International Journal of Recent Academic Research (ISSN: 2582-158X) Vol. 01, Issue 02, pp.078-082, May, 2019 Available online at http://www.journalijrar.com

RESEARCH ARTICLE

THE PERIOD OF SECTARIAN FORMED AND DEVELOPED

Bhikkhuni Nguyen Thi Man and *Bhikkhuni Tran Thi Thu Thao

Mahayana , Acharya University, Guntur-522510, A.P, India

ARTICLE INFO ABSTRACT

Article History: The factors causing conflicts and divisions within the Buddhist have appeared very early, the real

Received 11th February 2019 sectarianism only occurs in Buddhism after the second council Buddhist in the city of Vesali. In fact, after failing Received in revised form to comply with the results verdict of the council, the Monks of the 10 precepts that they advocate, the 16th March 2019 of the group at Vajji held a gathering great council include 10,000 monks, called Mahãsanghika. The results of Accepted 20th April 2019 th the two different councils are the turning point for the birth of the schools of Buddhist, namely Sthaviravāda, it is Published online 30 May 2019 the predecessor of Theravāda, and the Mahāsanghika the precursor of Mahayãna Buddhism.In the history of the sects, it is realized that the division of the sect of the first time occurred in the Buddhist Sangha by a series of event another schism, leading to the formation of many branches. In the Buddhist sect.

Key Words: Sectarian, Buddhism, Formed, Developed.

Copyright © 2019, Bhikkhuni Nguyen Thi Man and Bhikkhuni Tran Thi Thu Thao. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

INTRODUCTION early, the real sectarianism only occurs in Buddhism after the second council Buddhist in the city of Vesali. In fact, after There are many valuable sources of references related to the failing to comply with the results verdict of the council, the formation and development of Buddhist sects, especially of Monks of the 10 precepts that they advocate, the Bhikkhus of Theravāda, Sammitiyas, Maha-sanghika, etc. Both data must the group at Vajji held a gathering great council include 10,000 be recorded by ministries; however, some of the following monks, called Mahãsanghika. The results of the two different typical works are considered important for the study of the councils are the turning point for the birth of the schools of event. A research book shows that because there are so many Buddhist, namely Sthaviravāda, it is the predecessor of members and perhaps because of the liberal spirit for the Sutta Theravāda, and the Mahāsanghika the precursor of Mahayãna as wellas the , the division into sects from Buddhism. In the history of the sects, it is realized that the Mahãsanghika happened shortly after the dayit was founded. division of the sect of the first time occurred in the Buddhist According to Samaya, during the second century after the Sangha by a series of event another schism, leading to the Buddha's Nibbana, the three sects including Ekavyavahãrika, formation of many branches. In the Buddhist sect. The article Lokottaravadin, and Kaukutika, were born from the shows that because there are so many members and perhaps Mahāsanghika school. Two times next are the event of the because of the liberal spirit for the Sutta as well as the Vinaya, school Bahusrututya and Prajnaptivada. Also according to this the division into sects from Mahãsanghika happened shortly research, at the end of thatcentury, the theory of "Arahat of the after the day it was founded. According to Samaya, during the Five Points" of Mahadeva was born and Sangha divided of the second century after the Buddha's Nibbana, the three sects sectarian of fourth times, with three new sects, including including Ekavyavahãrika, Lokottaravadin, and Kaukutika, Caitika, Uttarasaila, and Aparasaila. Thus, there are all eight were born from the Mahāsanghika school. On the contrary, sects born from Mahāsanghika in thefirst two centuries after according to Samaya, Sthaviravãda maintained during that the Buddha's . According to the Sri Lankan tradition time. However, the division of sects began to arise (Ceylon), the main source of literature to study the Buddhist inSthaviravāda at about 300 years after the Buddha Nibbana. sectarianism is in works such as Dipavamsa (2001), First of all, Sarvastivãda is a sect that separates from Mahāvamsa (2002), 's Kathavatthu-atthakãtha. Sthaviravadin; Later, born from Sarvastivãda is Vasĩtutriya, Besides, the main work of Sarvastivāda is the three Chinese this sect has four another branch, including Dharmottarĩya, translations and the translation of Tibet. In addition, two Bhadrayãriāya, Sammatāya, and Sannagarika. Sarvastivana's Chinese work from the original Indian language, ie Wen-shu- fourth branch led to the birth of Mahisasaka. Dhammagupta shih-li wen ching, and She-li-fuwenching, also provided much was born from Mahisasaka as a fifth division. The sixth is the information. These are some of the data used by many scholars Kãsyapiya and finally, the formation of Sautrãntika or in tracing the rise and development of Buddhist sects in India. Sankrāntivãdin from Sarvastivàda. Most records state that within about 300 to 400 years after The Buddha Nibbana, Overview of history sectarian division: As stated in the Sthaviravãda was divided into 11 sects, and 7 sects originated introduction, although the factors causing conflicts and from Mahãsanghika. If calculated according to the Buddhist divisions within the Buddhist Sangha have appeared very tradition, after Nibbana of Buddha (386 BC or 383 BC), the division of Mahāsanghika occurred in the 2nd century BC, and *Corresponding author: Bhikkhuni Tran Thi Thu Thao around the second century BC and 1st BC. But if Buddhist Studies, Acharya Nagarjuna University, Guntur-522510, A.P, India. calculated according to Sri Lankan chronicles on the day of 079 International Journal of Recent Academic Research, Vol. 01, Issue 02, pp.078-082, May, 2019

