Difference between revisions of "Bardo - Intermediate State in Indian Buddhism"
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[[Intermediate State]] in [[Indian Buddhism]] | [[Intermediate State]] in [[Indian Buddhism]] | ||
| − | From the records of [[early Buddhist schools]], it appears that at least six different groups accepted the notion of an [[intermediate]] [[existence]] ([[antarābhava]]), namely, the [[Sarvāstivāda]], Darṣṭāntika, [[Vātsīputrīyas]], [[Saṃmitīya]], [[Pūrvaśaila]] and late [[Mahīśāsaka]]. The first four of these are closely related schools. Opposing them were the [[Mahāsaṃghika]], early [[Mahīśāsaka]], [[Theravāda]], [[Vibhajyavāda]] and the [[Śāriputra]] Abhidharma (possibly [[Dharmagupta]]) (Bareau 1955: 291). | + | |
| + | From the records of [[early Buddhist schools]], it appears that at least six different groups accepted the notion of an [[intermediate]] [[existence]] ([[antarābhava]]), namely, the [[Sarvāstivāda]], [[Darṣṭāntika]], [[Vātsīputrīyas]], [[Saṃmitīya]], [[Pūrvaśaila]] and late | ||
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| + | [[Mahīśāsaka]]. The first four of these are closely related schools. Opposing them were the [[Mahāsaṃghika]], early [[Mahīśāsaka]], [[Theravāda]], [[Vibhajyavāda]] and the [[Śāriputra]] [[Abhidharma]] (possibly [[Dharmagupta]]) (Bareau 1955: 291). | ||
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Some of the earliest references we have to the “[[intermediate]] [[existence]]” are to be found in the [[Sarvāstivādin]] text the [[Mahāvibhāṣa]] 《[[阿毘達磨大毘婆沙論]]》. For instance, the [[Mahāvibhāṣa]] indicates a “basic [[existence]]” ([[本有]]), an “[[intermediate]] [[existence]]” ([[中有]]), a “[[birth]] [[existence]]” ([[生有]]) and “[[death]] [[existence]]” ([[死有]]) (CBETA, T27, no. 1545, p. 959, etc.). Bareau (1955: 143) provides the arguments of the [[Sarvāstivāda]] as follows: | Some of the earliest references we have to the “[[intermediate]] [[existence]]” are to be found in the [[Sarvāstivādin]] text the [[Mahāvibhāṣa]] 《[[阿毘達磨大毘婆沙論]]》. For instance, the [[Mahāvibhāṣa]] indicates a “basic [[existence]]” ([[本有]]), an “[[intermediate]] [[existence]]” ([[中有]]), a “[[birth]] [[existence]]” ([[生有]]) and “[[death]] [[existence]]” ([[死有]]) (CBETA, T27, no. 1545, p. 959, etc.). Bareau (1955: 143) provides the arguments of the [[Sarvāstivāda]] as follows: | ||
| − | The [[intermediate]] being who makes the passage in this way from one [[existence]] to the next is formed, like every [[living being]], of the [[five aggregates]] ([[skandha]]). His [[existence]] is demonstrated by the fact that it cannot have any [[Wikipedia:Discontinuity(Postmodernism),|discontinuity]] in time and [[space]] between the place and moment of [[death]] and those of [[rebirth]], and therefore it must be that the two [[existences]] belonging to the same series are linked in time and [[space]] by an [[intermediate stage]]. The [[intermediate]] being is the [[Gandharva]], the presence of which is as necessary at {{Wiki|conception}} as the fecundity and union of the [[parents]]. Furthermore, the [[Antarāparinirvāyin]] is an Anāgamin who obtains [[parinirvāṇa]] during the intermediary [[existence]]. As for the heinous criminal guilty of one of the five crimes without {{Wiki|interval}} (ānantarya), he passes in quite the same way by an [[intermediate]] [[existence]] at the end of which he is [[reborn]] necessarily in [[hell]]. | + | |
| + | The [[intermediate]] being who makes the passage in this way from one [[existence]] to the next is formed, like every [[living being]], of the [[five aggregates]] ([[skandha]]). His [[existence]] is demonstrated by the fact that it cannot have any [[Wikipedia:Discontinuity(Postmodernism),|discontinuity]] in time and [[space]] between the place and [[moment]] of [[death]] and those of | ||
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| + | [[rebirth]], and therefore it must be that the two [[existences]] belonging to the same series are linked in time and [[space]] by an [[intermediate stage]]. The [[intermediate]] being is the [[Gandharva]], the presence of which is as necessary at {{Wiki|conception}} as the | ||
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| + | fecundity and union of the [[parents]]. Furthermore, the [[Antarāparinirvāyin]] is an [[Anāgamin]] who obtains [[parinirvāṇa]] during the intermediary [[existence]]. As for the heinous criminal guilty of one of the five crimes without {{Wiki|interval}} (ānantarya), he passes in quite the same way by an [[intermediate]] [[existence]] at the end of which he is [[reborn]] necessarily in [[hell]]. | ||
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Deriving from a later period of the same school, though with some differences, [[Vasubandhu’s]] [[Abhidharmakośa]] explains (English trs. p. 383ff): | Deriving from a later period of the same school, though with some differences, [[Vasubandhu’s]] [[Abhidharmakośa]] explains (English trs. p. 383ff): | ||
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| − | He cites a number of texts and examples to defend the notion against other schools which reject it and claim that [[death]] in one [[life]] is immediately followed by [[rebirth]] in the next, without any [[intermediate state]] in between the two. Both the [[Mahāvibhāṣa]] and the [[Abhidharmakośa]] have the notion of the [[intermediate state]] lasting "seven times seven days" (i.e. 49 days) at most. This is one view, though, and there were also others. | + | What is an [[intermediate]] being, and an [[intermediate]] [[existence]]? [[Intermediate]] [[existence]], which inserts itself between [[existence]] at [[death]] and [[existence]] at [[birth]], not having arrived at the location where it should go, cannot be said to be born. |
