easily observe the type of literature tilat was intended for incl usionunder at least two of these headings. It cosisted more of anecdotes, storieo;, parables and so forth than of actual doctrines of Buddhism. These were incorporated into the Buddhis t literatu re in the garb of P urvanusmrtis, their chief obj

ect being to popularize Budd hism and to show that they were meant as much fo rt he benefit of the mass as for the select few. who would retire fro m the worldly life, T his is an innoyation which the earliest orthodox school, the Therayadins, had to make reluctantly under the pressure of circumstuuces, Their early literature did not refer to the paramitas,2 and muc:" later, when they spoke of the paramis, it was only to inspire faith in the mind of the people and not to. set an example to encourage them to fulfil the piiramis. The attitude of the Sarvastivadi ns and the Mahiisailghikas, however, was di tlerent. They did not minimise in th= least the extreme difficulty of the task of fulfilling the paramitiis,

but they did not di scoUiage people ['rom the endeavour. Not only to inspire faith, but also to encour::ge people in the performance of dana, sila, k.lal1ti, rirya, dhyiillo .,nd prajiiii, they invented story after story and associated them not only with the lire o f Buddha but also with the lives or pcr~ons, wllO att

ained prominence in the history of the Buddhist raith. The Theraviidins, it willbe observed, speak, orten paramis mentioned above (p, 218), 'lhroughout Sa;1skrit literature, Illtro. to the PaiiravullSdfisiii1mrik,;, file omi,,:cn cf 'l'aramila' in lhe uasullara and SaflgHi sutlantas of the Dig!", ;$ .;gnifkant. The word 'pammippat!o' (Mujihillla, Ill, p. 28) i_ .""",!ime< found in the sen~ ofsuc<:e", perfecti.;>n OU ll101 in th e techni. > cal sense of si x or (en pi'iramis.l.

See my

Z,

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EIPl.OOUE

22'

whether Hinayana or Mahaya na, earlier or I(uer, the paramilas are mentioned assix,llt is in the DaJobl111mlka siirra2 tlUlt we first find mention of ten pi ramitas, the fo llo~ing four auucd to the usual six , Upo)okauJa/)'a, Pro(lidlldllO, Bala .mu Jliiina. If we cornp(lre the three lists, it would be evident that till;:: conception of the six paramita s was the oldest. The Therllvauins added to it !{ekkhamma, Saua , AdlN flllillG, M erta and Up<:kkhii, and dropped Dlzyiina. Apparently, this list lacks a :.ystem,' for the la£[ two. Melhi. Hnd Upekkha, are included in lin: fQurbrahmavihiras and have to be practised by all ArhalS tuatta in perfec· tion, while Sacca may easily be included in Sila. Of the other two, Adhighiina is to take a resoludon (whicb ill the case of Sumedha only was to become a Buddha) and 10 cal l)' it oul at any cost. It corresponds to PralJidhl\na of the Mailayani!ts.' 'I'he Nekkhamma parami, i.e., re tirement from the household life, was emphasized by the TheravAdins; it, in fact, funned one of the chief features of the doctrines of this schoul, while it was not insiste\1 upon bythe Mahasanghikas and Sarv<i.stivadins. The Mahayanisl'> also gave to Nekkhamm3.

a superior place, but they did not make it imperative upon e\"er~ p:r~lJn to retire in order to deri\'e the benefits of the religion. One of the main reasons for the varying treatmen t of the Pftramitiis by the three schools is that the Thera~adin s rejeo::ted the idea of any person aspiring to Buddhahood, while the other two schools regarded t ile probability of a persun bewming Buddha as a very

rare event. In the Dil'j'flvudiina,6 there are passages, in which it is statedtbat after lhe delivery o f a dis· course, some persons were established in lhe Truth, some in one of the four stages of sanctification, some I..!t:\doped aspira.

tion for the atiainment of Sraval::abodhi ur Ptatyebbodhi, and some for Anullarasamyaksambodhi. Rema rls like these are sigll1ficant and 5how that the SarvASliviuins, to which school

1.

2.

Di.·yii., pp. 95, 127, 180 ; Lal V.,. , .~p. 345, 474; Dasn. PI'. fl, 12, 31. 94.Cr. M •.1""'. 34.

~'{j",.,

I) :;42.

3. Cf. Pror. La Vallee Poussin'$ remark in the E.R E ... sv. Bodhisattva. 4. $temy Asptc(St!le. ch . IV; four kin!:!! of AdbiHbanl, 5ee M_yu:, 80 an.! P. T.S. Diel.; AdhitJh.lna In the MahtJralTUa, eh. XV I t. 46.5. Vivyd., Pi>. 226, 271, 368,46~, 476,478, 495, 569.

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230

BUDDIIIST SECTS I N INDIA

tlie D ivyfH'adana belonged,l were not as conservative as theThcraviidins. The Mahiisanghikas, as is well known, were the first [0 bring about this change in the angle o f vision. They were the precursors of Mahayana, and

hence it is hardly necessary to adduce reasons why the practice of Paramit as should

form an integral part of their doctrines.

So the introduction

and formulation of the Piiramitiis were due originally either to the Mahasanghikas or the Sarviistivadins and were adopted lal;er in a modified form by the Theravadins.

Closely connected with the Paramitiis are the Jiitakas andAvadanas, and, consequently, the Bharhut and Sanchi scu!pture5.

All the three schools put forth their best efforts in propaganda, but it is still an open question as to which of t he three schools inspired the origin of thefamous stone monuments. Attempts have b~e n made by miny scholars2 to identify t

he sculptural representations of t he J[itakas, representations which ha\le beentraced to the Jii(akattha)'alJ~ana, but still the identifications are not all beyond doubt, and it is not improbable that a better elucidati on of these sc ulptures will be found in the huge literature of Avadanas.PROPAGATION

The efforts of the \Iarious schools to propagate (beir particular faith met withsuccess, as is evidenced by the early stone monuments of India. Every scnool nodoubt increased tbe number of its adherents, and we have evidence of this in so

me of the inscriptions, belonging to a period a litt!e later than that with which we are here concerned. These inscriptions are records of gifts made speciallyto a particul ar school:' But along wi th these there are some inscriptions in wh ich no particular sect is mentioned, but gifts are made for the benefit of the

sangha of the four regions (caturdisa sangha)." This shows clearly that the devotees might have had faith in the tenees ofJ.

2.

Csoma Kouhi. As. Res., XX; Speyer, In!TO. to tile Ava. Of whom Cunningh:lm, Oldc[lberg, Barua, Charpcnti:r may be

s.

m~nlioncd.

3. See Luders' Liu. Nos. 1105. 1107. 4. Sec Liiders' Li$f, Nos. 1099, 1107.

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EPILOGUE

231

only one of the schools but they supported all the schools, i.e., Buddhism in general. As the dates of these inscriptions do not help us much with regard to the

period under review, we have to confine ourselves to the scanty evidence yielded by the few works, whose dates of compos it on might be a little later, but which may be regarded as yielding evidence for this period. It has been seen from the Nikiyas that early Buddhism was confined to the central belt of India from Ansa to Avanti, though it also claimed a few adherents from the distant countriesof the north and the south. 1 The account of the distribution of relics as given

in the Mahiparinibbina Sutta in its Pili and Tibetan versions 2 gives a fairlycorrect idea of the spread of Buddhism towards the beginning of the first period. The people who shared the relics were the L icchavis of Vaisali, Sakyas of Kapila\atthu, Bulis of Allal;.appa, Koliyas of Rimagama, Brahmal)as of Ve~hadipa, Mallas of P:1v;l and Kusimlri, Moriyas of Pipphaiivana, and the inhabitants of Magadha. The places mentioned are all in eastern India. The only place mentioned outside the eastern territory i;; Gandharapura, where a tooth of Buddha is said to have been enshrined_'_ Tlli~ is, as the commentator points out, a later addition ; in any case, the people of Gandh:1rapura did not share in the relics. A further hint about the spread of Buddhism ill the first period is furnished by theboundaries of the Majjhima janapada as given in the Afahiil'aggo orthe Vinoyo .4

The boundaries are as follows: Kajangala nisama in the east, next to the Mahasa

la forest, the river Sallavati on the sout h east, Setaka1,1l)ika nigama on thesouth, Thfm3 bnlhmaJ.1agarna on the west and Usira pab bata on the norlh. According to this account, A,·anti dakkhiJ.1iipatha was a paccantiml janapada (border country)5 and so also the country in the east beyond Kajangala, which is identified with.

1. See for details, my Early History etc., pp. 92. 137/f., 155, 169ft·; Dr. E. J.Thoma$, life oft/II! Buddh7, Map. 2. Digha, II, p. 161; As Res. , XX, p. 316.3.4.

D;gha.l1, p . 167.,Hot., I, p_ 197: h;r .• 1.49; D i vy;;.• p_ 21_

M~ .5.

I. p. In

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232

lIUDDH IST SECTS II'> I ND IA

Bhagalpur. 1 The D!vyiJvad(1l1a~ prese r ves Ihis tradi tion replacing only theeastern bou nda ry Kaja!'tga13 by PUDl) nV<ln.lhaua. If l'u1.lQT!wardhana be identified wit h a p\"(''C ill Norlh Bengal, t he DiI)'tll'aciiJlIQ shows a slightextensioll of the eaSlern boundary. The or.ly o t he r name in this 'I(."CO U l1

1 that deserves a llCllti on is Ihe Uslraddhaja of the Mohiivuggu aDd Usirtgi ri of the DiI'),G l'Odtlna. We know of an C sira mou lltain situated near Malhura," and Tl\rallAtha also tells u) that Upagu pta, the (nmous monk: of Mathur a and spiritual a Jvi si: !' of Asoka acco rding 10 the SarvAiti\'Ada tradition, lived 11i!;IC for three years before going 10 Kasilmir aft er leaving Varal.lasL{So it is apparCni that Malhura, a stronghold of the Sarviisliviidins, was incl uded in t he M ajjhl ma janapada. From t he accounts o r the Vaisal i Co uncil also, a s given in the Cu/fo\'aggiP :tnd the Vinayas or (he: Sar v a~tjvada and Dharl1lagupll schOOls, it seems t hat the hUl'ilOll or Budd hism, even at Ihe beginning o r t he second centu ry ane:!' its appeal ancC', d id not extend rarthe r. The geogmphical inrvrmat ion has been g iven abm'e (p. 14).T R ... CITI ONS

or Jcariyaparampara

T he traditions of the Second Council as preserved by the Ther3vadins and the Sa

rv:istivadins a re the same,e and as rar as t he succession o f monks is concerned , there is alio no dis· agrC'ement. n .c T heravadins c nly refer to SambhGtaSaQavasi as a member of t he committee of t he Second Council whi le the Sarvasti\'ad ins speak of him as the patria rch, who suC(;ewed Ananda. The b 'o trad iti o ns bifcrcate afle r the Seco nd Council,I. For th~ identification of the boundalies of the Majj hima janapada Ste S.N. MJjumdnr's Im fO. to Cur.ningham's GrogropIrJ'. p. xliii. 2 D;,·ya., p. 21; Pu{lqravardhan:: on the east ; Salaviul Ull lhe :.uull.; SthOl,.opaMhO ... a ka ll,rlbnaQa,rimu OD (he west; and Lsinsiri on the north.

3 4."

Waller's YIlQII ChWOIIll, I, p. 308. Tara., pp.lO, ]3.C~.,

XII, i, 7C. See lr.d. A lit" 1908, COIJllcil,

tiC. ; P(Jg Sam Jailth~

Z<lPIf,

p. ViII,: for the Mahl!lisaka tradition, see Wassiljc\\'s nOles inTllrQ, 1'1'.289 90:

App. lu

6

L .. .. 1908, pp. 4 If; 89 IT.

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.one s~aking of the Asokan Council under thl! leadership of Moggalipuua Tissa, while the other speaking of upagupta as the religious adviser _ of Asoka. and dwelling at length on the KalJi~kan Council at JaJandhafa instead of the Asokan Council. This diver!:en.:e of tradi tions is signllicant, and henceforth, the hi>totyof Buddhism is DO longer the history ofa single form of Buddhism but of many,principally of the three schools, Tberaviida. Sarviisti\iida and Mahasailghika}The Theravada is pre eminently a Vinaya schooJ,2 and though the Tibetan tradition ascribes to Kaccayana its leadership,a It may be noted that UpiiJi as the compiler of the Vinaya was highly venerated b~' the Theravadins, and his co nn~tionwith the Asokan Council is established through his disciples. It should be observed that though the T heravitdins speak of lines of disciples (acatiyoparampora) from Upiili or Siiriputta, there was no system of patriarchal §uccession. In the

Majjhima lVikaya l it is expressly stated that in the Buddhist Satigha there was no retognized head. It had. according to the Founder'i dK:tum. a fully democratic basis. The Tibelan and Chinese traditions gave, in fact, currency 10 the idea of patriarchal succession,& which, however, is not worth credence.' The A"hasdlinl also gives us a list of aca riyas of the Abhidham. mikas, tracing it from Siiriputta. The traditions of the1. 11.ranatha (p. 44) reftfS also to Sthavira Vatsa who Introduced the Aunaka IltcQry. He adds thai Dhitika, who ~u~cd UJ:ilgUpt •• CO'lvcncd a council in the Pu;kariQi vih6ru (of M:Jru Land) 10 iupprciS the Alm"k" th~ory cf V"Is" and ~lIcc~ded

10 convi nce the fono .... ers of Ya!sa and, uitinl1lely. the teacher himself of the u."ltenability of the theory. This legend evidently refers to Ihe YAtsipUlriyas or the Vajjiputtakas. or S:m:miliyal, who attained prominence durinl! the

min of Haoa¥ardhana.:S« Append ix .and JArty History tiC., pp. 297(f. 2. Early /listor)' fIC., p. 2 1t; Wattc:l'3, YMQfI CI"""'lg, I, p. 302 referrinl! to the Yina)ists, (f..... the Thuavadinii) as wcrshippna1 J ~ti. J. Wassiijcw. rJlI cit .• 0.295; Eitel. Jlandboot, ~IC. 4. MQjfoiw,o, Sutta lOS; see als; DUll. Early Buddhist MOJ/Qchi$nI, ,pp. 141 1'1'. S. Allhu., p. 32: Acariyaparamparl: S4riputtauhero BhaddaJI Sobi,ilO PiyajllJ Pi)"dJkio Pi)'adusi Kosi)'apu!lo Si8iAVO S.ndcho MOl&lIlipullO Visl.ldll llo Dhammiyo Doisako SOQako Rcvato Ii. (Then in Ceylon) Mahindo .Ir1dhiyo lJlliyo Bhaddan4mo ea Sambl!10. 6. T,)rQ., p. 9.

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,,.Mahll.kassapa Ananda saolva!ika (teacher ofhood)Madhtnlika (Benares Usira, alld Ihell IC'~f,;h"r

BUDDHIST SECTS IN IND IA.

ThenlViidins :lnd the Sarvastiviidins about the iicari),(1pnrnmp(1r5 of the first two ce nt llries may be combined Ihus :

I

S!ripu1ta

BhaddajiSobhita

I

Uplil iO.lo.)a ka

I

Sri_ast; .lIldil5 neill:hbourtlPaiupta crirhm·Malhurn :n:ligil.>Uli allvi""

of Kashmir)

~a . \I..... \ _

(Vcs!l~

of

I

Soolka (Plltalipuua\

I

I

.

Siuavi(PlitalipuUl)

of A~olm , accordini 10 the Sar¥aStivildatradi ti...,,:)

Motll:alipulla Tissa (Palaliplltia : rtl i,ious advlser...,f A!ob, IIIXordiugtn the Theravlda tradit ion

\

(converted at Mathura, visited or lived in Kashmi r, TukhAra. KlmarOpa,

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and M!Ia, a, HiH;onlemporary and oonvens WC~_ Meaande r and

Dhil ika

Klg~na

Milinda of the PAli text).

of M iUmiJPflilhQ (if Minlira of nranitha

Hermaios)

As mentioned above, there was no such dcariyaparamparii as patriarchal suece.sion, nor should an attempt be made to calculate the duration of abbotship on the basis of an average period, BS is usually done in connccti on with kings, for the

Buddhist suints were generally long lived. and there W&J no custom of n disciple succeeding his teacher. Morcover. thc o rd ination of disciples could have happened in the carliCit or the latest port of tl teachcr'5 life. According to Tiiranitthu, Madhyantika WIlSordained by Ananda shortl y before his death; hence itis quite possible that he was a eontcmporary of both Siu)oviisi and Upagupta, or

of Dasaka, SOl}aka. Siggavc and Moggoliputt:1. Reading the tradition in this way. and also observing the "ames of places, which were thc ccntITS of activity of

the various bhik1.;h us. it may be stated that after the Council of Vaisili. the Sarvastivadins attained more and m ore popularity and spread towllrds the nort

h, having two important centres, o ne at Mathura with UpaE upto as the chief teacher, and the o ther in

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EPILOGUE

23'

Ka.'>hmir with Madhyinlika as the chief, the two centr~s having later o n coalesced under the leadenh ip of Dhi tika, who. it seems, greatly extended the horiwn

o f influence of the SarvastivAda school by pushing it eastwards to K amarupa,westward to Malava. and north we~twa rd to Tukhara, the redm of rvfin1ira and Imhas3. The ThenlVf\(iin~ retained their seat in Magadha ull along with a branchat Ujjayini. founded by Mahllkae<:ilyann. Mahinda and Smighllmitta,l it seem$. '>'ere closely connected with the Ujjayini hranch o f the Thcravada schocl and propagated the same in Ceylon.ASOKA'sPART IN lU g l'ROPAOATION Of' B UODlnS~1

Emperor Asoka hlld no do ubt Budd histic le~ ni ng~ but in his exhortations, sofa r as they have been found in the edicts, there· is not the 5lightcst hint of his actively helping the propagation o f Duddhism. His edicts r~fer to dhalllmav.'jaya as opposed to · conquest by arms, but by dhamma he did not mean Ruddhism. Hi3

dhamma consisted of maxims for leading an ideal life and perform ing merito rious deeds, which made a person happy in, thi3 world as .... ell as in the next.The edicts do no t contain any reference to N irval)n or ~iinya la. Anitma or OuJ;. kha. while o n the ot her hand, these &peak of heaven and r.ap piness in II. heavenly life,' which W[l.S never an iceal of earl y Budd hism, for it conside

red eltistence in aoyone of the th ree dhlitus: Kama. Riipa II.nd Ariipa !o be misery (Ju~kha). But it m llst be ad mitted that when Ul] emperor like Atoka showed a bias for a parliculnr religion and even proclaimed himself to be a Blllidhist upilsako., and paid visits to the mon:uteries or sacred p i llce~ of the Buddhists. the religion automatically received an impetus and ils propagation by lhe

