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Abhidharma Mahāvibhāṣa Śāstra

April 30, 2023

The Abhidharma Mahāvibhāṣa Śāstra (Sanskrit: अभिधर्म महाविभाष शास्त्र) is an ancient Buddhist text.[1] It is thought to have been authored around 150 CE.[2] It is an encyclopedic work on Abhidharma, scholastic Buddhist philosophy. Its composition led to the founding of a new school of thought, called Vaibhāṣika ('those [upholders] of the Vibhāṣa'), which was very influential in the history of Buddhist thought and practice.

The Vibhāṣa Compendia

Vibhāṣā is a Sanskrit term meaning 'compendium', 'treatise' or simply 'explanation', derived from the prefix vi + the verbal root √bhāṣ, 'speak' or 'explain'. Evidence strongly indicates that there were originally many different Vibhāṣa texts, mainly commenting on the Jñānaprasthāna, but also commenting on other Abhidharma texts too. The relationship between all these texts is very complex, as there is mutual influence, and the texts underwent some development from initial inception to completion. The Taisho has three, however, which are compendiums on the Jñānaprasthāna, and its six legs: the Abhidharma Mahāvibhāṣā Śāstra (T1545), the Abhidharma Vibhāṣā Śāstra (T1546) and the Vibhāṣā Śāstra (T1547).or more on this debate

The tradition of the Mahāvibhāṣa states that it was taught by the Buddha himself, but differs as to the circumstances. It was later Kātyayanīputra who was responsible for the compilation thereof. The Mahā-prajñā-pāramitopadeśa (which actually refers to the Aṣṭaskandha) states that 100 years after the Buddha's demise, there arose doctrinal disputes among the great masters, giving rise to distinctly named schools.

Xuanzang maintained that it was written some three centuries after the Buddha, which would be c. 150 BCE.

Abhidharma Mahāvibhāṣa Śāstra, by Katyāyāniputra

Of these three, the Abhidharma Mahāvibhāṣa Śāstra is considered prominent. Its authorship is traditionally attributed to five hundred arhats, some 600 years after the parinirvāṇa of the Buddha.[3] Its compilation, however, is attributed to a certain Katyāyāniputra. This date and authorship is based on the Chinese translation, also of Xuanzang, and also other historical considerations.[4] It appears in the Taisho in its own volume, due to its huge size: T27, No. 1545, 阿毘達磨大毘婆沙論, 五百大阿羅漢等造, 三藏法師玄奘奉　詔譯, in a massive 200 fasc. which is larger than the previous Abhidharma texts combined, and a third of the total Abhidharma literature. The Vibhāṣa Śāstra is an older translation, translated by Buddhavarman and Daotai: T28, No. 1546, 阿毘達磨毘婆沙論, 迦旃延子造, 五百羅漢釋, 北涼天竺沙門浮陀跋摩共道泰等譯.

Contents

As such an immense text, it contains a huge array of material. This includes the discussion of basically every doctrinal issue of the day, as presented by not only non-Sarvāstivāda views, such as the Vaibhajyavāda, Pudgalavāda, Mahāsāṃghika, and others; but also non-Buddhist systems, such as the Saṃkhya, the Vaiśeṣika, and others; and finally of the Sarvāstivāda itself, as represented by its various learned and venerable leaders.

With regards the former two, their 'unorthodox' and 'incorrect' doctrines are taken to task from the perspective of the Buddhist Sarvāstivāda. With regards the latter, several views are often expressed as more detailed descriptions of Sarvāstivāda doctrines. These are often open ended, with no particular explanation favored over another, though sometimes a particular explanation is extolled as being particularly clear and in harmony with the teachings.

Due to both of the above reasons, the Vibhāṣa literature is particularly useful in not only understanding this school, but in also getting a good perspective on the general state of the Buddha Dharma, and other non-Buddhist religions at the time.

Sarvāstivāda of Kāśmīra

The Sarvāstivāda of Kāśmīra held the Mahāvibhāṣā as authoritative, and thus were given the moniker of being Vaibhāṣikas – 'those [upholders] of the Vibhāṣa'. Some scholars feel that some of the Vibhāṣa texts that are now lost, possibly represented a similar authoritative text as held by the Gandhāra Sarvāstivāda, or other centers of orthodoxy.[5] It was due to the predominance of this text and its teachings at the time, that Vasubandhu engaged in the study thereof, as a compendium that encompassed all the essential teachings.

Mahāyāna history

The Mahāvibhāṣā contains a great deal of doctrinal material with a strong affinity to Mahāyāna doctrines.[6] According to Karl Potter, the information in the Mahāvibhāṣā concerning the Mahāyāna is of considerable importance.[7] The text is known to employ the outlook of Buddhist practice as consisting of the Three Vehicles:[8]

  1. Śrāvakayāna
  2. Pratyekabuddhayāna
  3. Bodhisattvayāna

It also describes accommodations reached between the Hīnayāna and Mahāyāna traditions, as well as the means by which Mahāyāna doctrines would become accepted.[9] The Mahāvibhāṣā defines the Mahāyāna teachings, which are described as Vaipulya (Ch. 方廣), a commonly used synonym for the Mahāyāna teachings:.[10]

What is the Vaipulya? It is said to be all the sūtras corresponding to elaborations on the meanings of the exceedingly profound dharmas.