Nirvana Buddha (484. BC.), Mahãsanghika's schism took normal person. The Buddha has two bodies are the place before King Asoka and Sthaviravãda in the Asoka era Dharmakaya and the Rakakaya. His appearance in the world of (See Chart I). Dipavamsa and Mahāvamsa record that, the first samsara is only a fiction that follows the way of life. In fact, time when the Mahāsanghika made two sects Gokulia or He accomplished all perfection in countless lives before he Kaukutika and Ekavyohārika or Ekavyavahārika. Next, Paññati was a . Therefore, Mahāsanghika's ideology raises or Prajñaptivada and Bahussutaka or Bahusrutĩyaseparated the following characteristics of the Buddha such as “The body from Gokulia are considered to divide the second. Both of of Tathagata is completely supernatural (lokottara); His body, Mahĩsãsaka and Vātsĩputrĩya were born from Sarvastivāda. speech, and () went beyond all defilements and From that, Sarvastivana is described by Samaya as one of the impurities. That body is not governed by the law of oldest sects. After being born from Sabbatthavāda, (laukika), pure and indestructible.” (Demieville, Kãsyapĩyais the foundation for the existence of Sankantika or 1996). The physical body or the body Rakavana or Nirvana is Sankratika. The establishment of Suttavãda or Sautrãntika infinite as a result of his infinite in the past. To infinite from Sankratika is the last sect to come from this system. merit in the past, should the Buddha's life is infinite (ãyu). His Thus, the total number of Indian Buddhist sects formed and supernatural powers are infinite; in a moment, Buddha may developed from the two original sects Sthaviravãda (12) and appear in all the world. The Buddha never tired of enlightening Mahãsanghika (6) was 18. for beings and awakening the belief of "Buddha nature" in them. Because the mind is in a state of meditation, he never of Distinguish sleeps. Buddha can comprehend everything in a moment, because of his mind as a mirror; He can constantly answer Groups I and II Mahāsanghika: The Dipavamsa and every question without thinking. Mahãsanghika disagrees with Mahāvamsa said that, at the Pataliputra assembly, the Theravada about the doctrinal point of view that Arahat is a Mahāsanghika not only added 10 laws that caused the division complete liberator, the complete accomplishment of the into the Vinaya but also revised and rearranged the and preeminent purpose. Because according to Mahāsanghika, the Vinaya follow to their explanation. Such as, The Parivãra, Arahat only realized half of the truth, that is the selflessness Abhidhammappakarana, Patisambhidãmagga, Niddesa, and (pudgala-sunyata), but not fully enlightened to the selflessness Jataka are not included in the Sutra in this period. The (-sunyata). In addition, according to the theory of important thing here is that this view is supported and Mahādeva, Arahat also encounters the five obstacles (Arahat's considered accurate by critics today because the result of five Points). Theravada advocated that Arahat had the research on them shows that the number of works is compiled exception of all attachment, liberation from greed, anger, and written in the later ages. According to Bu-ston's research, delusion, stain, and defilements. Arahat does not have any Mahāsanghika has a Tripitaka system and the language used doubts about the Three Jewels, , or Pratitya- Samutpada, by this faction is Prakit. The evidence in the inscriptions found etc. Mahāsanghika ideology does not accept the above in Amarãvati and Nãgãrjunikonda recorded. From the because it is believed that Arahat has not really perfection , Mahāsanghika divided into two lines: one moved to completed, because there are some obstacles. The theory of the northwest and one to the south. The Northwest group "Arahat's five Points" is one of the results of the above includes Kaukulika or Kaurukullaka, Ekavyavaharika, argument. Bahusrutiya, Prajnaptivada, and Lottottaravana. There are a few doctrinal differences in these five sects. The Group II teaching (belonging to the Mahāsanghika) Lottottaravãda tends to be liberal and developed, which is considered to be the preparatory stage for Mahayãna's birth. Buddha, Bodhisatta, and Arahat: One of the different views Kathãvatthu refers to the development team to the south, of the doctrine between group I and II of Mahāsanghika is the settling in AndraPrades, around the region the Amarãvati and concept of . According to the Kathāvattha volume, Dhãnyakataka. Its sect is concentrated in Nãgãrjunikonda, although both advocate the "Buddhakaya", while Group I including Pubbaseliya or Uttaraseliya, Apraseliya, discusses the Dharmakaya and the Nirmanakaya; group II Siddhatthika, Rajaririka, Caityika. Buddhaghosa referred to Andhaka refers to the incarnation (Sambhogakaya) and this group as Andhakas. According to Kathãvatthu, the thought Nirmanakaya. Buddhaghosa thinks that this is the of the Northwest group tends to divine the Buddha; argumentation of Vetulyaka. Follow to this faction, the meanwhile, the Andra group leaned towards the primary . Buddhas are supreme beings, and completely pure, the body, In short, the stronghold of group I belongs to the the spirit, and their life are infinite; Buddhas do not live in a Mahãsanghika sect in Pāpaliputra; meanwhile, the group II's mortal world, do not settle anywhere. The doctrine is the operating area is concentrated in the South with the center Nirmanakaya of the Buddhas to preach. Andhaka's group being Guntur district, along the banks of the Krsna river. advocates that the action (karma) of the Buddhas is supramundane (lokottara), and those actions are considered Group I Teaching (Mahasanghika): The concept of Buddha, supernatural or mundane (lokiya), depending on their object, it Bodhisattva, and . The most important disagreement should be noted that There are two views related to the term between the ideologies of Theravada and Mahāsanghika is the "vohãro" here; an allusion to "words", and one is "customary interpretation of the Buddha body, Bodhisattva and doctrine". Concerning the Bodhisattva teachings, Theravãda Arahantship. The Theravada, and their sects all said that anyone in the present suddenly attains the conceived that the Buddha was a person who enlightenment Buddhahood is life previous he was called the life of the and became an omniscient at Bodhgaya (); but Bodhisattva. However, this faction does not attribute any of the before this time, He was also governed by the law of good qualities of the śrāvaka for Bodhisattva; in addition to impermanence like all other beings. However, Mahāsanghika seeing him as a better person than a normal being. Andhaka's did not approve of that position, because they are thinking group disagrees with the point. Follow to them, from the about how about a supreme personality and wisdom in his moment of Bodhi-citta development, the practice of other previous life before being born as Siddhartha, how can be a virtues with the Sravaka, that personality is called the 080 International Journal of Recent Academic Research, Vol. 01, Issue 02, pp.078-082, May, 2019

