Bahurutya - Wikipedia, the free encyclopedia

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Bahurutya
From Wikipedia, the free encyclopedia

(Redirected from Bahusrutiya) Bahurutya (Sanskrit; traditional Chinese: ; pinyin: Duwn B) was one of the early Buddhist schools, according to early sources such as Vasumitra, the ariputraparipcch, and other sources, and was a sub-group which emerged from the Mahsghika sect.

Contents
1 Etymology 2 Origins 3 Doctrines and canon 4 Satyasiddhi stra 5 Satyasiddhi schools 6 References
Cave temple associated with the Mahsghika sect. Aja Caves, Mahrtra, India

Etymology
The name Bahurutya means literally "those who have heard much," meaning "well-learned." The Chinese translation for the name of this sect, Duowen Bu (), literally the "much-heard sect," also corresponds to this etymology. Vasumitra's history, the Samayabhedoparacanacakra, records the following explanation of the name and characteristics of the Bahurutya sect: Broadly studying the Tripiaka And profoundly comprehending the Buddha's words; It is by these virtues that they are referred to By the name, the "Bahurutya" sect.

Early Buddhism
Scriptures
Gandhran texts gamas Pali Canon

Councils
1st Council 2nd Council 3rd Council 4th Council

Schools
First Sangha Mahsghika Ekavyvahrika Lokottaravda Bahurutya Prajaptivda Caitika Sthaviravda Mahsaka Dharmaguptaka Kyapya Sarvstivda Vibhajyavda Theravda
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Origins
Paramrtha, a 6th century monk from central India, wrote that the founder of the Bahurutya sect was named Yjavalkya.[1] In Paramrtha's account, Yjavalkya is said to have lived during the time of the Buddha, and to have heard his discourses, but was in a profound state of samdhi during the time of the Buddha's parinirva.[2] After Yjavalkya emerged from this samdhi 200 years later, he discovered that the Mahsghikas were teaching only the superficial meaning of the stras, and therefore founded the Bahurutya sect in order to expound the full meaning.[3] Paramrtha links the origins of the Bahurutya sect to the Mahyna teachings:[4]

In the Mahsghika school this Arhat recited completely the superficial sense and the profound sense. In the latter, there was the sense of the Mahyna. Some did not believe it. Those who believed it recited and retained it. There were in the Mahsghika school those who propagated these teachings, and others who did not propagate them. The former formed a separate school called "Those who have heard much" (Bahurutya). [...] It is from this school that there has come the Satyasiddhistra. That is why there is a mixture of ideas from the Mahyna found there.

Doctrines and canon

The Bahurutya school is said to have included a Bodhisattva Piaka in their canon. The translator Paramrtha, a 6th century monk from Ujjain in central India, wrote that the Bahurutyas accepted both the Hnayna and Mahyna teachings.[5] According to

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Paramrtha, the Bahurutya school was formed in order to fully embrace both "conventional truth" and "ultimate truth."[6] According to Sree Padma and Anthony Barber, the Bahurutya understanding of this full exposition included the Mahyna teachings.[7] According to Vasumitra, the Bahurutyas considered the Buddha's teachings of impermanence, suffering, emptiness, antman, and Nirva to be supramundane, while his expositions on other subjects were to be considered mundane.[8] Like some other Mahsaghika sects, the Bahurutyas believed that arhats were fallible.[9] The Satyasiddhi stra, which is attributed to the Bahurutyas, includes the teaching of dharma-nyat, the emptiness of phenomena.[10]

Satyasiddhi stra
The Satyasiddhi stra, also called the Tattvasiddhi stra, is an extant abhidharma text from the Bahurutya school. This abhidharma is now contained in the Chinese Buddhist canon, in sixteen fascicles (Taish Tripiaka 1646).[11] Its authorship is attributed to Harivarman, a third-century monk from central India. Paramrtha cites this Bahurutya abhidharma as containing a combination of Hnayna and Mahyna doctrines, and Joseph Walser agrees that this assessment is correct.[12] Ian Charles Harris also characterizes the text as a synthesis of Hnayna and Mahyna, and notes that its doctrines are very close to those in Mdhyamaka and Yogcra works.[13] The Bahurutya Satyasiddhi stra mentions the existence of a Bodhisattva Piaka.[14]

Satyasiddhi schools
The Bahurutya Satyasiddhi stra maintained great popularity in Chinese Buddhism,[15] and even lead to the formation of its own school of Buddhism in China, the Satyasiddhi School, or Chngsh-zng (), which was founded in 412 CE.[16] As summarized by Nan Huai-Chin:[17] Various Buddhist schools sprang to life, such as the school based on the three Mdhyamaka stras, the school based on the Abhidharmakoa, and the school based on the Satyasiddhi stra. These all vied with each other, producing many wondrous offshoots, each giving rise to its own theoretical system. The Satyasiddhi School taught a progression of twenty-seven stations for cultivating realization, based upon the teachings of the Satyasiddhi stra. The Satyasiddhi School took Harivarman as its founder in India, and Kumrajva as the school's founder in China.[18] The Satyasiddhi School is counted among the Ten Schools of Tang Dynasty Buddhism.[19] From China, the Satyasiddhi School was transmitted to Japan in 625 CE, where it was known as Jjitsu-shu (). The Japanese Satyasiddhi school is known as one of the six great schools of Japanese Buddhism in the Nara period (710-794 CE).[20]

References
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. ^ Warder, A.K. Indian Buddhism. 2000. p. 267 ^ Warder, A.K. Indian Buddhism. 2000. p. 267 ^ Warder, A.K. Indian Buddhism. 2000. p. 267 ^ Walser, Joseph. Ngrjuna in Context: Mahyna Buddhism and Early Indian Culture. 2005. pp. 51-52 ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 48 ^ Walser, Joseph. Ngrjuna in Context: Mahyna Buddhism and Early Indian Culture. 2005. p. 52 ^ Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 61 ^ Dutt, Nalinaksha. Buddhist Sects in India. 1998. p. 117 ^ Walser, Joseph. Ngrjuna in Context: Mahyna Buddhism and Early Indian Culture. 2005. p. 218 ^ Skilton, Andrew. A Concise History of Buddhism. 2004. pp. 91-92 ^ The Korean Buddhist Canon: A Descriptive Catalog (K 966) (http://www.acmuller.net/descriptive_catalogue/files/k0966.html) , http://www.acmuller.net/descriptive_catalogue/files/k0966.html ^ Walser, Joseph. Ngrjuna in Context: Mahyna Buddhism and Early Indian Culture. 2005. p. 52 ^ Harris, Ian Charles. The Continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism. 1991. p. 99 ^ Williman, Charles. Dessein, Bart. Cox, Collett. Sarvastivada Buddhist Scholasticism. 1997. p. 9 ^ Warder, A.K. Indian Buddhism. 2000. p. 398 ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 91 ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 90 ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 91 ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 90 ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 112

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