fbpx
Wikipedia

Sautrāntika

May 04, 2023

The Sautrāntika or Sutravadin (Sanskrit: सौत्रान्तिक, Suttavāda in Pali; Chinese: 經量部\ 說經部; pinyin: jīng liàng bù\ shuō jīng bù; Japanese: 経量部, romanized: Kyou Ryou Bu) were an early Buddhist school generally believed to be descended from the Sthavira nikāya by way of their immediate parent school, the Sarvāstivādins.[1] While they are identified as a unique doctrinal tendency, they were part of the Sarvāstivāda Vinaya lineage of monastic ordination.[2]

Their name means literally "the conclusions of the sutras" where sūtra is lengthened into the vṛddhi derivative sautra, and combined with the word anta, meaning end or conclusion, with a final nominal marker ika (compare with the term vedānta), meaning their philosophy is derived from the sūtras. As stated by the commentator Yasomitra, they hold the sutras, but not the Abhidharma commentaries (sastras), as authoritative.[1][3] The views of this group first appear in the Abhidharmakośabhāṣya of Vasubandhu.[2]

Name

The name Sautrāntika indicates that unlike other North Indian Sthaviras, this school held the Buddhist sutras as central to their views, over and above the ideas presented in the Abhidharma literature. The Sarvastivada scholar Samghabhadra, in his Nyayanusara, attacks a school of thought named Sautrantika which he associates with the scholars Śrīlāta and his student Vasubandhu.[4] According to Samghabhadra, a central tenet of this school was that all sutra is explicit meaning (nitartha), hence their name.[4]

The Sarvāstivādins sometimes referred to them as the Dārṣṭāntika school, meaning "those who utilize the method of examples".[3] This latter name may have been a pejorative label.[5] It is also possible that the name 'Dārṣṭāntika' identifies a predecessor tradition, or another related, but distinct, doctrinal position; the exact relationship between the two terms is unclear.[6] Charles Willemen identifies the Sautrāntika as a Western branch of the Sarvāstivādins, active in the Gandhara area, who split from the Sarvāstivādins sometime before 200 CE, when the Sautrāntika name emerged.[7] Other scholars are less confident of a specific identification for the Sautrāntika; Nobuyoshi Yamabe calls specifying the precise identity of the Sautrāntika "one of the biggest problems in current Buddhist scholarship".[6]

History

The founding of the Sautrāntika school is attributed to the elder Kumāralāta (c. 3rd century CE),[8] author of a "collection of dṛṣtānta" (Dṛṣtāntapaṅkti) called the Kalpanāmaṇḍitīkā. The Sautrāntikas were sometimes also called "disciples of Kumāralāta".[9] According to Chinese sources, Harivarman (250-350 CE) was a student of Kumāralāta who became disillusioned with Buddhist Abhidharma and then wrote the Tattvasiddhi-śāstra in order to "eliminate confusion and abandon the later developments, with the hope of returning to the origin".[10] The Tattvasiddhi was translated into Chinese and became an important text in Chinese Buddhism until the Tang Dynasty.

Other works by Sautrāntika affiliated authors include the Abhidharmāmṛtarasa-śāstra attributed to Ghoṣaka, and the Abhidharmāvatāra-śāstra attributed to Skandhila.[11] The elder Śrīlāta, who was Vasubandhu's teacher is also known as a famous Sautrāntika who wrote the Sautrāntika-vibhāṣa.[12] Ghoṣaka's Abhidharmāmṛtarasa and Harivarman's Tattvasiddhi have both been translated into English.

The Buddhist philosopher Vasubandhu wrote the famous Abhidharma work Abhidharmakośakārikā which presented Sarvāstivāda-Vaibhāṣika Abhidharma tenets, he also wrote a "bhāṣya" or commentary on this work, which presented critiques of the Vaibhāṣika tradition from a Sautrāntika perspective.[13] The Abhidharmakośa was highly influential and is the main text on Abhidharma used in Tibetan and Chinese Buddhism up until today.

Buddhist logic (pramāṇavāda) as developed by Dignāga and Dharmakīrti is also associated with the Sautrāntika school.