Bodhisattva and will certainly become a Buddha. The career of and finally the birth of Dharmagupta from Mahisãsaka. the Bodhisattva is marked by the expression of compassion for Comparing these two traditions, it was found that these two sentient beings rather than worrying about himself; meanwhile, lists were quite similar, except for the appearance of śrāvaka only deals with liberation for himself. Mahisãsaka. Such an abnormality can be explained as follows: the results of this sect's doctrine show that there are two Some ideas other typical: Citta-pakati commentary is one of Mahisãsaka sects, one appears very early and one is quite late. the differences between Theravāda and Mahāsanghika is a While listing this branch, Vasumitra has neglect the sect of concept about the mind. It is a question of whether the mind is Mahimsasaka; however, he pointed out that the Mahisāsaka pure or not at the beginning. Theravāda has a definitive precursor had many similarities with Theravāda, and the opinion about the agnostic of initially (pubbakotā) as well as Mahimsāsaka sect was inclined to Sarvastivāda. the end (aparakotā) to the mind of a being. Therefore, they did not question whether the mind is pure or not at any time before Some ideological features of Mahisasaka: N. Dutt (1970) it has not been liberated. Meanwhile, this doctrine was thinks that one can find the antiquity of the Mahisasaka developed by Mahāsanghika into idealistic philosophy, laying precursor right from the first council. Therefore, it may be born the foundation for the birth of the Yogācāra faction (瑜伽宗). before Mahāsanghika. Follow VinayaPitaka of this sect, after According to this doctrine, ālaya-vijñāna (藏識), which is the the end of the first council, the Sutra and Vinaya were declared pure pariśuddha, polluted with worldly through the operation again to obtain the approval of Elder Purãna. With his of the subconscious (indriyavijnāna) and creates the world of suggestion, seven more things were added to the Vinaya, around it. Overcoming the creation of this mind, although the elder Mahakasapa did not agree. That event led to one can make ālaya-vijñāna (藏識) return to its pure form in its the birth of Mahisasaka. Similar to Theravāda, Mahisasaka original form, and so one attains liberation. Two of the excluded doctrine Sarvastivāda's "Sabbamatthi", and argued remaining views of the Andhaka group are similar to that only the present exists. They emphasize this point by Theravāda which should be mentioned here include: (i) There declaring that the cessation of all acts can take place at all is no intermediate state of existence, ie the body (antarabhava), times. Conception is the beginning and death is the end of between two lives; (ii) The phenomenon never existed in the human life, the physical elements of the senses as well as the past and in the future. Both of these factions do not accept a mind. and the mind must be transformed. In other words, they period of intervening between death and , which means are unrealistic factors. the time when subtle aggregates wait for the choice of parents for the coming life. History and thought of Sarvastivāda

