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| − | The Prajñaptivāda (Sanskrit; traditional Chinese: 說假部; pinyin: Shuō Jiǎ Bù) was one of the [[early Buddhist schools]] in India, and part of the [[Mahasamghika|Mahāsāṃghika]] branch of [[Buddhism]]. The Prajñaptivādins were also known as the ''[[Bahusrutiya|Bahuśrutiya]]-Vibhajyavādins''. | + | The '''[[Prajñaptivāda]]''' (Sanskrit; traditional Chinese: 說假部; pinyin: Shuō Jiǎ Bù) was one of the [[early Buddhist schools]] in India, and part of the [[Mahasamghika|Mahāsāṃghika]] branch of [[Buddhism]]. The [[Prajñaptivādins]] were also known as the ''[[Bahusrutiya|Bahuśrutiya]]-Vibhajyavādins''. |
[[File:000x297x1.jpg|thumb|250px|]] | [[File:000x297x1.jpg|thumb|250px|]] | ||
== History == | == History == | ||
| − | According to [[Vasumitra]], the Prajñaptivāda school is said to have developed as one of several [[Mahāsāṃghika]] sub-schools.<ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> They are recorded as having taken up residence in the {{Wiki|Himalayas}}.<ref>Sree Padma. Barber, Anthony W. ''Buddhism in the Krishna River Valley of Andhra.'' 2008. p. 68.</ref> According to [[Taranatha|Tāranātha]], the Prajñaptivādins continued to flourish in {{Wiki|Magadha}} through the [[Wikipedia:Pala empire|Pāla dynasty]], as late as the 10th century CE.<ref>Warder, A.K. ''Indian Buddhism''. 2000. p. 282</ref><ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 218</ref> [[A.K. Warder]] writes that the Prajñaptivādins were not known to have left Buddhism's original territory in the eastern regions of India.<ref>Warder, A.K. ''Indian Buddhism''. 2000. p. 282</ref> | + | According to [[Vasumitra]], the [[Prajñaptivāda]] school is said to have developed as one of several [[Mahāsāṃghika]] sub-schools.<ref>Harris, Ian Charles. ''The Continuity of [[Madhyamaka]] and [[Yogacara]] in Indian [[Mahayana]] [[Buddhism]].'' 1991. p. 98</ref> They are recorded as having taken up residence in the {{Wiki|Himalayas}}.<ref>Sree Padma. Barber, Anthony W. ''[[Buddhism]] in the Krishna River Valley of Andhra.'' 2008. p. 68.</ref> According to [[Taranatha|Tāranātha]], the Prajñaptivādins continued to flourish in {{Wiki|Magadha}} through the [[Wikipedia:Pala empire|Pāla dynasty]], as late as the 10th century CE.<ref>Warder, A.K. ''Indian Buddhism''. 2000. p. 282</ref><ref>Walser, Joseph. ''[[Nāgārjuna]] in Context: [[Mahāyāna]] [[Buddhism]] and Early Indian Culture.'' 2005. p. 218</ref> [[A.K. Warder]] writes that the [[Prajñaptivādins]] were not known to have left [[Buddhism]]'s original territory in the eastern regions of India.<ref>Warder, A.K. ''Indian Buddhism''. 2000. p. 282</ref> |
== Doctrines and teachings == | == Doctrines and teachings == | ||
| − | The ''Samayabhedhoparacanacakra'' records that the doctrines of the Prajñaptivāda school were similar to those of the main Mahāsāṃghika school.<ref>Dutt, Nalinaksha. ''Buddhist Sects in India.'' 1998. p. 118</ref> | + | The ''[[Samayabhedhoparacanacakra]]'' records that the [[doctrines]] of the [[Prajñaptivāda]] school were similar to those of the main [[Mahāsāṃghika]] school.<ref>Dutt, Nalinaksha. ''Buddhist Sects in India.'' 1998. p. 118</ref> |
[[File:111.jpg|thumb|250px|]] | [[File:111.jpg|thumb|250px|]] | ||
=== Prajñapti === | === Prajñapti === | ||
| − | According to [[André Bareau]], the name ''Prajñaptivāda'' refers to their doctrine that phenomena are the product of conceptualization (Skt. ''prajñapti'').<ref>Sree Padma. Barber, Anthony W. ''Buddhism in the Krishna River Valley of Andhra.'' 2008. p. 68.</ref> The Prajñaptivādins distinguished between conventional truth (Skt. ''saṃvṛti'') and ultimate truth (Skt. ''paramārtha''), and between reality (Skt. ''tattva'') and mere concepts (Skt. ''prajñapti''). | + | According to [[André Bareau]], the name ''[[Prajñaptivāda]]'' refers to their [[doctrine]] that [[phenomena]] are the product of conceptualization (Skt. ''prajñapti'').<ref>Sree Padma. Barber, Anthony W. ''Buddhism in the Krishna River Valley of Andhra.'' 2008. p. 68.</ref> The Prajñaptivādins distinguished between conventional truth (Skt. ''saṃvṛti'') and ultimate truth (Skt. ''paramārtha''), and between reality (Skt. ''tattva'') and mere concepts (Skt. ''prajñapti''). |