Doctrine

No separate vinaya (monastic code) specific to the Sautrāntika has been found, nor is the existence of any such separate disciplinary code evidenced in other texts; this indicates that they were likely only a doctrinal division within the Sarvāstivādin school.[5]

The Sautrāntika criticized the Sarvāstivādins on various matters such as ontology, philosophy of mind and perception.[5][14] While the Sarvāstivādin abhidharma described a complex system in which past, present, and future phenomena are all held to have some form of their own existence, the Sautrāntika subscribed to a doctrine of "extreme momentariness" that held that only the present moment existed.[5] They seem to have regarded the Sarvāstivādin position as a violation of the basic Buddhist principle of impermanence.[5] As explained by Jan Westerhoff, this doctrine of momentariness holds that each present moment "does not possess any temporal thickness; immediately after coming into existence each moment passes out of existence" and that therefore "all dharmas, whether mental or material, only last for an instant (ksana) and cease immediately after arising".[15]

The Sarvāstivādin abhidharma also broke down human experience in terms of a variety of underlying phenomena (a view similar to that held by the modern Theravadin abhidhamma); the Sautrāntika believed that experience could not be differentiated in this manner.[5]

Sautrantika doctrines expounded by elder Śrīlāta and critiqued in turn by Samghabhadra's Nyayanusara include:[16]

  • The theory of anudhatu (or *purvanudhatu, "subsidiary element"), which is also associated with the theory of seeds (Bīja) espoused by Vasubandhu.[17] This theory was used to explain karma and rebirth.
  • The doctrine that caitasikas (mental factors) are but modes of citta (mind) and are not separate elemental dharmas which come together in "association" (samprayoga) as the Vaibhāṣika believed. This view is also expoused at length in Harivarman's Tattvasiddhi.[18]
  • The doctrine that the sense-elements (dhatu) alone are real existents, not the aggregates (skandha) or sense spheres (ayatana).
  • A process of direct perception (pratyaksha) which differed from the direct realism of the Vaibhāṣika, and instead posited a form of indirect representationalism.[19]

According to Vasubandhu, the Sautrāntika also held the view that there may be many Buddhas simultaneously, otherwise known as the doctrine of contemporaneous Buddhas.[20]

See also

References

  1. ^ a b Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 73.
  2. ^ a b Tadeusz Skorupski, Sautrāntika, Oxford Bibliographies, LAST MODIFIED: 29 MAY 2015, DOI: 10.1093/OBO/9780195393521-0210
  3. ^ a b Wynne 2012, p. 118.
  4. ^ a b Dessein, Bart; Teng, Weijen. Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions, BRILL, 2016, pg 232
  5. ^ a b c d e f Buswell 2003, p. 505.
  6. ^ a b Buswell 2003, p. 177.
  7. ^ Buswell 2003, p. 220.
  8. ^ "Kumārata". Nichiren Buddhism Library. Retrieved 2019-05-09.
  9. ^ Przyluski, Jean (1940). "Darstantika, Sautrantika and Sarvastivaldin". The Indian Historical Quarterly. 6: 246–54.
  10. ^ Lin, Qian. Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi, University of Washington, page 15-16
  11. ^ Charles Willemen, Bart Dessein, Collett Cox (editors) Sarvastivada Buddhist Scholasticism, Handbuch Der Orientalistik, page 108.
  12. ^ Przyluski, Jean; Darstantika, Sautrantika and Sarvastivaldin. The Indian Historical Quarterly 1940, 6 pp.246--254
  13. ^ Buswell 2003, p. 878.
  14. ^ Williams, Paul (editor). Buddhism: Yogācāra, the epistemological tradition and Tathāgatagarbha, Volume 5, page 48.
  15. ^ Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 75.
  16. ^ Dessein, Bart; Teng, Weijen. Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions, BRILL, 2016, pg 231
  17. ^ Fukuda, Takumi. BHADANTA RAMA: A SAUTRANTIKA BEFORE VASUBANDHU, Journal of the International Association of Buddhist Studies, Volume 26 Number 2 2003.
  18. ^ Lin, Qian. Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi, University of Washington, page 10
  19. ^ Ronkin, Noa, "Abhidharma", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/fall2014/entries/abhidharma/>
  20. ^ Xing 2005, p. 67.

Bibliography

External links

  • "Sautrāntika Theory of Perception [Part 14]". www.wisdomlib.org. 28 March 2017.
  • "Sautrāntika theory of Inference [Part 15]". www.wisdomlib.org. 28 March 2017.

