Buddhist Sects In India

B U D D H I S T SECTS IN INDIA

NALINAKSHA

DUTT

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED • DELHI

.'k! "'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

INTRODUCTION It is striking that 8i far back as 1859. i.e., ov~ a ceotury ago, the attention or 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

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

35

Rhys Davids entitled I'o[nts ojCo'Jf rOW!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 or their 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 well as 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 from 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 II de\elopment of the nebulo us conception ofBodhi satt\'a and Buddhakiiyas in the Div}'Ql'{xliina and Avadona-sa/aka, ascribed to the Sarvasl ivddins anda!50 asa reaclion 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

yii give 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 so thank my student Dr. Miss Ksanilca Saha, Ph . D. for preparing the I ndexes. N"' lI N" K ~HA Dun

CONTENTS I NTRODUCT I O N

V

ABBK EnATIU NS

xi

11

III IV V VI VII VlIl IX

IND[X

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 98 121 181 211 218 261 291

ABBREVIATIONS Aspects—义明沈“ of Mahayana Buddhism by N. Dutt (1930) ASR.—Archaeological Survey Report (Govt, of India) Astsi.—Astasdhasnka Prajnaparamitd (ASB. edition) Bareau—Les sectes du Petit Vehicule (BEFEO. 1956) E.I. or Ep. Ind— Epigraphia lndica EMB.—Early Monastic Buddhism by N. Dutt, 2 vols. (1941) Fa-hien—James Legge's Travels of Fa-hien in India & Ceylon. H.T —Hiuen Tsang I-tsing—Takakusu's Records of the Buddhist Religion in India & Malay Archipelago Ko^a-vyakliya or Kosa—Prof, Louis de la Valine Poussin's French translation K\u.—Kathavatthu (P.T.S.) Masuda—Masuda's Translation of Vasumitra's Treatise on Buddhist Sects’ published in the Asia Major, I I Mmk.— Manjusrl-mula-kalpa (Trivandrum Sanskrit Series) Mtu——Mahavastu, edited by Prof. E Senart M . Vr.— Madhyamika Vrtti, edited by Prof. Louis de la Vallee Poussin Ray Chaudhury— Pqlitical History of Ancient India by H. C. Ray Chaudhury (3rd edition) Schiefner—Prof. Schiefner's German translation of the Tibetan History of Buddhism of Taranatha V.—Vasumitra or Vasubandhu Watters—Watters' Yuan Chwang's Travels In India, 2 vols. Winternitz— History of the Buddhist Literature (Cal. Uni.)

Cfli\ I'T~R 1

PO LITI CA L BAC KGROUN D F ROM AJATASATT U TO MAHAPADMA NANDA Th~ 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 yIH 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!lI III 's entilusi!l sm fill r~l1clering service 10 the new re1ig;,)!1, is referrd t o but t here i, no evidence 10 show his inlcr(',1 in Ihc pTi)pn~e period o f reign as well :1S that of his son MUI)9a was vc: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 approach 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'/"; Ceylonese I. 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.,,,,,,)11rll ,en · IJi f -Nal\d a.lJ il1d u sllra- Su ~i,na -A .;okii .

BUDI)HIST SECn

1

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. and cYlde:ltly, liS the M lllk. ~ay) B uddhi ~ m was on the wane all along this period 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' IHer transfcrr:d his capital from Rajagah:1. He ruled fo r 18 ycar~ (413-395 n.o.) :lnci 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 11is son K !\ I:I ~o l-. :1 (395·367 B.C.) 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:"lka HUl)in .Ifter 1\ l u n~a and ll\:Jkes no mention of K:\IMoka whiil: lhe Ma ;IjIlSrllI!liluka!pa spea ks 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) Kl -51. The Tnloration rrom Tibetan may wdl be Sorasena instead 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.

,

BUDDHIST SECTS 11'0 L.... OIA

hhik~us

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 hifhly of 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: Viil1rshnll 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. 1.

BhiU, \I 2.

Bu-s:oo ( p o9J) ,i Y~ the: fol :owi0l sJl: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 o f 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 and their offshoots. Whatever might have b ~c n the differences betwetn the Easterners 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 .

C IIA:>TER II SOURCES OF T HE SECOND IlL"DDHIST COUNCIL P: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.h. Vol. IH,

••"!,,".".n1••~qfu~ :!. )

r l. i, p . ",iii : 'Q" furtl11f'qtrt~;nrrf

I cf. M •. vi. J . I.

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

rp. " , 104.

4. Dhanna&upla$ : " deroltation (rom sobriety IU if. for example,. r:lonk afW:r In Empie repa st. rOf}euinS thoc: rule or conduct, bc:Sln to tale rm, b uccc.r, h Olley nnd Illlnr."

18

ntoDli1ST

~I'.C.TS I ~

11\'D I'\

(r) Tak ing j'lfoxlcatillg drmk: (Obermiller) The monks take wine in the manner of 11 Ieee:' tha t s ucks blood nnd having drunk, excu5C it o n th:: ground o f illness. (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 u deposit 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 the highway!. streets and cross-roads, crying c..s follows: ·' Here. ye people. who have 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 up the 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, had become fermented. AlXord ini to the Mah lakas, 10 make for oneself II mat of undeter· d. n-.en$ionl; the re i. no que.I;;)n of fri n,c. J Accordinlj: 10 the Dharmagllptas. the V!ljji p ~ tta kas think: t"'eir co n· duc t m ny be: ),u5 tlfied b> d ecrari n~ that "this has been done from lime immemorinl. • I. whlfh 2. mined

!'ECO~'"D

I'

BUDDHIST COUNCIL

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.;. and at 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 Sangha JO 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 ecclesiastical act performed in an incomplete lssembly and a pproved later by the a bsenIce members. The Manisa "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 and pU(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 Sriivakas, 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, who is 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.

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 Arhat IS chalupckkho (see App.) - Hera)'. Rath er. Arahll chahi upekkhahi samannagalo -

UUQrfip.