| − | Vasumitra writes that the Prajñaptivādins viewed all conditioned phenomena as being mere concepts or notions (Skt. ''prajñapti''), and therefore they were considered to be [[dukkha|suffering]].<ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> Contrary to the [[Sarvastivada|Sarvāstivādins]], the Prajñaptivādins did not view the [[skandha]]s or the five elements as suffering.<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 220</ref> Instead these were viewed as existing merely as nominal entities without any ultimate existence.<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 220</ref> | + | Vasumitra writes that the Prajñaptivādins viewed all conditioned phenomena as being mere concepts or notions (Skt. ''prajñapti''), and therefore they were considered to be [[dukkha|suffering]].<ref>Harris, Ian Charles. ''The Continuity of [[Madhyamaka]] and [[Yogacara]] in Indian [[Mahayana]] [[Buddhism]].'' 1991. p. 98</ref> Contrary to the [[Sarvastivada|Sarvāstivādins]], the [[Prajñaptivādins]] did not view the [[skandha]]s or the five elements as suffering.<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 220</ref> Instead these were viewed as existing merely as nominal entities without any ultimate existence.<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 220</ref> |
=== Merit and karma === | === Merit and karma === | ||
| − | The Prajñaptivādins believed that the Noble Path is eternal and immutable, and that it is not possible for it to be lost or destroyed.<ref>Petzold, Bruno. ''The Classification of Buddhism: Comprising the Classification of Buddhist Doctrines in India, China, and Japan.'' 1995. p. 438</ref> They also held that the path was not something that could be cultivated through contemplation.<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 219</ref> However, they believed that the Path could be attained through all-knowledge (Skt. ''sarvajñāna'') and the accumulation of [[Merit|merit]].<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 219</ref> Whether one meets an untimely death or attains the Noble Path, the Prajñaptivādins viewed all such outcomes as being the result of merit and [[Karma|karma]].<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 220</ref> | + | The [[Prajñaptivādins]] believed that the Noble Path is eternal and immutable, and that it is not possible for it to be lost or destroyed.<ref>Petzold, Bruno. ''The Classification of Buddhism: Comprising the Classification of Buddhist Doctrines in India, China, and Japan.'' 1995. p. 438</ref> They also held that the path was not something that could be cultivated through contemplation.<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 219</ref> However, they believed that the Path could be attained through all-knowledge (Skt. ''sarvajñāna'') and the accumulation of [[Merit|merit]].<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 219</ref> Whether one meets an untimely death or attains the Noble Path, the Prajñaptivādins viewed all such outcomes as being the result of merit and [[Karma|karma]].<ref>Walser, Joseph. ''Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.'' 2005. p. 220</ref> |
=== Spoken teachings === | === Spoken teachings === | ||
| − | The Prajñaptivādins held that the Buddha's teachings in the various ''piṭakas'' were nominal (Skt. ''prajñapti''), conventional (Skt. ''{{IAST|saṃvṛti}}''), and causal (Skt. ''hetuphala'').<ref>Dutt, Nalinaksha. ''Buddhist Sects in India.'' 1998. p. 118</ref> Therefore all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain the ultimate truth.<ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> It has been observed that this view of the Buddha's teachings is very close to the fully developed position of the [[Mahayana sutras|Mahāyāna sūtras]].<ref>Dutt, Nalinaksha. ''Buddhist Sects in India.'' 1998. p. 118</ref><ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> | + | The [[Prajñaptivādins]] held that the [[Buddha's teachings]] in the various ''[[piṭakas]]'' were nominal (Skt. ''[[prajñapti]]''), conventional (Skt. ''{{IAST|saṃvṛti}}''), and causal (Skt. ''hetuphala'').<ref>Dutt, Nalinaksha. ''Buddhist Sects in India.'' 1998. p. 118</ref> Therefore all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain the ultimate truth.<ref>Harris, Ian Charles. ''The Continuity of [[Madhyamaka]] and [[Yogacara]] in Indian [[Mahayana]] [[Buddhism]].'' 1991. p. 98</ref> It has been observed that this view of the [[Buddha's teachings]] is very close to the fully developed position of the [[Mahayana sutras|Mahāyāna sūtras]].<ref>Dutt, Nalinaksha. ''[[Buddhist]] Sects in India.'' 1998. p. 118</ref><ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> |