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| + | Between death-that is, the [[five skandhas]] of the [[moment]] of [[death]] – and [[arising]] – that is, the [[five skandhas]] of the [[moment]] of rebirth-there is found an existence-a "[[body]]" of [[five skandhas]] -that goes to the place of [[rebirth]]. This [[existence]] between two [[realms]] of [[rebirth]] ([[gatī]]) is called [[intermediate existence]]. | ||
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| + | He cites a number of texts and examples to defend the notion against other schools which reject it and claim that [[death]] in one [[life]] is immediately followed by [[rebirth]] in the next, without any [[intermediate state]] in between the two. Both the [[Mahāvibhāṣa]] and the | ||
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| + | [[Abhidharmakośa]] have the notion of the [[intermediate state]] lasting "seven times seven days" (i.e. 49 days) at most. This is one view, though, and there were also others. | ||
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| + | Similar arguments were also used in [[Harivarman’s]] *[[Satyasiddhi Śāstra]], a quasi-[[Mahāyāna]] text, and the [[Upadeśa]] commentary on the [[Prajñāpāramitā Sūtras]], both of which have strong influence from the [[Sarvāstivāda school]]. Both of these texts had powerful influence in [[Chinese Buddhism]], which also accepts this [[idea]] as a {{Wiki|rule}}. | ||
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The [[Saddharma-smṛty-upasthāna Sūtra]] ([[正法念處經]]) classifies 17 [[intermediate states]] with different [[experiences]]. | The [[Saddharma-smṛty-upasthāna Sūtra]] ([[正法念處經]]) classifies 17 [[intermediate states]] with different [[experiences]]. | ||
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[http://www.primidi.com/bardo/intermediate_state_in_indian_buddhism www.primidi.com] | [http://www.primidi.com/bardo/intermediate_state_in_indian_buddhism www.primidi.com] | ||
| − | [[Category:]] | + | [[Category:Chonyid Bardo]] |
Latest revision as of 16:12, 31 December 2023
Intermediate State in Indian Buddhism
From the records of early Buddhist schools, it appears that at least six different groups accepted the notion of an intermediate existence (antarābhava), namely, the Sarvāstivāda, Darṣṭāntika, Vātsīputrīyas, Saṃmitīya, Pūrvaśaila and late
Mahīśāsaka. The first four of these are closely related schools. Opposing them were the Mahāsaṃghika, early Mahīśāsaka, Theravāda, Vibhajyavāda and the Śāriputra Abhidharma (possibly Dharmagupta) (Bareau 1955: 291).
Some of the earliest references we have to the “intermediate existence” are to be found in the Sarvāstivādin text the Mahāvibhāṣa 《阿毘達磨大毘婆沙論》. For instance, the Mahāvibhāṣa indicates a “basic existence” (本有), an “intermediate existence” (中有), a “birth existence” (生有) and “death existence” (死有) (CBETA, T27, no. 1545, p. 959, etc.). Bareau (1955: 143) provides the arguments of the Sarvāstivāda as follows:
The intermediate being who makes the passage in this way from one existence to the next is formed, like every living being, of the five aggregates (skandha). His existence is demonstrated by the fact that it cannot have any discontinuity in time and space between the place and moment of death and those of
rebirth, and therefore it must be that the two existences belonging to the same series are linked in time and space by an intermediate stage. The intermediate being is the Gandharva, the presence of which is as necessary at conception as the
fecundity and union of the parents. Furthermore, the Antarāparinirvāyin is an Anāgamin who obtains parinirvāṇa during the intermediary existence. As for the heinous criminal guilty of one of the five crimes without interval (ānantarya), he passes in quite the same way by an intermediate existence at the end of which he is reborn necessarily in hell.
Deriving from a later period of the same school, though with some differences, Vasubandhu’s Abhidharmakośa explains (English trs. p. 383ff):
What is an intermediate being, and an intermediate existence? Intermediate existence, which inserts itself between existence at death and existence at birth, not having arrived at the location where it should go, cannot be said to be born.
Between death-that is, the five skandhas of the moment of death – and arising – that is, the five skandhas of the moment of rebirth-there is found an existence-a "body" of five skandhas -that goes to the place of rebirth. This existence between two realms of rebirth (gatī) is called intermediate existence.
He cites a number of texts and examples to defend the notion against other schools which reject it and claim that death in one life is immediately followed by rebirth in the next, without any intermediate state in between the two. Both the Mahāvibhāṣa and the
Abhidharmakośa have the notion of the intermediate state lasting "seven times seven days" (i.e. 49 days) at most. This is one view, though, and there were also others.
Similar arguments were also used in Harivarman’s *Satyasiddhi Śāstra, a quasi-Mahāyāna text, and the Upadeśa commentary on the Prajñāpāramitā Sūtras, both of which have strong influence from the Sarvāstivāda school. Both of these texts had powerful influence in Chinese Buddhism, which also accepts this idea as a rule.
The Saddharma-smṛty-upasthāna Sūtra (正法念處經) classifies 17 intermediate states with different experiences.
