Difference between revisions of "Mulasarvastivada"
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− | The [[Mūlasarvāstivāda]] ([[Sanskrit]]: {{SanskritBig|[[मूलसर्वास्तिवाद]]}}; [[traditional]] {{Wiki|Chinese}}: [[根本說一切有部]]; pinyin: [[Gēnběn Shuō Yīqièyǒu Bù]]) was one of the [[early Buddhist schools]] of [[India]]. The origins of the [[Mūlasarvāstivāda]] and their relationship to the [[Sarvāstivāda]] sect still remain largely unknown, although various theories [[exist]]. The [[Mūlasarvāstivāda Vinaya | + | The [[Mūlasarvāstivāda]] ([[Sanskrit]]: {{SanskritBig|[[मूलसर्वास्तिवाद]]}}; [[traditional]] {{Wiki|Chinese}}: [[根本說一切有部]]; pinyin: [[Gēnběn Shuō Yīqièyǒu Bù]]) was one of the [[early Buddhist schools]] of [[India]]. |
+ | |||
+ | The origins of the [[Mūlasarvāstivāda]] and their relationship to the [[Sarvāstivāda]] [[sect]] still remain largely unknown, although various theories [[exist]]. | ||
+ | |||
+ | The [[Mūlasarvāstivāda Vinaya lineage]] has been preserved by [[Tibetans]] and {{Wiki|Mongolians}} up to the {{Wiki|present}}, although until recently, only [[Mūlasarvāstivādin]] [[bhikṣus]] existed — the [[lineage]] of the [[bhikṣuṇīs]] had been lost. | ||
+ | |||
==History== | ==History== | ||
+ | |||
===In [[India]]=== | ===In [[India]]=== | ||
− | |||
− | : The uncertainty around this school has led to a number of {{Wiki|hypotheses}}. | + | The relationship of the [[Mūlasarvāstivāda]] to the [[Sarvāstivāda]] school is a {{Wiki|matter}} of dispute; {{Wiki|modern}} [[scholars]] lean towards classifying them as {{Wiki|independent}}. |
+ | |||
+ | [[Yijing]] claimed that they derived their [[name]] from [[being]] an offshoot of [[Sarvāstivāda]], but [[Buton Rinchen Drub]] stated that the [[name]] was a homage to [[Sarvāstivāda]] as the "[[root]]" ([[mūla]]) of all [[Buddhist]] schools. | ||
+ | |||
+ | number of theories have been posited by {{Wiki|academics}} as to how the two are related, which [[Bhikkhu Sujato]] summaries as follows: | ||
+ | |||
+ | |||
+ | : The uncertainty around this school has led to a number of {{Wiki|hypotheses}}. {{Wiki|Frauwallner}}’s {{Wiki|theory}} holds that the [[Mūlasarvāstivāda Vinaya]] is the [[disciplinary code]] of an early [[Buddhist]] {{Wiki|community}} based in {{Wiki|Mathura}}, which was quite {{Wiki|independent}} in its establishment as a [[monastic]] {{Wiki|community}} from the [[Sarvāstivādins]] of {{Wiki|Kaśmir}} (although of course this does not mean that they were different in terms of [[doctrine]]). | ||
+ | |||
+ | [[Wikipedia:Étienne Lamotte|Lamotte]], opposing [[Frauwallner]], asserts that the [[Mūlasarvāstivāda Vinaya]] was a late {{Wiki|Kaśmīr}} compilation made to complete the [[Sarvāstivādin Vinaya]]. | ||
+ | |||
+ | Warder suggests that the [[Mūlasarvāstivādins]] were a later [[development]] of the [[Sarvāstivāda]], whose main innovations were {{Wiki|literary}}, the compilation of the large [[Vinaya]] and the [[Saddharmasmṛtyupasthāna Sūtra]], which kept the early [[doctrines]] but brought the style up to date with contemporary {{Wiki|literary}} developments. | ||
+ | |||
+ | |||
+ | |||
+ | pulls the rug out from all these theories by asserting that [[Sarvāstivādin]] and [[Mūlasarvāstivādin]] are really the same. | ||
+ | |||
+ | Meanwhile, Willemen, Dessein, and Cox have developed the {{Wiki|theory}} that the [[Sautrantikas]], a branch or tendency within the [[Sarvāstivādin]] group of schools, emerged in [[Gandhāra]] and {{Wiki|Bactria}} around 200 CE. | ||
+ | |||
+ | Although they were the earlier group, they temporarily lost ground to the {{Wiki|Kaśmīr}} [[Vaibhāśika]] school due to the {{Wiki|political}} [[influence]] of {{Wiki|Kaṇiṣka}}. | ||
+ | |||
+ | |||
+ | |||
+ | In later years the [[Sautrantikas]] became known as [[Mūlasarvāstivādins]] and regained the ascendancy. | ||
+ | |||
+ | I have elsewhere given my [[reasons]] for disagreeing with the theories of Enomoto and Willemen et al. | ||
+ | |||
+ | Neither Warder nor [[Wikipedia:Étienne Lamotte|Lamotte]] give sufficient {{Wiki|evidence}} to back up their theories. | ||
+ | |||
+ | We are left with [[Frauwallner's]] {{Wiki|theory}}, which in this [[respect]] has stood the test of [[time]]. | ||
[[File:Url-55.jpg|thumb|250px|]] | [[File:Url-55.jpg|thumb|250px|]] | ||
− | According to Gregory Schopen, the [[Mūlasarvāstivāda]] developed during the 2nd century CE and went into {{Wiki|decline}} in [[India]] by the 7th century. | + | |
+ | |||