IV. 10. All safiiiojanas are gradually destroyed and not by Arhaltama~ga alone - Theral'. But by the d estrUctIOn of all safii';oja nas one becomes 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 untimely death - 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; for such mental weakness fo r which the Arhat is not responsible, may be treated in the same manner as one tre:IlS pbysical excretions like urine, s.l liva, etc. In the Ka thii)'ollhu (ii. I) it is slated " aulli

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 attributed to 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 a Brahmin 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 Buddhist establishment 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 ~ eaiMt 1.

\\.altcrn,p. cit, I. pp. 267-68.

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

Theravada (Cullavagga)

MahiSasaka vinaya

Dharmagupla vinaya

Sarvastivada vinaya

Vtsali

Vaisflii Piirheyya Ahogailga Mathura

VuisnIi Piitheyya Ahogailga

Vaisaii

Pa~heyy3

Ahoganga

SarpJ.:a~ya

Saij1kassa Kal)nakujja

Miilasarvasti.. ada vinaya 'iaisiiii

Mathura region Sii!pkaHa

KillJ yakubja

Udumbara Aggalapur~

Sahajiiti Avanti Kosambi Ddkkhil,lii.p'ltlia Soreyya

Agg~larura

Sahaja

Sahajii

Dekkhan Kausa mbi Po-ho river

Kosala

Alavi

Pa!aliputra

V'O lflll. WIIS nW.!fC o f the fj,e dogn'os, which wc:re attributed by Buddh f.gho~u to the Mah5.st a common de...elopmcllt, i.e.,:1 s(!Ces.:;ion between the eas terners and the wcst('rners. The later version, Sthavirn-Su\lnSlivilda introJuces new divergences in their twditiolls. The ugreement of the later versions may be indjcat~d thus :-Elude

S~r I~

("oneil.. I.e l'aUu/i, p. 249.

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, The tradition> may bl! llrrangeri thus:Ellrliest- Muhasanghiku and MGlasafv3.stivida Ea rl ier - D ha rmagupt3 Next - Sthavim and Ma 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 uf lilt:: 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
SECOl< D U UI)UHlfi COUNC I L

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
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 ",,,nk approached Buddha telling him thai il would thl! 250 rule'! of It." Pii""m"lrkha

~

difficull for him 10

ob5Crv~

32 with di~lrust and disfavour by the Vaisali:ms, (who preferred a democratic rule to 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 binding on 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 were not 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 or the 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.sDfJghibs . From this time th: clcayage in th'! Sangha became wider nnd wider. uilimatdy gi"ing risc to as muny ns cight~en or more sub-sects. The Thera or Sthiwiruyudins 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 differences 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, iew of 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 as the n,IIllC cf the I..ing. K:iliisoka ~uccccded Sisunag:t lnd is identified

~J!;CO:>D

BUDDlI1S'T COUNCIL

with KH::avaroin of the PllriiQos. In view of the fact that Sihn:ian transferred his capital to Vaisili it is not unlikely that his 50n ~ho uld continue to make Vaisali 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 With the Mahfisanghikas" seems to be his personal conviction and not based on any e\>idence, and so is his remark that 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 .

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 frequen tly 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 !le in the lute in the M"iui."t/I£U , X: "'ai/MIIIU, KO$amblsult~:

Kosambi ... althu. In thc:Gi lait nu. of Ille SlOT) renlllins

§ubslan l i ~lIy

l'i/laJlI, the

the same with sllih t v3r111110ns III

gcogr3[l11ic~t

(! ~I ail$ ,

2.

!>/tCIIIIIIOpllilll',/lfll..m/r,;,

MllfaJ'/n'I;JtiwiJa

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

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 different groltps 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 Jay devotees. Buddha 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

The episode of Devadatta is a imost a sOilgl:abheila thoullh il IS nOI 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 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:

(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's own 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 tnngas). Tl1is was Ino much ror Devadau3., who deputed to Oo.y[isisa with a number of di~iples . who supported him. It is Mid that at the instMv'(" nf Buddha. Si riputta and Moggal1ttna later won them over t~ Rlhidha's side. Apprr htfl.Jn'(! .JIQU'men,s in th e Nikaj'OJ On~ 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 the 1. 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,

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 fruilS: 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,

,

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 bhikkhu had 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 cause of 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 same parish (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 northern India. There was none at tillt lime in the whole of the Buddhist comm un ity who could resolve the numberless divergences into ODe unirorm 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)

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 ot fully 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 nf Sutl l1 nt~ (or the Sun a-pi!3ka); (ii) Vinu)'odho/'us or ref!n .. i tnri e~ nf the rt1les of disci pl ine (Vinay3.-pi!~ka), (iii) Aftilil.iidl,urot or !hose verie'd in miitlkii ( _ abhidJuJlI/."o); (iv) Dhammokuthikus o r !he preachers of the 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 Mojjhimo Nikii.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 poslerity was re L~ ~. l ~n, SUIIIHlfW.

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 nda the 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.b abo dcvtloped after 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 tX* (If C/JiflUt' fluddhiSIn , p 88. ] Sec Keith, Foreword 10 n. c. Law's Sludl' oj tll~ 1\1(111:OIA a ~ ross the auhc rclllS or this school though not so fre::tuently as th ose of the others. T ilt: earliest epig~aph ical no tice of this school is found in the ins!.:"riptiun on the Mathu ra LiOl] Capi tal (Oloout 120 H.C,),' Il1clltionilll! lhal it had a very st rong oppo· nen t in Duddhila, all adhert:1ll of lht: Sarvastivl\da school. AI Andarab in Afghanistan a ll U ils neighbouri!1g places there were also some fo llowers of Ill b ~huol. During the reign of Huvi ~ ka, one Kamagulya Ut:pusill;!U some relics of Budd ha in t he Warduk vase find presenteu Ihe S;lme to the teachers of the Muhiisllilghika ~chool. The vaul, which contained t he relic·va se WIIS built by the rOlther of Kalllagulya.' At And o. rab, which WOlS t hree days journey from the cuulIlry or t he Wardnks. Yuan Chwang found the ad here nts o f t hi, ~hoo l in three monasteries. The re was another cent re uf Ihl;! school at Karle. in the Btupa 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 came into e'(istenc~. their da tes being. according 10 8urges~ :md Vogel, 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 2

~

R Ch!~T a~sillll~

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

xx. P. 2 (J IIOlin" Ii,d. A"I.. XI (1882), PI'. HM 1 r:. I . xx, ..... 3 " IIt;,I. S Htuf}r. II

AJr"

1'['1

18.)4.

l'uri :ad~la.