Buddhist monks t hen became easy. So if mny be regarded that Asoka Wal a passive propagator ofI. It is ootewollhy that wilh lh~ ordinOlicm of Mahindll arc asscx:iated the names of Majjhantika (very probably of Ka shmir fame) and :\1ahll.deva, the propzgator of Buddhism in Mahl ~ma r)Qall alon~ ",itb Moggaliplitta. See also Eor/y His/(}ry etc .• pp. 260 If. 2. HuU.uch, Corpus, p. [iiI. The remark of Dr. HullZ§ch IhJL A:ioka',dh'mm~ , i~ 'IO'ithol,lj

prCAch:ng for helvenly life, rcprCS(:nt s lin any bJ,sis.

elrli~r

stage of NirdQa

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236

BUDDHIST SECTS IX INDIA

Buddhism and, during his rule, the religion ver)' probably made its way throughout his kingdom, reacbing also places beyond his dominion, I·j:., the kingdoms of the Yavanas, Kambojas,

Gandharas, Pilenikas in the west, and COQ3S, Piu'u.iyas as faras TamraparQi on the south.l As Asoto. wa .. an adherent of BuJdbism only as a supporter, or at most as an upasaka,2 he cannot be expected to be interfering inthe sectarian disputes that were going on at his time. Hence it is dinicult to attach imporlance to the tradition of the Malrii)'Qllll'O according to which he supported the Vibhajjavadins ( _ Theravudins),3 or to the state· ment in the A I'ar/linas that he was a dc .. otee of U pagupta. 11 may flso be observed that he did not refer to the Bodhisattva conception, nor to the paramitas. which could suitably have b~n incorporated into his code of moral maxims. His admonition to his

subjects to choose the middle path, avoiding tile two extremes, viz., of retirement from worldly life on the one hand and of indulgence in envy, anger, laziness, and so forth on the o thl!r,' shows that be was not so much in favour of retirem~ nt from household life. upon whi::h the early Hinayana Buddhists always laid emphasis. Asoka's preference for the life of an ideal up:isaka as against that of a monk may have stimulated the Buddhist monks to devise ways and means to popularize their religioll, and as a result of the efforts of the monks in this d

irection, appeared a large number of Jc1tlkas and Avad:inas. The tradition of the A/ahavalll.la about th:: part played by A.soka in the Third CouDcil with Moggaliputla Tissa <I S its president, and about the despatch of missionaries to thevarious parts of India, still awaits verification. It is not improbable that a sectarian council of the Theravadins was held under {he leader· ship of Moggalipuua

Tissa during Asoka's reign and that active propaganda was set o n foot to sprezd Buddhism in the variDus

I. For details, see Huitzs;:h, Corpu1 (1925), pp. ).lIXyiii, xxxix. 2. Ibid. , Pi>. xliv·xlv. 3. Maflli:a'fl.ja, p. 54. 4. HU\(Z5\:h, op. cit., p. 114. Thc (c",Jering of Prin'ICp, Dhandll.rl;ur nnd Smith is adopted hero in prdcrcnce to that of Hultl<eh who~e r('TIel e ring: nili" nnt ~ppear to he in consona nce with the!;cneral tenor of the in;cription. See M.N. Basu's rem:lfks in this connection i

n the I.H.Q., III, p. ~49.

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E.PILOGUE

237

territories in and outside India,1 wh ich the Maluil'ClI1Ua recorded with a colouring of its olYn. 10 the go me wo)', we can accoun t for the religi ous auvisers of Aso ka, viz., Upagupta (lild Moggaliputta Tissa. Asuka as an impartia l ruler must have oUered equal trcatment tv lin: ~uddhi sts a nd tile non · Buddhists.In the ci rcumstances it may 'b: inferred tllat he would Ilot support one sect of Bud:lhism against another. T ile T he rav:idi ns as well as the Sarv<lsliv[u.lius associated h is nam~ with the contemporaneous leading figures of their respccti\'e sects in order to add importance to themselvc5. It would be frui tless the refo re \0 attempt an iJ~nt HicatiO Il of Moggaliputtn Tissa with Upagupta ashas been UOII~ by Smith and other scholars.! We m<ry with some a m oullt uf I.:onfiden ;c accept the tmditi on the Mahd l'OIf1. sa that about the time of A soka

, Buddhism mad = Its way to the cuulIlrit:s of Kashrnira·Gandhura ,

or

Mahl~ama~9ala,Su\'a~lJabhiimi,

VanlvQsf, Yona, Mah[l rag ha, ll im:lVarHaruucsaLa fl ka.dJpa .~

and

Further ligh t could have been thrown on the p ropagation of Buddhism during this period, if the trar'liti rm about the p ropagation of tbe Mahasallghikas had been available. It ma y be that the C hinese versio ns of the Mahii<;,anghika VinaY<r m ay yield some information, bu t as yet we Me in the dark about it. From the acco,Jun t of the Vaisa li Council , it ca n be staled t ~a l they retained t

heir seat .at Vais:il i, and from the inscriptions o n the M uthura Lion Capital (120 fI.C.)' a nd on the Ward uk va~eThe agreement of the trad ition of the Sar~list i vlidini t~Jt Ma llh yAnlika was the propagator of Buddhism in the north with that of the M uh:'vaillso that Ma.iJhantika was desp:mhed to convert K;i j"min·GalldMra, a:ld tile corrOboralion of

the tralli lion by the clsket containing th~ relics 'Mlh Ihe Inscriplions (on the lOp of the lid, 'sapllli> ll$a Kaj,lp~SO tiu8 SIIVIIh::m~v,",.acariy~.sa,' lind (in!id ~ thc tid) 'sapUl"i53(sa) Majh;ma~a· d.;o<e ,.~ cDnsidemtkm. S~e Cunn;nen;lIn. RM/m Topl's. p. 287. 2. Waddel l in i .A .S .B., 1897, pt., i, p. 16; PTiJc. AS. B., 1899, r. 70; Stmth, Early " isl.>'1 ofll/dlll, 4th cd., p. 199 fn. J. M ailli'·af{l.w, p. 94: SaSlIIIIHa I1lSll, p. to. For del~"o:J Ire:\l1110:1I !>Cc Smith. Asvka CJrd cd.}, p. 41 : 6hand:lrkar, AJoo;u, VI'. 15~ If4.£po 1",1., IX, pp. 13'), I H, 146.

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238

BUDDHIST SECTS IN r i.:DIA

in Afgha nistan,l it may be inferred that they m ade attempts to proceed towa rds the north, but the caves of Ka rl~ and t he

location

of the centre of activities of thei r offshoots, the

Pubbaseliyas and Aparasc1iyu;; at Dhanaka!aka 2 (i.e., Amar5vati and N~igarjunako!.lga stiipas) indica te that they were later successful in (heir propagation more in the south t ha n in the florin. According to Dr. Burgess, the Amaravati stllpas at D haral)iko ta ( Dhii.nykataka) we re originally COllstructed as early

as the 2nd century 8 .0.,3 and Niigil.fj una was closely associated wi t h

the Buddhist establishment of this place. At any rate there isno do ubt t hat D hanyakataka wa~ the chief centre of lhe C J.ityakas. the Plirva and Apara saila bra nches of the Mahasa6ghika school, and that the people living there and in its neighbourhood lavished gifts on til is Buddhist estab l i~hllle nt. The Mafi}usrimukkalpat also mentions that it contained t he rdin of Buddha. s This is corroborated by the recent find of a ll i H~cription, recording the gift of a pinar by the siiter of Malla.raja Madhariputra S rivirapu r u~adatt

a to the Caitya t:n~hrilling the dhlt tu of Sammasa mb udd ha. Among t he inscriptiolls of this place, edited by D r. Burgess, t here is o ne (No. 121), which refers to t he Caityakas, of · whic h the Puna and Apala·5uilas were b ranches. Ano ther important place Ilear Dhanyak ata ka was Sriparvata (SrBaib m), where, according to lh~ Tibetan tradition, Nagarju na passed his last d ays." The Munjusrrmulakafpa also ta kes notice of this mountain as a sui table place for Duddhis tic

practices and one of t he inscriptiom, n:\;elltly found, records tha t some devotees constructed a number of cailyas and viharas, and dug we lls for pilgrims visiting the :;acn~d place from Gandhara, Cina, Aparanta, Vailga, TambapaJ.H.lidipa. etc.' (Sec above. p. 63)1. Ibid.. Xl, p. 211 ; for other places in India wh~re the Mahisaflghika~ made their way, see Early HiJlOry etc., pp. 24ItT. 2. See

Pag Sam Jon Zong, p. 74: Dhana srihi gUil. 3. Burge,s. /~ m1ru ·xl/i (/lid JClgguyapel04 SIUp<JS, p. 100. 4. '\{Il,ij"lr[mu!~ka/pa (T,ivund'l.Im SUllskrit Series

), p. 88. ~. Thill. Srldhanyakalake eaitye jinadhHudhare. 6. Burgess, op. cit .• p. 6; Tara., pp. 73, 81. See above, pp. 67 If. 7. Annual Report of S. 1. Epigraphy, 1927, pp.43,71. Dc. L D. Barnett kindly d rew JIl)" atlc"tiull tu Jh~ rt:l;e"t fi 'Hh ur the ins;;ripJions.

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EPILOGUEB UOOlllS:<'1 A'FTER

239ASOKA

The Mahiimrnsa and the SiisallaraJrJsa present a connected history of Buddhism in India up to the period of Asoka, and the n turn to the histon' of Buddhism inCe~lon, leaving us in the dark about the career of the Theravtid ins in India ,till we come to the lvlilindapaiiita. From it is learnt that king Mi linda of Sagaia (Sialkot, Labore) took ~reat interest in Buddh ism, and that N<iga.>ena. anative of Kajailgaia, the easternmost boundary of the Majjhi ma janapada, came to him, passing thro ugh Valtaniya and Ptitaiiputta. He stopped at the Salikhe~ya-parivel)a at Sagaia. This account of Nagasena's route indicates that Buddhism had already made its way as far north as Sagala. 1 Taranatha, however, continues the story and gives us an account of the spread of Buddhism after Asoka, but as his narrathe is based main ly on the Sarvastivada tradition, we may regard this story as essentiaHy that of the Sarvilstivadins. He tells us that Upagupta ordained Dhitika,2 a native of Ujjayini, at Mathura, the usual place of residence of Upagupta. The teachership was transferred from Upagupta to Dhiti ka, who spread the religion widely, and converted Minara, the king of T ukhara. Many monks of his time went thither from Kashmir and established firmly the religion at that place. They were supported by both King Minara and his son Imhasa. 3 Dhitika then went to the east to Kilmarupa where he converted the rich Brahmal).a Siddha and e

stablished the rcligion there. After this, he visited Malava and converted the rich Briihmal)a Adarpa, laying (hereby the founda tion of [he reli~i on in that region. He came at length to his native place at Ujja)'ini and therc spent his last days. He was succl.!eded by Kala or K rsI)a,4 who was followed by Sudadalla of Bharukaccha. The spheres of activityI. Mil., pp. 8, 16. 2. Trira., p. 23: All SarvastivAd"l tladitions both in Chinese and Tibet:lIl mention Dhltika a, Ihe successor of U ~ lgupta.

3.

Schiefm;r

~ugg~s[s

lhal Minara=Mcnandcr, and Imhasa .... Hermaim,th ~

see Tara ., pp . 23, 24 fn.

4. T11erc is a reference 10

spre<ld of Hl.lddhism in Ceylon; ,,1>0

Krn1a is said to have vis ited the placc. Tiira., p. 44.

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240

BUI)I)IU ST SECT'S IN INOI" .

of both these monks were 111 'he west (Si nd h) :mci .l1e north (Kashmi r) of India generally. III connection with Kr.~Q:t, it is stated th ut he spread the religion in the soulh Dr Imiia, in many small islands inctudillg Ceylon, ;wd subseq

uently in Mai5.cina. 1 Poshadha, who came afte r him, spread B l1d rt hi~m in Ori!;sa ounng the ru le of Vigatisoka. t Taranatha ·... history i ... fu1 ' or legend" a n:! as such all his statements c:lOnol he taken as authentic. But considering the fact that he makes ~ome ~ ,a le- mcnts wbich are nOlprimafadi! unreasonable 1'lnd :ue, in mnny cases, corroborated by the Chinese travellen, we ca n attach to them so me impon:tnce, though, of course, great calltinn should be exe rcisedDoC'r N I.'lAI. DE VE LOP ~IENTS

We .,.Ilall now proceed to take n pll lloramic ,·iew of the rJOClrinal de~el opmen t s that took place during thi s period (lnd herald..:!.! the advent of Mahayanism . T he M ahiisanghikl\s ..... ere evitleully the earliest ,school of the JI

inaYdnists to show a tenden<:y towa rds conceiving Buddha docetieally. which W(1S later on brought to coulplet ion by a branch of thei rs. the Lokottara.. l\di

ns. 3 Bu t whICther the conception of t he Bodhisattva and the practice of tht:si;\. paramit1h was introduced for the first time by lhe Mahu~<iilghjk ,lS or b

y the Sarvustiv;ldins is uncertain. The mention of i U(JIUramitli. the fulfilmen

t of which js compulsory fo r the Bodhis<it(vas, is frequentl y found in the works of bOth the Sa rvAs ti vadi ll ~ aud t he Mahasalighikas, and both are responsible fo r Ihe growth of the la rge mass of Avadana literature, I lhe central themt of which is the fu lfilment of the pummi tih.1, KAla is called K no:tvar(l,a in tile Chi new trlldition. seeSamYllkfavasllt.II. p. 95b; Taro ., p. 47. Tira niitha's st:u:m~nt that Sudar';.tna llnd A$oka died llt .he Sllme time cannot be axepted.

2. Tar"., p. SO. J. E.R.E ., sv. DoI.:<.1i~lII. ror dClaib. 4. Hilber h,,~ Ir;x:ed 18 Avad:lna,; of th Di~)·ul'l1dii.1Q in the Chin~se vrrsion of Ih~ Sal'\:'Istlv.:1da Vinuyll (B.E.F.E.O. v, PD. 1 37). See alsoL':\'i, T'O//!IK Pi/O. Ser. II (l;l(l7). no. 1. So it il quite probable tIll! the lJi~>iil>{/(ftjliil i., a book of Ille San;isli.,.ild iIlS.

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EPIL,)G I1ETH£ G O.l. I. O F 8,·DOII. \1loo0

24'

Then there r¢mnins the other conception. I'i: .. the attainment of BlIcldhahood asthe goal to be aspired after, and the consequent l()wering of the position of t

he Arhats.l The Thcravadins do not definitely den y that Buddhahood is unattainable, for there is the instance of Sumedha B riihma~a becoming siikyamllni and that of a certain being, who will in futu re become Maitreya Buddha, but such instances are so few and far between that it would not be reasonable to hold up theideal for the generality of the human beings to follow. They assert that a Buddha is h ardly expected to arise even in so many kalpa s,2 and this is echoed in the Lalita ristara, Mahiil'aslII, and some of the Malll1yanic texts : but still one reads in the Dil'yiil'adrilla th at after the delivery of a d iscourse, someaspired to Sro l'akabodl:i, some to Pratyekabodhi, and some to Sam),aksambodhi.'

The fact mentio ned la st that some aspire to Samyabambodhi leads us to infer that by the time of the Dil'y0l"adlit. a the San:astivadins admitted the practicability of hold ing up Buddhallood as an ideal. So. clearly, the S"mi stiviidinsencouraged the aspiration to Buddhahood and hence to the life of a Bod hisattva,

and the goal o f Buddhahood was not purely Mahiisanghika or Mahiyanic. The Sarvisl ivadins like the Thera"adins conceived Buddha as an actual human being, butthey magnified his attainments and powers so much th at one is led to regard their conception of Buddha ai that of a superhuman being.

1. III Vuulllirta 's t rcatilC as well as in the Karllti,·a"ht. it is Slated thatthe SarvistivAdins belie"ed that the Arhats wert littble to fa ll frolll Ub3 1_ hood. On this poinl the Theravi\dio.s hold a different opinion. They t elieve tilat the Arha!~ liTe a! pur<:: ., Buddhas, ond connor fo il from that position. The ~ahAs.ui.m i ka.s also co not su pport the SarvAstivddins in regard to thi spoint. See above, pp 81, 108. 2. Kaddei karahici Tal~Agalii. loke uppajjanli. Dr/h", JI. P. 139 Mill., I, p . 5S . 3. Di.)·u., pp. 225. 271. Ctc. TI,C trClltiH ot' Va51lm itra alw sa),s that the SarV3stivldins were aware of the three VAnas. The dale of lhe comp ilalion of the Di.yaWldiina may b( tater, but il conlains many 8vad!n lS which arc <.>1<1. The men don of three Badhis in the Di"yi ad:fnm and the reference ... of Vasumitra in connecliDn willi tile Sarv;lSlivAdins to Ille Ihlte Yl1nas show Ihat, to the Sarvluivldins, (he Sam)'aksambuddhahood was a

goal as mucha. tlteotha tWO aod hi~.

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,.,

B U DDJII5T SECTS IN INDIA

T he Saniistivaclins had two Kii ya conceptions. viz., riipakiiya and dhmmakiiya, but these did not bear any Mahayanic sense, though their conception of dha rmakiiya helped the Yogacarins in the formu lation of their conception of the same.

The Sarviis ti· vti.rlins were also respo nsible fOf the addition of the fourt hterm, siinya, to the us ual trio. viz" dul)kha, ani tya, 2n d aniil ma. though the word conveyed no Mahayanic meaning as it connot· cd no other sense than anatman.l But the most important doctrine of the Sarvastivadim, which contrarily led to

the development of Mahiyana, is their ext reme Astitval'iida (the theor y of the actual eXil>ienCe of clemenlS com· posing a being). It may be said that Mahiyiina is a continuat ;on of the B uddhological speculations of the Mahasanghikas and

1ho ir offshoots, and contrarily aga inst the aSlitv:wida of the Sarvastin'idins a dogma which appeaored to the Mahiiyan ists .as an utter distortion of Buddha's teaching;;.2 It was th is reaction, which led tothe o[her extreme, the establishment of dharma..!lllJyii/(1 (non eKistence of everything whatsoever) JS the

real teaching of Buddha. The thiru contribution JUdde by the Hinay':mists. espt'dally by the Sarva~tivadills, i) the exposition or analysis of skanuhas, dhatus, ayaluuas, aryasatyas, al'lgas of the pratityasamutpada, and so fOrlh? The Mahayanists incorporated them in thdr work in (o ro, ailhuugh they rdegated them 10the domain of SaIJlvrti or Purikaepita, Paralantra, admitting. howe\er, lIu::irI. Lal. ViI' .. p. 419; Divyri., pp. 266,367: ~. nitya. dU~lkha, 1Unya, analma.

