Difference between revisions of "Ajitakesakambala"
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| − | Head of one of the six heretical sects mentioned in the [[Pitaka]]s as [[being]] contemporaneous with the [[Buddha]]. He is described as a [[Titthaka]] (heretical [[teacher]]), leader of a large following, [[virtuous]] and held in esteem by the [[people]] (S.i.68). | + | Head of one of the six {{Wiki|heretical}} sects mentioned in the [[Pitaka]]s as [[being]] contemporaneous with the [[Buddha]]. He is described as a [[Titthaka]] ({{Wiki|heretical}} [[teacher]]), leader of a large following, [[virtuous]] and held in esteem by the [[people]] (S.i.68). |
| − | According to the [[Wikipedia: Samaññaphala Sutta|Sāmaññaphala Sutta]] (D.i.55), where [[Wikipedia:Ajātasattu|Ajātasattu]] describes a visit paid to [[Ajita]], he taught the [[doctrine]] of "cutting off," i.e. [[Wikipedia:annihilation |annihilation]] at [[death]]. He was a nihilist who believed in neither good nor [[evil]]. In [[Tibetan]] sources he is stated to have taught that all [[beings]] must dwell in [[Samsara]] for 84,000 [[mahākalpa]]s before they come to an end; [[nothing]] can prevent that (Rockhill: 103-4). The answer [[Ajita]] gave to [[Ajātasattu]] is given elsewhere (E.g., S. iii.207; M.i.515) as [[being]] the [[view]] of a typical [[Wikipedia:sophist|sophist]]. His name is often introduced into the stereotyped list of the six [[teachers]] even where the [[views]] they are alleged to have expressed do not coincide with those attributed to [[Ajita]] in the [[Wikipedia:Samaññaphala Sutta|Sāmaññaphala Sutta]]. E.g., S.iv.398, where he is represented as talking about the [[rebirths]] of his adherents - he who denied [[rebirth]]. In A.i.286 he seems to have been confused with[ | + | According to the [[Wikipedia: Samaññaphala Sutta|Sāmaññaphala Sutta]] (D.i.55), where [[Wikipedia:Ajātasattu|Ajātasattu]] describes a visit paid to [[Ajita]], he [[taught]] the [[doctrine]] of "cutting off," i.e. [[Wikipedia:annihilation |annihilation]] at [[death]]. He was a [[Wikipedia:Nihilist|nihilist]] who believed in neither good nor [[evil]]. In [[Tibetan]] sources he is stated to have [[taught]] that all [[beings]] must dwell in [[Samsara]] for 84,000 [[mahākalpa]]s before they come to an end; [[nothing]] can prevent that (Rockhill: 103-4). The answer [[Ajita]] gave to [[Ajātasattu]] is given elsewhere (E.g., S. iii.207; M.i.515) as [[being]] the [[view]] of a typical [[Wikipedia:sophist|sophist]]. His [[name]] is often introduced into the stereotyped list of the six [[teachers]] even where the [[views]] they are alleged to have expressed do not coincide with those attributed to [[Ajita]] in the [[Wikipedia:Samaññaphala Sutta|Sāmaññaphala Sutta]]. E.g., S.iv.398, where he is represented as talking about the [[rebirths]] of his {{Wiki|adherents}} - he who denied [[rebirth]]. In A.i.286 he seems to have been confused with[ |
| − | [[Wikipedia:Makkhali Gosala|Makkhali Gosāla]]. He was called [[Wikipedia:Ajita Kesakambali|Kesakambali]] because he wore a blanket of [[human]] [[hair]], which is described as [[being]] the most [[miserable]] garment. It was cold in cold weather, hot in the hot, evil-smelling and uncouth (DA.i.144; MA.i.422-3). | + | [[Wikipedia:Makkhali Gosala|Makkhali Gosāla]]. He was called [[Wikipedia:Ajita Kesakambali|Kesakambali]] because he wore a blanket of [[human]] [[hair]], which is described as [[being]] the most [[miserable]] garment. It was cold in cold weather, [[hot]] in the [[hot]], evil-smelling and uncouth (DA.i.144; MA.i.422-3). |
According to the [[Mahābodhi Jātaka]] the [[Buddha]] had already refuted [[Ajita]]'s [[view]] in previous [[births]] (J.v.246). [[Ajita]] was evidently much older in years than the [[Buddha]], for we find [[Wikipedia:Pasenadi|Pasenadi]], in the early years of his [[friendship]] with the [[Buddha]], telling him that he was a young [[novice]] compared with [[Ajita]]. S. i.68. | According to the [[Mahābodhi Jātaka]] the [[Buddha]] had already refuted [[Ajita]]'s [[view]] in previous [[births]] (J.v.246). [[Ajita]] was evidently much older in years than the [[Buddha]], for we find [[Wikipedia:Pasenadi|Pasenadi]], in the early years of his [[friendship]] with the [[Buddha]], telling him that he was a young [[novice]] compared with [[Ajita]]. S. i.68. | ||
