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Lions from Sch, where theCaitika Mahsghikasub-sect was preeminent

Early

Buddhism

Scriptures

Gandhran textsgamas

Pali Canon

Councils

1st Council

2nd Council

3rd Council

4th Council

Schools

First Sangha

Mahsghika Ekavyvahrika Lokottaravda Bahurutya Prajaptivda CaitikaSthaviravda Mahsaka Dharmaguptaka Kyapya Sarvstivda Vibhajyavda Theravda

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MahsghikaFrom Wikipedia, the free encyclopedia

(Redirected from Mahasamghika)

The Mahsghika (Sanskrit: mahsghika; traditional Chinese:; pinyin:Dzhng B), literally the "Great Sagha", was one of the early Buddhist schools in ancient India.

One reason for the interest in the origins of the Mahsghika school is that their Vinaya recensionappears in several ways to represent an older redaction overall. Many scholars also look to the

Mahsghika branch for the initial development of Mahyna Buddhism.[1]

Contents

1 Location

2 Origins3 Appearance and Language

3.1 Appearance

3.2 Language

4 Doctrines and teachings

4.1 Buddhas and bodhisattvas

4.2 Manuscript collections4.3 Abhidharma

5 Relationship to Mahyna5.1 Acceptance of Mahyna5.2 Prajpramit5.3 Tathgatagarbha5.4 Bodhisattva canons5.5 Views of scholars

6 Vinaya Recension

6.1 Early features

6.2 Depiction of Devadatta

6.3 Chinese translation

6.4 Legacy

7 Bibliography8 See also

9 References

Location

The original center of the Mahsghika sect was inMagadha, but they also maintained important centers such as

in Mathura and Karli.[2] The Gokulikas were situated in

eastern India around Vrasand Paliputra.[3] TheEkavyahraka and Lokottaravda subschools were foundnear Peshawar around 200 BCE, and the Bahurutya inKoala. The Caitika branch was based in the ndhra regionand especially at Amarvati andNgrjunako. ThisCaitika branch included the Prvaailas, Aparaailas,Rjagirikas, and the Siddhrthikas. Finally, Madhyadesa washome to the Prajaptivdins.[4]

The cave temples at the Aja Caves, the Ellora Caves, andthe Karla Caves are associated with the Mahsghikas.[5]

Origins

Most sources place the origin of the Mahsghikas to the Second Buddhist council. Traditions regarding the Second Council areconfusing and ambiguous, but it is agreed that the overall result was the first schism in the Sagha, between the Sthaviras and theMahsghikas, although it is not agreed upon by all what the cause of this split was .[6] Andrew Skilton has suggested that theproblems of contradictory accounts are solved by the Mahsghika ariputraparipcch, which is the earliest surviving account ofthe schism.

[7] In this account, the council was convened at Paliputra over matters ofvinaya, and it is explained that the schism

hsghika - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Mahasamghika

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The Buddha flanked by bodhisattvas.

Cave 4, Aja Caves, Mahrtra,India.

Elephant motif with buddhas above.

Karla Caves, Mahrtra, India.

resulted from the majority (Mahsagha) refusing to accept the addition of rules to the Vinaya by the minority (Sthaviras).[7 TheMahsghikas therefore saw the Sthaviras as being a breakaway group which was attemp ting to modify the original Vinaya.[8]

Scholars have generally agreed that the matter of dispute was indeed a matter of vinaya, and have noted that the account of the

Mahsghikas is bolstered by the vinaya texts themselves, as vinayas associated with the Sthaviras do contain more rules than those ofthe Mahsghika Vinaya.[7] Modern scholarship therefore generally agrees that the Mahsghika Vinaya is the oldest.[7] Accordingto Skilton, future scholars may determine that a study of the Mahsghika school wil l contribute to a better understanding of the earlyDharma-Vinaya than the Theravda school.[8]

Appearance and Language

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.).[9] Another text

translated at a later date, the ariputraparipcch, contains a very similar passage corroborating this information.[10] In both sources,

the Mahsghikas are described as wearing yellow robes.[11] The relevant portion of the ariputraparipcch reads, "TheMahsghika school diligently study the collected Stras and teach the true meaning, because they are the source and the center. Theywear yellow robes."[12]

According to Dudjom Rinpoche from the tradition of Tibetan Buddhism

, the robes of fully ordained Mahsghika monastics were tobe sewn out of more than seven sections, but no more than twenty-three sections.[13] The symbols sewn on the robes were the endlessknot (Skt.rvatsa) and the conch shell (Skt.akha), two of the Eight Auspicious Signs in Buddhism.[14]