Scc Ko.ia, v r, p. 163 and VII. pp, 31 f. where HInya is eXpli'lmc<i as b<;ing devoid of ;Hman, purula. and so forth. 2. It will be observed that the remarks ofN~arjuna and other earl) l\ tahiiyiina writers arc mostly directed against the

realism of the Sarva,ti · v;ldins. The Madilyumaku yuuira cannot hel p admiuing that the HinayAnists also teach sOnyata as much as the Mahayanis (s do ( 5eC Le MIlYeOII. Vol. VIII, p.271) but in thl; genera l attack of the Manllyanists against the Hjnayll n i~15, they hold the laner a~ Aiiinyaviidhu, evidently ke;:pinS the Sarvastivadins in view. 3. ThaI the Maha vanists incorpor.lted mostly the Sarv!stivada ex· posi[ions and analy,cs may be asse rted in view of [hI; fal;t that Prajiiiipr.ramilrlS mention many terms, which a.re not very Common in PiUi ~utlal, e,g" l'aryavastMna. Samgrahavastu, Dv<ldasiuiga (instead of Nal·anga).

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243utility as being indispensable to Bodhisattvas in arriving at the Paramartha orParini~panna truth .lCONTACT OF THE SARVAsTIVADINS WITH THE MAHAYANISTS

ThcMahu3anghikas may havc been the forerunners of Mahaya na but it is clear thotthe Sarvastiviidins contributed much to th~ growth of Mahayana in one wily or t

he other. Asa sign of close contact, it may further be pointed out t hat Subhiiti,2 a prominent figure in the Sarvastiviicla tradition, played an important role

in the Prajliiipiirami(ii. It is anomalous to find a HinayanD. monk explainingthe sunyatii doctirnc, which goc; directly against his own: so the Prajiitipiiramirtl offers us an explanation of the anomaly by saying that whatever was preached by Subhuti was not according to his own lights but through the inspiration of Buddhas: The adoption of the Lalita Vistara by the Mahiiyimists as the recognized Lifr; 0/ Buddha also shows a point of contact between them and the Sarvastivadins, for, as we learn from the Chinese translators, the Lalita Vi.tlara was abiography of Buddha of the Sarvastivada school. Mahayanism in all probability germinated in the south, where the offshoots of the Mahasanghikas had their centres of activities, but where it appcarcu more developed was a place somewhere itlthe eastern part of India, a place where the SarvastiYadim were p re:dominant. TaraDiitha tells us that the PraJiiiipiiramilii was first preached by MaiijusrI at OQ.hiSa (Orissa),a which, if 110t th: actual ecntre of Sarvasti\'adins, was in

the n: ighboUlhood of the Sarviistivada ~pheres of influence, for it has already been slatt:u that Dhitika propagated Sarv.istiv.idu Buddhism ill Kftl1lfUPd nn

d PUI).r;lravardhana, which was th: e"tended eastern limit of the Madhiiyadda. But the most fruitful contact betwtt:il lite Sarvustiviidins and the ~ahayaniststook place at Naiaudii, whieh became the principal centre of Mahayana and lin;!seat of Niigiirjnna.I. Sc;; my A;pl!<.·I~' uf lv/uiJuY'ina, etc. chapter Ill. 2. See, e.g. , Ih~ Ava.S., pp. 127· 132 nnd p. K1. (Kalp..ldrumamdJnaj; R. L. Mitra, Nep. 13. Lit., pp. 295 6. In the Apadiina, and in the Aro$.ulfara. and It~ commentary, SlIbhiill ISmentioned as the chief of the Aral),a\lhiirins. but he is nOI given much prominence in pali works 3. TMa ., 'p o 58 .

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244

BUDDHIST SECTS IN I 'W 1A

The M allljj'olighik as were basically H fnayiil:ist s Thus it is apparent thatthe Sarv.1stivddil1s were as llluch resp onsi ble for the growth o f MahayAna as

lhe Mahasal'lghika5. Apart Irom the Buddhological spe:::ulalions, the Mahasanghiku

can not claim much as thei r contribution to the growth of Mah a ~ yana. It maybe that Ihe PrajiiiJparamltlJ which, as tb: Tibetantrad itionl te Us us, was possessed by tbe Pu rvirlailas, conlribuled much to the p hilosoph}' o f MahayAna, but as yet we arc completely in the dark about this

PrajnlJpGram(r,l . From Vasumitra'$ acco unt of the tenets of the Maha safl.ghik as~ or from lilt: discussions found in the Kathii l'attllll about the doctrines of the Mahasailghikas, onc hardl y n o t ices any thing particularly M ahayan ic in th~m . ro r instance, the MahAsangbi kas speak (0 o f the p3.ika·(or ~4 )vij 1iii na kayas, d lltering from the Theravftdins and t h~ Sarvlistiviidins asto the functi o n of the physical organs of sense;3 (ii) of the four or ~ight Hinayanic stages of sanctificat ion along with the attainments appertaining thereto,' the Ka rhiil'Quhu add ing tha t tb~ M ihi sanghikas assert that the Arhats ha"c avijja, vicikiccha, as they cannot comprehend the things Ih:lt come within t

he purview of (Budd ha\' i ~aya);:' (i ii) of the ind i!'pensability of the application (prayoaa) of prajii.a, for destroying dul,lk ha and obtai ning accanta

sukha (i. t .,1. 2. 1.

Twa., p. $3.

M;(!uda, 0;>. cil. Sec also flOoVC, pp. llO, t 69, 206. MaiUd.1.. op. ci/ .• I, 22..4 ; K ,·u .• ltviii, 9: It, 3·": Par'kRv l""l(lasamailJisSl althi maggabhlvan.1 (one

mlY practise (be path while he has til'efold cOflscioumcss, The conception of VijMfl3 of the Mahasa.i1ghibs is a little different from that of the Theravi\.difls and the Sarvilstivildins, spt.'Cia1!y in VIew of t1\'O other tenets held by them. viz., "'At one and the same muml'ul, two mCfltaJ $tate5 ean ari se ~id: by,[de" and "the natu r~ or mInd is pure in il~ origin. etc." MU\ldn, op cit, A .43, B 3. 4. Masuda, op. cil .. I, 26·}O. 33 5, 39,48: Mill., I, p. 139, 5, Kvu.. x

xi 3; i. 2. Th: Thcrav:1.difls hold Ihat sabbannuuiU"a (omn iscience) is a special acquis.tio:l of Buddha! aod tcyond the scope of Arh.1.ts; so It is wrong to hold Ihat "rta ts h2.\·c avijjil, viciklCCU. c r. "u~ulllitra (Masuda, op. ell. , I, 3~): "That .~ording to thc MahAsanahikas. Arhatl are liable to link while theKmhill"iJltllll (i, 2. Cy., p. H) !UI.Yi that Ulme of the Mahlsanghilcas hold that Arbals ale not so liable."

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t:l'ILOCTlE

245

fin al beatitud~, NiniiJ):l), one of the II!OM important tenets of the H inay,inic schools;! (,v) o f samyagdn!i, s raddhendriyOl. as not laukiktl (worldly), the Kalhii)·{]tlIUl 2 adding that the M ,dl.asailghikas hold that old age and death

cou ld neither be lukiya (worldly) nor lokottara (tra nscende ntal), because they an: aparini~panna (unmade),3 ~nd because the "decay and death of supramundnne

beings and things is supramundane and C,tnllot be mundan~ " ;J (v) o f samyaktva nyan:a~ (de~tinell for right knowledge) and th~ cOlls~ql.!e nt d::slruction of

~a lll)ojanas (fetters); (vi) of Buddha 's pre:lch ing the Dharma in the nitCtnhasenSe ;8

(vii) of a5aT]1Skrtll d harmas as bt:illg nine in conlrast to three o f the Sa rv.istl\'Udrns;' (viii) of upaklesas (impuritIes), lIIlu;Uyas (dorrr.ant pa~ions)

and par~avasthanns (Jx:rvading passiolb) ;' (ix) of the non existence of plit:lloluena of the past nnd future, as against the opinion of the Sal \3stivildins,t

flnd (x) or the non·existence of antaliibhava (e~istence intermediate between death and re·birlh) as against the opiniulJ of the SarvastivftdillS l o and the Sammitiyas. In these and on a few other points of d lrTerence noticed in lhe work ofVas umitra and the Kathiil'althu, th ere is very liltlc: 10 d isti nguish them as distinctly Mahayanic. In the Mahi1I'm'/U"

I . }'·fasuda. ap. ri/, I. 31 : For Pra:1'Ili and PraYOG1, !ee also M'll. l, p. :70. Throughout ,\1111. onc nOlices that j\l m '! Qa ",\<lS conccl\'t,.'tl .., sukha il. lcl11c sChale ~ar:"1c nir"A(l~, lIftl<, I. p. 34). The M a hay!roi~l . ha\e noth ini 10 do wich duhkha or ~ukha . 1. K,11., ;0.:1.', 6. See also abo,,=,

p. n. 3. Mrs. Rh ys On vid3 crnnsl11fes il ~s "not pTe.d~ l erm;~d · · 4. Poill/So(the CO',lrm'i?rsy, xv, 6, 5. i.e., onc "' ho has enlcrlX! into tl:e Uarsanamlrga, see i\b,uo.la, op.

Uf., p.27 rro .; cr. Emlro. Icnf26~b Ii. Masuda. op tif. 1,5,40. This

Olho •• gn inst lhe Sa .... lI.sl iviidll vie ..... Sec ~bs\lda. "p d ,. , P 5' 7. Masuda. o cit .• I, 41 ; s~e above, pp. 113, 125. r.

goes dircclly against the Mahi\ylnic \ iew that BLddha's discourses have two senses, nlla/lhn and ~y:1rlha, a.ud

1,,1<1. alld il ma) be rc~lcd co lhe lhird period of ou r d ;"';~ioo . Only Illose pa 'sa~s which corroborate Ih~ lenet§ of th~ Mah~ satighikas mentioned in the trea tise of Vasumitm are referred to here.

S. Ibid .. I. 44; see aoove, p. 92. II. Ibid., I; 45; $00 ttoove, p. ISH. 10. Ibid" I. 47; sec above, pp, 114,125, II . It does not really belong 10 the MaMlanghlkas; so ils dale 111\1\1 be

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BUDDHIST SECTS L" JNIlIA

also, the discourses on the Truths' or the Causal Law, or on anilya, du,Q.kha, and am\tma do not go beyond the limits of Hiuayana conceptions. The onlI Mahayanic traoes in Ihe tenets of tilt: MaMsal'lghikas are: (i) the Buddhological speculation, ~iz .. that Buddhas a re 1 0kaHara (supramundane), without any siisruva dharma (defiled elements), possessed of limitless rupakiiya (physical body)." prabhliva (power), and tiyu a (length of life), can remain without any sleep or dream, are always in samadhi, and do not preach by name or designation, possess k1131)ikacitta (i.e. understand all dharmas with a moment's thought), and so forth(see above. p. 100); and (ii) the Bodhisattva conception. l'iz., that the Bodhisattvas ale not born and do Dot grow in the womb the same way as an ordinary being, are not defiled by the impurities of the womb,4 enter the womb in full consciousness,' never harboll; any feeling of kama (lu5t),8 dve$a (hatred or enmity),and moha (delusion) take birth in hilla.gatis (lower rorm~ of existence) for the

benefit of the various classes of sentient being~, and so forth.7 These Buddholo&ical speculation!> are more or less corollaries to the Mahasanso hika conception of tbe life of ~akyamuni. The Mahasarighikas do not show thereby any recognition that all beings can become Bodhisattva... and ultimately Buddhas. Tbe

L Mtll., III, PI'. 334, 446. 2. Cr. Mill., T, p . 2fiJ: Buddha appears everywhere. In the Nikayas ont also reads "eko pi huMl bahudha hoti. dC. ,. Dlgha, I. P.18. In the LAlita YulUI"tJ (p. 1(0) we read or the !lodbl~ttva appcarins in allthe houses Presented to fiim by the SakiyaD!i. J. Masuda, op. ell., l. pt). IS.

19; KVIl., :d, S : The Mah~,afl8hikas cite the passaae or the MaA4parilibbQna Sulta. in which Buddha s~id to A.nand~ that h. could Jivc many kalpa.s ir he had 51.1 wished. The TberavMim with. out reruting this statement cile another passaiC

which soes against tbis vie'N. 4. Mru., I, p. 143 ; II, pp. 14.J!j: GarbbAvaknlnti and sthiti arc all miraculous; RndhitlHtvas are !lot touch.d by any impuriliC!. MIll., H. PI '. 16, 20. Sa: abo~, p. 103. S. MIll., 11, p. 10. 6. MIll., J,p. I ~3 : ~ na. !evanti. RAhula was an aupapadukll. He d~ed from T~ila beavenand

remained in his mOlher's wCllIb rur ~i~ years (MIll., ur, p.l~9). 7. Masuda, opcit .. p. 2).

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EPn,I"lGI1E

247

concep1 ion of the four caryas and ten bhiimis of the Lokottara· vadins indicatesa sl ight leaning to Mahayanism. Thus, there appears to be little of Mahayana in

the tenets of the Mahasanghikas.1 The MahiisaIighikas, therefore, were basically Hinayanists, only with the conception of Buddha slightl~' different. Now we can state briefly the history of Buddhism in the second period thus:I. Buddhism is no longer one. It is divided into three principal sections, viz.,

Theravada, Sarvii.stivuda, and Mahas:uighika. The Theraviidins remained in thecentral belt of India, making, their position stronger in Avanti where Mahakceayana hild laid the foundation of Buddhism and from which place Mahendra was despatched to Ceylon to propagnle Theravilda Buddhism therc. The Sarvdstivo.dins were

aho in the central belt ofIndia with their centres of activity in Mathura and Kashmir, the former having becn founded by Upagupta and maintained by Madhyiintika, who spread it widely all over Northern India including Tukhiira on the north·west, Malava on tne west and 04ivisa (Orissa) and Kamarupa on the cast. The Mana5ailgbika~ established them'IClves at Vaisali and had followers sprinkled all over

Northern India, but they became popular in the soutb. In short, Buddhism duringth.is period spread all over Northern India and parts of Southern India.

2. Emperor Asoka took great interest in Buddhism but didnot help any particular sect. The dhamma preached in his edicts i~ mainly ethical and lacks the specific colouring of any school

of Ruddhism. He encouraged leading a righteous household life fRther than the life of a monk or an ascetic. He, however, re~fJected and supported the monks andrecluses. The interest taken by rulers, like Minara and Imhasa, helped greatly the propagation of Buddhi5m outside Jndia.

I. The tenet of the Mah.hailxhikas Ihal "the nat\lre of mind is pure il'J it. origin; it becomes impure when it i. stained by passions (upaklda$), the

adventitious dust (!ganlukaraias)" hu, ~ccording to M~~uda, been added by Asvagho~a in his A','akening of Fail/;. See Ma~da. 0;. cir., P. )0.

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"€PILOCC E

2.9

10. The conception of .fo,'j, diI,lQ as sukha, san ta, etc., did not much, the S<lTviistivadins. and the Mah a~a ilghik as agree· in~ mainly with t he Theravad ins.l But th(: doctrine of realism of the Sarvast iv;idi ns has led P rof. Stcherbatsky to irlterpr(:t their NirvoQa as an uitim:tt(: lifdess state. 2chan~e

II . The flfowth 0 1 th(: AbllldlJammo literatu re lOul place during this period. A s the principal schools 1 0l'aled th~ir centres of activity at diffe rent p

laces. the development of the literature of each school was indcpendrn t of oneanothrr. This an:ounts for the wide divergence between the Abhidhamma literature: of the Thera\'adins and that of the SarvastivAdins.

12. The conception of Bodhisatt va, Param ita practiC'es, :lnd the flOa l of Budc hnhood are thc only Ma hayiinic traces that appciUed in thc doI;:lriroes o f the Mah:is:lIighikas and Sa rva sti. v,id in s, and their offshoots.

THIR D PERIO D(C'ir~(1

lOO D.C. (0300 ,\.D.)

Before procttding to ascertai n the approximate time of the emergence of Mahayana, Ihe special characteristics, which dis tin· gui sh Mahayana from H inaya na sho

uld bedctermined. Generally ~ pe aki n g, Mahaya nism denotes: (i) the conception of Bodhisattva.(ii) the practice ofriirami li a~.

I. The S~ rv~~liY~l1m.~ helrl I~al (he \'{mllkl; (If the Sr4vakas, Pratyeka. buddhas, and Buddhas is Ihe same. (\la. ud1, op. (i;., P. 49.) The Mah il'n5a kas held the same ... iew (Mnsuda, op. ril. , p. 62), but nOI Ihe D hHntagup tas. The

Siimilmikura, howe,e r, holds IhlH with regard 10u/lTllkll, the Buddhas and Ihe S'.l!\'aka::; !>ta ml ull Ih" Ioame fC(ll ing. Th

is is llho Ih. o pinion fo und in the ol her Y(lgl\clira le.'II.. cr. a l.o MIU., iI . PI', 285, 345. 2. Sicherbac;ky, Comupli: oj Nirl""j~la, pp. 251f. m

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BUDDHlST SECTS IN

I~DIA

(iii) the developmeDt or Hodhicilta ,(iv) the ten stages (bhiimi) of spiritual progress,(v) the goal of 8uddhahood,

(vi) the conception of Trikaya, and (vii) the conception of Dharmasunyata or Dharmasumlltii or Tathata. The Mahayani~ts distinguish themsel\'es by saying that they seek the removal of both klf'Jih'arllf,l1l (veil of impurities) and' jiieyQl'C.rll(lll (veil covering the paca martha Iruth), and this is poss_ ible by therealization of hoth pudgalasI7nyalli (absence of soul) and dharmaJiinyatii. (non

elli"tence of all beings and objects)_ The HinayAnists realize Orlly the formerand thereby remove kldAvara\la only. They, therefore, attain ~'imllkti (emancip

ation) from kle.ias, :md as fllr as this is concerned, they are on the same footing as the Mahl1yanists, but they lack true knowledge a., conceived by the Mahayanists, l'iz., dharmasunyata, because they rto not remove ji'ieyavaraQa . The Hinayanists. however. do ont ~dmit theirinferiorilY with regacd tojiiina. for they

consider t.hat th~ destruction of ~vidya (ignorance of truth) or, in other word!':. acquisition of true knowledge is the only means to emancipMinn, and this is

effected by Arhats in the same way as by BucldhHs. The Arh:ltS are very often mentioned in the Piili ....orks. a~ attaining iarnhodhL They, however, admit that

Buddhas on account of their superior merits (technically, go/raj due to their l

ong pr~ctice of meritorious deeds, attain some powers and excellenCe<: and alsoomniscience. which are beyond the reach of the Arhah. This in shorl, is the relative position of the Hinayi_ nists and the Mahayanists. If the development of Hinayana in its various phases be examined, ODe cannot help observing that some of

the distinguishing characteristics of Mahayana mentioned above are also found in the later phases of Hinayana e.K.,(i) conception of Bodhisattva, (ii) practice of six paramitas,

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EPILOGUE

251

(iii) development of Bodhicitta, (iv) gOdl lIf Buddhahood, and(v) two of the three Kaya conceptions, I';Z., Riipa (or Nirmil.Qa )kaya and Dharmakiiya, the conception of the latter being essentially different from that of the Mahayinists.1 So, to be exuct about the time of emergence of Mahayana, we should consider when the conceptions of Dharmasunyata and Dharmakayo ( __ T'Uthuta)

.... ere introduced.

