The name Kāśyapīya is believed to be derived from Kāśyapa, one of the original missionaries sent by King Ashoka to the Himavant country. The Kāśyapīyas were also called the Haimavatas.[1]
Historyedit
The Kāśyapīyas are believed to have become an independent school ca. 190 BCE.[2] According to the TheravadinMahāvaṃsa, the Kāśyapīya were an offshoot of the Sarvāstivāda.[3] However, according to the Mahāsāṃghika account, the Kāśyapīya sect descended from the Vibhajyavādins.[4]
Xuanzang and Yijing note small fragments of the Kāśyapīya sect still in existence around the 7th century, suggesting that much of the sect may have adopted the Mahāyāna teachings by this time.[5]
In the 7th century CE, Yijing grouped the Mahīśāsaka, Dharmaguptaka, and Kāśyapīya together as sub-sects of the Sarvāstivāda, and stated that these three groups were not prevalent in the "five parts of India," but were located in the some parts of Oḍḍiyāna, Khotan, and Kucha.[6]
Appearanceedit
Between 148 and 170 CE, the Parthian monk An Shigao came to China and translated a work which describes the color of monastic robes (Skt. kāṣāya) utilized in five major Indian Buddhist sects, called Da Biqiu Sanqian Weiyi (Ch. 大比丘三千威儀).[7] Another text translated at a later date, the Śāriputraparipṛcchā, contains a very similar passage corroborating this information.[7] In both sources, members of the Kāśyapīya sect are described as wearing magnolia robes.[8][9] The relevant portion of the MahāsāṃghikaŚāriputraparipṛcchā reads, "The Kāśyapīya school are diligent and energetic in guarding sentient beings. They wear magnolia robes."[9]
Doctrinesedit
In Vasumitra's history Samayabhedoparacanacakra, the Haimavatas (Kāśyapīya sect) are described as an eclectic school upholding doctrines of both the Sthaviras and the Mahāsāṃghikas.[10]
According to the Kathāvatthucommentary, the Kāśyapīyas believed that past events exist in the present in some form.[11]
According to A.K. Warder, the Kāśyapīya school held the doctrine that arhats were fallible and imperfect, similar to the view of the Sarvāstivādins and the various Mahāsāṃghika sects.[1] They held that arhats have not fully eliminated desires, that their "perfection" is incomplete, and that it is possible for them to relapse.[1]
An incomplete translation of the Saṃyukta Āgama (T. 100) that is in the Chinese Buddhist canon is believed to be that of the Kāśyapīya sect.[13] This text is different from the complete version of the Saṃyukta Āgama (T. 99), which came from the Sarvāstivāda sect.
... We can with reasonable confidence say that the Gāndhārī text did not belong to the schools responsible for the Pali Dhammapada, the Udānavarga, and the Mahāvastu; and unless we are prepared to dispute the attribution of any of these, this excludes the Sarvāstivādins and the Lokottaravāda-Mahāsānghikas, as well as the Theravādins (and probably, in company with the last, the Mahīśāsakas). Among possible claimants, the Dharmaguptakas and Kāśyapīyas must be considered as eligible, but still other possibilities cannot be ruled out.
Malalasekera, G.P. (2003). Dictionary of Pali Proper Names. Asian Educational Services. ISBN81-206-1823-8.
Warder, A.K. (1970/2004). Indian Buddhism. Delhi: Motilal Banarsidass. ISBN81-208-1741-9.