Language

The Tibetan historian Buton Rinchen Drub wrote that the Mahsghikas used Prkrit, the Sarvstivdins used Sanskrit, theSthaviravda used Paic, and the Samatya used Apabhraa.[15]

Doctrines and teachings

Buddhas and bodhisattvas

The Mahsghikas advocated the transcendental and supramundane nature of thebuddhas andbodhisattvas, and the fallibility of arhats.[16] Of the 48 special theses attributed by the

Samayabhedoparacanacakra to the Mahsghika, Ekavyvahrika, Lokottaravda, and theGokulika, 20 concern the supramundane nature of buddhas and bodhisattvas.[17]

The Mahsghika held that the teachings of the Buddha were to be understood as having twoprinciple levels of truth: a relative or conventional (Skt.savti) truth, and the absolute or

ultimate (Skt.paramrtha) truth.[16] For the Mahsaghika branch of Buddhism, the final andultimate meaning of the Buddha's teachings was "beyond words", and words were merely the

conventional exposition of the Dharma.[18]

A doctrine ascribed to the Mahsghikas is, "The power of the tathgatas is unlimited, and thelife of the buddhas is unlimited."[19] According to Guang Xing, two main aspects of the Buddha

can be seen in Mahsghika teachings: the true Buddha who is omniscient and omnipotent,and the manifested forms through which he liberates sentient beings through skillful means.

[20]

For the Mahsaghikas, the historical Gautama Buddha was one of these transformation bodies(Skt. nirmakya), while the essential real Buddha is equated with the Dharmakya.[21]

Like the Mahyna traditions, the Mahsghikas held the doctrine of the existence ofmanycontemporaneous buddhas throughout the ten directions.

[22] In the MahsghikaLoknuvartana Stra, it is stated, "The Buddha knows all the dharmas of the countless buddhas

of the ten directions."[22]

It is also stated, "All buddhas have one body, the body of the

Dharma."[22]

The concept of many bodhisattvas simultaneously working toward buddhahood is also found among the Mahsghika tradition, andfurther evidence of this is given in the Samayabhedoparacanacakra, which describes the doctrines of the Mahsghikas.[23] Thesetwo concepts of contemporaneous bodhisattvas and contemporaneous buddhas were linked in some traditions, and texts such as the

ahprajpramit stra use the principle of contemporaneous bodhisattvas to demonstrate the necessity of contemporaneous

buddhas throughout the ten directions.[24] It is thought that the doctrine of contemporaneous buddhas was already old and well


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Cave 1, Aja Caves, Mahrtra,India

Sculpture of the Buddha from

Mathura. 5th or 6th century

CE

established by the time of early Mahyna texts such as the Aashasrik PrajpramitStra, due to the clear presumptions of this doctrine.[23]

Manuscript collections

The Chinese Buddhist monk Xuanzang visited a Mahsghika-Lokottaravda monastery in the7th century CE, at Bamiyan, Afghanistan, and this monastery site has since been rediscovered

by archaeologists.[25] Birchbark manuscripts of texts in this monastery's collection, including

Mahyna stras, have been discovered at the site, and these are now located in the SchyenCollection. These manuscripts are in Sanskritized Gndhr, written in the Kharohscript.Manuscripts and fragments that have survived from this monastery's collection include the

following source texts:[26]

Pratimoka Vibhaga of the Mahsghika-Lokottaravda (MS 2382/269)Mahparinirva Stra, a stra from the gamas (MS 2179/44)Cag Stra, a stra from the gamas (MS 2376)Vajracchedik Prajpramit Stra, a Mahyna stra (MS 2385)Bhaiajyaguru Stra, a Mahyna stra (MS 2385)rmldev Sihanda Stra, a Mahyna stra (MS 2378)Pravraa Stra , a Mahyna stra (MS 2378)Sarvadharmapravttinirdea Stra, a Mahyna stra (MS 2378)Ajtaatrukauktyavinodana Stra , a Mahyna stra (MS 2378)

riputra Abhidharma stra (MS 2375/08)