SEMI MAHAYANA

From what has been sta'ed above in regard to the lines of de ... elopment in thepreceding period. it is evident that the Hina}anists, either to popularize thei

r religion or to interest the laity more in it. incorporated in their doctrinesthe conception of Bodhisattva and the practice of paramitas.! This was effectedhy the production of new literature: the liitakas and AI'adiinas. While the Jitakas are confined to the previous lives of Buddha~ the Avadanas introduced the Bodhisattva conception, and pre~ented the same as an ideal for the laity. The object of the Avadanas is to show how the devotees sacrificed everything, even their

lives. for perfection in one of the paramitas. not for any earthly or heavenlyplea~ures, but for the attainment of bodhi and then for rescuing all being~ from

misery.3

I. Tn the Mru., the expres;~ion Sambhogaldiya dOc'S not occur; yet the description of Buddha's body sometimes shows it 10 be tantamount to that

conception. 2. For an interesting discussion on this point see Speyer, Ava.

~ .• pp. v If. 3. Di.yii .. p. 473 : Rupavali makes sacrifice for "na nljylrthal"J1 na bhoga.rthalll na svarganhal"J1 na !akrArthalll Da rajfiam cakravartinlrp

\'i~ai'aflharn

nll.llyatriihum unuttarlim 5amyahaulbodhim al.>hisambudhyll_

dAntli.n damayeyam arnnktin mocayeyam an;ih'auan Uvl!sa}eyllm aparini:vrtAn parinirva.Dayeya!fl."

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252

BUDDH IST SECTS IN INOLA

TIlt: Dil'yill'm!ill/II, <IS ~tillt:u <lbuv~. rt:rCI~ tu lht: aspiration lit>: <llluinrnelll l.r Buuuilahouu; lhe Afahiiru~/Ul also r~rCfS \u U~VU{t:~s dC'It:iupillg Buuhililta alH.! aspiring after Buddhalll'od by Iht: ~illlple <lct uf wUI~

llip~ing a l>tUpii Of alTering some<lftCI"

gifts to it. Tn connection with the Sarv1i.Slhadins, Vasumitra speaks (i) of thesameness of l'imukli of Buddhas, Sravakas and Pratyeklbudchas (ii) and also of

tile three Yanas; and (iii) or Bodhisattvas continuing to be P!'thagjana till they step into Ihe samyaktva n}ama (the path leading to right knowledge: .2 The ,\1a/wrQstu also speaks of the existence o f the three Yanas3 and of the pc.ths and practices to be rollowed by a Bodhisattva. II mentions the four carras of a Bodhisattva and the ten b/iiill/is, but the conception of the bhOmis4 has very little in COnlmon with that of the ten bhiimis of the Dasab/lIlmikasiit/'G <lnd Hodhisatfl'a bfJllll1i~ except the first t\\O, Of course, it may be assumed flat the Lokoltaravada conception of the bhlimis serycd as the source for the later development of the Maluly1nic conception. Thus tlIe Avadanas, which are primar:ly the produl..:!iuli of the Sarva5tididins, clearly show a new phase of developmcill of

I. .11111., pp. 364, 365, 367: bodhflya ciuarp nametva; pp. 37:), JJ7 b()(lhim at ulyal]1 sJ1rsati. See above, p. i8,

2. Masuda, op, cil., p. 4~ : " The Buddha and the IWO vchicl~s have no differences as to ernancipaticn (y;mukti): theAl)'an paths (marga) of the tl'ree vehicl~s

IhO\lever) ditTcr from cneanoth~r. This is wanting i) thew~>

T ibcten \Cr3;On;' Masuda refules W"ssiljcw's opinion (p. 275, n. 4) .hdl it ~ninterpolation of the later ~tah~Y"nist<. For vimuktidrnan}a of

Sr.ivakas, Pratyekabuddhas, and Buddhas, see above P. 125. M~suda, op. cit .. D.50 : The Haimavata school SUP[lort~d th~ vadins 011 this point, adding, how~ver

,that Ih~ Bodhisattvas were ject to raga wd kiima, See Mawda, op. cil., p. 52. The Mtu. calls sattva in the fmt b.,(lmi a pr1hagJana, who txcomcs an Arya~ccond

Sana>!inot suba BodhiIrom the

bh(lm;.Mill., II, p. 362,Rahd~r·slntro. to

3.

4.

5.

Duiu., pp. iii f,

Edited by the present al.l:ho:,

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EPIL OGUE

233

Himwiinie Bodhisattva y:ina. T he Lokottaraviidins 1 of the Muh~ sa i1.ghikas show a lillIe more development th:m the Sarvii_ stiviidins by defining the four car),ifs, l·j . prakrfirar.l'ri. pral)idluinacaryii, anu/omafllJ"yii, and al1jl'f1rTfll1ararwj,~ t he first referring to the prelimin;lry practices of a Rodhisattv:1 while he is a prthagj ana. th\! second to the development of Rodhidtta, th e third to the gradual progress made by a Rorlhisa\tva up to the sixth bhumi, andthe fourth to the pr:lctice of the last four bhtimis,2 from wh ich a Bodhisattva

can nevt'"f retrocede but ultimately must attain Bodhi. T he attainment of Bodhi, therefore. came to be regarded as one of the goals of Hin ay:ina . It is forthis reason that the k(lsa 3 has discussed the thirty four moments required for

the attainment of Bodh i, and other matters rel:Hing to Buddhahood, and the Hinayanic works t m~ntion some of t he Bodhisattva practices as well as ph ilosophical expre~sions li ke siln)ata, dharmadh:i tu. dharmakaya, tat ha tva, though these (Ire devojd of their Mah:lyanic sense. In view of these facts, it may be held thai before Mahayana came into being with its new interpretation of Buddha's words e\'olving a new sense of sunyata. there had already been a Hinayan ic Bod hisattvayana, which might be called semi Mahayana. or Mahaya na in the making. This semi Mahayanism concerned itself only with the six Paramita practices and the

extraordi nary powers and knowledge attained by Buddh as. It was as yet unawareof'Advaya Advaidhlkara; Dharmasunyata or Tathata. T ha t the six paramitfls bel

ong to the domain of Hinayana is also hinted at in the Dasabhumika..l"iilra. 1nthis siltra as well as in other treatises dealing with bhumis, the ten bhlimis are divided

1. 2.

,\(111, II, p. 46; Lui. Vis., p. 35. SlIICC

the writer or the Mill. h~d "cr, \ague ideas about th~ last four bhumi>, he dismissed them wilh m~rc enumeration of some names of Buddhas and recOllntlllg someslOries. 3. j(oSa, 11, 44; VI, 21a b; ef. K YII., I. :. I'a!i,f. M ., I , pp. tlItI".di.ocusSoCs the iiiil)a of

4.B uddh~5.

Mlu ., 1I, p. 357 ; Sun)'utAm

'''mum

bhA"emi,

KC

aho S~'f')"ull" tJ ,

p . ?(,~; IH, [1. 167.

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254

BUDDlIJS1

~Et..TS

IN ,,,,' VIA

into two sections, the first six carrying a Bodhis:lttva to the realiza tion ofPudgalaHinyata, or in other words, the Truth as conceived by the Hinayanists, and the last four lead ing to the realiza tion of Dharmaslinyata, the T ruth as concei'ved by the Mahaya nists. So the actual Mahayanic stages of progress commenced from the sevent h, but it is stated in the Dasahhilmikasurra that the six. paramitas nre completed by a Bodhisattva in the first six bhiimis. Thus it follows

that the practice of Piramitiis ulone docs not make a person u follower of Mahayana, though it must be admitted thot Muhuyana takes its stand upon the paramitiis as far as the practices are concerned, for it i. said in the Prajiiiipiirami!iis that Buddhas deli vcr disc ourses connected with the Sil piiramitas,l nnd also in the Madhyamakiil'atiira 2 that Mahayana tcachcs not only siinyata but also

piiramitiis, bhiimis, and so forth. Lastly, the fact namely, that t he conccptions of lIimimitta and lIi.~svabhiiva, indicating thc chicf fcaturcs of the attainments of a Dodhisatt,'a in the last fouf bhiimis, werc yet unkno"n to the compiler of the Mahiil'astu, is evident from his non mention of the qualities attai ned in the last fouf bhiimis. Hence, it may be concluded that Buddhism entered in

toitssemiMah<ly<lnic s tage very eariy, if not at Ille ti me of Asoka, at any fate, ~oon after him.

T H);

'IIM); UY t.;UM1 'O~JTION 01'

THE

f'riijiiupiiramilii

The new Mahiiyiinic conception of Siinyati was for the first time propounded inthe Prajiiiipiiramitiis. It should, therefore be ascertained when the Prajnpiira

mitii first came into e){isten~e. This is a Tibetan tradition that the PurvUSaiias and Aparasailas had u Prajiiiipiiramilii in Prflkp dialect;3 unfortunately noother

I.

Po;'co. , p. 7 :

~alparamiliipralisaf1lyukUIfI

dharmadeiian.ilfl kaWIi.

2. M. Ava.• (Le Museon, VII . p. 271) : En effet, la doctrine au Grand

Vehicule n'enseigne pa, seulemcnt Ie neant des elements, mais encore les terresdes Bodhisaltvas, les vertu~ transa:ndantes (pdramitils), les resolution; (p£al)idMna), la grande compassion, Clc., mais encore J'applicatlon du merile" illumillaliol), IC1 deux equipment~ de merite el de $avoir et I"llature incomprehen.ible du dharma (acintya_dham,aul). 3. Wassiljew, B/lddllismus. p. 291 quoting the Tibetan Siddhiima.

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ZPII..OOUE

jnrnrmafion ahout it is forthcoming. Tarnmi.t ha trlls us that shonly the time of king Maha[ladma Nanda, a king cai!ed Candragupt3 reigned in OQ ivisa (Orissa)l

. Manju~ri came to his house in the form of a bhik~u and delivered the Mahiiyao9. teaching. ·The Sautrantikas maintained that this te:u:h ing drnoted. the AslasdhaJrikd Prajliiipiiramild, but the T~nlric school asserted that it indicated the

Toltva.~Qligraha.2 It may he safely stated that the Tantric tradition was baseless in view of th ~ subjects treated in the Tarll'osaJigraha, · and preference should he eiven to the Sautra nlika tradition that the Asfosiihasrika was the earliest text to ·contain Mahiiy! na teach ing. If the content~ of the A1{nl·lJh~rika, POIicalimi ntisanasr;ka. and SOlasaliosrika he compared, it will be seen that theAsfasalrasrika is the earliest of the three and that it can be as early as the first century~'lrter

R· ."'.

TH~ GEOGRAPHICAL DATA ABOUT THE ORIGIN OF MAlf.~YANA

Wilhout attaching much importance 10 the chronology of king5 amI such other infonnation presented by T<iranatha, one may with sufficient cautton utilize some of

his statements with regard to the developments tn the history 01" Buddhis m, the geographical distribution of the schools, and the succession of teachers in th

l" various centres. He states that, according to one tradition, 500 bodhi sattvas~ took part In the }alandhara Council of KaQ.i ~ ka, that about this time the Mahayana. texts .appeared an u were usually preached by monks who had attained

1. lam .• p. 58; PIlg Sam JOI/ Za~. , p. 82 al so ~y~ tllat Mah:.yana Dllddbism had Its bcginmng in 04ivisa shonty afler the (e iin of MaMpadml N"nda. 2. Recently

publimed in the Glekwad Orien tal 5<::1<:3. 3. Fo ~ a survey of ils COnlent'l see my revie ... in I .H. Q.• D K .• 1929. 4. For deails, iee Inlm, 10 the Paliea.

5. A~vagtJo ,a is called a bodhisattva in Ihe Chinese Sa'11yuklu rolnap;r<llca·SUlra . (Nu. 1329, .... 01. VI). Sec Takakulu, 1 19"1, p. IIx. Cf. De Gmol, LA Co.:ior du Mui.aJ"UI" I'n Chille. p _ S ; Two or Ihree days aflcr tlte first ordination. accordini 10 Ihe Pr:ilimokfll rule •. the monk, p,,~~ IhlOuJjh a sp~lal ordin

ation according 10 Ihe BrahmaJ;\la ~;:ltr:l and b,eome b"dhisattvas.

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2!ifi

DI:DDIlIST

~I;Cl'S

IX I:<i:DIA

the anutptH/ika dharmukf(inli (faith in the non.origination of all dnarmas)l, adogm:1 {' h :lrll(' teri ~ lic of Mahayanism. It may be a development of the Hinayanic K.farajiiiina ,l (ef::ldication of asrn· vas) and Anutpad:l.ji'iana (non.origin) and hence non·rebirth, but it bore a completely different sen~e in the Mahayana scriptufO:s. The referenc~ to the exi51ence 0 :'[\ class of monks called Bodhisalivas at the timco of K rll~i ~b'~ Council is also significant. for the DjJ'yol'Qr/iina spt':lh of the existence of a cb\ss of monks called BodhisallI'ajiilikn along w ilh a hinl that they were not look. ed upon with favour by the Hinayftni~ts.' Taranatha exprcossts his difficulty in accounting for the exi stence of mon ks called Bodhisattvasin the KalJ i~ka n Council. He tells us further that

about the time of Ka Qi~ka , the BrahmllQa K ullka of SaUra~!ra invited the Sthavira Arahantll N:md:l, a nalive of Anga, who had comprehen· ded the Mahayana tcoaching. in Moer to hear from him the new tcaching. The o nly point thaI ciesl'rves notice is the use of the appellations, Aral1anta and Sthavim. indicating that

Nanda W:lS a Hinnyanist monk, who had comprehended the MahayilDa tcach · ing. Theremark 01 T aranath:1 that Ihe monks who had attained anutpnttikndharmak~nti pr

eached a lso Mahayana, shows there WiU u class of HiM)"U na monks, who hnd heenpropai,lating the Mahayana teaching.i T hen the a.socirltions of OQiviSa with the beginning o f Mahayana teaching and that of the monk Nanda with Anga suggest that the origin ofM:lhflyfina ,hould be lookcd for somcwhere in the east. A p..1.ssuge occurring in all the Pra· jliiipiiramirih, partially lends support to the Matement of Tara· natha. In this pas.agc it is stated thai M;Ihflyilna teaching would originatc in the south ( Dak~iQapatha ) . p:ls. to the eastern count· ries (Yarlnnyiim),1 and pros~r in the no nh . Evidently, the

I. T,ira .. p. 61. See M Vr . J1. Jfi3c .. WII/{U .. p 8t; A gIJ .. p. JJt ; nnIllpAdajill!.na·klan lika bodhisallva. 2. For Alllllpl!.daj"'ana and Ksayajnana, sec Kokl, VI, 17, 71. The K ~yajiiana \\ ith thc Anutplidajnarla produces Rodhl;see al;o Ko ia. ~i. ~; \ii,l, 46, 7. ~ec abQve, pp. t'9·~1. J. Dj~J.u., p.2ul.

4.

TUfa. p. 62.

l PcrhOIlS Asval:ho~a. autho; of Ih: Bllddhacari!a. an d th e Smdd!wlpiit/a·siltr(J. belonged 10 Ihis CllSS of Hinay ana monki. 6. A.'!IJ .• p. 225. For Vartanyjm.q'C Tril.;ulI4I1jf.'~, 2. 1. 12.

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El'lLQGJE

257

statement of the Prajliapilramittl was wrillell while the work was composed in {he nonh arler the Mahiiyam. teaelling had l;n;n effectively propagated {here. Tliis ~tah;lIJcnt may be ~ubs la n- tiated by pointing {O the Tib~tall tratlit iullabout the exislenc.:: of a Prajliliptiramfta in the Prilk !t dialect bdollgillgto the Saila schools, the centre of whidl was ill the south (Ollntllr District).

Very probably, tllis Prujl7iipiIrami/rl contained the rudiments of Mahayana teal,;hillg. Then t..lle shifting of tile c~ntre of Mahayana to the easl is hiuledat by T<lranatha, as mentioned above. In this (;lIllnCl,;tioll it Jll<'oy also be pointed (Jut that Nalanda was one uf the earliest centres allJ sto re· houses of

Mahayana teaching, be(;oming, late r a ll, the seat of Nagaljulla. It seems quite probable that Mahay<lnislll originated in the south some time before Kal)i ~ka and blXame a n:eognileu form of Buddhism by the time of KalJi ~ ka, i.e. about

tht b~gi[]Jlil[g of the Christian era wh~[l it eSlablisht:d its chid emtre illthe east, gradually pushing its way toward s the uurlll to blu,som forth in itsfu ll glory und~r the <;afe of the great Nf1gi"l.Ijuna. In lilt: south tOD, it cDntinued to thrive, for irl the Ga~I{!uvyiJ.lru it i~ stated that Mailjusri started from Jetavctna tu lJavc:i in Dak. ~il.l'l- patha' and came to Taladhvajavyliha

<;aitya ill tht: great (;ity ur Dhanyakara,~ where many devotees lived. l kr~ he LldivereLl a discourse and aroused a,piration for bodhi in the miuLl of Sudhana, son of a rich banker of the pllKt and din:ded Ilim 10 go to Sugrlvaparvata in

the country of Ramlrmrlla(a\soin Dak~iva· patha) in order 1O learn the SamantabhaLlra bodhisaUva l:arya. Sudhana travelled to many places' of the D ak~iQ.apathaiu ,ean:h of knowledge, arriving at last at DvaravatL After leaming all that hecuuld in southern India, he went to Kapilavaslu and visited some countries 4 ofthe north. In the Il ·[ afijus,fmil!u·I. GalJ4ayyii~a edited by D. T. Suzuki and Hokei Idzumi, p. 154. 2. Ibid. p. 50: Dak ~i [Jiip~lhe Dbanyakaran llama mahanagaram; very likely It is the same asthe famous Dhanyakalaka (Uharao.itola). 3. Tile lIam~s uf pla~(s i!l sumt <":<I><:S M:CLll to be fi~til iou~; $0J11(; of the name< are : S'igaramukha, S1Saraniima Latiklpatha, Vajr.lpuranima Dravida paI13na, Vanavii~i, Milasphuranam nama JambudvipaSir.am. POlalaka ithe dwelling place of Avalokile;:vara). and DVarava!i.. 4. The northern coulltries visited b) Sudhana ar~ : Ilodhima!)Qa and

Kapilavastu.