| − | == Relationship to Mahāyāna == | + | == Relationship to [[Mahāyāna]] == |
=== Theories === | === Theories === | ||
| − | André Bareau considers the origin of the Mahāyāna tradition to be in the early Mahāsāṃghika schools, and cites the Bahuśrutīyas and Prajñaptivādins as sub-sects of the Mahāsāṃghika that may have played an important role in bridging the flow of [[Mahāyāna]] teachings between the northern and southern Mahāsāṃghika traditions.<ref>Ray, Reginald. ''Buddhist Saints in India: A Study in Buddhist Values and Orientations.'' 1999. p. 426</ref> | + | {{Wiki|André Bareau}} considers the origin of the [[Mahāyāna]] [[tradition]] to be in the early [[Mahāsāṃghika]] schools, and cites the [[Bahuśrutīyas]] and [[Prajñaptivādins]] as sub-sects of the [[Mahāsāṃghika]] that may have played an important role in bridging the flow of [[Mahāyāna]] teachings between the northern and southern [[Mahāsāṃghika]] [[traditions]].<ref>Ray, Reginald. ''[[Buddhist]] Saints in India: A Study in [[Buddhist]] Values and Orientations.'' 1999. p. 426</ref> |
=== Two truths doctrine === | === Two truths doctrine === | ||
| − | The Prajñaptivādins were early articulators of the [[two truths doctrine]] that is so important to the Mahāyāna, where it is usually found in the relationship between skillful means (Skt. ''[[upaya|upāya]]'') and wisdom (Skt. ''[[prajñā]]''). Ian Charles Harris has noted that the doctrines of the Prajñaptivāda school are indeed similar to the early Mahāyāna view of the two truths.<ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> | + | The [[Prajñaptivādins]] were early articulators of the [[two truths doctrine]] that is so important to the [[Mahāyāna]], where it is usually found in the relationship between [[skillful means]] (Skt. ''[[upaya|upāya]]'') and [[wisdom]] (Skt. ''[[prajñā]]''). Ian {{Wiki|Charles Harris}} has noted that the [[doctrines]] of the [[Prajñaptivāda]] school are indeed similar to the early [[Mahāyāna]] view of the two [[truths]].<ref>Harris, Ian Charles. ''The Continuity of [[Madhyamaka]] and [[Yogacara]] in {{Wiki|Indian}} [[Mahayana]] [[Buddhism]].'' 1991. p. 98</ref> |
| − | There is also evidence that the Prajñaptivādins were an influence on [[Nagarjuna|Nāgārjuna]], who is also among the storied promulgators of the two truths doctrine (using some of the same technical terms), and who in his ''[[Mūlamadhyamakakārikā]]'' only cites one text by name, that being the ''[[Kaccānagotta Sutta|Kātyāyana Gotra Sūtra]]'', of which the Prajñaptivādins were known to be fond.<ref>Harris, Ian Charles. ''The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism.'' 1991. p. 98</ref> | + | There is also evidence that the [[Prajñaptivādins]] were an influence on [[Nagarjuna|Nāgārjuna]], who is also among the storied promulgators of the two [[truths]] [[doctrine]] (using some of the same technical terms), and who in his ''[[Mūlamadhyamakakārikā]]'' only cites one text by name, that being the ''[[Kaccānagotta Sutta|Kātyāyana Gotra Sūtra]]'', of which the [[Prajñaptivādins]] were known to be fond.<ref>Harris, Ian Charles. ''The Continuity of [[Madhyamaka]] and [[Yogacara]] in {{Wiki|Indian}} [[Mahayana]] [[Buddhism]].'' 1991. p. 98</ref> |
{{reflist}} | {{reflist}} | ||
{{W}} | {{W}} | ||
| − | + | [[Category:Buddhist Philosophy]] | |
[[Category:Early Buddhist schools]] | [[Category:Early Buddhist schools]] | ||
Revision as of 02:18, 12 July 2013
The Prajñaptivāda (Sanskrit; traditional Chinese: 說假部; pinyin: Shuō Jiǎ Bù) was one of the early Buddhist schools in India, and part of the Mahāsāṃghika branch of Buddhism. The Prajñaptivādins were also known as the Bahuśrutiya-Vibhajyavādins.