According to a number of scholars, Mahāyāna Buddhism flourished during the time of the Kuṣāṇa Empire, and this is illustrated in the form of Mahāyāna influence on the Mahāvibhāṣā.[11] The Mañjuśrīmūlakalpa also records that Kaniṣka presided over the establishment of Prajñāpāramitā doctrines in the northwest of India.[12] According to Paul Williams, the similarly massive Mahāprajñāpāramitāupadeśa also has a clear association with the Vaibhāṣika Sarvāstivādins.[13]

References to Bodhisattvayāna and the practice of the Six Pāramitās are commonly found in Sarvāstivāda works.[14] The Sarvāstivādins did not hold that it was impossible, or even impractical to strive to become a fully enlightened buddha (Skt. samyaksaṃbuddha), and therefore they admitted the path of a bodhisattva as a valid one.[15]

References

  1. ^ Venerable Dhammajoti: Sarvāstivāda Abhidharma Vol III, Center for Buddhist Studies HKU.
  2. ^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 112
  3. ^ Abhidharma Mahāvibhāṣa: T27n1545_p0001a12 and Abhidharma Vibhāṣa: T25n1546_p0001a9~b11
  4. ^ Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvāstivāda, (說一切有部為主的論書與論師之研究), Zhengwen Publishing, 1968. pg. 212.
  5. ^ Willemen, Dessein & Cox: Sarvāstivāda Buddhist Scholasticism, Brill, 1998. pg. 236.
  6. ^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 117
  7. ^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 111
  8. ^ Nakamura, Hajime. Indian Buddhism: A Survey With Bibliographical Notes. 1999. p. 189
  9. ^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 111
  10. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 156
  11. ^ Willemen, Charles. Dessein, Bart. Cox, Collett. Sarvastivada Buddhist Scholasticism. 1997. p. 123
  12. ^ Ray, Reginald. Buddhist Saints in India: A Study in Buddhist Values and Orientations. 1999. p. 410
  13. ^ Williams, Paul, and Tribe, Anthony. Buddhist Thought: A Complete Introduction to the Indian Tradition. 2000. p. 100
  14. ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 456
  15. ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 457