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258

BVDDHIST SECTS IN INDIA

kalpa; also Dhanyaka~aka, 5riparvata, and a few other places of the Dak~ilJapatha are mentioned, showing the prevalence of Buddhism there. Niigarjuna, whose birth place was in Vidarbha (BerarV also dwelt in the south, passing his last daysat 5ripa rvata (mod. 5ri5ailarn).3 Aryadeva likewise came from Southern India, as did Naga,4 the Olher disciple of Nagarjuna. It appears Iherefore that the SQuth may claim credit for being not only the place of origin of Mahayana but also of some of the notable figures, who were instrumenfal in making Mahayana what itwas in the 2nd and 3rd centuries A.D. The dales of Aryadeva and Naga are placedin the early part of the 3rd ..:cntury (200 225), and, Nagarjuna precedes them by a few decades. s The glory of Nagarjuna and his school of philosophy threw into shade the great figure of Maitreya, the traditional founder of the Yogacara school, until the time of Asanga, who brought his works into prominence and placed

this school of philosoplly on a high pedestaLNATURE OF THE CONTENTS OF EARLY MAHAYANA WORKS

The first two centuries of the Christian era witnessed a conflict between Hinayana and Mahayana as well as the systematization of the Mahayana doctrines. The works, which depict (in onesided fashion, it must be admitted) Ihis struggle, are,

I'iz., thePrajfiiJpiiramita.s, Soddha'mapu1J~arfka, Laflkiil'(}.fiira, Dasahilumika.sulra

and Gd1J(IaVYUha were ver~' probably the products ofMaiijusrin/li/ak aJpa (Tfivandrum Sanskri t Series), p. 88. in Z . fur Buddhismus '.Muni,h), I, DD.9.'itf. )_ Nii.garj ulla.'~ "ame is c1o~c1 y ~ss, ",jal"'u ... ilh Dhillly~k~!aka, Hcar which ar.:: Sriparvala and Nflg!iTjunikOI,lQa ("'eslof Palnad Tuluk); for delails sec Burgess. Sfiij/tls of Amariivat( DD. 5. Ii, 112; Annual Re,?ort of Soulh indian Epigraphy, 1926 7, p. 7\. 4. N~gii.hvaya in ullikii., p . 2:;;6 ; see Vaidya's Call1(zJatikii IlIIrrJ., PD. 22, 51; WOlSSJljew,

op. cil., p. 130·; \,id}lbItQ~ana's Logi~ (1st cd.), D. 71. ~. Prof. Wallesa liJinks il should be Ihe beginn ing of the 2nd cenury ~'" z. fur Buddhism"s (6 Jahr.llllng, Schlllss Hefl), p . 242; i tsinx. p. Ivii ; Nall:arjuna, ASvailhosa, and Aryade~·a ar" reaarderl II~ conlemporarie~ of I.

2. Wal1eser, Die Lebells:eit de"f NagiirjlllUlKal)i ~ ka,

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1>PILOGUE

259

this period, but tvidtnces are stili lacking as to the exact dates of composition of these works. The only clue is supplied by tht dates of their Chinese translations, but these are to be reiarded .as the latest limits of the time of theircomposition.1 In the absence of any definite data about the earliest limit. onecan lake jnlo consideration the nature of their contents, indicating a time when

the Mahflyanists were trying to belittle the Hinayanists. The Prajiiiipiiramiliis are full of Hinayanic technical expressions and phraseology and show how theposition of the Hinayanists is untenable, how thty are dellid~ by the superficialities of their religion. and how insignificant is their knowledge in comparison

with that of a Bodhisattva practising the prajiiapiiramita. The Saddharma pur;ujarfka applies itself to the task of proving ~hat the Hina}anists are of poor intellect, but they can still make progress in religious matters, ultimately turning to Mahayana .and comprehending the truth. The Gal)(/avyuha essayS to depict Ihe great struggles of a Bodhisattva struggles which are beyond the capacity of the Hinayanists in order to learn the Samantabhadra bodhisattvacarya. Sudhana visits many Bodhisattva!i, bhik~us, bh i k~ul)iS, upasakas and upasik:is versed in certain JlOr~ tion oftheCary:i,and acquires the same from them. The DaJahhiimikastl1ra, as the title indicates, describes the practices connected with the bhumis. the gradual stages of a bodhisattva's ~anct ifica- tion. It also never misses

an opportunity toattack the Hinayanists. and to show how the last four bhiimis

of Ihe BodhisatlvllS areDa~ of tile Chinese lranslalions : or the Pro}lIiipiiranriID:t, the earl!est v(nion translated was Ihe })aJtJsii}o.asrikii. "hid>, huwever, has no Sanskrit ori,lnal. It was Iransl:ued

I.

( I)

A.D.

bct\\eeo 2~ ~ nd 220 A.C. ; the P<Jii"(l";'rlJ(llisiihasrikii and the .futarii!tasrlkii abnul t'i~9 . ... .n

(Ii)bctwc<:u 265 lIud J 16

by

Dharmarak~,

The SuddkJ.rll'.oPIII,lt/4rika .... as translated between 265 and 316 A.D. and bclW1:Cn 384 and 417 .... 0. by Kumarajiva . for ils

viUiQu~ V\:rsions, see Hoern!e, Montlscript RunnillS. I.'(c .; J .R.AS.• 1927, PD. .2S2ff.; Feer. AnI/tiles J" h 'usfe Guimet. II, p. 342; As. Rf's .• XX. D. 436;

Wassiijew. nu"'dhismus, p. lSI. (iii) The J...arikii~a1iirQ wu translated b)' Gu~abml.dra (>1>13 ... .c.) :lnd Bodhiruci (SS). See &ute", Budtihisl. IV, I). 99.{IV) The DaJahhiimikrlSll:ra was Iranslaled by Dh.1 r m.1rak~a (~97 A.C.) and b

y KumQrajlva (j84 417). S~e RaMer's Intro. 10 th~ Du5a. (v> The GU1J{lavyUlu:J was lransllled belween 311 and 420 .... c.

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260

I1UOOH!:5T SECTS IN INor,..

wholly beyond the capacity of the ~r:hakas. The Ll1Iikiimtnm, though one of thelatest books of this group to be transla terl intn Chinese, contains an e.'lposition of the carly Yo gacara system and harps thro ughout on the theme, viz., how

the H inay:i.ni~t.~ are concerned only with sV:1s5.m:iny3.l!\k~al;la (particular anrl generic char.:lctcristics of objects) and arc ignorant of the non existence of all objects. The Mahii )'unn works thai immediatdy follow are those of Niigarjuna, ASlllign, ,\ryndeva, Vas ubandhu, etc. Though t he main object of Nagarjuna's Kdrikii is to establish the thesis tha t things are relatively existent,nnd that the truth is one and realizahle only within one's own self, he takes up

the dogma of the Hinayanic schools and tries to prove its hollowness from the new stann_ poillt set up by him. AsclIiga, though of a much later d ate, nnt allow the Hinayanic doctrines to pass unnoticed. He shows ill his Stitriiltlfikara tile inferiority of the H inayanists in ment:ll \:alib..e and their unfitness tocomprehend the truth. Vasubandhll li\.::ewise: ill his ViJfiaptimiirrarasiddhi pointedly indicates how the Htnayanists labour under misconceptions, complete eradicatioll ur whieh is the aim of the Mahayanists. Thus it is seen thilt though most of the work ! mentioned above belong to a time posterior to the appearance of Mahayana, the y present materials illustrative of the conflict for llseendancy

that was going on between the H inayanists and the M nhayanists. Qne remarkablefeature, however, of the criticisms contained in these Mahiiyiinic works agains

t the Hinayanists is that they UU 1I0t attempt to distort the position of the Hinayanists in onkr to ta\.::e advantage. The statements made in them with regardtu the H inayanists are mostly borne out by the earlier and later H loayiina Work5. lI enee, instead of distorting thei r real positiulJ, tlley throw a flood of

light on t he Hina}anie doctrines. T he Mahayanist! found fault with the HinayanislS. not because they fai led to comprehend the real te:lchings of Buddha butbecause the y looked upon as truth that which appe:treu tu the Mahayanists as only partial truth.

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APPENDIXHlL;E.,.,< TSA:\G 0:< THED1~PElt,IO: ;

OF BUDDHIST

SEerS IN INDIA

Hiu~n Tsang (henceforth ubbre'.. iuted as HT.) rema r ks in his introduction tothe account of the state of Buddhism in India that Buddhism at his time, i.e., in the 7th century A.D., was pure or diluted according to the spiritual insight and mental capacity of its adhercnt5. The first split in the sangha took pl~ce at

Vais;'ili betwcen th: Sthav:ras and Mahiisanghikas. Both recognized the t1rcc Pit~\kas. The Mahiisanghikas, however, nddcd the fourth Pi!"aka known as the VyakaruQa (prophesies of Buddha) (W.L 103 6).1 The tenets of these sects kept them apMt and became thc ~ubjcct matter of controversies among the siistrn mntters ofdiffhent sects. Eaeh sect clnimed to have intellectual superiority. There were "many noisy discussions," but sid..: by side thcre werc also monks "sitting in 5ilent reveries" ("li~ idGi/G), strolling to and fro (calikrall1a) usually while circumambulating a stupa or tem~k, standing still ({hal/a) or laying do"n (Sa)"G/la). After .:>ueh general remarks IlT. procced~d to Sive an accoul:t cf the state of t he religion in different places, where he call1i: acro~s its adherents, menticming the number of monks lind monasteries, as well as the sects, to which they belonged. A brief s)nopsis is being presented here as per the peregrinations

of the pl\grim within lndia. The fi rst country visited by HT. ill Iodia wa~Ud)iio" ( UjjanJ) in S\\a! valky, l:orn~~puudillg to the four districts of P.lnjkora, Bij.twar, Swat allu BUlli!, ~itua ted on thl.' north of Peshd.war (p;]fJshawar ) (C. 194). The pt:vplc of this

I. For distnbUlIJn 01 sects on the basis of inscriptions so far discovered, "ccabove, pp. SilT. 2. Abbrcviati"ns used in this 3eeour.l are :IS follows: HT. Hiucll Tsang. T he Da~e Ilurr.bers indicated are frum Waiters' Yua n C.lwang, I nnd II.

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8 11 n n H IST SECTS I N I ND rA

place held Buddhism in high esteem and were reverential believers in Mahaya na.T herl! were fo rmerly 140 monas teries with 18,000 mo nks. All these were in ruins and the number of monh was few. Fa hien writes that though the y weTe Mahaya.nists, they fo llowed the Hinayii na Vinaya rules. HT. remarks that the monks could recite texts, but they did not comprehend thedeeper meaning o f the same. AI this place there were 4 or S hamlets. one of which was known a s Mang· kil. About 200 Ii from Mang kil there was the Mah avana monaste ry; not far from th is monastery was the Rohitaka sliipa. At this place HT. came across five redactions of the Vinaya Pi!aka, belonging Ie) the five sects, viz .. Dharmaguplaka, Mahi sasa ka, K:isyapiya. S:.rviisti v;\da and Mahasanghika. (W. L 226 f.). D~ rel J the ancient capi tal 0 : Ud y;ina ·government. It ha~ been identified by Cunni ngham

(p. 95) with the country of the D ards. rn the valley, an im'l.ge of Ava loki tesvara was erected at t he instance nf the m issionary Madhyantika. After the erection of lhis image, Buddhism became popular. C unningham writes that the image

of Buddha erected here was colossal. 8oI0r, flbout 83 miles across the Indus. Cunningham identi fies it with Ralti or Little Ti bet (C.96).1 HT. records thai there w~re several monasteries and monk s, who were without learni ng. and ca reless ;l hout the observance of the Sangha rules. Tak!jllsi li, (modern Taxila inPa kistan), Its bounda ries were as foUo ws : in the north Ucasi, in the east the Jhelum; in the soulh Sill'lhapu!'a, and in the weit the Indu:;. The city has b

een idC'nt ifien hy Cunningham with the ruins near Shah dheri ( _ Royal Residence). 12 mile : nortb west of R awalpindi (C, 120; NOles. 681). H ere have been found, among o ther objects, traces of al leasl 55 ~ t upas. 28 monasteries. 9 temples, a copper plate inscribed with the name 'Tahd ila' and a vase wit h Kharo~!hi inscription . (For fu rther dttails, see Sir J ohn Marshall's Guide to Taxila .) HT. refers to Santa ra k$ita and the Sautnintika teacher Kllmi rai:"lbdha,who dw~lt here formerl y. HT. visileci this country twice, once in 630 A.D. when

he cameI. C. lndicalc:>C ... rmil\ghaLll'~ AI/ci~,,' Gro&rQplr)" of lndr'4 with Intro _

duct ion and Not<!s by Prof. SurendL':l[\ath M lljumdar Sas tri (cditiorl 15124),and figures

innicate pae:c·numbcrs.

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/ .P I'ENOI X

263

to this country and again in 645 A. D. on his return journey. He saw n umero usmonasteries but all in rui ns. T he few mo nks he saw were all Mahayanists. Thepeople were adherents of Buddhism. Emperor ASoka sent here Ilis son KUl),a la fo

r quelling distu rbances and res toring peace to the regio n. The prince, however, was blinded through the machinations of his stepmother Ti ~yar3 k ,i tii.. H

is eyes were restored later by arhat Gho ~a. who was a physician a nd an occultist (vide illl'}'ol'adana, XXV II). Thtre is a tradition that the ruler of Ta k~asi la was exceedingly rich, having nine crores of gold and silver coins (C. [2). He "'as a contemporary of King Bimbisa ra, who invited him to meet Buddha. He came and took ordination as a monk, but unfortuna tely qn his way back, he met

with an acciden t and [m t his life (Dil'yal'oduflo, XXV I) . He donated his vast wealth for th e construction of SlrlpaS over Buddha's relics to be distributed later by Emperor Asoka (W.!. 243). Simbapurl . From Ta k Ja~i la HT. travelled

so uth east about 117 miles to reach thi j place. This cou ntry was a depe ndency of Kashmir. Cunningham (p. 142) ident ifies its capital wit II Ketas, situ ated on the no rth side of the S[lit Range. Near the south of the capi tal there was an ASoka stupa known as the Mill.l ikyala stupa, commemo rating the sacrifice

of his body by the Hod hisativa (i.e . in one of t he previous lives of Buddha)to save the life of a tigress. Near this stupa there was a monastery but it wasdeserted. HT. saw here Svelambara I a ina monks. He no ticed one monastery, in

which there were abo ut 100 monk s, who were all Mahayanists. From this place HT. proceeded about 8 miles eastward to an isolated hill where also was a monastery with abolll 200 monks, who were also Mahayan ist). Kashmir. On his way from Shnhapura to K ashmir HT. came across several mO:13steries. At Hu ~ka ra v ihara

he spent the night. H e was welcomed by tile king of the p lace. He lodged forone night in Jayendra vihara (W.1. 259). The king gave him 20 clerk s to copy the manuscripts. HT. remained there for two years and de\ o ted his time to the study of the Sul ras and sastras. Kashm ir was variously kno wn as Kapi" Nagar, Gandha ra. and Ud}'un a. K apis (or Kipin) was fo rmerly occupied by the Sa kas.

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264~~i

BLiODIlIST SEGTl' 1:\ INDIA

Rcvata or Ka lvataka waS converted here to Buddhism

(W.!. 200). HT. refers to MaJhya ndir.a, a disciple of Ananda.the missionary sent to this country after the Third Buddhist Council held at Pfl\ahputra. HT. saw there 100 monasteries and 5,000 m onks. On his way he crossedUskara and Baramuh ( VarO,ha·mula pura). Along wita Madhyimdma went 500 Arhats and jOO ordi nary monks. Among the i:mer was one called \1al1iicleva of great learning and a subtle investigator of /!lima and riipa ( mi nd and matter). He wasthe son of a Briihmatlu me rchant of Matt ura (\\I .1.21':8). He cornl1itteo the

iillontarl),a (deadly) sir so It is eVIdent that he was nl'staken for the Mubiidc"a whe brought about the spli t in t he Sangha in the Second Buddhist Council(l'ide abo ve, p. 22). T here was alia ano ther Ma h:i.deva, wilo preachcd the D('\adutasut~a and was an influential abbot of Pa!a hputra (W.J 261). The outstanding event Ih nt tC"Iflk pbce in Kashmir \\as the session of the Fourth Rll Oclhi<;t Coulleil under the :Iu~pi~'cli of Em peror Kar)i$ka in the 400,h y~"'i after Buddha's mah:"i.p:l.rinirvana. The emperor W;l, fM 1.zled by the different interprcuti"f)s given by his spiritual !(';"ie hers while he was studying the Buddhist texts. and so he w;J ntecl that the main object of thi s Cou ncil should beto record til!' variom interpre tations given of Buddha' s words by the tea::her

<; o f di ffer,: nt sects. It W1S It Arh:lt Piirs\a'& advice tha ll h~ Fmperor de<: ided to ho:d the Council (W.l. 271). liT. fa uno ill this country cnc momstery with 300 monks, but no mention is made of their ~ect. In one mo nastery hc saw the: image of Bodhisattva Ava10kite~var:l . H e refe red to A!;:<i.r)"a SaJrlghabhad ra, a Kashmirian Sarvastivadin, \\ho co mposed the Kosa /..arlkti.fI1stra

in 25,000 Sloka:;, and to .i.carya Skaudh ila, who composed the Abh;dharnla\Qlliraj ii.'.. ~ra He fo ull u here a Ylahilsa nghika monaster}" also t W.1. 2 79)Punach. From K:Jsh mir HT. travelled t 17 m iles northwest to readl lhii place.According to Cunningham (pp. 1~7 8), it was bounded on the west by the Jhel umriver, on the north by tne Pir Panchal range, and o n the t:lSI anu sou t h c t~ t by Raja ori. In the 7th century II was subject to Kasfunir. HT. reco rds that there were 5 mon:lsleries ill ruins. In one monastery there were only a few monks. No sect is mentioned (W .1. 284).