History
According to Vasumitra, the Prajñaptivāda school is said to have developed as one of several Mahāsāṃghika sub-schools.[1] They are recorded as having taken up residence in the Himalayas.[2] According to Tāranātha, the Prajñaptivādins continued to flourish in Magadha through the Pāla dynasty, as late as the 10th century CE.[3][4] A.K. Warder writes that the Prajñaptivādins were not known to have left Buddhism's original territory in the eastern regions of India.[5]
Doctrines and teachings
The Samayabhedhoparacanacakra records that the doctrines of the Prajñaptivāda school were similar to those of the main Mahāsāṃghika school.[6]
Prajñapti
According to André Bareau, the name Prajñaptivāda refers to their doctrine that phenomena are the product of conceptualization (Skt. prajñapti).[7] The Prajñaptivādins distinguished between conventional truth (Skt. saṃvṛti) and ultimate truth (Skt. paramārtha), and between reality (Skt. tattva) and mere concepts (Skt. prajñapti).
Vasumitra writes that the Prajñaptivādins viewed all conditioned phenomena as being mere concepts or notions (Skt. prajñapti), and therefore they were considered to be suffering.[8] Contrary to the Sarvāstivādins, the Prajñaptivādins did not view the skandhas or the five elements as suffering.[9] Instead these were viewed as existing merely as nominal entities without any ultimate existence.[10]
Merit and karma
The Prajñaptivādins believed that the Noble Path is eternal and immutable, and that it is not possible for it to be lost or destroyed.[11] They also held that the path was not something that could be cultivated through contemplation.[12] However, they believed that the Path could be attained through all-knowledge (Skt. sarvajñāna) and the accumulation of merit.[13] Whether one meets an untimely death or attains the Noble Path, the Prajñaptivādins viewed all such outcomes as being the result of merit and karma.[14]
Spoken teachings
The Prajñaptivādins held that the Buddha's teachings in the various piṭakas were nominal (Skt. prajñapti), conventional (Skt. saṃvṛti), and causal (Skt. hetuphala).[15] Therefore all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain the ultimate truth.[16] It has been observed that this view of the Buddha's teachings is very close to the fully developed position of the Mahāyāna sūtras.[17][18]
Relationship to Mahāyāna
Theories
André Bareau considers the origin of the Mahāyāna tradition to be in the early Mahāsāṃghika schools, and cites the Bahuśrutīyas and Prajñaptivādins as sub-sects of the Mahāsāṃghika that may have played an important role in bridging the flow of Mahāyāna teachings between the northern and southern Mahāsāṃghika traditions.[19]
Two truths doctrine
The Prajñaptivādins were early articulators of the two truths doctrine that is so important to the Mahāyāna, where it is usually found in the relationship between skillful means (Skt. upāya) and wisdom (Skt. prajñā). Ian Charles Harris has noted that the doctrines of the Prajñaptivāda school are indeed similar to the early Mahāyāna view of the two truths.[20]
There is also evidence that the Prajñaptivādins were an influence on Nāgārjuna, who is also among the storied promulgators of the two truths doctrine (using some of the same technical terms), and who in his Mūlamadhyamakakārikā only cites one text by name, that being the Kātyāyana Gotra Sūtra, of which the Prajñaptivādins were known to be fond.[21]
Footnotes
- ↑ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
- ↑ Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 68.
- ↑ Warder, A.K. Indian Buddhism. 2000. p. 282
- ↑ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 218
- ↑ Warder, A.K. Indian Buddhism. 2000. p. 282
- ↑ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 118
- ↑ Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 68.
- ↑ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
- ↑ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 220
- ↑ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 220
- ↑ Petzold, Bruno. The Classification of Buddhism: Comprising the Classification of Buddhist Doctrines in India, China, and Japan. 1995. p. 438
- ↑ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 219
- ↑ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 219
- ↑ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 220
- ↑ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 118
- ↑ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
- ↑ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 118
- ↑ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
- ↑ Ray, Reginald. Buddhist Saints in India: A Study in Buddhist Values and Orientations. 1999. p. 426
- ↑ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
- ↑ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
