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Prajñaptivāda

January 01, 1970

The Prajñaptivāda (Sanskrit; traditional Chinese: 說假部; ; pinyin: Shuō Jiǎ Bù) was a branch of the Mahāsāṃghika, one of the early Buddhist schools in India. The Prajñaptivādins were also known as the Bahuśrutīya-Vibhajyavādins.

History edit

According to Vasumitra, the Prajñaptivāda school is said to have developed as one of several Mahāsāṃghika subschools.[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 Pala Empire 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 (modern Northeast India, Bengal and Nepal).[5]

Doctrines and teachings edit

The Samayabhedhoparacanacakra records that the doctrines of the Prajñaptivāda school were similar to those of the main Mahāsāṃghika school.[6]

Prajñapti edit

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 edit

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 edit

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 edit

Theories edit

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 Mahayana teachings between the northern and southern Mahāsāṃghika traditions.[19]

Two truths doctrine edit

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]

References edit

  1. ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
  2. ^ Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 68.
  3. ^ Warder, A.K. Indian Buddhism. 2000. p. 282
  4. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 218
  5. ^ Warder, A.K. Indian Buddhism. 2000. p. 282
  6. ^ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 118
  7. ^ Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 68.
  8. ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
  9. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 220
  10. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 220
  11. ^ Petzold, Bruno. The Classification of Buddhism: Comprising the Classification of Buddhist Doctrines in India, China, and Japan. 1995. p. 438
  12. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 219
  13. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 219
  14. ^ Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 220
  15. ^ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 118
  16. ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
  17. ^ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 118
  18. ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
  19. ^ Ray, Reginald. Buddhist Saints in India: A Study in Buddhist Values and Orientations. 1999. p. 426
  20. ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98
  21. ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 98

See also edit

 
Wikisource has original text related to this article:
Saṃyukta Āgama 301: Kātyāyana Gotra Sūtra

January 01, 1970
prajñaptivāda, sanskrit, traditional, chinese, 說假部, pinyin, shuō, jiǎ, branch, mahāsāṃghika, early, buddhist, schools, india, prajñaptivādins, were, also, known, bahuśrutīya, vibhajyavādins, contents, history, doctrines, teachings, prajñapti, merit, karma, spo. The Prajnaptivada Sanskrit traditional Chinese 說假部 pinyin Shuō Jiǎ Bu was a branch of the Mahasaṃghika one of the early Buddhist schools in India The Prajnaptivadins were also known as the Bahusrutiya Vibhajyavadins Contents 1 History 2 Doctrines and teachings 2 1 Prajnapti 2 2 Merit and karma 2 3 Spoken teachings 3 Relationship to Mahayana 3 1 Theories 3 2 Two truths doctrine 4 References 5 See alsoHistory editAccording to Vasumitra the Prajnaptivada school is said to have developed as one of several Mahasaṃghika subschools 1 They are recorded as having taken up residence in the Himalayas 2 According to Taranatha the Prajnaptivadins continued to flourish in Magadha through the Pala Empire as late as the 10th century CE 3 4 A K Warder writes that the Prajnaptivadins were not known to have left Buddhism s original territory modern Northeast India Bengal and Nepal 5 Doctrines and teachings editThe Samayabhedhoparacanacakra records that the doctrines of the Prajnaptivada school were similar to those of the main Mahasaṃghika school 6 Prajnapti edit According to Andre Bareau the name Prajnaptivada refers to their doctrine that phenomena are the product of conceptualization Skt prajnapti 7 The Prajnaptivadins distinguished between conventional truth Skt saṃvṛti and ultimate truth Skt paramartha and between reality Skt tattva and mere concepts Skt prajnapti Vasumitra writes that the Prajnaptivadins viewed all conditioned phenomena as being mere concepts or notions Skt prajnapti and therefore they were considered to be suffering 8 Contrary to the Sarvastivadins the Prajnaptivadins 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 edit The Prajnaptivadins 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 sarvajnana and the accumulation of merit 13 Whether one meets an untimely death or attains the Noble Path the Prajnaptivadins viewed all such outcomes as being the result of merit and karma 14 Spoken teachings edit The Prajnaptivadins held that the Buddha s teachings in the various piṭakas were nominal Skt prajnapti conventional Skt saṃvṛti and causal Skt hetuphala 15 Therefore all teachings were viewed by the Prajnaptivadins 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 Mahayana sutras 17 18 Relationship to Mahayana editTheories edit Andre Bareau considers the origin of the Mahayana tradition to be in the early Mahasaṃghika schools and cites the Bahusrutiyas and Prajnaptivadins as sub sects of the Mahasaṃghika that may have played an important role in bridging the flow of Mahayana teachings between the northern and southern Mahasaṃghika traditions 19 Two truths doctrine edit The Prajnaptivadins were early articulators of the two truths doctrine that is so important to the Mahayana where it is usually found in the relationship between skillful means Skt upaya and wisdom Skt prajna Ian Charles Harris has noted that the doctrines of the Prajnaptivada school are indeed similar to the early Mahayana view of the two truths 20 There is also evidence that the Prajnaptivadins were an influence on Nagarjuna who is also among the storied promulgators of the two truths doctrine using some of the same technical terms and who in his Mulamadhyamakakarika only cites one text by name that being the Katyayana Gotra Sutra of which the Prajnaptivadins were known to be fond 21 References edit 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 Nagarjuna in Context Mahayana 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 Nagarjuna in Context Mahayana Buddhism and Early Indian Culture 2005 p 220 Walser Joseph Nagarjuna in Context Mahayana 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 Nagarjuna in Context Mahayana Buddhism and Early Indian Culture 2005 p 219 Walser Joseph Nagarjuna in Context Mahayana Buddhism and Early Indian Culture 2005 p 219 Walser Joseph Nagarjuna in Context Mahayana 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 98See also edit nbsp Wikisource has original text related to this article Saṃyukta Agama 301 Katyayana Gotra Sutra Schools of Buddhism Early Buddhist schools Nikaya Buddhism Retrieved from https en wikipedia org w index php title Prajnaptivada amp oldid 1149730036, wikipedia, wiki, book, books, library,

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