[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki40\/abhidharma-mahavibha%e1%b9%a3a-sastra-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki40\/abhidharma-mahavibha%e1%b9%a3a-sastra-wikipedia\/","headline":"Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra – Wikipedia","name":"Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra – Wikipedia","description":"before-content-x4 Ancient Buddhist text after-content-x4 The Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra (Sanskrit: \u0905\u092d\u093f\u0927\u0930\u094d\u092e \u092e\u0939\u093e\u0935\u093f\u092d\u093e\u0937 \u0936\u093e\u0938\u094d\u0924\u094d\u0930) is an ancient Buddhist text.[1] It is","datePublished":"2016-05-06","dateModified":"2016-05-06","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki40\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki40\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":100,"height":100},"url":"https:\/\/wiki.edu.vn\/en\/wiki40\/abhidharma-mahavibha%e1%b9%a3a-sastra-wikipedia\/","about":["Wiki"],"wordCount":2160,"articleBody":"     (adsbygoogle = window.adsbygoogle || []).push({});before-content-x4Ancient Buddhist text       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4The Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra (Sanskrit: \u0905\u092d\u093f\u0927\u0930\u094d\u092e \u092e\u0939\u093e\u0935\u093f\u092d\u093e\u0937 \u0936\u093e\u0938\u094d\u0924\u094d\u0930) is an ancient Buddhist text.[1] It is thought to have been authored around 150 CE.[2] It is an encyclopedic work on Abhidharma, scholastic Buddhist philosophy. Its composition led to the founding of a new school of thought, called Vaibh\u0101\u1e63ika (‘those [upholders] of the Vibh\u0101\u1e63a‘), which was very influential in the history of Buddhist thought and practice.Table of Contents       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4The Vibh\u0101\u1e63a Compendia[edit]Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra, by Katy\u0101y\u0101niputra[edit]Contents[edit]Sarv\u0101stiv\u0101da of K\u0101\u015bm\u012bra[edit]Mah\u0101y\u0101na history[edit]References[edit]The Vibh\u0101\u1e63a Compendia[edit]Vibh\u0101\u1e63\u0101 is a Sanskrit term meaning ‘compendium’, ‘treatise’ or simply ‘explanation’, derived from the prefix vi + the verbal root \u221abh\u0101\u1e63, ‘speak’ or ‘explain’.  Evidence strongly indicates that there were originally many different Vibh\u0101\u1e63a texts, mainly commenting on the J\u00f1\u0101naprasth\u0101na, but also commenting on other Abhidharma texts too.  The relationship between all these texts is very complex, as there is mutual influence, and the texts underwent some development from initial inception to completion.  The Taisho has three, however, which are compendiums on the J\u00f1\u0101naprasth\u0101na, and its six legs: the Abhidharma Mah\u0101vibh\u0101\u1e63\u0101 \u015a\u0101stra (T1545), the Abhidharma Vibh\u0101\u1e63\u0101 \u015a\u0101stra (T1546) and the Vibh\u0101\u1e63\u0101 \u015a\u0101stra (T1547).or more on this debateThe tradition of the Mah\u0101vibh\u0101\u1e63a states that it was taught by the Buddha himself, but differs as to the circumstances.  It was later K\u0101tyayan\u012bputra who was responsible for the compilation thereof.  The Mah\u0101-praj\u00f1\u0101-p\u0101ramitopade\u015ba (which actually refers to the A\u1e63\u1e6daskandha) states that 100 years after the Buddha’s demise, there arose doctrinal disputes among the great masters, giving rise to distinctly named schools.Xuanzang maintained that it was written some three centuries after the Buddha, which would be c. 150 BCE.Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra, by Katy\u0101y\u0101niputra[edit]Of these three, the Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra is considered prominent.  Its authorship is traditionally attributed to five hundred arhats, some 600 years after the parinirv\u0101\u1e47a of the Buddha.[3]   Its compilation, however, is attributed to a certain Katy\u0101y\u0101niputra.  This date and authorship is based on the Chinese translation, also of Xuanzang, and also other historical considerations.[4]   It appears in the Taisho in its own volume, due to its huge size: T27, No. 1545, \u963f\u6bd8\u9054\u78e8\u5927\u6bd8\u5a46\u6c99\u8ad6, \u4e94\u767e\u5927\u963f\u7f85\u6f22\u7b49\u9020, \u4e09\u85cf\u6cd5\u5e2b\u7384\u5958\u5949\u3000\u8a54\u8b6f, in a massive 200 fasc. which is larger than the previous Abhidharma texts combined, and a third of the total Abhidharma literature. The Vibh\u0101\u1e63a \u015a\u0101stra is an older translation, translated by Buddhavarman and Daotai: T28, No. 1546, \u963f\u6bd8\u9054\u78e8\u6bd8\u5a46\u6c99\u8ad6, \u8fe6\u65c3\u5ef6\u5b50\u9020, \u4e94\u767e\u7f85\u6f22\u91cb, \u5317\u6dbc\u5929\u7afa\u6c99\u9580\u6d6e\u9640\u8dcb\u6469\u5171\u9053\u6cf0\u7b49\u8b6f.       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4Contents[edit]As such an immense text, it contains a huge array of material.  