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265Riijapura ( _ Ruiaor i, south of Kashmir). HT. travelled 67 miles south east from Kashmir to reach this place. It was bounded on the north hy the Pir Paneha! range. on the west by Punach, on the south hy Bhimbar and on the east by Rihan and

Aknur (c. 149). HT. saw here 10 monasteries with a few

n:onks. No sect is mentioned (W.I. 284). S~kala ( ~ Sanealawa1a T iba; C.212_Sagala of the Mili,/{faptJIiha). CunningiLlffi traces (i) a modern town in the n:idst of the fuins , (ii) a WI]'(1 of ASoka. one mile to the north\\.'("51 of tl~emonastery inside the town. The low ridges of a rock have been idelllified hy Cunningham with Munuapapura. which is still known a ~ tht;' land of the Madras. HY.

record s t ll at it was the capita l a i' King Mihirakula. It was also kOGwn asthe Vona muntry. Thi~ king wanted to study the Buddhist scriptlLres and request

ed the monks to depute a learned monk. but unfortunately the monks sdected a Sramana, who was an :1 ltendant of the monks. For this, the king felt insulted, got

cnr:1gcd and became defermined to cXlerminat~ Buddhism from his n~alm. At thistime Bfthiditya, a Gupta ruler and a zealous advoc:lte of Rllddhism, rebelled against him anti made him a pri~() n er, hltt:11 t hl' request of h ' ~ mothcr, he

was released, but Mihi ra\;lll~ W:l~ l:lte r murdered by his hrother, who thenoccupi ~d the throne, W;tS .1Iso!l pep;ccntor of Ruddhism (W.I. 289). From Rftjapma, HT. proceeded ~outh cast 10 T a kka (Cheh n.1 "", Tfiki or the Punjah hetween Vi pasa on t he cast and thc lndll~ on the \Ve~t) ACcoflting to Cunningham (p. 219,. it w~s then the c:lpilal of the Punjah. It is 19 miles in direct line from Silbla. Its .:ntiguity is provect hy Ihe find of a large numher of Tnilo Scy

thian coim :It t hi~ site. Tt~ hi~!ory therefore go." hack to thl' 1st c~ntltryAD. HT. fottnct I'crc iO monnstc ries with only a few bcli~vers in Budd 'lj<;m (W.T. no). From Chl~h na (Takka) HT. proceeded 10 Chinapati.!ihumi or China_Bhukt i identi fier! by lunllinrh2m (p. nO) with Patti. This place mlS <elected hy Emp ~ ror J{:\t)i~ka for the reside!lCe of his rhinc<;e hmf;lres, 10 whom. accmding to th~ Chinese co mmentator of HT.'s life, h~ gave good trealmcn1. HT. re('ords that there were 10 monasterie~ but he doe~ not mention tl·c numhcr of monks living nor t!J~ir sect. The Chine,c commentator of HT.'s life therein

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lIUDDH1ST

~~CTS

IN INDIA

furni~h~s u .~ with the information that the re was one mOUl'litery known a~ T os:hana (_ rleasure givin g seat), in which dwelt the Sastra ma.~'er Vinitaprahllll, who wrote commentarie!O on the Ahhidharma lexl.s. HT. stayed with him for 14

months to study the Ahhidharma treatises (W.T. 291)_ From the capital of Chinapati_hhtimi HT. went sOlllh ea.~t about RO miles. Tn HT.'" life the distrmce is said to he only 8: miles and reached. Tlmaslh"ana. H was an isolMed independent establishment. In the Dhyiil'adii!1lI (p. 399) it is s2.id to be the name of a monrtstery 11lso. This monastery had 300 monks of the Suvastivada sect. The monksobserved the monastic rll les strictly. The sastra_master K:'ityayanipulta co mposed here the Jiiiinapras!hiina.siilra. (W.L 294). From Tamasavana monastery HT.

proceeded to Jiiludhar:1, identified by C unn ingham (p. 156) with Kangra. It was the name of a city as wel! as of the district. A former King of Mid India Wuti ( Udita) met an Ar hat and appreciat~d Buddhism. He gave the Arhat sole control of matters relating to monks with.out any di,tinction. He travelled all over India and erected Sfl"ipas and monasteries at all the sacred place;;. HT. found here 20 monasteries with 1,000 monks, who were either Hinayanists or Mahayanis

ts but the number of Hinayanists was few . There was one monastery called Nagaradhana where HT. studied Abhidharma with Aciirya Cand ravarma (W.1. 266 7) . Cunningham (p. 129) ad ds that here an inscription, said to be of 801 A.O., has been

found, mentioning the name of the king of this place as Jayn Malia Candra. FromHlandham, HT. proceeded to Ku I..o To identified by Cunningham (p. 162) with Ku

Bu in the upper valley of the Bias. HT. found here an Asoka stupa and 20 monasteries with 1,000 monks mostly Mahayanist~, a few being H inayiinists (W.I. 298).Satadru (Shc to t'u lo). F rom Ku lo to HT. travelled south over a high mountain

and acro ~3 a river for more than 116 miles to reach this place. Cunnin!!ham (pp. 166 7) identifies the place with Sar hind ( Frontier of Hind) oe~ u picd later by Sairindhfls of Sirind, i.e., Sar hind . Satadru wns bounded by

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rhe Sutlez on the we~t and north and T ihara to Ambala o n the !'>Duth and fromAmbala to Simla on the e'dSt. HT. found here 10 monasteries with a few monks (W.I. 299). HT. proceeded from Satadru to Pliri yiitra ( = 8 :lirat). the capital of MalSya. The present town is 105 mile~ south east of Delhi and 41 miles to thenorth of J aipuT (c. 3[)!). HT. found here S monasteries with a few Hinayana monks (WJ. 300). Hr. Ihen procet>dNi from Bairat to Mathuri. This famous city was the ca pital of a large kingdom . lying between the distriCts o f B:.i rat and Ammji. eXtend ing beyond Agra as far as Narw:u and Seopllri on the south and the Sind hu river on the west. It induded the present dislriets of Mathura with the smaH states o f Bh::uatpur, I( hir:1oli a nd Dholpur, and the northern half of the Gwalior territory (C. 427·8). HT. found here: 20 monasteries of both H inayana and Mahayana schools. FJ. hien (pp. 44, 46) saw here 3f) monasteries with 3,000 monks, 4 stupes of past Buddhas. and o ne stiipa eaeh fo r Sariputca, Mudgahl.putra. Pucl)a Maitr.iyalJi. putra, Upii li. A na nda and Rohula and one hill ·mound of Upugupla. The site of Upaguplu monastery was U ru· or RurumUI)~a hill. The monastcry WIlS built by two brothers, Naja and Bha~a, whieh is, why it was also called Nu!a bh3.!3. vihara. Upaguptn had u great success as a mi ssionary (W .!. 307). Growsc irlcnlified the Upagupta·vihiim with Yusa vihara in theKank ali · ~i lii. .

HT. saw here 20 monasteries with 200 monks, who were all diligent students of both Hinayana and Mahayana (W.r. 30 1) . He refers to Fa hien's account of the stu

pas of the past Buddhas and the noted d isciples of Gautama Buddha. He a lso noticed that the worship of t he stupns was cont inued liS it was in Fa· hien's time.He refers to the cave monastery where a monke)' offered honey to Buddha. 1

1. C. (376) writes that HT. rerecred 10 the large provinces of Ctnlrl!

India. but he

<tI d

not tollow Ihc

dl t!"er~ nL dlfCCIIOnjsys:.:nutic:tIl!·.

HenceC . prefer~ 10 deal witiJ "II tlu;: order :

pl~",es

of

C~n ' ra l

India in the r"llewing[ !:ontd.

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268

BU:>DlUST SECTS IN !NOlA

S lhalle~\'Ara . Its northern bo undar) may be takcn as a stra ieht line drawn from Hari ka·pltan to Muzaff:u nagar near th ~ Gange~, 3nd its southern boundary is

an irregular lill~ drawn from Pak pat:lO on the Sutlez, "io. Bhat nc r <lnd Narnol, to Anup~hab r on the G anges (C. 379 R3). (The nam: Slhiindyarn i~ derivedfrom Sthan u I hvara _ Muhadcvn). It is said to be the scene of the epic battleof Kuruksetra, also known as Dha rmlk ~e tra.l HT. records thut at this placc therc were 3 n1ona~t~ric s with 700 Hinayana monks v\;ry probably orthe Sm\3.stiv;ida school (W.L 314 7).

Klpitthl (Scn ka.she SaflkilsY<l) on the Ik!iumati liver. Buddh:l, it is said, descended he re from Traystrirpsa hl:avcn. 18 yojnn as south cast of Mathufa midway betwC('n PilvshwM a w.1 Knwwj (C .425, 705). HT. speaks of 4 mon,htcric5 with

1.000 mnnks of the SammiHya school. Within the wall lIf 1111: rronastcr) t herewere t riple st airs m ade of p reciou; ~ub~t alLl:I::~. s)lll holizing th e d~scen t Oflhc Tathiigata fr01l1 the 1r<l)aHliIJ1~ henv("n. There \V.1.S also un

A50ka stone Pillar (W .I. 3j3 4, 1Uq

I\latipura <... r\'b d~w :lf CO 399, 40:), a smu ll distric t beh\,:cn the GJnge~ and the R:imgail£a ri ler. There ",ere iO inOlHsterirs W ilh ROO S;Irvasti\'adins. GUI}:\prnbha, nul he r of

J.

Sthnnes\,ara 2.

B~ ir;\l

6. G ovi>;\Oa11. 16. 2 1. 26, Kall3ujKU ~~rllra

7. A lu;,x:h3tra

I!. A)'uto 17. Vaisukha 18 . SrAva>ti 19. Ka pila 20, K u';ln~i:lIra \:'\r:UI3)i22. Yodh.'r,,'ip~tr~ ~3. "fiji 24 Nep~ ] :!S. Masa'U .n Hir;ln}a P~f\ata 27. Ca:np:!. 28. K:'\ n ~jol 29. PurHJra,_mlh""a

3. Srughu'l 4. l\Iad~,\~r !. Drahm~puru 8_ P,los:lna 9. Sa'lkisa 10. Mathur3 D.Hayamu kha j·t Pra>'~g3 I S. Kau';iimbi

.10, Jaj hOli 31. l\l ahc;\' ~rajlliu 32 Ujjo.in 33, l\l ~lwJ. 34, K hc(]a or Kil allu J~. Ananlbp ura 36. \'all ad or £(]cr. (T~is serial IIs l lS na doubt "aluable for forming J corre ct ,ie\\ of the: ancient Gccgrap],) of In<.lia, but as our object IS (0 pre;t:ul HT:s a.;:~'()unt of lht ~l~IC or I!uddhi,m in Cenlr.. India. "~lla\,, lU rclllow Waller<,' ) uan CI I\ang.l. M<l"~bI"ir(Wl Yanlrarl'a: seUlh 01 ~lra''''<lti :111.1 1l0nh 0: D ~ad\'nlj, t

ho"," who dwell in K.. ruk,<:u ." 1;,<:<.1 i" "a,~Ji..:.

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APPENDIX

269

the Taltla siddhi fastra or 1attl'a fQlidesa s!itra whIch drab WIth Sarvaslivilda doctrmes. dwelt here. He did not show reverence to MaitreY:l liodlllSC!uva (W.1. 323,325). His contemporary was Devasena. Bumouf thinks tha t GU1)aprabha wasalso known as GUE:lamati, teacher of Vasumi tr::t of the Abflidharma_ kosavyiikh),a, who had a dispute with a Sankhya teacher, Sanghabhadm, the Kashmirian Vajbh;l.~i);a te~.cher, died here. Another contemporary of Sarpghabhadra was Yasuband

hu, de voted to mystic doctrines, evidently beCause he \\as also Ihe author ofthe ViJllapti·miUrata·sidd/rl of the YogacaTl school (W. I 322 4).

BnhlflltVllra (uear Matipura). Its ano ther U<JIllt: v. itS Bani.!·pagana or LakkhaQapura and it \\a5 situated i.lJlJiJ~t the hills, north·east of Haridviira (CA DS). There were 5 mlJJlit ~te ri es but with few monk5 (W.I. 329). Abiccbatra, capita! of West Paik:ila n~ar Ramgarh in Rohilkh and (C.416) . There were 10 monasteries with 1,000 Sammitiya monh. (W.I. 3J2).Virisana (Bhilsana) (C4l7), S miles to the no rt h of Etah.

Buddha delivered here the Skand ha·dh;ltu.sth:ina Slim). T here were 2 monasterieswith 2.000 Ma hi'lyiina monk<;. (W.I 332).

Kiinyakubja (Kanauj) (c. 430·43). At the lime of 1 IT's visit the reigning king was Har ~ avurdhana with his capital a t this place. He was a patron of Buddhism .

There were 100 monasteries with 1.000 Hinayana and Mah3.y.j na monks. In Fahien's time there were only 2 monasleri:=os. It is therefore appare nt that after Fahien's time the re was a great increase in the popula rity of Buddhism. H aqa r

eigned for 30 )ears and held quinquennial assemblies of Bud dh i ~t monks. Therewere 3 monasteries with 5,000 Sarvastivflda monks (W.1. 343·8). Govisana (or Kash

ipur). On its north was Bmhmapura, on the west Madawar and on the south and eastAhicehatra, It corresponded to the modern districts of Kashipur, R:l mpur and P

ilbhit. (C.411·2). There wen~ 2 monasteries with 100 H inayana mo nk s (W.1. 330·1).

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BUDDHlST sECTS IN '/IODIA

Srugbna ( _ Sugh). It is 50 miles fro m Sthandvara, wherefrom 1 11'. reached this place. (C.394). There ·",'ere 5 monasteries and about l ,lXlO monks, the majority of whom were Hina)'fmists. The monks were learned and lucid expounders of abstract doctrines. Many mon ks came to them for havin g their doubts resolved by them. (W.!. ::JIK,. ~a,· ade,· ali.Ula (at present Nohbatganj) on the eastern bank ofthe Ganges (C.43S). HT. travelled about 16 miles sou th east from Sr ughna to reach this place. There he ;;aw 3 monasteries with 500 Sarvastivada monks. These were enclosed within a wall with separate gat~s for each vihara(W.l. 352, 361). It was 20 miles south east of Kanauj . Ayodbyii . From Navadevakula HT. travelled

about 100 miles and crossed the Ganges to the south to reach Ayodhya. C . (p. 438) furn ishes us with the following information: "From Kanauj the two Chinese pilgrims followe d different routes, Fa hien having proceeded direct to Sha chi (Ayodhya, near Fyzabad on the Ghagra) while HT. followed the course of the Ganges

and proceeded 21 miles to the south to the forest of Holi, where were several ;;tupas erected on spots where Buddha had taken his seat. T here were 100 monasteries with 3,000 Hinayana and Mahayana monks. Here, in an old monastery resided Asatiga, who composed the Yogawryiibhumi §tistra a lso known as the Saptadasa bMimi

s(istra as also the SUfriilmikiirajikJ and Madhyiillfavibhiiga ! ikii (edited partiaHy by Prof. Vidhusekhar Saslri) and fully by the Japanese scholars." Asanga

at firs t was a follower of the MahiSasaka school; his brother Vasubandhu joine

d tbe San'astivida (later Vaibha~ika) school. His third brother was BUddhasif!1ha. Asanga became a Mahayanic Yogaciirin and comerted Vasubandhl.l to that ,chao!' Vasubandhu developed the Yogicara philosophy funher and started the Viji'iaptimatrata philosophy. Th is change took place when Vasubandhu heard the Dasahllllmikasiitra from a student of Asaitga. Ha}'amukha, north of Ayod hya acruss the Ganges. C. (p. 444) prefen. Tod's identification with Baiswara bounded by the Ghagra river on the nvrth <tnd the Jumna on the south. HT. states that there werc 5mooclstcrics with 1000 monks of the Sammi tiya school. Here formerly rC5ided Buddhadasa,

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.:luthor of the MlJluj'I'ibhiisii fiistra but the C hinese pilgrims do not mention hi~ name (W .!. 359). Prayiiga (Allahabad) at the junction of the two rivers.

Jumna and the Ganges. HT. saw here only two monasteries with few monk.... He refers to Har~a vardhan:l and his quin

quennial

~s se mblies

that were held here (W .1. 361).

Kausiimbi (village Kos3m, nea r Allahabad). C. (pp.448455) writes that it was one of the most celebrated pla~s in ancient India. It is mentioned in the Riimiiya~lO. T he story of King Udayana of Kau sambi is referred to in Kilid fts a's MeghtJdfHn . The distance from Prayaga to Kau simbi is 38 miles. The present ruinscon;ist of a huge fortres s with an earthen rampart. HT. saw here 10 monasteries

but these were mostly in mins. There resided, however, 300 Hinayima monks. Within the palace of the king there was a temple enshrin ing Buddha. Here in Gho ~ itarama formerly resided Vasubandhu, who compo!>ed the VijnaptimiitrofdsidJhi. It

was translated in to Chinese by Gautama praj naruci in 520 A. D. and then by Parama.rtha in 560 and the third by HT. in 661. This treatise refuted the existenct of both matter and mi nd. In other words, it en\' isa ge.~ the unreality of ph

enomena and consequently o f ~e nl>e·perception s. apart from the thinking principle, the e:crnal mind (vijiiaptimiitra) unmoved by changes and un soiled by efror(\V.I. 371). HT. remarks that at K ausiimbi BUddhism, as foretold by Sakyamuni.would ultimately cease 10 exist. Watters COmments On this remark that in the Ma

ililnf(l)"ii !uua, Buddha predicted t hat at the . end of 1500 yea rs after hisdemise, a bhiksu would kill an arhat and the disciples of the arhat would avenge

it This trouble would bring about the end of the relii:i(lO at the time mentioned above. Kiisapura (Kusapura, C.456: Kajapura, Kusabhavana· pUra, named after Rama's son, later known as Sulta npur). It is surrounded on the three sides by theriver Gomatf (Gumli) (C.459). HT. reached the place from Kausambi after crossing

the Ganges. Here were the ruins of an old mOllastery, in which resided Acarya Dharmapala, who defeated the h(retics in disputation. ViSoka (_ Visakha, Siiketa

). The slor)" of Visakha is rela ted in Ihe Pali t(xts. She was the d aughter of

the rich

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UUDDH1ST

~PCTS

I" L'<DIA

Dhananjaya se\!hi. who h"d emigrated there from Rajagrha (C.462·3). Here were 20 monasteries with 3,000 Sammitiya monks. In O:lC monastery resided Devasarman, who

lived to years after Buddha's demise ami wrote a trculise, denyin,l! both ego and non·ego. There was here another arhat ca lled Gopa, who wrote a treatIse on the

Sastra on the essential realities of Buddhism. lIftirming the existence of bothego and non ego. The opposi te views of the two:e3chers led to bitter comro\'cr

sie,. This trea tise formed onc of the six padas of the Jliiillapra~tluilla. surra of Ihe S:uv:istJviidins or the Vaibhal)ikas. The SautfJ.n1ihs did not regardthis text as canonical (W .1. 374). Srdl'lsti (Sflvatthi. at prescnt Set Mahet).