£1 ..

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 their cluef 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 :l)' designated as the Andhakas by Duddhagh o~a in the jnlruuul.:liul1 to his cu mmenta ry on Ihe KatMI'Olll lu , O f Ihe no rthern M uha· sanghiku s he mentiuned 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 in its views with a slIght trace of Mah:lyArlism. This disti ncliun of the two groups 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

or

MAnJ.SA.NO H lKAS

(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 p. cit., 11. p p. 261. 269 4 AsI.t M
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 the actual instructium vi BudJhOl. Logic is the 0111) means fo r attaining the SI/mlllum bWII//Ij. Observa nce or diSclplinary' rules is not obligalor~ a::. Ihex: d " nul fit in always ,\>jth the moral ideals of a Bo
2 Ibid. p. 143.

"

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 unlimited 1 Asia Major, II, p. 19 AJpnlS etc" p. 193. 3 The len balas arc::-

2

I 1 ~

4 ~

t>

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.

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-

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 11a schools. 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 him fllmost alllhe powe rs and qualities of a luko/tara Buddha. a nll Ihis discu.sion 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 the 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.

",,(/"tI-

7.

jhfjlllH'imok k/;{lsmniidl,,·.•nmllparrfnattl sunk il
In the KO/lrli~ 'aflllll-a!f"(Jklllltti Buddhaghoia WTltcs that a section of toe Mahiisanghika 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).

83 1 tc oll:er !>(!.'(hJn uf Iht: Mal li.hai.ghil..a!>, who oPIXlse the above \iew. hullh llti 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. is not 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 the two 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 S0 the view of the Vaibha~ik
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/lkop1. 1. cr. ,\ (uh" fJ'I,-i,';bWnuJUfla. p. 1[7.

CIiAPTEIl V I

DOCTRINES OF G ROUP 11 SCHOOLS THE 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. 55 f.

103

nUDOIII~T S"'CT'~

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 views by 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
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

r.

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 Mah if)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 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 MahIbetween Maba kassapa :lnd PUrfU,13 of lJakktul)agiri (near RiiJusrhl). The MahlSasaka VlOaya attached specl311mporta::u:e to the p!rson ofPura03, who Imlsled o n 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 Cou ncil 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 !\'hhis: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 accepted I le same after adding hi; seven rules. Regarding the geographical expansion of the schoo, Prof. Przyluskl POIOIi OUlthat (i) PuralJa refe rs to the peo ple of Mahisaka; (ii) that Ihc alternative name of this school is Manavantaka;3 and (iii) tha t the Vinaya text of thi~ school was found by Fa-hicn in Ceylon. On the basis 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

.$.isakas, and eIght rules according 10 the L>harmaguptakas -

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\lllnkBS

I I an offshool of the S4mmlllyu.

DOCTRINES

O~·

123

C ROUP III SC HOOLS

up 10 the !>ca-bornc: countries, and that it beclrne p:uticubrl y and ""v:lnti. ;md uhim .liel y f.:.'ach"d

p OpU ::lf III M l1 hi · amar.l~a :n

C~~' 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 _ vihl cl l'ctcd a pilla r nml 0. mo ntl silen("c, though a n..!gcli\ e evidence. confima our 5Upposllion tha t the T he raviidin, hod lil!le o r no difTc re1ee with the Mah isasakas as ra r as their doctrines were concerneJ. Va)urlitra furnishes u! with the following inrormtllion regarding the Joc t rine!> of Ihi) school.

DOC/Tines of tne earlfer

MahlJO~a/.:at

The Mahlsasa kas rejecled the "Sabbam anhi"

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~ ~

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 .

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 do not 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 with Iho;e of the Therovadins. Re. Sumyuk(l'QlI),tima, the MahrsCllakas haye nothing lO 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 hold views 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. (ii) There is

laukikasaillyagd!~ti

(right ... iew of a worldly mEln). no IOllkikaJrad(/i!/!Iulrl)'O (faculty of faith obtained by a worldly mall). This is di;;cussed in Ihe /(1'11., XIX. 8 (see abo,e, p. 108).

Oii) There is

Re Alll/sojo f.nd Parjal'Qsthiillo, 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).

OOCTRI:-: ES OF GROt:P UJ SCHOOLS

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 \\.:re \\ith the T he r3 v:1dins, Sml'lil tirli t/(I i nl ~nd uc tory

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 re the \1 Gla-sarvasti\:ldins, KasyapivJ.s, etc. !n lhr

di~trihu t il:'ln,

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 Vdlt: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.ua

S,m.~k rit,

The Sarv.:istivadins selected Mathur;l as the venue of thei r carty H cti\"j t i e~ 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
ler~rrt,J I()

bhi-I~:t'.

"liu

ill the /\oW:l ~ "blhhdc:i.lk~ Va,b!,:i-llJ. ... )_ rror, T"ka~U311 WIIIl.i. cpo {'it .. II. JOS. hYCd .)UhM" Kls hm ir

DOCTRINE_ OF GROUP !II

129

SCHOOU

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 nturn 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 became the 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. ~h;e fncr, p. 44. Sec Infra.

Vasa vadA!r~,

but it may al!lO be

'32

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
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. ' 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), Allupada (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 IJlgha and the rest to the sultas in t he Majjhlma. There are a few 01 these sums In Pah not found in lh= Asama. while a few slTay suuns correspond to passage In the SUltampala, 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 egreement In the order of the arrangement of the

sfllns. 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)'Ultus: 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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sections and incorpo rates a large number of suttas of the Anguttara Njkiiya and a 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. I Y6 -~ 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 to Lo~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 10 MoM (III , pp. 329-420) Al'ydkata to Malia (IV, pp. 67- 139), Gahapati (IV, pp. 208-35), SaciUa (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 stra y agreemen ts ill other sections as well. A fifth .~ga ma was not recognized by tbe 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 or long, but of a number of independent treatis~, which could not be included in any of the four Nikayas . I. ~e Winlernllz, 0". CII. D. 234 fn. 2. TOIIIIg 1'00, V, p. 209.