May 04, 2023
sautrāntika, sutravadin, sanskrit, suttavāda, pali, chinese, 經量部, 說經部, pinyin, jīng, liàng, shuō, jīng, japanese, 経量部, romanized, kyou, ryou, were, early, buddhist, school, generally, believed, descended, from, sthavira, nikāya, their, immediate, parent, schoo. The Sautrantika or Sutravadin Sanskrit स त र न त क Suttavada in Pali Chinese 經量部 說經部 pinyin jing liang bu shuō jing bu Japanese 経量部 romanized Kyou Ryou Bu were an early Buddhist school generally believed to be descended from the Sthavira nikaya by way of their immediate parent school the Sarvastivadins 1 While they are identified as a unique doctrinal tendency they were part of the Sarvastivada Vinaya lineage of monastic ordination 2 Their name means literally the conclusions of the sutras where sutra is lengthened into the vṛddhi derivative sautra and combined with the word anta meaning end or conclusion with a final nominal marker ika compare with the term vedanta meaning their philosophy is derived from the sutras As stated by the commentator Yasomitra they hold the sutras but not the Abhidharma commentaries sastras as authoritative 1 3 The views of this group first appear in the Abhidharmakosabhaṣya of Vasubandhu 2 Contents 1 Name 2 History 3 Doctrine 4 See also 5 References 5 1 Bibliography 6 External linksName EditThe name Sautrantika indicates that unlike other North Indian Sthaviras this school held the Buddhist sutras as central to their views over and above the ideas presented in the Abhidharma literature The Sarvastivada scholar Samghabhadra in his Nyayanusara attacks a school of thought named Sautrantika which he associates with the scholars Srilata and his student Vasubandhu 4 According to Samghabhadra a central tenet of this school was that all sutra is explicit meaning nitartha hence their name 4 The Sarvastivadins sometimes referred to them as the Darṣṭantika school meaning those who utilize the method of examples 3 This latter name may have been a pejorative label 5 It is also possible that the name Darṣṭantika identifies a predecessor tradition or another related but distinct doctrinal position the exact relationship between the two terms is unclear 6 Charles Willemen identifies the Sautrantika as a Western branch of the Sarvastivadins active in the Gandhara area who split from the Sarvastivadins sometime before 200 CE when the Sautrantika name emerged 7 Other scholars are less confident of a specific identification for the Sautrantika Nobuyoshi Yamabe calls specifying the precise identity of the Sautrantika one of the biggest problems in current Buddhist scholarship 6 History EditThe founding of the Sautrantika school is attributed to the elder Kumaralata c 3rd century CE 8 author of a collection of dṛṣtanta Dṛṣtantapaṅkti called the Kalpanamaṇḍitika The Sautrantikas were sometimes also called disciples of Kumaralata 9 According to Chinese sources Harivarman 250 350 CE was a student of Kumaralata who became disillusioned with Buddhist Abhidharma and then wrote the Tattvasiddhi sastra in order to eliminate confusion and abandon the later developments with the hope of returning to the origin 10 The Tattvasiddhi was translated into Chinese and became an important text in Chinese Buddhism until the Tang Dynasty Other works by Sautrantika affiliated authors include the Abhidharmamṛtarasa sastra attributed to Ghoṣaka and the Abhidharmavatara sastra attributed to Skandhila 11 The elder Srilata who was Vasubandhu s teacher is also known as a famous Sautrantika who wrote the Sautrantika vibhaṣa 12 Ghoṣaka s Abhidharmamṛtarasa and Harivarman s Tattvasiddhi have both been translated into English The Buddhist philosopher Vasubandhu wrote the famous Abhidharma work Abhidharmakosakarika which presented Sarvastivada Vaibhaṣika Abhidharma tenets he also wrote a bhaṣya or commentary on this work which presented critiques of the Vaibhaṣika tradition from a Sautrantika perspective 13 The Abhidharmakosa was highly influential and is the main text on Abhidharma used in Tibetan and Chinese Buddhism up until today Buddhist logic pramaṇavada as developed by Dignaga and Dharmakirti is also associated with the Sautrantika school Doctrine EditNo separate vinaya monastic code specific to the Sautrantika has been found nor is the existence of any such separate disciplinary code evidenced in other texts this indicates that they were likely only a doctrinal division within the Sarvastivadin school 5 The Sautrantika criticized the Sarvastivadins on various matters such as ontology philosophy