Difference between revisions of "Saṃmitīya"
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| − | The [[Saṃmitīya]] ([[Sanskrit]]; {{Wiki|Chinese}}: [[正量部]]; pinyin: [[Zhèngliàng Bù]]) were one of the eighteen or twenty [[early Buddhist schools]] in [[India]], and were an offshoot of the Vātsīputrīya sect. Like its predecessor, it claims the [[person]] ([[Sanskrit]]: [[pudgala]]) as a carrier of [[skandhas]] endures, and as such was a representative (perhaps the most prominent one) of the [[Pudgalavāda]] schools. | + | The [[Saṃmitīya]] ([[Sanskrit]]; {{Wiki|Chinese}}: [[正量部]]; pinyin: [[Zhèngliàng Bù]]) were one of the eighteen or twenty [[early Buddhist schools]] in [[India]], and were an offshoot of the [[Vātsīputrīya]] [[sect]]. Like its predecessor, it claims the [[person]] ([[Sanskrit]]: [[pudgala]]) as a carrier of [[skandhas]] endures, and as such was a representative (perhaps the most prominent one) of the [[Pudgalavāda]] schools. |
[[Language]] | [[Language]] | ||
| − | The [[Tibetan]] historian [[Buton Rinchen]] Drub wrote that the [[Mahāsāṃghikas]] used Prākrit, the [[Sarvāstivādins]] used [[Sanskrit]], the [[Sthaviravāda]] used [[Paiśācī]], and the [[Saṃmitīya]] used [[Apabhraṃśa]]. | + | The [[Tibetan]] historian [[Buton Rinchen]] Drub wrote that the [[Mahāsāṃghikas]] used [[Prākrit]], the [[Sarvāstivādins]] used [[Sanskrit]], the [[Sthaviravāda]] used [[Paiśācī]], and the [[Saṃmitīya]] used [[Apabhraṃśa]]. |
History | History | ||
| − | The distinguished [[Buddhologist]] {{Wiki|Étienne Lamotte}}, using the writings of the {{Wiki|Chinese}} traveler [[Xuanzang]], asserted that the [[Saṃmitīya]] were in all likelihood the most populous non-Mahāyāna sect in [[India]], comprising double the number of the next largest sect, although [[scholar]] L. S. Cousins revised his estimate down to a quarter of all non-Mahāyāna [[monks]], still the largest overall. The [[Saṃmitīya]] sect seems to have been particularly strong in the Sindh, where one [[scholar]] estimates 350 [[Buddhist]] [[monasteries]] were [[Saṃmitīya]] of a total of 450. This area was rapidly Islamized in the wake of the Arab conquest. | + | The {{Wiki|distinguished}} [[Buddhologist]] {{Wiki|Étienne Lamotte}}, using the writings of the {{Wiki|Chinese}} traveler [[Xuanzang]], asserted that the [[Saṃmitīya]] were in all likelihood the most populous non-Mahāyāna [[sect]] in [[India]], comprising double the number of the next largest [[sect]], although [[scholar]] [[L. S. Cousins]] revised his estimate down to a quarter of all non-Mahāyāna [[monks]], still the largest overall. The [[Saṃmitīya]] [[sect]] seems to have been particularly strong in the {{Wiki|Sindh}}, where one [[scholar]] estimates 350 [[Buddhist]] [[monasteries]] were [[Saṃmitīya]] of a total of 450. This area was rapidly Islamized in the wake of the Arab conquest. |
| − | The end of the [[Saṃmitīya]] sect appears to coincide with the overall decline of [[Buddhism]] in [[India]]. | + | The end of the [[Saṃmitīya]] [[sect]] appears to coincide with the overall {{Wiki|decline}} of [[Buddhism]] in [[India]]. |
Conflicts with other [[Buddhists]] | Conflicts with other [[Buddhists]] | ||