| − | In the [[Wikipedia:Milinda Panha|Milinda-pañha]] the king says that he had visited a [[teacher]] named [[Ajitakesakambala]]. This cannot possibly refer to our [[Ajita]]; the reference is probably to a [[teacher]] belonging to the same school of [[thought]] ("There is neither fruit nor result of good or [[evil]] [[karma]]," p.4. His [[views]] are given on p.25 without mention [[being]] made of his name. But see note 2 to the Mil. trans., p.8.). | + | In the [[Wikipedia:Milinda Panha|Milinda-pañha]] the [[king]] says that he had visited a [[teacher]] named [[Ajitakesakambala]]. This cannot possibly refer to our [[Ajita]]; the reference is probably to a [[teacher]] belonging to the same school of [[thought]] ("There is neither fruit nor result of good or [[evil]] [[karma]]," p.4. His [[views]] are given on p.25 without mention [[being]] made of his [[name]]. But see note 2 to the Mil. trans., p.8.). |
References to [[ascetics]] wearing [[hair]] garments are found in several passages of the [[Pali canon]]. D.i.167; M.i.77, 238; A.i.240; for a [[discussion]] of [[Ajita]]'s [[views]] see [[Wikipedia:Barua|Barua]].: Pre-Buddhistic [[Indian]] [[Philosophy]], pp.287ff. | References to [[ascetics]] wearing [[hair]] garments are found in several passages of the [[Pali canon]]. D.i.167; M.i.77, 238; A.i.240; for a [[discussion]] of [[Ajita]]'s [[views]] see [[Wikipedia:Barua|Barua]].: Pre-Buddhistic [[Indian]] [[Philosophy]], pp.287ff. | ||
Revision as of 11:16, 2 September 2014
Head of one of the six heretical sects mentioned in the Pitakas as being contemporaneous with the Buddha. He is described as a Titthaka (heretical teacher), leader of a large following, virtuous and held in esteem by the people (S.i.68).
According to the Sāmaññaphala Sutta (D.i.55), where Ajātasattu describes a visit paid to Ajita, he taught the doctrine of "cutting off," i.e. annihilation at death. He was a nihilist who believed in neither good nor evil. In Tibetan sources he is stated to have taught that all beings must dwell in Samsara for 84,000 mahākalpas before they come to an end; nothing can prevent that (Rockhill: 103-4). The answer Ajita gave to Ajātasattu is given elsewhere (E.g., S. iii.207; M.i.515) as being the view of a typical sophist. His name is often introduced into the stereotyped list of the six teachers even where the views they are alleged to have expressed do not coincide with those attributed to Ajita in the Sāmaññaphala Sutta. E.g., S.iv.398, where he is represented as talking about the rebirths of his adherents - he who denied rebirth. In A.i.286 he seems to have been confused with[ Makkhali Gosāla. He was called Kesakambali because he wore a blanket of human hair, which is described as being the most miserable garment. It was cold in cold weather, hot in the hot, evil-smelling and uncouth (DA.i.144; MA.i.422-3).
According to the Mahābodhi Jātaka the Buddha had already refuted Ajita's view in previous births (J.v.246). Ajita was evidently much older in years than the Buddha, for we find Pasenadi, in the early years of his friendship with the Buddha, telling him that he was a young novice compared with Ajita. S. i.68.
In the Milinda-pañha the king says that he had visited a teacher named Ajitakesakambala. This cannot possibly refer to our Ajita; the reference is probably to a teacher belonging to the same school of thought ("There is neither fruit nor result of good or evil karma," p.4. His views are given on p.25 without mention being made of his name. But see note 2 to the Mil. trans., p.8.).
References to ascetics wearing hair garments are found in several passages of the Pali canon. D.i.167; M.i.77, 238; A.i.240; for a discussion of Ajita's views see Barua.: Pre-Buddhistic Indian Philosophy, pp.287ff.