April 30, 2023
abhidharma, mahāvibhāṣa, Śāstra, sanskrit, अभ, धर, मह, ancient, buddhist, text, thought, have, been, authored, around, encyclopedic, work, abhidharma, scholastic, buddhist, philosophy, composition, founding, school, thought, called, vaibhāṣika, those, upholder. The Abhidharma Mahavibhaṣa Sastra Sanskrit अभ धर म मह व भ ष श स त र is an ancient Buddhist text 1 It is thought to have been authored around 150 CE 2 It is an encyclopedic work on Abhidharma scholastic Buddhist philosophy Its composition led to the founding of a new school of thought called Vaibhaṣika those upholders of the Vibhaṣa which was very influential in the history of Buddhist thought and practice Contents 1 The Vibhaṣa Compendia 2 Abhidharma Mahavibhaṣa Sastra by Katyayaniputra 2 1 Contents 3 Sarvastivada of Kasmira 4 Mahayana history 5 ReferencesThe Vibhaṣa Compendia EditVibhaṣa is a Sanskrit term meaning compendium treatise or simply explanation derived from the prefix vi the verbal root bhaṣ speak or explain Evidence strongly indicates that there were originally many different Vibhaṣa texts mainly commenting on the Jnanaprasthana but also commenting on other Abhidharma texts too The relationship between all these texts is very complex as there is mutual influence and the texts underwent some development from initial inception to completion The Taisho has three however which are compendiums on the Jnanaprasthana and its six legs the Abhidharma Mahavibhaṣa Sastra T1545 the Abhidharma Vibhaṣa Sastra T1546 and the Vibhaṣa Sastra T1547 or more on this debateThe tradition of the Mahavibhaṣa states that it was taught by the Buddha himself but differs as to the circumstances It was later Katyayaniputra who was responsible for the compilation thereof The Maha prajna paramitopadesa which actually refers to the Aṣṭaskandha states that 100 years after the Buddha s demise there arose doctrinal disputes among the great masters giving rise to distinctly named schools Xuanzang maintained that it was written some three centuries after the Buddha which would be c 150 BCE Abhidharma Mahavibhaṣa Sastra by Katyayaniputra EditOf these three the Abhidharma Mahavibhaṣa Sastra is considered prominent Its authorship is traditionally attributed to five hundred arhats some 600 years after the parinirvaṇa of the Buddha 3 Its compilation however is attributed to a certain Katyayaniputra This date and authorship is based on the Chinese translation also of Xuanzang and also other historical considerations 4 It appears in the Taisho in its own volume due to its huge size T27 No 1545 阿毘達磨大毘婆沙論 五百大阿羅漢等造 三藏法師玄奘奉 詔譯 in a massive 200 fasc which is larger than the previous Abhidharma texts combined and a third of the total Abhidharma literature The Vibhaṣa Sastra is an older translation translated by Buddhavarman and Daotai T28 No 1546 阿毘達磨毘婆沙論 迦旃延子造 五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯 Contents Edit As such an immense text it contains a huge array of material This includes the discussion of basically every doctrinal issue of the day as presented by not only non Sarvastivada views such as the Vaibhajyavada Pudgalavada Mahasaṃghika and others but also non Buddhist systems such as the Saṃkhya the Vaiseṣika and others and finally of the Sarvastivada itself as represented by its various learned and venerable leaders With regards the former two their unorthodox and incorrect doctrines are taken to task from the perspective of the Buddhist Sarvastivada With regards the latter several views are often expressed as more detailed descriptions of Sarvastivada doctrines These are often open ended with no particular explanation favored over another though sometimes a particular explanation is extolled as being particularly clear and in harmony with the teachings Due to both of the above reasons the Vibhaṣa literature is particularly useful in not only understanding this school but in also getting a good perspective on the general state of the Buddha Dharma and other non Buddhist religions at the time Sarvastivada of Kasmira EditThe Sarvastivada of Kasmira held the Mahavibhaṣa as authoritative and thus were given the moniker of being Vaibhaṣikas those upholders of the Vibhaṣa Some scholars feel that some of the Vibhaṣa texts that are now lost possibly represented a similar authoritative text as held by the Gandhara Sarvastivada or other centers of orthodoxy 5 It was due to the predominance of this text and its teachings at the time that Vasubandhu engaged in the study thereof as a compendium that encompassed all the essential teachings Mahayana history EditThe Mahavibhaṣa contains a great deal of doctrinal material with a strong affinity to Mahayana doctrines 6 According to Karl Potter the information in the Mahavibhaṣa concerning the Mahayana is of considerable importance 7 The text is known to employ the outlook of Buddhist practice as consisting of the Three Vehicles 8 Sravakayana Pratyekabuddhayana BodhisattvayanaIt also describes accommodations reached between the Hinayana and Mahayana traditions as well as the means by which Mahayana doctrines would become accepted 9 The Mahavibhaṣa defines the Mahayana teachings which are described as Vaipulya Ch 方廣 a commonly used synonym for the Mahayana teachings 10 What is the Vaipulya It is said to be all the sutras corresponding to elaborations on the meanings of the exceedingly profound dharmas According to a number of scholars Mahayana Buddhism flourished during the time of the Kuṣaṇa Empire and this is illustrated in the form of Mahayana influence on the Mahavibhaṣa 11 The Manjusrimulakalpa also records that Kaniṣka presided over the establishment of Prajnaparamita doctrines in the northwest of India 12 According to Paul Williams the similarly massive Mahaprajnaparamitaupadesa also has a clear association with the Vaibhaṣika Sarvastivadins 13 References to Bodhisattvayana and the practice of the Six Paramitas are commonly found in Sarvastivada works 14 The Sarvastivadins did not hold that it was impossible or even impractical to strive to become a fully enlightened buddha Skt samyaksaṃbuddha and therefore they admitted the path of a bodhisattva as a valid one 15 References Edit Venerable Dhammajoti Sarvastivada Abhidharma Vol III Center for Buddhist Studies HKU Potter Karl Abhidharma Buddhism to 150 A D 1998 p 112 Abhidharma Mahavibhaṣa T27n1545 p0001a12 and Abhidharma Vibhaṣa T25n1546 p0001a9 b11 Venerable Yinshun Study of the Abhidharma Texts and Commentators of the Sarvastivada 說一切有部為主的論書與論師之研究 Zhengwen Publishing 1968 pg 212 Willemen Dessein amp Cox Sarvastivada Buddhist Scholasticism Brill 1998 pg 236 Potter Karl Abhidharma Buddhism to 150 A D 1998 p 117 Potter Karl Abhidharma Buddhism to 150 A D 1998 p 111 Nakamura Hajime Indian Buddhism A Survey With Bibliographical Notes 1999 p 189 Potter Karl Abhidharma Buddhism to 150 A D 1998 p 111 Walser Joseph Nagarjuna in Context Mahayana Buddhism and Early Indian Culture 2005 p 156 Willemen Charles Dessein Bart Cox Collett Sarvastivada Buddhist Scholasticism 1997 p 123 Ray Reginald Buddhist Saints in India A Study in Buddhist Values and Orientations 1999 p 410 Williams Paul and Tribe Anthony Buddhist Thought A Complete Introduction to the Indian Tradition 2000 p 100 Baruah Bibhuti Buddhist Sects and Sectarianism 2008 p 456 Baruah Bibhuti Buddhist Sects and Sectarianism 2008 p 457 Retrieved from https en wikipedia org w index php title Abhidharma Mahavibhaṣa Sastra amp oldid 1077884355, wikipedia, wiki, book, books, library,

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