| − | The {{Wiki|Chinese}} [[pilgrim]] [[Xuanzang]] reported that the [[Saṃmitīya]] of [[Sindh]] "have narrow [[views]] and attack the [[Mahāyāna]]," while the [[Tibetan]] historian [[Tāranātha]] reported that the [[Saṃmitīya]] were staunchly anti-[[Mahāyāna]] and anti-[[Vajrayāna]], with [[Saṃmitīya]] [[monks]] from the [[Sindh]] burning [[tantric]] [[scriptures]] and destroying a silver image of [[Hevajra]] at [[Vajrāsana]] [[monastery]] in [[Bodh Gaya]]. | + | The {{Wiki|Chinese}} [[pilgrim]] [[Xuanzang]] reported that the [[Saṃmitīya]] of [[Sindh]] "have narrow [[views]] and attack the [[Mahāyāna]]," while the [[Tibetan]] historian [[Tāranātha]] reported that the [[Saṃmitīya]] were staunchly anti-[[Mahāyāna]] and anti-[[Vajrayāna]], with [[Saṃmitīya]] [[monks]] from the [[Sindh]] burning [[tantric]] [[scriptures]] and destroying a {{Wiki|silver}} image of [[Hevajra]] at [[Vajrāsana]] [[monastery]] in [[Bodh Gaya]]. |
| − | In the biography of [[Xuanzang]], it is recounted that an elderly [[brahmin]] and follower of the [[Saṃmitīya]] sect named [[Prajñāgupta]] had composed a treatise in 700 verses which opposed the [[Mahāyāna]] teachings. In response, while living at [[Nālandā]], [[Xuanzang]] wrote a [[Sanskrit]] work in 1600 verses to refute this text, called The [[Destruction]] of [[Heresy]]. In this context, the [[Saṃmitīya]] sect was regarded as heretical. | + | In the {{Wiki|biography}} of [[Xuanzang]], it is recounted that an elderly [[brahmin]] and follower of the [[Saṃmitīya]] [[sect]] named [[Prajñāgupta]] had composed a treatise in 700 verses which opposed the [[Mahāyāna]] teachings. In response, while living at [[Nālandā]], [[Xuanzang]] wrote a [[Sanskrit]] work in 1600 verses to refute this text, called The [[Destruction]] of [[Heresy]]. In this context, the [[Saṃmitīya]] [[sect]] was regarded as {{Wiki|heretical}}. |
{{W}} | {{W}} | ||
[[Category:Buddhist Philosophy]] | [[Category:Buddhist Philosophy]] | ||
Latest revision as of 06:40, 13 March 2015
The Saṃmitīya (Sanskrit; Chinese: 正量部; pinyin: Zhèngliàng Bù) were one of the eighteen or twenty early Buddhist schools in India, and were an offshoot of the Vātsīputrīya sect. Like its predecessor, it claims the person (Sanskrit: pudgala) as a carrier of skandhas endures, and as such was a representative (perhaps the most prominent one) of the Pudgalavāda schools.
The Tibetan historian Buton Rinchen Drub wrote that the Mahāsāṃghikas used Prākrit, the Sarvāstivādins used Sanskrit, the Sthaviravāda used Paiśācī, and the Saṃmitīya used Apabhraṃśa. History
The distinguished Buddhologist Étienne Lamotte, using the writings of the Chinese traveler Xuanzang, asserted that the Saṃmitīya were in all likelihood the most populous non-Mahāyāna sect in India, comprising double the number of the next largest sect, although scholar L. S. Cousins revised his estimate down to a quarter of all non-Mahāyāna monks, still the largest overall. The Saṃmitīya sect seems to have been particularly strong in the Sindh, where one scholar estimates 350 Buddhist monasteries were Saṃmitīya of a total of 450. This area was rapidly Islamized in the wake of the Arab conquest.
The end of the Saṃmitīya sect appears to coincide with the overall decline of Buddhism in India. Conflicts with other Buddhists
The Chinese pilgrim Xuanzang reported that the Saṃmitīya of Sindh "have narrow views and attack the Mahāyāna," while the Tibetan historian Tāranātha reported that the Saṃmitīya were staunchly anti-Mahāyāna and anti-Vajrayāna, with Saṃmitīya monks from the Sindh burning tantric scriptures and destroying a silver image of Hevajra at Vajrāsana monastery in Bodh Gaya.
In the biography of Xuanzang, it is recounted that an elderly brahmin and follower of the Saṃmitīya sect named Prajñāgupta had composed a treatise in 700 verses which opposed the Mahāyāna teachings. In response, while living at Nālandā, Xuanzang wrote a Sanskrit work in 1600 verses to refute this text, called The Destruction of Heresy. In this context, the Saṃmitīya sect was regarded as heretical.