Abhidharma

According to some sources, abhidharma was not accepted as canonical by the Mahsghika school.[27] The TheravdinDpavasa,for example, records that the Mahsghikas had no abhidharma.[28] However, other sources indicate that there were such collectionsof abhidharma. During the early 5th century, the Chinese pilgrim Faxian is said to have found a Mahsghika abhidharma at amonastery in Paliputra.[29] When Xuanzang visited Dhnyakaaka, he wrote that the monks of this region were Mahsghikas, andmentions the Prvaailas specifically.[30] Near Dhnyakaaka, he met two Mahsghika bhikus and studied Mahsghikaabhidharma with them for several months, during which time they also studied various Mahyna stras together under Xuanzang'sdirection.[31][32] On the basis of textual evidence as well as inscriptions at Ngrjunako, Joseph Walser concludes that at least someMahsghika sects probably had an abhidharma collection, and that it likely contained five or six books.[33]

Relationship to Mahyna

Acceptance of Mahyna

In the 6th century CE, Paramrtha, a Buddhist monk from Ujjain in central India, wrote about a specialaffiliation of the Mahsghika school with the Mahyna tradition. He associates the initialcomposition and acceptance ofMahyna stras with the Mahsghika branch of Buddhism.[34] Hestates that 200 years after theparinirva of the Buddha, much of the Mahsghika school movednorth ofRjagha, and were divided over whether the Mahyna teachings should be incorporatedformally into their Tripiaka. According to this account, they split into three groups based upon therelative manner and degree to which they accepted the authority of these Mahyna texts.[35]

Paramrtha states that the Gokulika sect did not accept the Mahyna stras as buddhavacana ("wordsof the Buddha"), while the Lokottaravda sect and the Ekavyvahrika sect did accept the Mahynastras as buddhavacana.[36]

Paramrtha also wrote about the origins of the Bahurutya sect in connection with acceptance ofMahyna teachings. According to his account, the founder of the Bahurutya sect was namedYjavalkya.[37] In Paramrtha's account, Yjavalkya is said to have lived during the time of theBuddha, and to have heard his discourses, but was in a profound state ofsamdhi during the time of theBuddha'sparinirva.[38] After Yjavalkya emerged from this samdhi 200 years later, he discoveredthat the Mahsghikas were teaching only the superficial meaning of the stras, and therefore foundedthe Bahurutya sect in order to expound the full meaning.[39] According to Paramrtha, the Bahurutyaschool was formed in order to fully embrace both "conventional truth" and "ultimate truth."

[40]According to Sree Padma and Anthony

Barber, the Bahurutya understanding of this full exposition included the Mahyna teachings.[41]

Prajpramit

A number of scholars have proposed that the Mahyna Prajpramit teachings were first developed by the Caitika subsect of the


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Cave temple associated with

the Mahsghikas. ElloraCaves

Mahsghikas. They believe that theAashasrik Prajpramit Stra originated amongst the southern Mahsghika schools ofthe ndhra region, along the Ka River.[23] These Mahsghikas had two famous monasteries near the Amarvati and theDhnyakaaka, which gave their names to the schools of the Prvaailas and the Aparaailas.[23] Each of these schools had a copy oftheAashasrik Prajpramit Stra in Prakrit.[23] Guang Xing also assesses the view of the Buddha given in theAashasrik

Prajpramit Stra as being that of the Mahsghikas.[23] Edward Conze estimates that this stra originated around 100 BCE.[23]

Tathgatagarbha

Brian Edward Brown, a specialist in Tathgatagarbha doctrines, writes that it has been determined that the composition of the

rmldev Sihanda Stra occurred during the kvku Dynasty in the 3rd century CE, as a product of the Mahsghikas of thendhra region (i.e. the Caitika schools).[42] Wayman has outlined eleven points of complete agreement between the Mahsghikasand the rml, along with four major arguments for this association.[43] Sree Padma and Anthony Barber also associate the earlierdevelopment of the Tathgatagarbha Stra with the Mahsghikas, and conclude that the Mahsghikas of the ndhra region wereresponsible for the inception of the Tathgatagarbha doctrine.[44]

Bodhisattva canons

Within the Mahsghika branch, the Bahurutyas are said to have included a Bodhisattva Piaka in their canon, and Paramrthawrote that the Bahurutyas accepted both the Hnayna and Mahyna teachings.[45] In the 6th century CE, Bhvaviveka speaks ofthe Siddhrthikas using a Vidydhra Piaka, and the Prvaailas and Aparaailas both using a Bodhisattva Piaka, all implying

collections of Mahyna texts within the Mahsghika schools.