14{)

J3UDlUUST SECTS IN I"OIA

By Khuddaka, the PdlislS probably meant "other works" or "miscellaneous ..... o rks." 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 on to be collecdvcly called Kl udraskiigama (see above). Vinoyo I'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 together 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 he came across a Sarvastivada-vinaya in \'erses, but the Chinese translation of the 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"QSlu, 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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Plir.(lufohira k a, Sanglu'iI'olNo·paril·asa, Pal icc/iiidaIlQ, Sayallii.rclla and 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 it does, 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 Vinaya As 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 lgit and 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.

!\UDDlI lST SEen 1:"-' I NDIA

142

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 comprehensiveness outlining the general 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 as follows: SikKipadas or Silas; atlainmenli leading to SrOlapatti ; dcvelopment of faith in the Trimtna ; the fruits o f the four :;tages of sanctifica.tion, four Gr),a-pudgalos ~alll)'ok -sal11ka/po o f the eightfold puh; attainment of !Jdhipiidas; practice of SIII!IJUpasl ,linas: exposition of Ihe iiryasatyas; four dhJ'iil/us; ' fO.1f apromiilJo.1; four higher samiipauis (ilru/1Yos) , practice of bliarcllii; 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 the original Sanskrit had I. 2,

"'oia, vii. 12.

cr.

KQij; (Trans]), ii, p. !!iO (n, Sec bi/ra ,

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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. considered as '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::'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 classification o i d ifferent kinds oj deeds. The se\'enth book SaiJgftipary tiya is attributed 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.). This te:(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 hist teachinRs 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 Dr their teacher. It arranges the (}f,armas, both doctrInal 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 the SaiJgfti and [)asuttara Juttolllas~ of tbe Drghonikiiyo. 1.

2.

Kq;u, lulru. p.l\JU;vii If.

cr. Oasottara-tQlra in AM ;t!lra""a"oirJ-~Jo/ild'J'd (Ia"

~rI ). T' ~90.

148

BUDDHI ST SECTS IN 1l\'O IA

Besides these seven recognized texts of the SarvastivMin there "'ere a few other d igests and commentaries dealing with the topics of the Abhidharma. The exhaustive A bhidhar m api ~a ka ,

commentary 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. Anl0Dg the digest s, the most important work is Vasubandhu's 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 an ea rlier digest called th ~ Abhfdharmasiira written b}' Dharmasri. It contained eight Ch:lpler5, viz., dhiiru , SOII's· kora. anl/saya, arya, jiiiina, sallliidhi, miscellaneous siistrQl'orga

or \·(jtfa·l'arga. 1 Among 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 aulti The 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 all times, 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 ion J. For delails 5t:Ie La

Vall~

Poussin's Intra, (0 the Koia, p. b.iiL

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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 the question 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 exactly io 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 (paccuppanIlQbhiillo), 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 regarded 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 give up 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 materiali ty ( rupt:Jbhiil'a)! Ihen nipa become!> permanent. eternally existing

I. 2. 1.

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.

Thi ~

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 when they predicate e"~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 lso be laken as non-existe nl. 2. It is bMva of cachof the five kbandh!l.s, and not the khandhas, that JXrsists in the p :1St, present aDd fUlU re. 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 10 be n:ganJeu as 'sarago'.·

cr

'1he S. admit impermanence (ani/yo/d) of the conStlluents but they contend thllt the "dbarmas" (or bhavas) of the past are transmitted into the present and likewise the "dharmas" or the lulure are latent in the present. This we may ill ustra te, by Clung 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 shape and cololJr E.¥. umi gu:u',1 h"n'u lIaCC"" pomWI/I !Iu fl but umjjafU IS no t iden tical II(lCCuppunllu in the ordinaf)' ~ense, though in purcllpranllU there is \ the dhanna of) u lltr.fala so in thai 5CnliC pucC".Jpptm 'iD iJ ur.agatu. ~ . cr. the views or Sa lt~ 5Choot~ r::. tJllUJiJj'a, pp. 8-Ir.. I !~ tr. I,

.....lth

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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).s The I. In Valurritra this appean also as • separate opi nion of the S.: The ph010mena il,i, It.,,), ,thill, QlU/)'!I/tJ are ciua-I/JOWlfJ'O)'uII) jarfl (Ii) aoi tys!a (xii) lI1InakAya (llij i) padaUya

(xiv) vyat'ljana·tiiYI

(n) pni.lt$alfltltYI-nirodha aI'HI.1~rnk h) a-nirodh ...

us one llnci 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"H Ill .

Arlwts

A ccord ing to the Sarv:islivftdins, Vasumitra SU}S: (i) A srota-apa nna h:ls no chance 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 (limb. 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 dhyanas ; 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 completely I. 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 prUJfla. For Ihe si ~ kinds or arba ts. Kil KIJJa. vi. 56ff k'~vanll::!a

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 fn. 3.

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lind

171

DOrTRINl'.S OF GROUP 111 SCHOOLS

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: B hi k $ u-pnj li l!lot~a

Vinaya-pi!aka

1

D bik~u l,Ji-priitimokp

Khandhaka

l Etatlnra

Sfilra-pi !aka

~ l

Dirgha-ngama Madhyamn-alluma Ekaltara.-agama Safllyukta-agaml K t udrata-:lgama

r Dlfficuh (texts)

Abhidharma-pi!aka

j

Not dllllcult (texIs)

.... SiOfIlgrahu l Snlfl)'ukla

Prof. Przyluskl, o n lh~ basis of the comll"lenHU"y nf K'ouciki on Vasumitra's treatise, remarks lhal this school Wl'lS nnted for Its popularity in Central Asia and 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 Chinese in 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 countries in 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 Ihis I. T ranSlated Into Enllilsh by lical ..j ~kJ a Buddha"

urllJ~/'

It..:

lill~ " Th(! ROl1lu/II(c;

LI·¥Md

lIT1nnHIS'T

"".crI l ::. hllli in mind SOffiC monks Wll O could not be cJ:I~Scd :1 5 anhNl'n!~ of the doctrines of a I.

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.anls A" c*nt Gtagr. uf flllfill, p. 13.