April 30, 2024
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Kasyapiya Sanskrit क श यप य Pali Kassapiya or Kassapika traditional Chinese 飲光部 pinyin Yǐnguang Bu was one of the early Buddhist schools in India Contents 1 Etymology 2 History 3 Appearance 4 Doctrines 5 Texts 6 References 7 SourcesEtymology editThe name Kasyapiya is believed to be derived from Kasyapa one of the original missionaries sent by King Ashoka to the Himavant country The Kasyapiyas were also called the Haimavatas 1 History editThe Kasyapiyas are believed to have become an independent school ca 190 BCE 2 According to the Theravadin Mahavaṃsa the Kasyapiya were an offshoot of the Sarvastivada 3 However according to the Mahasaṃghika account the Kasyapiya sect descended from the Vibhajyavadins 4 Xuanzang and Yijing note small fragments of the Kasyapiya sect still in existence around the 7th century suggesting that much of the sect may have adopted the Mahayana teachings by this time 5 In the 7th century CE Yijing grouped the Mahisasaka Dharmaguptaka and Kasyapiya together as sub sects of the Sarvastivada and stated that these three groups were not prevalent in the five parts of India but were located in the some parts of Oḍḍiyana Khotan and Kucha 6 Appearance editBetween 148 and 170 CE the Parthian monk An Shigao came to China and translated a work which describes the color of monastic robes Skt kaṣaya utilized in five major Indian Buddhist sects called Da Biqiu Sanqian Weiyi Ch 大比丘三千威儀 7 Another text translated at a later date the Sariputraparipṛccha contains a very similar passage corroborating this information 7 In both sources members of the Kasyapiya sect are described as wearing magnolia robes 8 9 The relevant portion of the Mahasaṃghika Sariputraparipṛccha reads The Kasyapiya school are diligent and energetic in guarding sentient beings They wear magnolia robes 9 Doctrines editIn Vasumitra s history Samayabhedoparacanacakra the Haimavatas Kasyapiya sect are described as an eclectic school upholding doctrines of both the Sthaviras and the Mahasaṃghikas 10 According to the Kathavatthu commentary the Kasyapiyas believed that past events exist in the present in some form 11 According to A K Warder the Kasyapiya school held the doctrine that arhats were fallible and imperfect similar to the view of the Sarvastivadins and the various Mahasaṃghika sects 1 They held that arhats have not fully eliminated desires that their perfection is incomplete and that it is possible for them to relapse 1 Texts editSome tentatively attribute the Gandhari Dharmapada to the Kasyapiya school 12 An incomplete translation of the Saṃyukta Agama T 100 that is in the Chinese Buddhist canon is believed to be that of the Kasyapiya sect 13 This text is different from the complete version of the Saṃyukta Agama T 99 which came from the Sarvastivada sect References edit a b c Warder A K Indian Buddhism 2000 p 277 Warder 1970 2004 p 277 See e g Mahavaṃsa trans Geiger 1912 ch 5 The Third Council retrieved 27 Nov 2008 from Lakdiva at http lakdiva org mahavamsa chap005 html Baruah Bibhuti Buddhist Sects and Sectarianism 2008 p 51 Baruah Bibhuti Buddhist Sects and Sectarianism 2008 p 52 Yijing Li Rongxi translator Buddhist Monastic Traditions of Southern Asia 2000 p 19 a b Hino Shoun Three Mountains and Seven Rivers 2004 p 55 Hino Shoun Three Mountains and Seven Rivers 2004 pp 55 56 a b Sujato Bhante 2012 Sects amp Sectarianism The Origins of Buddhist Schools Santipada p i ISBN 9781921842085 Baruah Bibhuti Buddhist Sects and Sectarianism 2008 p 54 Malalasekera G P Dictionary Of Pali Proper Names2 Vols Asian Educational Services ISBN 978 81 206 1823 7 See e g Brough 2001 pp 44 45 We can with reasonable confidence say that the Gandhari text did not belong to the schools responsible for the Pali Dhammapada the Udanavarga and the Mahavastu and unless we are prepared to dispute the attribution of any of these this excludes the Sarvastivadins and the Lokottaravada Mahasanghikas as well as the Theravadins and probably in company with the last the Mahisasakas Among possible claimants the Dharmaguptakas and Kasyapiyas must be considered as eligible but still other possibilities cannot be ruled out Warder A K Indian Buddhism 2000 p 6Sources editBrough John 2001 The Gandhari Dharmapada Delhi Motilal Banarsidass Publishers Private Limited Geiger Wilhelm trans assisted by Mabel H Bode 1912 The Great Chronicle of Ceylon Pali Text Society ISBN 0 86013 001 0 Retrieved 27 Nov 2008 from Lakdiva at http lakdiva org mahavamsa Malalasekera G P 2003 Dictionary of Pali Proper Names Asian Educational Services ISBN 81 206 1823 8 Warder A K 1970 2004 Indian Buddhism Delhi Motilal Banarsidass ISBN 81 208 1741 9 Retrieved from https en wikipedia org w index php title Kasyapiya amp oldid 1174254655, wikipedia, wiki, book, books, library,