The doctrine of each sect belongs to Andhaka group: 1) History Vasumitra is the three sects of Saila, including Aparasaila, Uttarasaila, and Pũrvasaila, advocated two characteristic views After the second council at Vesali, the Buddhist Sangha began “All ordinary beings are Bodhisattva, and Bodhisattva can be dividing into two main factions, Mahāsanghika and born into lowly worlds. The of the statue tower does Sthaviravada. Over time, the Sthaviravãda sect divided over 11 not necessarily create much merit. To refer to Bahusrutāya, in small sects, of which Sarvastivàda is the most powerful Vasumitra's opinion, although belonging to the Mahāsanghika development faction. "Sarvastivãda" (: Sabbatthivada) is a group, Bahusrutĩya accepted many views of Sarvastivāda. term that includes three words ‘Sarva + Asti + Vada’. Sarva Vasumitra further explained that this sect advocates Buddhist means all, asti is present, and vãda is a doctrine. Thus, teachings concerning anityatã (impermanence), dukkha Sarvastivãda means that the doctrine of advocacy all exists. In (suffering), sunya (non-self), anatman (no soul), and Nirvana other words, this faction thinks that all dharma, including as lokottara (worldly place). Meanwhile, these teachings are inside and outside, is true. From here, the term Sarvastivãdin known as laulika (Hoffman, 2002). Referring to the particular means that the doctrine all exist. European scholars refer to doctrine of Pnỹnaptivãda, Vasumitra remarked in addition to this faction as "realism", considering the nature of dharma is agreeing with the doctrines of the last Mahāsanghika sect, this often constant, throughout the three past, present, and future sect advocating some viewpoint as “The aggregates () times (Isaline, 1979). Tibetan literature and some recently and suffering (dukkha) do not go together. The ãyatana are not discovered manuscripts in Eastern Turkestan and Gilgit, real, Theārya-mārga or death depends on karma.” It seems that Sarvastivãda received the grammar, not Sanskrit, as Prijnaptivãda appears after Bahusrutāya and distinguishes the linguistic medium for their literature. This sect has enough himself by the name Bahusrutĩya-vibhajyavāda. The main Tripitaka, including Sutra, Vinaya, and Comment, and the difference between these two sects is that Prijnaptivāda division of Tripitaka is similar to the Palisystem.The main advocates that the Buddha's teachings as expressed in the source of Sarvastivica's is Chinese, along with Tripitaka need to be divided into three categories. That are manuscripts discovered in Central Asia, Eastern Turkestan, prạịnapti, assumption or samvrti, and causality (hetuphala). In Gilgit, and Nepal. The resolution of the Tripitaka of the contrast to Bahuárutĩya, this faction advocates more similar Tibetan language, as well as the quotes of Lalitavistara, views to Mahāsanghika than Sarvastivāda. Mahāvastu, Sàstrãlãnkara of , etc. (Egerton, 1959)