OOCTIH NES Ot' GROUP III SC HOOLS

179

p~nicular

s.;;houl, or probably he mean t, like the Andhakas, a gro up or M:lIouls pcpular in the north. From the several d octrines attfiuuted by Duddhagh')S3 to the Unani.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),

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 Ihe same 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 ternally 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 wornh or 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:
DOCTRL"OES OF GR.OUP IV SCHOOLS

109

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) writes that the 'puggalu' oftbe Viitiiputriyas is neither identical with , nor different from, the constituents (skolldhasJ. In his comments, Kamalasila states that the 'puggala' of the Vatsiputriy.ll.s is the doer of det:d~ and enjoyer of thei r 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 he later 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
DOCTRINES OF GROUP IV

~CEOOLS

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(:e U 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'd and 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 which deri\"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 Iype uf 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. 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 wi lh, 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 or enjoyer) 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 whether the puggafa 1S constituted (so'11kha/O) or unconstituted or neither constit uted nor unconstituted (,, 'e l'a S1l11lkhat 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 Satllkhata, e.g., it is subject to s ukha, dukkha, and so forth; again it has certain aspccts of

DOCTRI~E..S

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 Nibbana o 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 fro m th: Nik&yas, the T h . yuOltug oil ly those which de,uJ~ express a/lllull c f Gil th ings, whilt: the Sam . quote tho~e pas5ages in 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 ill different 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. there exists 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 it pl/sga/a, whi eh eRn rema in only a lo ng wilh kbandhas and w lIIust di sappear when the khnndllJs dimppcnr

or

206

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) as the upholders of the ullaud doctrine should bother their head with identity and difference 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: to

or

which 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 neither tt', 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 dhii/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.

Olher duClr;'"e:; Vasumilra attnb utes to the Vatsiputriyas a few otbcr vicws which h ~ve alreaJy been 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 he I. 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 that the 'indi\iduai" is somet hing inexpressible, being neither Ident iC11 wh h the the 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~.

207

DOCTR Iz,:ES OF GROU P IV SCHOOLS

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 o f 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"'" II Sanmil/)'rIS

toun t in all tile fourleen

p. 5/i

mOlnC:l I ~ i"'tca~

In (hnrt, the

of S:nvh:iva(!in.'

sill:een; so Ihe 13111 mome:!t or the Sa mmiHyucorresponds to the 15111 of Ille Sarvistivldins; see p. 16-1.5. 2. Secallle,pp. 1 \4, \ 25. J. So:oo mllullIit 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 position 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, may be 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/J aSl 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

I. KrJi(l ,lmro .. p, Iv. 2. See aoo\e, p. 101. 3, jI,"(JI,,;W" IU(J , p, 54.

4. s.ee Kit.fe, Ind".1.1'1- hi; V. p, 21_24 fn" qllolinl Anhaprt:lifpa. 3, p. 48. "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-

"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."

209

DOOTRINE5 O P CROU P IV SCH OOLS

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 one o 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 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 HiNA .... Al'A BUDDHISM preserved mainly io the Pali Nikiiyas, Vinaya Pllaka and Abhidharnma Pitaka or in their Sanskrit versions or fragment> of the same so far discovered, B. MUCRO HiNAV.A.NA B UOnI-fIS" repre!tenled hy thevarioussects. which came into existence 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 .

220

Rl ID J)H TST 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 the first 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 pure Hi nayiina Budd hism, we mean only that form of Huddhism

which has been described in a considerable portion of t he Vjnaya Pitaka and the four 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 conclusions reached 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 conclusions are 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 country of Madda ranha, and two Brah mal)a -villages of Kuru, and also from the southern 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.

221

El'lLOOU£

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 .1 4. The religion in its full form w~QJ'" .nd Vina)'tJ.""(/~tJ.gra",lra. SUllo~jbhwigu

J. 1berav3da: Abbidharrma: DhummaUJiigutli. VitharKu,

/}I!iif~karlrii,

Puggalapaiiiiafti, Kathu,·u(lhu, Yumuka and Pal/luilla. Sarv:lstivMa: Abhidhamma: Surigflipuryii)"o. 1)IJii/likaya. I'raj;iaplisiJra,

Dharmnsknndha . VijfitiIJaktiya and Prakara(lOpcdQ. For details see Early Binory etc .. PD. 277 ff.

4. i.e., in the first period. S. Fot a con:parison of the fragments or Sarvlist.vMa Agamls with Ihe corrCl;pondinll portion5 of t,le PJ.1i Hemair..s {'IC., pp. )0 If.

f or the ccrre>pondeac:e.

Nil;.iya~,

"'-""

verbal and otherwise

H~lnk

'

MUllu>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. In the Kaia·,'y~kfl)"~ {p. 12) it Iii stated that the AlJflidharma was prcJch:d in f;-aament s by Buddha.

224

DUDO III ST SECTS IN I:"lD IA

Appearallce oflhe Jatakcu alld A vadil/1as Besides the drorts of the old a nd the new schools to vie with one ano the r in the 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 The Theravndins. They origiTlJlly did not form a 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 their way 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 I ii/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 This verse is noteworthy. Th~ Mahayinists wit l nil l admi l lhat The 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 made rrom

I ~e Jal~ka

commenTary. He, holl'eve r, sll I Cherishes Ihe view Ihal

there was n cntlonic:11 J:uaka·81.101P 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 of the Rucidh ist scriptur es into n ine A ilgas does not refer to ni ne different grou 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$

called

piimmilopaddaiiislra. l JNCORPORATIO~ 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 usion under 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 object being to popularize Budd hism and to show that they were meant as much fo r t 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 attained prominence in the history of the Buddhist raith. The Theraviidins, it will be 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. 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 in the I.H.Q., III, p. ~49.

237

E.PILOGUE

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. 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.. xxi 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 the Kmhill"iJltllll (i, 2. Cy., p. H) !UI.Yi that Ulme of the Mahlsanghilcas hold that Arbals ale not so liable."

t:l'ILOCTlE

245

fin al beatitud~, NiniiJ):l), one of the II!OM important tenets of the H inay,i nic 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 nitCtnha senSe ;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 of Vas 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 ",\hisambudhyll_

dAntli.n damayeyam arnnktin mocayeyam an;ih'auan Uvl!sa}eyllm aparini:vrtAn parinirva.Dayeya!fl."