This includes the discussion of basically every doctrinal issue of the day, as presented by not only non-Sarv\u0101stiv\u0101da views, such as the Vaibhajyav\u0101da, Pudgalav\u0101da, Mah\u0101s\u0101\u1e43ghika, and others; but also non-Buddhist systems, such as the Sa\u1e43khya, the Vai\u015be\u1e63ika, and others; and finally of the Sarv\u0101stiv\u0101da itself, as represented by its various learned and venerable leaders.With regards the former two, their ‘unorthodox’ and ‘incorrect’ doctrines are taken to task from the perspective of the Buddhist Sarv\u0101stiv\u0101da.  With regards the latter, several views are often expressed as more detailed descriptions of Sarv\u0101stiv\u0101da doctrines.  These are often open ended, with no particular explanation favored over another, though sometimes a particular explanation is extolled as being particularly clear and in harmony with the teachings.Due to both of the above reasons, the Vibh\u0101\u1e63a literature is particularly useful in not only understanding this school, but in also getting a good perspective on the general state of the Buddha Dharma, and other non-Buddhist religions at the time.Sarv\u0101stiv\u0101da of K\u0101\u015bm\u012bra[edit]The Sarv\u0101stiv\u0101da of K\u0101\u015bm\u012bra held the Mah\u0101vibh\u0101\u1e63\u0101 as authoritative, and thus were given the moniker of being Vaibh\u0101\u1e63ikas \u2013 ‘those [upholders] of the Vibh\u0101\u1e63a‘.  Some scholars feel that some of the Vibh\u0101\u1e63a texts that are now lost, possibly represented a similar authoritative text as held by the Gandh\u0101ra Sarv\u0101stiv\u0101da, or other centers of orthodoxy.[5]   It was due to the predominance of this text and its teachings at the time, that Vasubandhu engaged in the study thereof, as a compendium that encompassed all the essential teachings.Mah\u0101y\u0101na history[edit]The Mah\u0101vibh\u0101\u1e63\u0101 contains a great deal of doctrinal material with a strong affinity to Mah\u0101y\u0101na doctrines.[6] According to Karl Potter, the information in the Mah\u0101vibh\u0101\u1e63\u0101 concerning the Mah\u0101y\u0101na is of considerable importance.[7] The text is known to employ the outlook of Buddhist practice as consisting of the Three Vehicles:[8]\u015ar\u0101vakay\u0101naPratyekabuddhay\u0101naBodhisattvay\u0101naIt also describes accommodations reached between the H\u012bnay\u0101na and Mah\u0101y\u0101na traditions, as well as the means by which Mah\u0101y\u0101na doctrines would become accepted.[9] The Mah\u0101vibh\u0101\u1e63\u0101 defines the Mah\u0101y\u0101na teachings, which are described as Vaipulya (Ch. \u65b9\u5ee3), a commonly used synonym for the Mah\u0101y\u0101na teachings:.[10]What is the Vaipulya? It is said to be all the s\u016btras corresponding to elaborations on the meanings of the exceedingly profound dharmas.According to a number of scholars, Mah\u0101y\u0101na Buddhism flourished during the time of the Ku\u1e63\u0101\u1e47a Empire, and this is illustrated in the form of Mah\u0101y\u0101na influence on the Mah\u0101vibh\u0101\u1e63\u0101.[11] The Ma\u00f1ju\u015br\u012bm\u016blakalpa also records that Kani\u1e63ka presided over the establishment of Praj\u00f1\u0101p\u0101ramit\u0101 doctrines in the northwest of India.[12] According to Paul Williams, the similarly massive Mah\u0101praj\u00f1\u0101p\u0101ramit\u0101upade\u015ba also has a clear association with the Vaibh\u0101\u1e63ika Sarv\u0101stiv\u0101dins.[13]References to Bodhisattvay\u0101na and the practice of the Six P\u0101ramit\u0101s are commonly found in Sarv\u0101stiv\u0101da works.[14] The Sarv\u0101stiv\u0101dins did not hold that it was impossible, or even impractical to strive to become a fully enlightened buddha (Skt. samyaksa\u1e43buddha), and therefore they admitted the path of a bodhisattva as a valid one.[15]References[edit]^ Venerable Dhammajoti: Sarv\u0101stiv\u0101da Abhidharma Vol III, Center for Buddhist Studies HKU.^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 112^ Abhidharma Mah\u0101vibh\u0101\u1e63a: T27n1545_p0001a12 and Abhidharma Vibh\u0101\u1e63a: T25n1546_p0001a9~b11^ Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarv\u0101stiv\u0101da, (\u8aaa\u4e00\u5207\u6709\u90e8\u70ba\u4e3b\u7684\u8ad6\u66f8\u8207\u8ad6\u5e2b\u4e4b\u7814\u7a76), Zhengwen Publishing, 1968. pg. 212.^ Willemen, Dessein & Cox: Sarv\u0101stiv\u0101da Buddhist Scholasticism, Brill, 1998. pg. 236.^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 117^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 111^ Nakamura, Hajime. Indian Buddhism: A Survey With Bibliographical Notes. 1999. p. 189^ Potter, Karl. Abhidharma Buddhism to 150 A.D. 1998. p. 111^ Walser, Joseph. N\u0101g\u0101rjuna in Context: Mah\u0101y\u0101na Buddhism and Early Indian Culture. 2005. p. 156^ Willemen, Charles. Dessein, Bart. Cox, Collett. Sarvastivada Buddhist Scholasticism. 1997. p. 123^ Ray, Reginald. Buddhist Saints in India: A Study in Buddhist Values and Orientations. 1999. p. 410^ Williams, Paul, and Tribe, Anthony. Buddhist Thought: A Complete Introduction to the Indian Tradition. 2000. p. 100^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 456^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 457     (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4"},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki40\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki40\/abhidharma-mahavibha%e1%b9%a3a-sastra-wikipedia\/#breadcrumbitem","name":"Abhidharma Mah\u0101vibh\u0101\u1e63a \u015a\u0101stra – Wikipedia"}}]}]