Assignment of group III: The classification of the Theravāda 2) Thought tradition, the third group consists of Mahimsãsaka and its branches, ie Dhammaguttika, Sabbathivāda, Kassapika, In history, the Sarvastivana sect is listed in the Sankantika and Suttavāda. Vasumitra also mentioned the orthodox group. Therefore, between Sthaviravãda and this sect, genealogy of this group with a few minor differences. there are many similar views on doctrine. However, some of According to him, the first is the formation of Sarvastivãda the typical differences discussed below will reflect its after separation from Sthaviravãda. Next, it comes from characteristics. Buddha, Bodhisattva, and Arahat, Similar to Sarvastivãda is Mahisãsaka, Kaáyapiya, and Samkra-ntivãda, Sthaviravãda, Sarvastivana views the Buddha as an ordinary 081 International Journal of Recent Academic Research, Vol. 01, Issue 02, pp.078-082, May, 2019 personality but adds to the Buddha the divine or the Kabbalah. as a branch of Mahāsanghika (Group I), but Buddhaghosa They consider Bodhisattva to be a normal person, having to classified them in Group II. Vasumitra also asserted that self-eradicate all the bindings of the world if they want to enter Haimavata took Mahãdeva's theory of "Arahat Ten Points" as the world of saints. In relation to Arahant, according to the foundation and establishment of Mahasanghika (Labh, Vasumitra, Sarvastivati said (i) Sotapatti is nonvaivarti, but 1991). Commenting on the view of Vasumitra about Arahat could vaivarti, (ii) All Arahat does not achieve Haimavata's name and chronology, paramārtha-saty says that anutpãda-jnana, (iii) Arahat was controlled by the law of the conservative sect Sthavira opposes the influence of pratāyasamutpãdaga, (iv) SomeArahat has practiced good Kãtyãyanlputra on 's point of view by separating deeds, (v) Arahat does not liberate from their past karma, etc. the reason for returning to the word teach in the Sutta. Follow to thought orthodox, Haimavata was born in the Himalayan The Dharmagupta: The third important position in this group region and its name is probably derived from it, but according is the Dharmagupta sect. Most scholars today agree that this to N.Dutt, it seemed that Przyluski's effort seemed faction was born around the 2nd century BC and bears the unreasonable, as it was contrary to all current sources, which name of its founder. According to some reference, the cause of distinguished the difference between those two sects. Tārātha, this sect originates from the disagreement about some of the Haimavata waned and no longer existed at the time of articles of Vinaya of Purñña, Gavampati for the precepts of Dharmapala (Dharma protector) and Dharmakĩrti about the 7th Sthaviravãda and Sarvastivāda. According to BunyioNanjio, century AD. this sect's information is only traceable to the "Abhiniskramana", the only document of this sect. Przuluski's The Uttarāpathaka: There are very few records of this tribe's research shows that Dharmagupta also has the classic history of formation and development. However, according to Tripitaka, including the Sutra, the Vinaya, and the B.C.Law's research, its original site seemed to run from north Commentary, which are circulated throughout Central Asia to northwest Magadh. Later, Uttarāpathaka moved to the and China. northwestern part of Prthūdaka, including Punjab, Kasmir and the mountains bordering all of Western Afghanistan above The Kãsyapĩya: This is known by three different names: Indus and the regions of Sutlej to the west of Sarasti. (1) Sthãvirĩya,(2) Saddharmavarsaka, or (3) Suvarsaka. The Meanwhile, Buddhaghosa said that this faction was born Kãsyapĩya comes from Sarvastivana, but there are many more because its members were not affiliated with any particular similarities with Sthaviravāda or Vibhajyavãda than its faction, namely Andhaka group which is prevalent in the original. This is probably the reason why it is called Sthãvirĩya. Northern region. Based on some ideas that Buddhaghosa The third title