252

BUDDH IST SECTS IN INOLA

TIlt: Dil'yill'm!ill/II,
innicate pae:c·numbcrs.

/ .P I'ENOI X

263

to this country and again in 645 A. D. on his return journey. He saw n umero us m onasteries but all in rui ns. T he few mo nks he saw were all Mahayanists. The people 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. H e 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 was deserted. 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 for one 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.

264

BLiODIlIST SEGTl' 1:\ INDIA

~~i

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 crossed Uskara 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 was the 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'~g3 I S. Kau';iimbi

B~ ir;\l

7. A lu;,x:h3tra

I!. A)'uto 17. Vaisukha 18 . SrAva>ti 19. Ka pila 20, K u';ln~i:lIra \:'\r:UI3)i 22. 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

KU ~~rllra

.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 Ined 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 phenomena 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 Maililnf(l)"ii-!uua, Buddha predicted t hat at the . end of 1500 yea rs after his demise, 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 the river 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 D harmapala, 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

272

UUDDH1ST

~PCTS

I" L'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 regarded as 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 in accordance 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). I·tsing has missed to mention several other works of Asvaand Nagarjuna, (rOT which see Winternitz, History of Buddhist literature, pp. 256ff.)

gho~a

290

BUDDHIST SECTS I/
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

'292

Belvalkar, Prof. 7-8 Benaras 132 Bhadda 3 Bhadrasena 5, 7 Bhadrika 2 Bhadrayanika 49, J 83 BhadraySniya 55, 207 Bhandarkar，Prof. 2 Bharadvaja 2 BharaharasQtra 185-6，190, 197 Bha 言a 127

BUDDHIST SECTS IN INDIA

Buddhist Council 1，4, 7-11, 13-5， 22-3, 29, 33-4，41, 121, 129, 170， 213’ 218 Buddhist Sects, sources of 48-56; groups of, 49 Buddhist Synod 82, 126 Burgess, Dr. 63, 238 Bu-stoa 2，6-9, 11，15’ 61’ 129, 136, 141 Caitasika 152 BhSvanamarga 165，207, 209 Caityakas 50，52, 58, 64，115，238 Bhavya 7，12, 49, 132，177 Caityas 5-6, 57, 64 Bhikkhuni Nanda 9’ 14 Cakkhuvinfiaoa 112 Bhiksu Naga 6 Campa 141 Bhirukavana 7 CamtamQla 63 Bhita 9 Carntasiri 63 Bihar 58 Candrakirti 191 Bimbisara 2 Cankrama 134 Bindusara 3 Caturdi^a-saAgha 230 Bodh-Gaya 63，72 Cetana 176 Bodhicaryavatara 104 Cetiya 57 Bodhicitta 104-5 Cetiyavadins 48 Bodhipakkhiya dhammas 36 Ceylon 3-4, 11，32, 123, 213-4 Bodhisattva 44，69, 74-8, 103-4，Ceylonese Chronicles 67, 126, 130. 133, 178-9, 240 172, 177,'209, 2 1 1 , 214 Bodhisattva-vada 218 Ceylonese traditions 57，208 Bodhyangas 169 Charida Pajjota 213 Bombay 62 Chan-Nagarika 207 Brahmacariya 104-5 Ch'en lun 173 Brahmacariyavasa 178 Che-Song-lieu 12 Brahmajala 105，137 . China 12’ 127’ 135’ 171, 181 Chinese 11’ 20’ 27, 31; traditions 8 Brahmana Vatsa 6 Chu Fo-nien 143 Brahma vihara 158-9, 163 Citta 45，118, 152, 176, 188;-VipraBrahmi 182 Buddha, teachings of 69, 117，17i yuktas, 176 Buddhadatta 11 Cochin China 135 Buddhaghosa 28-9, 48，64，73, 95，Cullavagga 11, 13, 30, 209, 232 99，107, 109, 146, 153, 165, 168， Cunda 36 Cunningham 224 178-9，200，213, 215, 226 Buddhajiva 11 Buddhamitra 133-4 Dabba Mallaputta 42 Buddhavacana 35, 38，224 DakkhinSgiri 35 Buddhavisaya 26 Danapati 20 Buddhayasas 11’ 171 Darsaka 2 Buddhila 62, 133 Darsanamarga 164, 207 Buddhism, propagation of 129’ 224; Dasadhyaya Vinaya 12，140 Spread of 220 De Groot 171

293

INDEX

Devadatta 34-6, 55 Devasarma 146 Dhamma 38, 40，106, 235 Dhammacakkbw 25 Dhammadhara 34’ 35 Dhammakathikas 41-2 Dhammakmala-Arhat 24 Dhammapada 61 Dhammapala 213 Dhammasariga^i 144 Dhammutarjya 207 Dhanakataka 58，65, 67 DhanavatF 133 Dharmaguptas 17-8, 30, 170-172, 183 Dharmaguptakas 121-2 Dharmaskandha 146 Dharmasoka 29, 33 Dharmatrata 155-7 Dharmottailya 49, 55, 181 DhStukSya 146 DhQta 46 DhQtangas 35 DhQtavada 44 DhOtavadins 36 Dhyanas 108, 161，168-9，183 Dlgha 199 Dighabhanaka 41 Dipankara 60 Dipavamsa 11，29，48，58, 20) Divyavadana 2, 127, 130, 229-30 Dro^ia 17 Dukkha 167, 203-4, 235; realization of, 89; utterance of, 110 Dul-va 11，16 Dundubhissara 177 DussHa 95 Dvangula-kappa 16 Early History of Kaus5mbi 9 Early Monastic Buddhism 24 Easterners 10 Ekabboharikas 48 Ekavyavaharika 49-50, 58 Fa-hien 11’ 60-1, 135, 140 Fa-pao 156 Fergusson 63 French 20

Gamakkhetta 40 Gamantara Kappa 16 Gandhakuti 14 Gandhara 126，128-9, 237-8 Gandharas 235 Gandharapura 231 Ganges 9 Gautamiputra Satakaroi 62 Gavairipati 2, 39, 170 Gayasisa 36 Geography of Early Buddhism 9 Ghosaka 155-7 Gilgit 141 Gokulika 49, 57 Gotama Saipghadeva 143 Graeco-Bactrians 135 Grierson 214 Groups of Schools 49-51 Guha-vihara 133 Guntur district 58, 64，67,�30 Gupta script 133 Haimavata 53, 82, 377-8; sect, 12, 48; Vinaya, 30 Harivarman 70, 118 Harsavardhana 181 Hemavatikas 177 Himavantapadesa 237