of mind and perception 5 14 While the Sarvastivadin abhidharma described a complex system in which past present and future phenomena are all held to have some form of their own existence the Sautrantika subscribed to a doctrine of extreme momentariness that held that only the present moment existed 5 They seem to have regarded the Sarvastivadin position as a violation of the basic Buddhist principle of impermanence 5 As explained by Jan Westerhoff this doctrine of momentariness holds that each present moment does not possess any temporal thickness immediately after coming into existence each moment passes out of existence and that therefore all dharmas whether mental or material only last for an instant ksana and cease immediately after arising 15 The Sarvastivadin abhidharma also broke down human experience in terms of a variety of underlying phenomena a view similar to that held by the modern Theravadin abhidhamma the Sautrantika believed that experience could not be differentiated in this manner 5 Sautrantika doctrines expounded by elder Srilata and critiqued in turn by Samghabhadra s Nyayanusara include 16 The theory of anudhatu or purvanudhatu subsidiary element which is also associated with the theory of seeds Bija espoused by Vasubandhu 17 This theory was used to explain karma and rebirth The doctrine that caitasikas mental factors are but modes of citta mind and are not separate elemental dharmas which come together in association samprayoga as the Vaibhaṣika believed This view is also expoused at length in Harivarman s Tattvasiddhi 18 The doctrine that the sense elements dhatu alone are real existents not the aggregates skandha or sense spheres ayatana A process of direct perception pratyaksha which differed from the direct realism of the Vaibhaṣika and instead posited a form of indirect representationalism 19 According to Vasubandhu the Sautrantika also held the view that there may be many Buddhas simultaneously otherwise known as the doctrine of contemporaneous Buddhas 20 See also EditSchools of Buddhism Nikaya BuddhismReferences Edit a b Westerhoff Jan The Golden Age of Indian Buddhist Philosophy Oxford University Press 2018 p 73 a b Tadeusz Skorupski Sautrantika Oxford Bibliographies LAST MODIFIED 29 MAY 2015 DOI 10 1093 OBO 9780195393521 0210 a b Wynne 2012 p 118 sfn error no target CITEREFWynne2012 help a b Dessein Bart Teng Weijen Text History and Philosophy Abhidharma across Buddhist Scholastic Traditions BRILL 2016 pg 232 a b c d e f Buswell 2003 p 505 a b Buswell 2003 p 177 Buswell 2003 p 220 Kumarata Nichiren Buddhism Library Retrieved 2019 05 09 Przyluski Jean 1940 Darstantika Sautrantika and Sarvastivaldin The Indian Historical Quarterly 6 246 54 Lin Qian Mind in Dispute The Section on Mind in Harivarman s Tattvasiddhi University of Washington page 15 16 Charles Willemen Bart Dessein Collett Cox editors Sarvastivada Buddhist Scholasticism Handbuch Der Orientalistik page 108 Przyluski Jean Darstantika Sautrantika and Sarvastivaldin The Indian Historical Quarterly 1940 6 pp 246 254 Buswell 2003 p 878 Williams Paul editor Buddhism Yogacara the epistemological tradition and Tathagatagarbha Volume 5 page 48 Westerhoff Jan The Golden Age of Indian Buddhist Philosophy Oxford University Press 2018 p 75 Dessein Bart Teng Weijen Text History and Philosophy Abhidharma across Buddhist Scholastic Traditions BRILL 2016 pg 231 Fukuda Takumi BHADANTA RAMA A SAUTRANTIKA BEFORE VASUBANDHU Journal of the International Association of Buddhist Studies Volume 26 Number 2 2003 Lin Qian Mind in Dispute The Section on Mind in Harivarman s Tattvasiddhi University of Washington page 10 Ronkin Noa Abhidharma The Stanford Encyclopedia of Philosophy Fall 2014 Edition Edward N Zalta ed URL lt http plato stanford edu archives fall2014 entries abhidharma gt Xing 2005 p 67 Bibliography Edit Buswell Robert Jr 2003 Encyclopedia of Buddhism Macmillan USA ISBN 978 0 02 865718 9 Williams Paul Tribe Anthony Wynne Alexander 2012 Buddhist Thought A Complete Introduction to the Indian Tradition Routledge ISBN 978 1 136 52087 7 Xing Guang 2005 The Concept of the Buddha Its Evolution from Early Buddhism to the Trikaya Theory Psychology Press ISBN 978 0 415 33344 3 External links Edit Sautrantika Theory of Perception Part 14 www wisdomlib org 28 March 2017 Sautrantika theory of Inference Part 15 www wisdomlib org 28 March 2017 Retrieved from https en wikipedia org w index php title Sautrantika amp oldid 1148002420, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.