[46] During the same period, Avalokitavrata speaks of the

Mahsghikas using a "Great gama Piaka", which is then associated with Mahyna s tras such as thePrajparamit and theDaabhmika Stra.[46]

Views of scholars

According to A.K. Warder, it is "clearly" the case that the Mahyna teachings originally came from the Mahsghika branch ofBuddhism.[47] Andr Bareau has stated that there can be found Mahyna ontology prefigured in the Mahsghika schools, and hasoffered an array of evidence to support this conclusion.[48] Bareau traces the origin of the Mahyna tradition to the olderMahsghika schools in regions such as Orissa, Kosala, Kokana, and so on. He then cites the Bahurutyas and Prajaptivdins assub-sects of the Mahsghika that may have played an important role in bridging the flow of Mahyna teachings be tween thenorthern and southern Mahsghika traditions.[48]

Andr Bareau also mentions that according to Xuanzang and Yijing in the 7th century CE, the Mahsghika schools had essentiallydisappeared, and instead these travelers found what they described as "Mahyna." The region occupied by the Mahsghika wasthen an important center for Mahyna Buddhism.[48] Bareau has proposed that Mahyna grew out of the Mahsghika schools, andthe members of the Mahsghika schools also accepted the teachings of the Mahyna.[48] Additionally, the extant MahsghikaVinaya was originally procured by Faxian in the early 5th century CE at what he describes as a "Mahyna" monastery inPaliputra.[49]

Vinaya Recension

Early features

TheMahsghika

Vinaya recension is essentially very similar to the other recensions, as they all are to

each other. The Mahsghika recension differs most from the other recensions in structure, but therules are generally identical in meaning, if the Vibhangas (explanations) are compared. The features of

the Mahsghika Vinaya recension which suggest that it might be an older redaction are, in brief,these:

TheBhiksu-prakirnaka andBhiksuni-prakirnaka and theBhiksu-abhisamacarika-dharma sections of

the Mahsghika Vinaya are generally equivalent to theKhandhakas/ Skandhakas of the Sthaviraderived schools. However, their structure is simpler, and according to recent research by Clarke, the

structure follows a matika (Matrix) which is also found embedded in the Vinayas of several of the

Sthavira schools, suggesting that it is presectarian. The sub-sections of the Prakirnaka sections are also

titledpratisamyukta rather than Skandhaka / Khandhaka.Pratisamyukta /Patisamyutta means a section

or chapter in a collection organised by subject; the 'samyukta-principle', like the Samyutta-Nikaya /

Samyukta-agama. Scholars such as Master Yin Shun, Choong Moon Keat, and Bhikkhu Sujato have

argued that the Samyutta / Samyukta represents the earliest collection among the Nikayas / Agamas, and

this may well imply that it is also the oldest organising principle too. (N.B. this does not necessarily say

anything about the age of the contents).

There are also fewer stories in general in the Vinaya of the subsidiary school, the Mahsghika-Lokottaravada (Lokuttaravada), and


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many of them give the appearance of badly connected obvious interpolations, whereas in the structure of the Sthavira recensions the

stories are integrated into the whole scheme. In the formulations of some of the pratimoksha rules also, the phrasing (though generally

identical in meaning to the other recensions) often appears to represent a clearer but less streamlined version, which suggests it might be

older. This is particularly noticeable in theBhiksuni-Vinaya, which has not been as well preserved as theBhiksu-Vinaya in general in all

the recensions. Yet the formulation of certain rules which seem very confused in the other recensions (e.g.Bhikkhuni Sanghadisesa

three = six in the Ma-L) seems to better represent what would be expected of a root formulation which could lead to the variety of

confused formulations we see (presumably later) in the other recensions. The formulation of this rule (as an example) also reflects a

semi-parallel formulation to a closely related rule for Bhiksus which is found in a more similar form in all the Vinayas (Pc64 in Pali).

Depiction of Devadatta

According to Reginald Ray, the Mahsghika Vinaya mentions the figure ofDevadatta, but in a way that is different from the vinayasof the Sthavira branch. According to this study, the earliest vinaya material common to all sects simply depicts Devadatta as a Buddhist

saint who wishes for the monks to live a rigorous lifestyle. [50] This has led Ray to regard the story of Devadatta as a legend produced by

the Sthavira group.[51] However, upon examining the same vinaya materials, Bhikkhu Sujato has written that the portrayals of

Devadatta are largely consistent between the Mahsghika Vinaya and the other vinaya s, and that the supposed discrepency is simplydue to the minimalist literary style of the Mahsghika Vinaya. He also points to other parts of the Mahsghika Vinaya that clearlyportray Devadatta as a villain, as well as similar portrayals that exist in the LokottaravdinMahvastu.[52]

Chinese translation

The Mahsghika Vinaya is extant in the Chinese Buddhist Canon asMohesengzhi L (;

