Difference between revisions of "Kāśyapīya"
(Created page with "Kāśyapīya (Sanskrit: काश्यपीय; Pali: Kassapiyā or Kassapikā; traditional Chinese: 飲光部; pinyin: Yǐnguāng Bù) was one of theearly Buddhist schools ...") |
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| − | Kāśyapīya (Sanskrit: काश्यपीय; Pali: Kassapiyā or Kassapikā; traditional Chinese: 飲光部; pinyin: Yǐnguāng Bù) was one of theearly Buddhist schools in India. | + | [[Kāśyapīya]] ([[Sanskrit]]: काश्यपीय; [[Pali]]: Kassapiyā or Kassapikā; [[traditional]] {{Wiki|Chinese}}: 飲光部; pinyin: Yǐnguāng Bù) was one of theearly [[Buddhist]] schools in [[India]]. |
| + | [[File:Garab Dorje.jpg|thumb|250px|]] | ||
| − | + | == {{Wiki|Etymology}} == | |
| − | + | The name [[Kāśyapīya]] is believed to be derived from [[Kāśyapa]], one of the original [[missionaries]] sent by {{Wiki|King}} [[Ashoka]] to theHimavant country. The Kāśyapīyas were also called the Haimavatas.[1] | |
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| − | == Etymology == | ||
| − | The name Kāśyapīya is believed to be derived from Kāśyapa, one of the original missionaries sent by King Ashoka to theHimavant country. The Kāśyapīyas were also called the Haimavatas.[1] | ||
== History == | == History == | ||
| − | 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] | + | 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] | + | [[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] | + | 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] |
== Appearance == | == Appearance == | ||
| − | 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) utitized 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 Mahāsāṃghika Śāriputraparipṛcchā reads, "The Kāśyapīya school are diligent and energetic in guarding sentient beings. They wear magnolia robes."[9] | + | 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]]) utitized 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 [[Mahāsāṃghika]] Śāriputraparipṛcchā reads, "The [[Kāśyapīya]] school are diligent and energetic in guarding [[sentient beings]]. They wear magnolia [[robes]]."[9] |
| − | == Doctrines == | + | == [[Doctrines]] == |
| − | 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] | + | 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 Kathāvatthu commentary, the Kāśyapīyas believed that past events exist in the present in some form.[11] | + | According to the [[Kathāvatthu]] commentary, 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] | + | 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] |
== Texts == | == Texts == | ||
| − | Some tentatively attribute the Gāndhārī Dharmapada to the Kāśyapīya school.[12] | + | Some tentatively attribute the Gāndhārī Dharmapada to the [[Kāśyapīya]] school.[12] |
| − | 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. | + | 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. |
[[Category:Early Buddhist schools | [[Category:Early Buddhist schools | ||
Revision as of 01:14, 26 August 2013
Kāśyapīya (Sanskrit: काश्यपीय; Pali: Kassapiyā or Kassapikā; traditional Chinese: 飲光部; pinyin: Yǐnguāng Bù) was one of theearly Buddhist schools in India.
Etymology
The name Kāśyapīya is believed to be derived from Kāśyapa, one of the original missionaries sent by King Ashoka to theHimavant country. The Kāśyapīyas were also called the Haimavatas.[1]
History
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]
Appearance
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) utitized 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 Mahāsāṃghika Śāriputraparipṛcchā reads, "The Kāśyapīya school are diligent and energetic in guarding sentient beings. They wear magnolia robes."[9]
Doctrines
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 Kathāvatthu commentary, 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]
Texts
Some tentatively attribute the Gāndhārī Dharmapada to the Kāśyapīya school.[12] 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.
[[Category:Early Buddhist schools
{{wSome tentatively attribute the Gāndhārī Dharmapada to the Kāśyapīya school.[12] 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.