Hinayana 32, 69’ 112，117, 126, 179, 219-20, 222，229, 236

Histoire du Bouddhisme Indien 51 History of Buddhism 11 Hiuen Tsang 9, 12，65, 67, 129-30, 134, 143-7, 211-3 Hofinger, M. 20，29-30 Huviska 62, 66’ 182 Iddhipada 138 Identification of Schools 49-50 Iksvaku dynasty 63 Imperial History of India 6 rndriyavijnanas 114 Isvaranirmana 188, 203 I-tsing II, 61, 135，182

Jagat Singh stupa 134 Jaggayyapeta 63, 67 Jaina, tradition � 3

BUDDHIST SECTS IN INDIA

'294

Jalaka 5 Kusumapura 6，14, 63 Jambudvipa 163 Jataka 59-60,104,218, 224-6, 230,236 Lalitavistara 77，103 Java 135 Lamotte, Prof. 51 Jayaswa丨 5-6 Lankadlpa 237 Jetavaniya 49 Lankavatara 78 Jivitendriya 176 Lata 61, 65, 135 J. Masuda 12 66-7, 86, 160-1 Laukikamarga 164, 166 JnanaprasthanasOtra 132, 143-5 Laukika-Saniyagdrsti 108 Jneyavaraya 26 Laukika-Sraddhendriya 108 Law, B.C. 9’ 178 Kaccayana 8, 45 Licchavi 4, 15 Kakavar^i 3，33 Lin li Kouang 68 Kalasoka 4-9, 14, 29, 32-3 Lokottaravada 57，66 Kalinga 67，212 Lokottaravadins 50，64, 142，218 Kalyanamitra 6 Kamadhatu 163，167, 170 Madhyamikavrtti 191 Kamagulya 62，66 Madhyandina 127 Kamarupa 235, 238 Madhyantika 3-4，129, 131, 234-5 Kanauj 9-10，135 Magadha 1-2, 4, 9’ 61, 64-5，129, Kaftci 213-4 131，178 Kahkha 25 Magganana 96 Kapila 193 Magga-phala 120 Karuoa 106, 158-9 Mahabodhivanisa 5， 11 Kashgar 135 Mahadeva 5-7, 13, 20，.22-4, 28’ Kashmir 3-4，6, 23’ 126, 128-32, 143， 30-3，106, 115，130 232, 235, 237-8, 240 Mahakasyapa 2， 22, 61; MahakasKasi 1,6 sapa, 35, 38, 41, 43-4’ 46, 129, Kasyapiya 54, 126, 173, 177-8 170, 218 Kaundinya 122 Mahamoggallana 43-4 Kausambi 10, 122, 128, 134, 141 — 213Mahapadma Nanda 1，6，8，33 Keith 7 Mahapaririibbanasuttanta 34, 45, 75, Kharoasta 332 100, 179 Ki-tsang 12 Mahasanghika 10，22, 24, 26, 29, 33’ Klesavararia 26 47-8, 50，57 Kosala 9-10 Mahavamsa 1, 11’ 33，49, 236-7, 239 Kosambi 9，13，35 Mabavanavihara 14 Kosasthana 154 Mahavastu 30，57，60, 76，81,142，227 Kouie-ki 12, 27，171 Mahavihara 209 Krsna 63-4 Mahaviharavasin 49 Ksayajnana 101-2, 160 Mahavinayadhara 59 Ksudrakavastu 11 Mahavvutpatti 48 Kubjita 8 MahaySna 23，26，30，64, 69，112， Kukkutarama 28 117，126, 179,212，218,227, 229-30 Kumarajiva 32 Mahimsasakas 121, 132 Kusalacitta 167 Mahisasakas 17-20, 50’ 55’ J16，121-3, Kusalamula 96 125-6, 128，160, 218 Kushan period 135，182 Mahlsasaka-vinaya 11, 30，39 s

INDEX

Majjhima-bhanaka 41

295

Nirodha 113 Niyama 104 Nivamokkantikatha 78,104 N. N. Ghosh 9

Majjhima-Nikaya 37, 41，79, 102, Nltartha 317, 159 105，137, 233

Malawa 10’ 235 Manjusrimulakalpa 】，4-7，11, 238 Marshall，John, Sir 9 Mathura 3，9-10, 28, 30’ 127-9, 132-3, 1 8 1 , 2 3 2 , 2 3 - f , 2 3 9 Mutikadharas 41 Matipur 135 Maxmuller 7 Menander 133, 135 Metta 106 Micchattaaiyama 104 Milinda 239 Milindapanha 135, 160

Obermiller 2, 11, 17-8，174

Oldenberg 224 Orissa 64 Paccantima Janapada 45 Paccayas 96 Pacuiaka 8 Pacittiya 16 Paisaci 214 Pali II，15, 19，41，81，129, 182; Moggallana 36-7，43 Grammar, 8; traditions 57，67, Moggaliputta 33，126, 234 121’ 129，174, 233; school, 103; Moggaliputta-Tissu 9, 129 30. 233, suttas 100 236-7 Pamcamatuka 60 Mulasarvastivada 30 Panini 6-8; school 9; Vyakaraoa 7 Mulasarvastivadins 136， 141 Pafinattivadins 48 Mulasarvastivada-Vinaya 11, 16，127, Parajikas 22 141 Paramartha 23-4, 69, 117 M _ a 3-4 Paramis 104 Mysore 123 Paravitarao§. 25 Pataliputra 9-11, 15, 23, 28，50，58， Naga 6-7, 31 60-5, 82，127-31, 135，213-4 Nagadasaka 2-4 Persia 135 Nagarjuna 112, 126, 183, 219，238 Peshawar 132 Nagarjimikonda 50, 59, 63-5, 67-8, Phala 120 116，118，218 Pilindavatsa 2 Nanda 2-3, 5-8, 31 Pindola Bharadvaja 2 Nandivardhana 5 Pitaka 41-2, 58，80’ 101, 118，126. Nanjio 60, 140’ 171, 182 151，182，196, 214 Nan-kin 12 P'ou-koung 156 Narada 3 Poussin, L. de la Valine, Prof. 16-7， Nafa-bhata-vihara 127 142，146-7, 175，193, 209 Netrpadasastra 127 Prajnapti 194 Nibbana 113, 150, 180, 184. 198. Prajnaptivadins 50，58，66, 98, 118 200, 203-4’ 222 Prakaranapada 145 Nibbanabhava 150-1 Prakrit 19’ 118 Nigantha-Nataputta 9, 36’ 45’ 147 Prasenajit 3 Nikayas 34, 36，39，57, 168，199, Przyluski 9-10, 39，60，122-3, 128, 205，223-4, 231 171-2, 177 Nika>a-Sangraha 11 Pubbaseliyas 114, 116-17 Nirvana 46, 89，H6-7, 161-2, 175, Pudgala 174-5, 183-7, 192，195戍 206，216 183-5, 192-3, 216, 235