+ | According to [[Gregory Schopen]], the [[Mūlasarvāstivāda]] developed during the 2nd century CE and went into {{Wiki|decline}} in [[India]] by the 7th century. | ||
+ | |||
+ | |||
===In {{Wiki|Central Asia}}=== | ===In {{Wiki|Central Asia}}=== | ||
− | The [[Mūlasarvāstivāda]] were prevalent at times throughout {{Wiki|Central Asia}} due to {{Wiki|missionary}} [[activities]] performed in the region. A number of [[scholars]] identify three {{Wiki|distinct}} major phases of {{Wiki|missionary}} [[activities]] seen in the [[history of Buddhism]] in {{Wiki|Central Asia}}, which are associated with the following sects chronologically:[5] | + | |
+ | |||
+ | The [[Mūlasarvāstivāda]] were prevalent at times throughout {{Wiki|Central Asia}} due to {{Wiki|missionary}} [[activities]] performed in the region. | ||
+ | |||
+ | A number of [[scholars]] identify three {{Wiki|distinct}} major phases of {{Wiki|missionary}} [[activities]] seen in the [[history of Buddhism]] in {{Wiki|Central Asia}}, which are associated with the following sects chronologically:[5] | ||
+ | |||
# [[Dharmaguptaka]] | # [[Dharmaguptaka]] | ||
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# [[Mūlasarvāstivāda]] | # [[Mūlasarvāstivāda]] | ||
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− | In the 7th century, [[Yijing]] writes that the [[Mūlasarvāstivāda]] were prominent throughout the {{Wiki|kingdom}} of Śrīvijaya ({{Wiki|modern}} day {{Wiki|Indonesia}}). [[Yijing]] stayed in Śrīvijaya for six to seven years, during which [[time]] he studied [[Sanskrit]] and translated [[Sanskrit]] texts into {{Wiki|Chinese}}. [[Yijing]] states that the [[Mūlasarvāstivāda vinaya]] was almost universally adopted in this area. He writes that the [[subjects]] studied, as well as the rules and {{Wiki|ceremonies}}, were [[essentially]] the same in this region as they were in [[India]]. [[Yijing]] described these islands as generally "[[Hīnayāna]]" in orientation, but writes that the Melayu {{Wiki|Kingdom}} included [[Mahāyāna]] teachings such as [[Asaṅga's]] [[Yogācārabhūmi Śāstra]]. | + | ===In [[Śrīvijaya]]=== |
+ | |||
+ | |||
+ | In the 7th century, [[Yijing]] writes that the [[Mūlasarvāstivāda]] were prominent throughout the {{Wiki|kingdom}} of [[Śrīvijaya]] ({{Wiki|modern}} day {{Wiki|Indonesia}}). | ||
+ | |||
+ | [[Yijing]] stayed in [[Śrīvijaya]] for six to seven years, during which [[time]] he studied [[Sanskrit]] and translated [[Sanskrit]] texts into {{Wiki|Chinese}}. | ||
+ | |||
+ | [[Yijing]] states that the [[Mūlasarvāstivāda vinaya]] was almost universally adopted in this area. | ||
+ | |||
+ | He writes that the [[subjects]] studied, as well as the {{Wiki|rules}} and {{Wiki|ceremonies}}, were [[essentially]] the same in this region as they were in [[India]]. | ||
+ | |||
+ | [[Yijing]] described these islands as generally "[[Hīnayāna]]" in orientation, but writes that the Melayu {{Wiki|Kingdom}} included [[Mahāyāna]] teachings such as [[Asaṅga's]] [[Yogācārabhūmi Śāstra]]. | ||
+ | |||
+ | |||
==[[Vinaya]] [[lineage]]== | ==[[Vinaya]] [[lineage]]== | ||
− | The [[Mūlasarvāstivāda vinaya]] is one of three surviving [[vinaya]] [[lineages]], along with the [[Dharmaguptaka]] and [[Theravāda]]. The [[Tibetan]] [[Emperor]] [[Ralpacan]] restricted [[Buddhist]] [[ordination]] to the [[Mūlasarvāstivādin]] [[vinaya]]. As {{Wiki|Mongolian}} [[Buddhism]] was introduced from [[Tibet]], {{Wiki|Mongolian}} [[ordination]] follows this rule as well. | + | |
+ | |||
+ | The [[Mūlasarvāstivāda vinaya]] is one of three surviving [[vinaya]] [[lineages]], along with the [[Dharmaguptaka]] and [[Theravāda]]. | ||
+ | |||
+ | The [[Tibetan]] [[Emperor]] [[Ralpacan]] restricted [[Buddhist]] [[ordination]] to the [[Mūlasarvāstivādin]] [[vinaya]]. As {{Wiki|Mongolian}} [[Buddhism]] was introduced from [[Tibet]], {{Wiki|Mongolian}} [[ordination]] follows this {{Wiki|rule}} as well. | ||
The [[Mūlasarvāstivāda Vinaya]] is extant in [[Tibetan]] (9th century translation) and {{Wiki|Chinese}} (8th century translation), and to some extent in the original [[Sanskrit]]. | The [[Mūlasarvāstivāda Vinaya]] is extant in [[Tibetan]] (9th century translation) and {{Wiki|Chinese}} (8th century translation), and to some extent in the original [[Sanskrit]]. |
Latest revision as of 23:44, 25 March 2015
The Mūlasarvāstivāda (Sanskrit: मूलसर्वास्तिवाद; traditional Chinese: 根本說一切有部; pinyin: Gēnběn Shuō Yīqièyǒu Bù) was one of the early Buddhist schools of India.