It is 85 miles from Visoka, a sub division of Uttar Kosala in Gonda district. The territory of Sriiv3sti comprised all the countries b~tween th~ Himalayus andthe Ghagra river (C.474). 11 is o n~ of the most celebrated centres of Buddhism,

as Gautama Buddha reSIded here for the 14th vassa (rainy seasoD ret reat) and subsequen tly lor all the vass~I S after the 19th vassaviisa (vide my EM H. ( 1941 ) I, p.145 fn.). Buddha exhibited here the miracle 01 an earthquake limited to

a circle defined by him . (Cf. Gilgit M!lIlUSCripls, vol. Ill. p. 163: Sravasty

aQ1 mahapriiti haryam vldarlitaf)l bhavati). Her:: was Jetavan,i\'ihftra built by Anftthapll)Qika Senhi (W.1. 377.401 ). Kapilavaslu, the hirth place of GautamaBuddha. It IS si tuated about 8; miles south east from Sravasti. C. (p. 475) Id

entifies it with Nagar in the no rthern district of Oudh hl!yonci the Ghllgra river and therefore in Kosala. The monastcries were in ruins. Oaly in one monastery, however, there were 300 Sammitiya monks (W.l 1. I). Ramagrama was a famous place between Kapila v3Stu and KuSinag:lra, idemifit=d by C. (p. 482) with Dcokali. It is now in ruins (W.I1. 20f.). Kusinagara (Old. Kasia), the site of mahlparinibb£lna of liautama Buddha. II was a wild forest in HT.'s time (W. II. 261'). Varal.1asi. The people of this place were wealthy, wellbehaved and esteemed in learning. T he majority of the people believed in S:llvism, Vai~l.lavism, etc. There

were many ascetics practising austerities. There was an Asoka sHipa, in front of whIch was a polished gretn stone, clea r and lustrous like a

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AI>1 'ENIllX

2i3

mirror, in which the reflection of Buddha could be constantly seen (W.II.4S). About two miles from here. there: was the Deer park (mrpad:iya, Samath) \\ith a monastery, divided into eight sections and enclosed by a wall. There was also a temple of Buddha very high with eight niches, in which were placed images of Buddha. In the mon:tstery there were about 1500 monks of the Sammitiya school (W.H. 48) Yudtlhapati (Chua chu) identified by C. (p. 503) witll Ghazipur. which was on

the Ganges , about 50 miles to the east of Banaras. Here were about 10 m::>nasteries with I ,(){x) Hinayana monks (W.lI.59). V.Hali (\\'.11. 63). After crossing the Ga.ndak, HT. travelled abo ut 25 miles to reach VaiSali, identified by C.(p.507) with Besa4 (Raja Vis{ll ki Garh), the reputed founder of Vaisali. Buddha

visited the place and said, 'How beautiful. Ananda, is the hlOd of Vrjis.' Thepeople of Vlisali were also known as the Licchavis. Here lived the famous danseuse, AmmpaiI, who bter on became a nun. r\ear the site, Vimalakirti wrote the Vimala kfrtf siitra (W.l1.65). The present name of Vaisali is Tirhut (Tirdbhukti, mentioned in a 12th century rns,). Tirhll\ i~ the ancient Vido:ha (C. 718). It was the site of the Second Buddhist Council. Here HT. found only one monastery with a few Sarnrnitiya monks. About lulf a mile to the north of tho: monastery Buddhl stopp.:d in his la,t journey to Kusin:l.gara, identifi~d by C. (I'. 4(3) with

K::tsia near Gorakhpur. Syctapura, HT. travd!ed about 13 miles from V::tisali to reach this pl<lce, where he found a monastery with a few Mahayana monks (W.IL

79). Vrji (= Vajji). It is identified by C. (PI'. 509. 512) with modern TirllUl.HT. tr::lvelled ahout 13 miles from VaiStli to reach this place. At the time ofBuddha. the Vajjians were divided into eight clans (aHha kulas), viz., L!cchavi

s, Vaidehis. Tirllbhuktis, and olhers. HT. found here 10 mouasler:es with both Hinayana and J'Ytahuyana monks i\V.J1. 81). Nepil. HT. travelled about 245 milesfrom Vrji over a mountain to reach lhh valley. There were about 2.000 monks of both the Yanas . T:Ie rulers of the country wen! Licchavis

o

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BUODHIST SE(;TS IN ''' OIA

and some of them were eminent scholars of Buddhist literat ure. At HT.'s time itwas a dependency of Tibet (W.l1. 83.85). C. (SI6 7) writes that the Raja of Nep

al was a K$lltriya of the ATfI~uva rman race. Magadba . HT. returned from Nepalto Vaih.li and therefrom reached Kusu mapura, ancient caplial of Magadha. The capital was in ruins. At this t ime the new capital was p a.!aliputra, 'Palibothra' of the Greeks. (C. 516 20). While speaking of Magadha, t he scene of Buddha'searly activities, the pilgrim became enthusiast ic and recounted several legends

and episodes, many of which he must ha\'c learnt from the Chinese version of the DivyiifadCina. Some of these are: (i) Legend of Moka's Hell. [n this Hell a Sramal)u was taken fo r being put to death. The SramaQa sought a few moments' respite, within which he became an Arhat. When he was put in the cauldron placed over blazing fire, the fi re t urned into a pool of cool water with lo tus fl owers, on o ne of which the Arhat was found seated in composure (d. ml'yOl·adtina. p. 374f.). (ii) Erection of stupas by M oka on the relics of Buddha's earthly rema ins, in accordance with the advice of his spiritual adviser, Ven. Upagupta. (iii)

Kukkuli rama monastery situated in the south west of Pii!aliputra, in which a .large number of monks, includi ng PiQ~ ola Bharadviija, who is believed to haveseen Buddha, were maintained b)' Asoka. (iv) Kapota vihara with 200 Sarviistiva

da monks. (v) Tiloshaka or T iladaka monastery, a rendezvous of scholar monks. There was a temple with an image of Budd ha. flanked by Avalokitehara on the righ

t and the goddess Tara o n the left. The images were made of bronze. (vi) A monastery built in honour of Acarya Silabhadra. a scion of the royal family of Samata!a. The Acii.rya was very keen fo r learning and travelled over many countriesthroughout l ndia. At last, he was ordained by Dharmapala, a Mahayanist, and received the necessary instruction from him (W.11. 1(9). (vii) A temple with images

of Bodhisattvas. Avalokitesvara a nd Maitreya. (viii) A monastery erected by king Biiliiditya's son at

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2)5N!iandil, where dwelt Acaryas Dharmapala. GUl)amati. Sthira· wati, Prabhamitra, Ji n~mj[ra, Jinaca ndra, and Silabhadra. (it() A temple at Rodh Gaya known as the

Mahiibodhi Sangharama built by II king of Ceylon, in which resided 1,000 M ahaya nist Sthavira ITl()nks. HirlJ)yllplrvata ( = I Ian na fo to) identified by C,(p. 346) with the district o f Monghyr. I t was bounded on the north by the Ganges ; on the south by a forest clad mOUniain a s fllr ns Parasnath Hill near thejunctio n of the rivers BUTakar and Dnmodar. There were Iwn monasteries with J ,000 monks of the Sarvastivada school There was a stupa of 5 rol)a Vimsaliko!i .

:Here Yalr. ~a BaktJla was overcome by Buddha (W.ll. 178 9). Campi identified by C. (p. 477) with Bhagalpur, There were 10 monasteries with Hinayana monks. (W.l1. 181). KajaogaJa (or K ajughira. Ku chu wen k 'i Io) identified by C. (p. 548) with K anlcjol (modern Rajmahai). There were 6 o r 7 monasteries with ]00 monks (W. I!. 183), Pw,4ravardhAna (or Pa(lQravardhana) identified by C. (p. 549) with Pahna (Bengal) . There were 20 monasteries with 8,000 monks of both Hinayiina

and Mahayana schools. In Poki sha monasteries there 700 Mahayana monks. Here DiRambara Jainaswere numerous (W. II. 184).20 Ii to the west of the <:apital there was a magnificent Buddhist establishment known U Po.shi po. which had spacious

halls and tall storeyed chambers. There were 700 monks of the Mahayana school (W . 11 . 184). From PUl}~ra"a rdh a na HT. travelled 150 miles across the ·river Brahmaputra to reach Kamrup. an extensive valley of the river together with KuSa\·ihara. The valley was divided illtothree .d i s tricl~: Sadiya, Assam proper and

Kamrup. According to C . .(p.572) Kamrup was included in Eastern India, which comprised the Del ta of the (Tanges, Sa mhalpur. Orissa a nd Ganjam. HT. divided

the prm'ince inln !Oix kingdoms : KAmarupa, Sa mata~a. T.ii.mr::tlipti, Karl;"la(nr Kira l)a ) .suvau;aa, Odra(Orissa) and Ganjam. Th ~ order of HT .'~ arrangement will be followed in this account. KimarUpa (mod. Assa m). Its enlightened ruler al HT:s time was King Bhaskaravarman, who. though a Br.ii.hmaf,la, took jnterest in Buddhism and treated the accomplished S rama~as

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,,,

B UDDH IST SECTS IN ) : ;' U! h

with due respect CW. 11. 18S 6). He invited HT. to pay a \'isit to his country.Samatala (Jes~ore). It comprised GauQadesa (Maida), Pan4ua ahd Maha ~t!Hi na . 7

mill's north of Bogf3. (C. 724). T!"cre were 30 mona;terie~ with 2,000 monks ofthe Sthavira school. The king was an cnlhusi:ntic adherent of Buddhism

(W . II. 18 7). Tamralipli near fin inlet of the sea. It W:lS bounded on the wc"t hy tl"e Hong hly river; on the north by Bu rdwan ~ nd Kalna up tn the hank. of

the Kasai river (C. 577 8). There were 10 mona~leries wllh more than 1,000 monks (n:> sect mentioned) (\V.II, 189), Karl" I (Kira,:,a) Sllvarl}a. It lies to the north west of H Tamralipti and the same distance to the north east of Orissa.A numher of tri~; like the Santhals lived there (C. 575 7). Here were 10 monasteries with 2,000 monks of the Snmmitiyn schJoL There were also t hree monasteries

in which the fo Il ()w~rs of OevadaHa rcsi<kd. T hey abstained from drinking milk, according to Oevadatt:l.'s rest rictions. There was a. mugnificent monastery

at Raktamrttildi. (Rangamati). Odra (Ota), identified by C. (p. 584 5) with O rissa. There were 100 mon:lsterics with several Mahayana monks. TIle king himself

copied a tex t eotitled Ta /illlg kuang Fo hua yen·ching (= Buddhfi\J(lfartlSakaMalra\'aipl.lya su II'D (see my Aspects 0/ Mahayana Buddhism , p. 42). He sent

this tc'!:t to the Chincse Emperor in 795 A.D The te."! was tra nslated into Chinese by Ven. Pr.ljiia of Ki pin (Kashmir) (w. n . 193 6). Kalhiga. According tothe Dfglra Nikuya{Il, p. 167, 235; }araka II. p. 367) i t~ capital wns Dantupura

on the Godavari river (C.593). The name was derived from 3. SIUpa on Duddha's toolh reli:. Its modern capital is Riijamahcndri on the Godavari river (C. 591f.). There were u rew monasteries with 500 monks of the Mal1:iyanis: Sthnviru SChool, but the term "Mahayanist" doe. not appear in the "Life of HT." In a Tantrik sutra, Budd ha is said to have [!lade the forecast that Kalinga would be one of th! 12 countries where " pcrfa:tion could be attained." (WJI. 199) Dak~il]l KosIla, north west or Ka linan, identified by C. (p. 520) with Bernr (Vidarbha). Theking WU5 a K~atriya

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APPENDIX

2i7

but a Buddhist in faith and was noted for benevolence. There were 100 monasteries with 10,000 MahayA.na monks. NiigArjuna resided here [Of some time. He was met

here by Ven . Aryadeva o f Sil]lbaia. HT, refe rs to N:igarjuna's Epistle to kinK S 4tavAba na . available in Tibetan and translated into English by P rof. Wc:uze! in the JPTS. 1885. (W.II. p. 200, also p . 2(4). Audbra, south of Dak~iQ.aKoSaia. C. (pp. 603, 605) il.kutified it with modern Telingitta. There were 20 monasteries with 3,000 monks (sect not mentioned). It was the centre of the logician Diim1i.£3.. who was born in Sirh havaktra, a suburb of K anci in t he south. He jOined t he Vitsiputriya school. E)[pclled from the community by his teacher,he joined the SarvastiVlidll. school of Vas uband hu . He resided for foO me limc in Bhora.saila in O rissa . Very often he resided in Adlfa monutcry in Ma h1i.ra ~!ra. He was a contemporary of the fnm ous poet Ka.lidii.sa. He composed the

Arya Prnjiiiipiiramiliivivaral)o, translated into Tibetan by Triratnadasa. He gave up Hinnyiinisrn and devoted himself to the study of Mahayanism (W. II . 212,

214). Dhanakataka (_ Db aral} iko~a) where are the fa mous Amarivati and Jasgayyapeta stiipas. Ayalca Pillars at N Agarjunikol].9a were the girt ofkiog M:i4hariputa Siri Virapurisaciala ( _ Mi!hariputra Sri Vira puru~ad atta) of the lk~v itlc ll dyn!lsIy (Ep . Indica, XX. p. 2 3) of the 3rd or 4th century A.I). Tile subsidiary structures of the stiipa were made by Carpta siri. s i~te r of ki ng Siri Caiptamiila and later probably m other in law of kina Siri Virapurisadata' (

See above p. 63). C. (p. 596) writes that Amaravati was about 70 miles south o fRajamahc:ndri . There was a high mountain called Brabmagiri. from which King Satav:lhana hewed out a pavilion of five storeys fo r the re;.icience of Acarya Niigirjuna. Fa hien also n oticed it and called it the Pigeon monastery. HT. states that monks o f this country were Mahisanghikas, whose Abhidharma treatises were ulJrlierl hy bim with two moo"'. whom he lD tum taught the Mahayana scriptures. He refers to the Piirvas.ailas And Aparaobilas, who formed one establishment.In this connection HT. refers to the: ~aMra ma ster Bhavaviveka . mentioned byCandmki rti, the co mmentator of Nilg:1 rju na's Madhycmnka kiirikii. He was a native of South

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APPE: <DlX

279

Maharii3!ra, This place was hounded by Drflvi.;ia on the south . Dh8nak~ ! nka on the east, Mahariht:ra . .DlLlhe north. and the sea 0 11 the w;st. The pilgrim~aw here one temple with the image or Avelokitdvara. In another temple he saw asi milar image about 70 feet high, He stated that Diilmlga stayed here ror some

time. There were 100 monasteri e~ with 10,000 monks of either Hina)'una or Mahay: a sch(l(l1. Th=re was also a temple with a h sandal· wood image of Bodhi~attvaMaitreya. said to have heen made by Sro.,a VilJ'lsaliko!i, or whom also there was a stjjpa C'N.II.239). ~'1a1airi~tra, identified by C. (p. 635) with the area bounded by Malava OD the north, nak~ioa Kosala and Andhra OD the east, Konka1;laon the so~ th and the sea on the wesl. The king was Pulakdi. HT. tra"elled ahnut

400 miles from Ko nkal}apura to reach this place. Its capital was Paithan or Pra ti ~lh;:lDa in the 7th cenlur)'. The pilgrim fou nd 100 monasteries here withabout 5,000 monks of both Hinayana and Mahayana schools. In lin old monastery thert was an image of Avalokitdvara . In a monastery built by Achdo (Acirn) or Western India. there was a temple with a sto ne.i mage of Budd ha. 70 feet high. Diilnaga stayed here for sorn~ time (W. IT . 239). Broacb (or Bharukaccha). It isabout 250 miles from Paithan (C. 634). Here the p ilgrim saw 10 mona'iteries with 300 monks of the Mahayanist Stha,·ira school (W. If . 241). C. (p. 374) slates that it was also called Bharoch (Rhrgukaccha). Milan. According to C. (p 562), it

lies ~I)ulh ea~t of tho ri ver Mahi, about 333 miles to the north we~t of Broac

h . In Ihort, it is the tract of the country lying between lJiiain and CUlch; onits weU and east were Gurjjara and Raira! respect. ively, on the no rth was Valabhi and on the sout h was Mahiirii $!ra. HT. writes that the two coun tries, which esteemed Budd h i ~m and encouraged the study of the Buddhi.t .criptlm'S were Magndha in the no rth east and Valabhi in the south.we.1. Tn M:i.iava there were many monasterieli and no less than 20,000 monks of the S:l.mmiH} u school. Sixty yea rs befo re HT.'s visit . it was rul ~d by a king cul.ed Silid it ya , who was a staunch Budd hist. By the side of his palace, the king had built a Buddhist tem ple IUl istk in structural and rich in orna mental works, Tn the tem ple

there were seven images of Buddh a HT. refers 10 Ihe

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legend about the cont rove rsy of B h ik ~u Bhadraruci with a Brahmi n disputant, who ....as defea ted in a dis putation (W. II. 242).