'296 Pudgala-vada 184, 189 Puranas J, 4-5, 33’ 39，322, 170 Purana of Dakkhinagiri 218 Queen MayS 12, 77, 79，163

SchieTner 5-6, 11 Sisunaga 4, 32-3 Sravakas 21，78-9，105 Sravakabodhi 7，229 Sthavira 10，13, 32, 67, 115, 130,

Rahula 2，43, 74

Sthaviravada 177，2 U

Rahulabhadra 132,136 Rajagaha 4 Rajagirikas 118 Rajagiha 10，135 Rajyasrl 181 Raychaudhury 1, 46 Revata 9-10, 13-15 Revata khadiravanfya 43 Rockhill, W. W. 11 Rudraka Ramaputra 205 RQpa-bhava �49-50 RUpadhatu 170，201 Sabbakami 8-10，15

BUDDHIST SECTS IN INDIA

132, 211-4

Sthiramaii 6-7 Sumana 8-10，15 Surasena 5，7-8，127 Sural 212 Suttantas 42-3 Suttantikas 41-2 Sutralankara 78

Takakusu, Prof. 142，146 Tamrasatiyas 50 Tamravarniya-Nikaya 212 T'an-tai 171

Taranatha 4-8，11，49, 129, 131, 173, 234, 238, 240

Sabbanfiutanana 25 Tarkajvala 174, 183 Sahajati 9，14 Tassho 12 Sailas 52，172, 218 Tattvasangraha 189, 206 Saila schools 57-8，64’ 93，98’ 109，Tavatimsa 163 115-6 Tchou-fu-nien 11 Sambboga-Kaya 99 Thera 32; Purana 35 SambhQta Sanavasi 8-10, 13，15，Theravada 16’ 56, 105, 121, 127-8’ 148，179, 182, 211, 214. 222, 233 128-9, 132 Theravadins 10’ 19, 24’ 26, 38，47， Sambuddha 3 Sarpkrantivadins 50，175 Sammitiyas 56, 163，174，181-5, 189’

87’ 93, 98, 121，123, 126, 128, 130, 213，218, 223, 228-9. 232, 234

Thiti 113 191’ 207-8, 215 Tibet 7，31 Sammitiya School 131 Sammitiya Nikaya Sastra 184, 189，Tikapatthana 209 Traividyas 21 193 Tripitaka 23, 133-4 SSilchi 177 Sangha 6’ 13，20-1, 23-5，29-41，106, Triratna 46 Tukhara 131 119-20，125, 129，131，172, 233 Tu^akuci 3 Sarighabheda 34-5, 37-8 Safijaya 5 Saranath 134, 181-2 Ubbahika 14-5 Sarvastivada 12，22，53，62, 70， Ubhatobhagavimutta Arhats 24 126-8’ 131-2，174-6, 222, 232-3 Ucchedavada 200 Sarvastivadins 10, 18-20, 43，50, 86-7’ Udaya 133 121，123，126, 133, 208’ 215-228 Udayana 135 Satyasiddhi-^astra 118 Udayibhadda 1-3 Sautrantikas 43, 55，174-6, 215 Ugrasena 5

INDEX

297

Vibhasa 24, 43 Vigatasoka 240 Vijnanas 111’ 154，169, 188，216 Vijnanavada 23, 189 Vijriapti 94，144 Vimamsa 96 Vimutti 114, 125, 160，165，172 Vinaya 10, J3, 18, 20’ 35, 38, 40, 52-3, 45, 140，170’ 223 Vacisarpkhara 109 Vinaya-matrka-Sutra 12 Vaibhasikas 43; school 127-8 Vinaya Pitaka 21-2, 59 Vaisali 4, 9-10, 13-4, 18-21, 29, 33, Vinnaoakhandha 112 128，132, 134，137 Vinfiatti 95 Vajiriya 48 Vipassanabhinivesa 24 Vajjiputtakas 29, 132 Vipasyaaa 127 Valukarama 14 Vtrasena 5 Valuka Sangharama 20，21 Visoka 4-5 Valuraka 62 Vogel Dr. 124 Vanaspara 134 Voharo 80 Varanasi 232, 237 Watters 10, 28, 32 Vararwci 6-8 Weber 7 Vaslbhutas 21 Westerners 9-10,15 Vasistlputra siri Pulumayi 62 Winternitz 224 Vassakara 40 Vasubandhu 128, 155-8，174, 183-4, Wogihara, Prof. 193 195’ 219 Yamuna 10 Vatsa 131 Yasa 5，8-10, J3-5, 128, 179 Vatsiputriyas 6 Yavanas 135, 172, 236 Vatthupamasutta 46 Yogacara 114 Vedanta 206 Yojana 17 Vetulyakas 48, 98 Yonaka 172 Vibhajyavada 208 Yuan Chwang 28, 31-2, 44, 61, 131, Vibhajyavadins 208，209，211 135’ 182 Ujjaini/Uiieni 10, 212, 214, 235, 239 Upadhyayas 22 Urumunda 127 Uttarakuru 163 Uttarapathakas 56, 112’ 178-9 Upagupta 3, 127, 129-31, 2^3-4, 237-8 Upali 22, 41-5’ 213 Uttarjyas 50