of this sect appears in Bhavya's commentary; attributed to Uttarãpathaka, it seemed to be an eclectic sect, meanwhile, the name of the second appears in the writings of accepting some doctrinal views from two main groups: Tàranãtha and Ch'enlun. Follow to Professor Przuluski, Mahāsanghika and Theravāda. According to Buddhaghosa, Kāsyapĩya also has a Tripitaka like Dharmagupta, although some of the following typical views are the main ideology of there is a little difference in the content of the two factions, of Uttarãpathaka “it is advocated that the stage of attainment the the doctrine, Vasumitra wrote that some of the following Buddhahood is the result of the attainment of bodhi or wisdom typical views are of Kāsyapāya “Arahat is not affectionate. and omniscience; the mind of the Buddhas transcends both Samskãra is extinguished at every moment. The past, but not matri and karunã. its product, exists. Present and part of the future exist” (Karunaratne, 1988). Group IV teaching: This group mainly consists of sects: Vajiputtaka, Vātátputrāya, Dharmmuttarāya, Bha-drayana, Sautrãntỉka or Samkantika: Sautrãntika comes from Channagarika, and Sãmmitĩya (Geiger, 1996). It should be Sarvastivàda at the end of the fourth century after The Buddha noted that Vãtslputrlya, later known as the Vastsputriya- Nibbana. Sautrãntika means that the sect advocates only Sãmmitāya, became the most prominent faction of this group. Suttapitaka and Vinayapitaka as the true teaching of the The tradition of the Pali and Sanskrit states that Sãmmitĩya was Buddha; they did not accept Abhidharma-Pitaka of born in the third century B.C. According to these two Sarvastivana. Meanwhile, the Pali tradition states that traditions, after not agreeing to abide by the second council, Sautrāntika or Samkantika is seen as the branch of Kasapika, the majority of the monks of Vajji left and established a second and Suttavādi was born from Samkantika. N. Dutt said that, Sangha, but the remaining few agreed to obey the decision of from these two traditions, Suttavãdi is Sautrãntika after the assembly. This sect has a profound influence on the reign separating from the above sect, ieSamkantika. But according to of King Harsavardhana. The oldest evidence concerning the the Encyclopedia of Religion, a number of different names, birth of Sãmmititya is found in the second century BC like Sutrantavāda, Sũtrapramāndika meaning similar to inscriptions, confirming the presence of Sàmmitāya in Mathura Sautrãntika, Samkrantivāda referring to the reincarnation and . The inscription on the Asoka stone pillar was theory of samkrānti or Dãrstãntika. According to Tibetan discovered later mentioning that Sãmmitĩya was established at documents, this faction is also called Uttariya with the aim of Sarnath (Deer Park). According to the above inscription, recognizing its supremacy for the dharma. Bhaya said that the Sarnath first is the stronghold of the Sthaviravãda group, Samkrantivāda is also called Uttariya; meanwhile, Tàranathāa followed by the time when Sarvastivāda is a stronghold of this said that Samkrantivāda, Uttariya, and Tátrasatāya are different holy place. However, after that time, the Sãmmitĩya era names of a sect. overwhelmed the role of Sarvastivàda, although this faction was still strong in the whole of North India. In terms of Haimavata (Hemavata): This faction probably appeared in the doctrine, according to Kathãvatthu and Vasumitra's work, the third century B.C, but Dipavamsa recorded about the second main treatise of the fourth sectarian group emphasizes the century B.C. and refer to it as Hemavatika. In the tradition of point that there is a persistent soul or humanity (pudgala) from Sammitaya, Haimavata is the first sect separated from one life to another and the aggregates can reincarnate without Sthavira. Meanwhile, Bhavya and Vintadeva saw Haimavata pudgala. This statement is also found in Tarrkajvāla of 082 International Journal of Recent Academic Research, Vol. 01, Issue 02, pp.078-082, May, 2019