The origins of the Mūlasarvāstivāda and their relationship to the Sarvāstivāda sect still remain largely unknown, although various theories exist.
The Mūlasarvāstivāda Vinaya lineage has been preserved by Tibetans and Mongolians up to the present, although until recently, only Mūlasarvāstivādin bhikṣus existed — the lineage of the bhikṣuṇīs had been lost.
History
In India
The relationship of the Mūlasarvāstivāda to the Sarvāstivāda school is a matter of dispute; modern scholars lean towards classifying them as independent.
Yijing claimed that they derived their name from being an offshoot of Sarvāstivāda, but Buton Rinchen Drub stated that the name was a homage to Sarvāstivāda as the "root" (mūla) of all Buddhist schools.
number of theories have been posited by academics as to how the two are related, which Bhikkhu Sujato summaries as follows:
- The uncertainty around this school has led to a number of hypotheses. Frauwallner’s theory holds that the Mūlasarvāstivāda Vinaya is the disciplinary code of an early Buddhist community based in Mathura, which was quite independent in its establishment as a monastic community from the Sarvāstivādins of Kaśmir (although of course this does not mean that they were different in terms of doctrine).
Lamotte, opposing Frauwallner, asserts that the Mūlasarvāstivāda Vinaya was a late Kaśmīr compilation made to complete the Sarvāstivādin Vinaya.
Warder suggests that the Mūlasarvāstivādins were a later development of the Sarvāstivāda, whose main innovations were literary, the compilation of the large Vinaya and the Saddharmasmṛtyupasthāna Sūtra, which kept the early doctrines but brought the style up to date with contemporary literary developments.
pulls the rug out from all these theories by asserting that Sarvāstivādin and Mūlasarvāstivādin are really the same.
Meanwhile, Willemen, Dessein, and Cox have developed the theory that the Sautrantikas, a branch or tendency within the Sarvāstivādin group of schools, emerged in Gandhāra and Bactria around 200 CE.
Although they were the earlier group, they temporarily lost ground to the Kaśmīr Vaibhāśika school due to the political influence of Kaṇiṣka.
In later years the Sautrantikas became known as Mūlasarvāstivādins and regained the ascendancy.
I have elsewhere given my reasons for disagreeing with the theories of Enomoto and Willemen et al.
Neither Warder nor Lamotte give sufficient evidence to back up their theories.
We are left with Frauwallner's theory, which in this respect has stood the test of time.
According to Gregory Schopen, the Mūlasarvāstivāda developed during the 2nd century CE and went into decline in India by the 7th century.
In Central Asia
The Mūlasarvāstivāda were prevalent at times throughout Central Asia due to missionary activities performed in the region.
A number of scholars identify three distinct major phases of missionary activities seen in the history of Buddhism in Central Asia, which are associated with the following sects chronologically:[5]
In Śrīvijaya
In the 7th century, Yijing writes that the Mūlasarvāstivāda were prominent throughout the kingdom of Śrīvijaya (modern day Indonesia).
Yijing stayed in Śrīvijaya for six to seven years, during which time he studied Sanskrit and translated Sanskrit texts into Chinese.
Yijing states that the Mūlasarvāstivāda vinaya was almost universally adopted in this area.
He writes that the subjects studied, as well as the rules and ceremonies, were essentially the same in this region as they were in India.
Yijing described these islands as generally "Hīnayāna" in orientation, but writes that the Melayu Kingdom included Mahāyāna teachings such as Asaṅga's Yogācārabhūmi Śāstra.
Vinaya lineage
The Mūlasarvāstivāda vinaya is one of three surviving vinaya lineages, along with the Dharmaguptaka and Theravāda.
The Tibetan Emperor Ralpacan restricted Buddhist ordination to the Mūlasarvāstivādin vinaya. As Mongolian Buddhism was introduced from Tibet, Mongolian ordination follows this rule as well.
The Mūlasarvāstivāda Vinaya is extant in Tibetan (9th century translation) and Chinese (8th century translation), and to some extent in the original Sanskrit.