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Early

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Mahsghika Ekavyvahrika Lokottaravda Bahurutya Prajaptivda CaitikaSthaviravda Mahsaka Dharmaguptaka Kyapya

Sarvstivda Vibhajyavda Theravda

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KyapyaFrom Wikipedia, the free encyclopedia

Kyapya (Sanskrit; Pali: Kassapiy or Kassapik;traditional Chinese:; pinyin:yngung-b) was one ofthe early Buddhist schools in India.

Contents

1 Etymology

2 History

3 Appearance

4 Doctrines

5 Texts

6 References7 Sources

Etymology

The nameKyapya is believed to be derived from Kyapa,one of the original missionaries sent by King Ashoka to the

Himavant country. The Kyapyas were also called theHaimavatas.

[1]

History

The Kyapyas are believed to have become an independentschool ca. 190 BCE.[2] According to the Theravadin

ahvasa, the Kyapya were an offshoot of theSarvstivda.[3] However, according to the Mahsghikaaccount, the Kyapya sect descended from theVibhajyavdins.[4]

Xuanzang and Yijing note small fragments of the Kyapyasect still in existence around the 7th century, suggesting that

much of the sect may have adopted the Mahyna teachings by this time.[5]

In the 7th century CE, Yijing grouped the Mahsaka, Dharmaguptaka, and Kyapya together as sub-sects of the Sarvstivda, andstated that these three groups were not prevalent in the "five parts of India," but were located in the some parts ofOiyna, 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. kya) utitized in five major Indian Buddhist sects, called Da Biqiu Sanqian Weiyi (Ch.).[7] Another text

translated at a later date, the ariputraparipcch, contains a very similar passage corroborating this information.[7] In both sources,

members of the Kyapya sect are described as wearing magnolia robes. [8][9] The relevant portion of the Mahsghikaariputraparipcch reads, "The Kyapya school are diligent and energetic in guarding sentient beings. They wear magnolia robes."[9]

Doctrines

In Vasumitra's history Samayabhedoparacanacakra, the Haimavatas (Kyapya sect) are described as an eclectic school upholdingdoctrines of both the Sthaviras and the Mahsghikas.[10]

According to theKathvatthu commentary, the Kyapyas believed that past events exist in the present in some form.[11]

According to A.K. Warder, the Kyapya school held the doctrine that arhats were fallible and imperfect, similar to the view of theSarvstivdins and the various Mahsghika sects.[1] They held that arhats have not fully eliminated desires, that their "perfection" isincomplete, and that it is possible for them to relapse.[1]

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Texts

Some tentatively attribute the GndhrDharmapada to the Kyapya school.[12]

An incomplete translation of the Sayukta gama (T. 100) that is in the Chinese Buddhist canon is believed to be that of the Kyapyasect.[13] This text is different from the complete version of the Sayukta gama (T. 99), which came from the Sarvstivda sect.

References

^abc

Warder, A.K.Indian Buddhism. 2000. p. 2771.

^ Warder (1970/2004), p. 277.2.

^ See, e.g., Mahvasa (trans., Geiger, 1912), ch. 5, "The Third Council," retrieved 27 Nov 2008 from "Lakdiva" at http://lakdiva.org/mahavamsa/chap005.html.

3.

^ Baruah, Bibhuti.Buddhist Sects and Sectarianism. 2008. p. 514.

^ Baruah, Bibhuti.Buddhist Sects and Sectarianism. 2008. p. 525.

^ Yijing. Li Rongxi (translator).Buddhist Monastic Traditions of Southern Asia. 2000. p. 196.

^ ab Hino, Shoun. Three Mountains and Seven Rivers. 2004. p. 557.

^ Hino, Shoun. Three Mountains and Seven Rivers. 2004. pp. 55-568.

^ab

Bhikku Sujato. Sects & Sectarianism: The Origins of Buddhist Schools. Santi Forest Monastery, 2006. p. i9.

^ Baruah, Bibhuti.Buddhist Sects and Sectarianism. 2008. p. 5410.

^Malalasekera (2003), p. 556, entry for "Kassapiy, Kassapik" (retrieved 27 Nov 2008 from "Google Books" at http://books.google.com/books?id=LEn9i9pnRHEC&pg=PA556&lpg=PA556&dq=Kassapiya&source=bl&ots=5Yok7NZCEu&

sig=963iBUcouWirVo7UT4zgpWigqJc&hl=en&sa=X&oi=book_result&resnum=1&ct=result#PPA556,M1).

11.

^ See, e.g., Brough (2001), pp. 4445:

... We can with reasonable confidence say that the Gndhr text did not belong to th e schools responsible for the Pali Dhammapada,the Udnavarga, and the Mahvastu; and unless we are prepared to dispute the attribut ion of any of these, this excludes theSarvstivdins and the Lokottaravda-Mahsnghikas, as well as the Theravdins (and probably, in company with the last, theMahsakas). Among possible claimants, the Dharmaguptakas and Kyapyas must be considered as eligible, but still otherpossibilities cannot be ruled out.

12.

^ Warder, A.K.Indian Buddhism. 2000. p. 613.

Sources

Brough, John (2001). The Gndhr Dharmapada. Delhi: Motilal Banarsidass Publishers Private Limited.Geiger, Wilhelm (trans.), assisted by Mabel H. Bode (1912). The Great Chronicle of Ceylon. Pali Text Society. ISBN

08-601-3001-0. Retrieved 27 Nov 2008 from "Lakdiva" at http://lakdiva.org/mahavamsa/.Malalasekera, G.P. (2003).Dictionary of Pali Proper Names. Asian Educational Services. ISBN 81-206-1823-8.Warder, A.K. (1970/2004).Indian Buddhism. Delhi: Motilal Banarsidass. ISBN 81-208-1741-9.

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