Atall, 50 miles to the north west of Malwa (C. 564). There was only one Deva temple, but no Buddhi st monastery, nor any monk (W.JI. 243).Kbcda (or Kai ru = Ki tll). C. (p. 565) thinks that the district of Kain extended from the bD.nk of the Sabarmati on the west to the great bend of the: M ahi ri

ver on the north east, aod to Baroda in the south. Dr. Fleet would identify theplace with Cutch (modern Kacb). The pilgrim fo u nd here iO m onasteries with m

ore tha n 1,000 monks, who were followers of either H innyano. or Mahayana school (W.ll. 245). HT. divided Western Indio. into three Slates : Valabhi. Gurjjara,

ODd Sindh.

Valabbi (or Balabhadra = Fa.la·pi). It is situated on the eaStern side of Gujrat between Ahmedabad and Cambay. It is the extreme western division of M alwa also known as Suni,tra. HT. found here 100 monasteries with 6,000 monks of the Sa mmitiya school. Its ~ign in g king was a K~triya called Dh ruvabhaHa, a nephew or son·in· la w of Siladitya, the reigning kings of KaIlauj (Kanyakubja). DhruvabbaHa was

a believer in Buddhism. Not far from his capital was a large monastery erectedby Acaia, in which Aciiryas GUlJamati and Sthiramati resided some time and compo

sed their valuable treatises. (W. 11. 146).XIlDdapura. It was a bout 117 miles north west of the city of Valabhi. C. (p. 565) identifies it with the triangular tract lying between the mouth of the Banasriver on the west and the Sabarmati r iver on the east. HT. found here IO monasteries with J ,000 Sammitiya monks (W. II. 247).Sur"~l r. (Sural). C. (p. J72) writes that it5 capital was at the foul of lh~ Ujjayaliia Hill (anOlher name of Gimar) in the .:ily of Ju naga lil (= Yavana gaQ) 80 m i le~ to the we51 of Valabhi. Ht.:rt 'Ull: th..:: illM:riptions of k ings

Rudradaman and Skandagupta. HT. fouml 50 monasteries here .... ith 3,000 mocksof the

Malui.yanist Slhilvira school (W.lI.24S).

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.APPENDIX

2B1

Ujjeoi( =Ujayana, also Ujjayini,capital of Avanti province. According to C. (p.560 1) it was bounded on the west by the Chambal river, on the north by the kingdoms of Mathura and Jajhoti, on the east by Mahe§varapura and on the south by theSatpum mountains running between the Narbada and the Tapti. HT. found here several monasteries but most of them were in rui ns. Only 3 or 4 were in a state of preservation with about 300 monks of both Hinayana and :\iahliyana schools. (w.n.250, 351).

J ajboti (= Chi.chi to). identified by C. 550 0 with the <listrict of Bundelkhand. Its capital wa~ Khajuraho. The name Jajhoti is derived from Yajur hotii, an observance of the Yajur..eda. There were many monasteries but only a few monks. The king and the people were believers in Brfl hm ani~m . The king. though a BrahmaQa, patronised Buddhism (w.n. 251). Mahesvarlpura. C. (p. 560) identities it with Mahi~- matipura on the upper Narbada. Its boundaries roughly extendcd from Dumoh and Leoni on the west to the sources of the Narbada on the east. The people were non Buddhists and so was the kingl (W.II.250). HT. went back from MahcSvarapura to Guchala (Gurjjara, nonh east of Sura~tra). crossed the Sindhu (Indus) river and reached (W.IL 252). Siodh. C. (pp. 285f.) writes that Sindh comprised the

whole \alley of the Indus from the Punjab to the sea, induding the delta and the island of Cutch. In the 7th century Sindh was divided into four principalities

, viz., Upper Sindh, Middle Sindh, lower Sindh and Cutch. Upper Sindh comprisedthe present districts of Kach·Gandava. Kahan. Sikarpur and larkana to the west oithe Indus, and to the east the districts of Sabzalkot and Khairpur. In the 7th century its capital was Vicalapura (Pi·chen po pu lo). Middle Sindh comprised the districts of Sehwan, Hula, the northern parts of Haidarabad, and Llmarkot. LowerSindb or Lar district or the district of Pitasiia included Patala or Nirunkot in

Haidarabad. Nirunkot was si tuated on

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282II

BUODHIST SECTS IN INDIA

hill. Pitasila was a rock, a long fiaHopped hill on which was siluiitet.l HaiUarabaJ. 'Ihe fourth province was Cutch identified by C. with Alor

near Hhakar on the Indus

te.

320 346). HT. writes that the

people of the place were firm believers in BUddhism. There were several monasteries with. 10,000 monks of the Sammitlya schoo\. The king also had faith in Buddhism. Cpagupta., it is said, often \'isi ted the place. (W.l1.252 3). M iilastbiaipura (Multan) in the north of Sindh. It was.

the southern province of the Punjab. To the east of Multan was the Ravi river (C.273). HT. (W.l1.224) mentions that there was a magnificent temple of Surya deva. There is no mention of Buddhism .

Panata (Po fa to). Prof. S.

~.

Majumdar Saslri (p.6S7)

identifies it with a place about 116 miles north·east of Muhan. HT. writes that there were 10 monasteries and 1,000 monks of both Hinayana and Mahayana schools. Acarya Jinaputra com posed the Yogacarydbhiimr S3.stra here and Adryas Bhadraruci

and GUlJaprabha were ordained. The monasteries were in ruins. 1t was here thatHT. studied the Sammil ij'amii/a ahhidharmaidstra (d. Nanjio 1272). (W.lI.255).ww

Adbyav.kil. (ur Auuumbi1ra A tien p'o chin 1o). C. (p.346 7) thinks it tu be allallernutive name for the fourth province of Sinuh, i. e., Cutch (~e~ uboveJ. HT. writes that its capital was un the Indus riv~r lIt!3r tht: sea. There were 80monasteries with 5,000 monks. lIlo~tl)' of the Sammitiya school. (W.II .256).w

GurUafa ( = Ku che·lo). According to C. (p.3S7) it was 300 miles to the nortb of Valabhi or 467 miles to the northwest of Ujjain. l IS capi tal was Balmer (Pi·lo.mi

Io). HT. writes that there ....as only one monastery with 100 monks of the Sarvti.5th'ada school. The king, a scholar, was a believer in Buddhism and a patronof exc~ptional abilities. (W. II .249).AVRntaka (..." I\.(:1n.1'u). Watters (p. 261) ~Ilgge.;;ts thut it must h:lVe been il locality from which the Sammitiyas were alternatively known a" Avantab~ . C

. thinks that it wa. Middle

Sindh (see

~hove).

HT

write~

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th:1t here were 20 monasteries

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APpeXDI"

283

with 3,000 monk;;, the majority of whom were Sammitiyas.(W 11.259).

travelll!'d ahout 150 miles from Avantaka to reach Vllrlll}3. It is iden tifiedby C. (['I. 97) with the district of Bauu . HT. writes that there were many monasteries, though they w~rl: mostly in ruins. There werl!', however, 300 monks, who were all Mabliyiinists. (W.II.262). This is the last place from whieh the pilgrim returned to hi!O country across the Himalayas.

HT.

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A TABULAR STATEMENT OF THE BUDDHIST SECfS IN INDIA (on the basis of informationfurnished by Hiuen Tsang, 7th century A.D.) Sthavira (Ibera ) vida Countries~o.

of monasteries No. of monks

(Jessorr) Dravi4a (capital Kaiicipura)Total

Samata~a

30100

200 10,000 10,200

13DM aM yanist Stbavira 1

Bodh Gaya Mahabodhi

Sailgh<inima Kalini:3 (soutb·west ofGanjam) Bharukaccha (Broach) Sura $tra (Surat)

1,00010 10

5071

500 300 3,000

Total

4,800

I . l in Li·Kouani on the Chinese version of the Saddharma smrtyupaSlhana'SUlra, be ing ~n inlroducl lon 10 the Dharmasartfuccu)lfl, l \feal i~like: the .\la/lthyut}'<Jlli, write, : T !lat the M a h iyii'li~ t Sthavir::n ,~ould be interDreted literaUy. T hey actually belonged 10 the Slhavira shcool but

held 1'>fah:lyink views ard an Arhat playi:lg the role of a BodhisauI'a, i. e.praclisi n& rnaitrf and karu,a (amity and compassion) towards a ll beingi. The Abhayagiri monastery of Ceylon, a centre of staur"K;h Theravadlns, held M;lbayanie: views, (or which the:y were e:ritic ised by the conscrvatiVil m onks o f Mahivihlirl! of Ceylon. See Li n Li.KO\Ia~lI, op . cit., p. 209 and Bears Bllddlrist

Ruorm 4 /h/l If'l$l~m World. II , p.247.

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APPRNnlX

MahasaIighikas (including liuila sub sect)Countries

No. of monasteriesI 20

No. of monks100 1,000

Pataliputra Dhanakataka (Aman'l.vati)TotaL

21

1,100

Sarvasti..,(idaTamasiivana Matipur Navadevakula Kapota Vihara (in Magadha) Hiral,lyaparvataGurjjara TotaL

1

203 1 21

300 800 500 200 1,000 100

28

2,900

Samltlitlya tAhicchatra Kapitha (Sankas)'a) Hayamulha Visoka Sravasti

104

520 some in ruins mostly in ruins3{)

1,000 1,000 1,000 3,000

r,w

KapilavastuVaraQasi Samath Vaisali Hiral)yaparvata Karl)a8uvart;la

30

1 1

3,000 1,500

r,w

Malava

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Valabhi Anandapura Sindh

to to some 100 to many

4,000 2,000 20,000 6,000 1,000 10.000

'" It wiD be observed that ttIe Sammi:iyas were the largest in number. It was due perhaps to their Plldgflla viida (mig rating but changing soul). which appealed to the Indian Buddhists. who accepteiJ it along with AnattaYad~ ...,r Buddha.

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286Countries Aviddhakaroa (A.tieo po (che Io)Badakshan

BUDDH1ST SECTS IN IN DIA

No. of mo nasteries

No. of monks

80 50 20

50,000 3,000 2,000I,OM.5jU

(Pi to tche Io) A fan tu (Middle Sindh)T ohli

351Hlnaytinists

Pu ~ka rii ... ati (I'csbawar) Shabazgarbi Sagala Kuluto

Pariyatra (Bairat)

Sthandvara Srughna Matipur Go"isanaI I nil 11it

sonu: 50

100few few

35 I 2 2 10

700

1,000200

Prayaga Ka usambi Ghazipur

few few

3001,000 ( Seal's Record s of the WesternWorld)

10

MagadiJa Campa

50few dozens200

TOLaIMaflliyanists

37

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2,600

UdyanaTak~asi l a

Sirnhapura K ulluVaralJa

140 few I

20fewTotal161

18,000 few 100 1,000

loo

19,400

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Al'PENDIX

287BOlh HlnaJ·iillists and Mai:iiyollisls 1

Countries Kashmir

No. of mOIl<lsh:ric:s

No. of monk s

(sprinkling uf SarvAstiV'ddinsand Mahayana)

Punach Satadru Mathura Ayodhya Prayaga Vaisali SvetapuraNepal

few10

20

few few no figure

100 23 or 4 in ruins10 no fig ure

300few few no figu re

KajangalaPUQ~ravardhana

6

Tamralipti Malayaku!a Konk81)3pUra Ujjayini Maharagra

Kheda20 10I

2,000 300 3,000 1,000no figure 10,000

1003 or 4

3005.000

1,000 22,900

100 10 397

Total

differencc:\, but

Vc:ry liledy both liinayAna an.! Mahayana 1LL'.IIll..S h;!d doctrin,,! they livwtogether in the same monastery observing the S3m" monastic rules" tbose of the

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H inaylini~t>, for the \{ahAyAni51~ had no monastic code of their own.

I.

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I.tsing's Observatiuns on the Dispersal of Buddhist Sects in India(671 595 A.LJ.)

About hal f a century afte r H iuen Tsang's departure from India, I tsing reached Ta.mralipti iD 673 A.D. He studied mainly at NlllaDda. His mission was to colieft the ViDaya texts of the MUlasarvastivada nikaya in o rder to correct the malpractices of the Chinese mo nks. J·tsi ng's aCCOllnt of the d ispersal of the Buddhist sects in Indio. is as rollow.~:J. Afya Mah&saflghika.nik aya had 1. 7 sub sects. 2. Tripi!aka in 3 lac §lokas. 3. It was followed in Magl'ldha . A few of them were Uta and Sindh as also in North and South India.JI. Arya Sthavira·nikaya bad

ID

t.2. 3.

3 sub·sects. Tripi!ak a in 3 lac ~Iokas. It was fnllowed in South India and Mngndha. A few in r.ata a nd Sindh. It existed along with other secl~ in Ell st Indiabut not in No rth India. 4 sut>.sects, viz., "(0) Miila sorvastivada, (h) Dharma. gupta, (c) MahiSasaka and (d) KAsyapi)'a . Tripitaka in 3 lac ~ I obs.It wa~ fl o urishing most in Magadha, North and East India, a few ill La!a and Sinoh and in South

Ill. A[ya Mula sarvistiv:lda·nikaya had I. 2. 3.India. 4. Ohar maguptas, Mahisasak as and Ka.syapi},as wer~ not found in India proper but had follo wers in Udyana. A few in Campa .

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APPEND IX

289

IV. Arya Sammitiya ni!<u yn had 1. 4 sub sects Tripi!aka in 2 lac slokas, Vina~'a Pi!aka had 30,000 slokas. It was flouri shing most in La!a and Sindh and in South India: along with other sects in East India but not in I\orth India.

2. 3.

V. Maha.yl!na and Hiuayana. Doth of these existed in North India, and also werel>prinklcd oyer all other places in Indio.

l tsing (I ntra. pp. 14·15) describes Mahayana \'cry simply thus (;I) Iho~ who worshipped the BodhisJ tlvas were called M ah:1y~ni.~ts. and (b) tho~t:: who did not worship them were Hinayanisu. He then stated that Mahayana was divided into two ichoots : Madhyami ka and Yogaca ra. The former upheld that what was regardedas commonly existed was in reality non existenl, Le., all objects were mere empty show, while the YogacArios a ffirmed that no phenomenal objects existed in reality but their concep· tion existed in mind ooly (Le., ViJnaptimatrata.), which ,however, was rea l. L:nlly. he remarked t hat the two systems were perrectly inaccordance with the noble doctrine. Incidentally, he referred to some literary persons, who were mostly Ml1hnyiinists. These were (i) Mitrceta, author of the Satapanctisatka. Cii) Aliv2gho'2, the poet and author of the RuddhaclJrita Kavya,

and the Siilrii!alikiira·iiisrra (which, it ~hou!d be noted. was different fro m Asang.1's ~';Irii!nilkiiro) . (i i) Nagarjuna's Suhr/lekha to king Sillavclhana (translated by Dr. Wenzel from iu Tibetan versi ull ill JPTS. 1886).gho~a

I·tsing has missed to mention several other works of Asvaand Nagarjuna, (rOT whichsee Winternitz, History of Buddhist literature, pp. 256ff.)

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290

BUDDHIST SECTS I/<,' INIlIA

He mentions the names of the following distinguished writer5: Aryadeva, Vasubandhu, Asanga, Bhavaviveka. Dharmapala, Dharmakirti. Silabhadra, GUl).amati, Prajiiagupta, GUl).aprabha, and Jinaputra. Lastly, he mentiolls the name of Siiadit}a(Har~avardhana) as author of the Jimii!GI'iihana nii!aka ( Niigiinanda editedby Prof. Yidhusekhar Sastri). He was the patron of Hiuen Tsang.

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INDfX

AbhayaJ,lirivisin 49 Abhidhamma 59 60 AbhidhammikaJ 43 4, 234 Abhidharma 142 r.,222 3 Abhidha,makooo ~5, 113. 12!!, 142, 154. 170, lR~, 209. 212 AbhidharmakoSa

vydkhya ]27, 132·3 Abhidharmapi\alm 115, 219 AbhidharmasAra 148 Abhidharma VibhasaSa,ua 23

Abhir. i~krnmll~n·SCttraAbhi",~m"y"

IiI

R9_90

Abulama 62 A(ariyaparampara 233 H, lradilions of, 232 A<ilrya BwJdhalkn lB, 157·8Aci ~Da 19<!0

Adnna kappa 16 Adasakam nisjdan~m 16 Adhi patimokkha 36 Afghanistan 66, 23~ Agal1la~ 61, 131, 139, 154 Agantukarajas I H AhogailEJ. 9, 13 Aindra school of !!mnlm~ria ;)s 8 Ajiita~lht 1 2, 8 Ajita 8 9 Aku~~lamiila 96Al~ra Kal~ma 105

Align I, 110 Ailgllt:ara Nik~ya 3, 37, ]39. 199 Antilr3bhava 114. 126. 169, 18~,202, 2<l7, 209, 216 Anumali Kappa Ill, 19_m Armntddha 3, 8, ~7, 43 Anusayas 84

~, 107, 124 5, 145, 167, 180, 216 Anlltpadajnana 101 2, 160, 173 Apnra:iaila 52

Arai'illaka; 46 Arhat 13, 23, 81. 101, 106. 124, 130, ISO, 153, 1~9 60. 179.215;Sonnvasika, 5, Yasa. 5 Ariyamagga 104 :5 A,iyapa<iye'?ll"~ 'Ul\a 71 AropadhlltuI II , 16.1 ,20 1. 210 ArUpalo~a 192 Aryadcva 126

ASaik~s21,83A~af\lskrlas 11 J Aroka 3 4, (i, 33. !i". 126. 1~ 9 31, 235 8 A'oldvarliinil 3 4, 127, DO A~ti vlida 94 Asvagho~ 134, 219 Atmaka theory 6, Di Avadanas 119, IJI.

22(i 7, 2.10, 2.'6, 240 Avalokit~,;vua 7 Avanli 4, 9 10. 13. 45. 12il. 112,

AlayaviiNina 114 5 Al lahabad 9 10 Amalapada 116 Amaravan 50, 59, 63 5, 68, 218,238 Amathita Kappa 16 Ananda 2, 8, 22, 36·7. 40 3, 79, 129 32, 174 5, 234 Ananlar

ikas 108 Andlrna vdda 184 AUUardb62,66 Andhakas 26, 48 67 81 5 9O J 99 102,112,16i, l6Sl,'179 ' Andhra Pradesh 64. 67, 128, no,

182, 213Avasa kapp~ 15 Avyil.k:atas 112

Bl'Ihiyo 37

wi,

218

Bahusfuliyas 48, 50. 54. 66, 69, ~3, 98, 106, 118, 208 Bala 134 Balapmptas 21 D"lu~his!an 132 Bareall, Dr. n, 48, 65, 68, 77. U5 Barua, Dr. 14.s

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