Taish Tripiaka1425). The

vinaya was originally procured by Faxian in the early 5th century CE at a Mahyna monastery in Paliputra.[53] This vinaya was thentranslated into Chinese as a joint effort between Faxian and Buddhabhadra in 416 CE, and the completed translation is 40 fascicles in

length.[54] According to Faxian, in Northern India, the vinaya teachings were typically only passed down by tradition through word of

mouth and memorization. For this reason, it was difficult for him to procure manuscripts of the vinayas that were used in India. The

Mahsghika Vinaya was reputed to be the original vinaya from the lifetime of the Buddha, and "the most correct and complete."[55]

Legacy

Although Faxian procured the Mahsghika Vinaya in India and had this translated into Chinese, the tradition of Chinese Buddhismeventually settled on the Dharmaguptaka Vinaya instead. At the time of Faxian, the Sarvstivda Vinaya was the most common vinayatradition in China.

Atisha was ordained in the Mahsghika lineage. However, because the Tibetan Emperor Ralpacan had decreed that only theMulasarvastivada order would be permitted in Tibet, he did not ordain anyone.

Bibliography

"Arya-Mahasamghika-Lokuttaravadin Bhiksuni-Vinaya"; edited by Gustav Roth, 1970.

Abhisamacarikadharma of the Mahasamghika-Lokottaravadins (input by Abhisamacarika-Dharma Study Group, Taisho

University); GRETIL Archive http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/4_rellit/buddh/abhisdhu.htmMahasamghika and Mahasamghika-Lokuttaravadin Vinayas in Chinese translation; CBETA Taisho digital edition.

"The Earliest Vinaya and the Beginnings of Buddhist Literature"; Frauwallner, Serie Orientale Roma, 8. Rome: Istituto Italiano

per il Medio ed Estremo Oriente.

"Vinaya-Matrka - Mother of the Monastic Codes, or Just Another Set of Lists? A Response to Frauwallner's Handling of the

Mahasamghika Vinaya"; Shayne Clarke. Indo-Iranian Journal 47: 77-120, 2004.

"Sects and Sectarianism"; Bhikkhu Sujato, forthcoming.

"Researches on Bhikkhuni Sanghadisesa Three"; Bhikkhu Santi, forthcoming.

"Schism, Harmony and Communion"; Bhikkhu Santi, forthcoming.

"A Survey of Vinaya Literature"; Charles Prebish. Originally, Volume I of The Dharma Lamp Series. Taipei, Taiwan: Jin LuenPublishing House, 1994, 157 pages. Now published by Curzon Press.

"The Fundamental Teachings of Early Buddhism"; Choong Mun-Keat. (Contains an account of Master Yin-Shun's theory that the

Samyukt'Agama is the oldest collection, by a student of Prof. Rod Bucknell.)

"History of Mindfulness"; Bhikkhu Sujato, 2006. (Gives further evidence for the Anga-theory of Master Yin-Shun and the theory

that the Samyukta-/ Samyutta- is the oldest organising principle.)

"Buddhist Monastic Discipline: The Sanskrit Pratimoksa Sutras of the Mahasamghikas and Mulasarvastivadins"; Charles Prebish.

Volume I of the Institute for Advanced Studies of World Religions Series. University Park: The Pennsylvania State University

Press, 1975, 156 pages. First Indian Edition, Delhi: Motilal Banarsidass, 1996. (This is only a translation of a small part of the

Vinayas, on its own it is nearly useless.)

"Mahasamghika Origins: The Beginnings of Buddhist Sectarianism"; Charles Prebish and Janice J. Nattier. History of Religions,16, 3 (February, 1977), 237-272.

"The Pratimoksa Puzzle: Fact Versus Fantasy"; Charles Prebish. Journal of the American Oriental Society, 94, 2 (April-June,1974), 168-176.

"A Review of Scholarship on the Buddhist Councils"; Charles Prebish. Journal of Asian Studies, XXXIII, 2 (February, 1974),


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239-254.

"Theories Concerning the Skandhaka: An Appraisal"; Charles Prebish Journal of Asian Studies, XXXII, 4 (August, 1973),

669-678.

"Saiksa-dharmas Revisited: Further Considerations of Mahasamghika Origins"; Charles Prebish. History of Religions, 35, 3(February, 1996), 258-270.

See also

Schools of Buddhism

Early Buddhist schoolsNikaya Buddhism

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^ Rulu.Bodhisattva Precepts. 2012. p. 754.

^ Beal, Samuel (tr.). Travels of Fa-hian, or Fo-kw-ki. 1885. p. lxxi55.

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