Bhāvaviveka. The concept of this group about Buddha, However, there are two levels of Arahat: The first level Nirvana and the attainment of the holy hood, the levels of is Arahat only knows the realization of itself; meditation are similar to the Sthaviravãda and Sarvastivāda. meanwhile, the second level of Arahant knows the attainment of others. After reaching the level beyond Group V teachings: According to both the Pali and Sanskrit merit, Arhat cannot accumulate merit or is dominated traditions, the original faction that the Sri Lankan annals by the influence of past karma. All Arahat practice the (Ceylon) consider without schism, is called the Theravāda or four meditation and enjoy their results. All Arahat has Sthaviravāda. Another name is also to refer to this faction as attained Nirvana. Vibhajyavāda. In Kathãvatthu, the term Sakavāda is used in 6) Ordinary beings have not yet completely eradicated place of the two mentioned names. Many Tibetan traditions defilements, anger in the mind, but he can pass away advocate that the Mahãkaccayana, a native of Ujjaini, is the with kindness. foundation of this sect. However, Patra tradition attributed that 7) There is no intermediate state of existence important role to Upãli and his heir, i.e Elder Dãsaka. Dãsaka's (antābābhava) in kammadhātu and the rupadhātu. disciple Siggava and Candavajji are young monks at Vesali. 8) Pudgala (human or soul) does not exist in the highest The events of the second council were leading to sectarian in realm. There is no samsara from one life to another. Buddhist. The Monk of the West especially is Kausãmbi and 9) There are three immeasurable (tri-asamskrta): Avanti, formed the center of Sthaviravãda. Mahinda's pratisaṃkhy-nirodhsaṃskṛta, apratisaṃkhy- biography, who played a key role in spreading the Buddhist nirodhsaṃskṛta, and ksaṃskṛta after attaint the territory of Sri Lanka, also proved that this faction is more Sotapattihood, elaborately practice and result in super- popular in the West Indies than in the East Indies. The center worldly, not worldly. of Sthaviravãda is Pãtaliputra, but the main area of activity is concentrated throughout the Ujjiani region. So Ujjiani is The period of sectarian Buddhism is also a peak stage of considered the second stronghold of Sthaviravãda. All . Although Buddhism divides many reference confirms that Sthaviravãda has the classic Tripitaka different forms and thoughts, it is based on the things of recorded in Pali. However, the Tibetan tradition holds that the Tripitaka as a common point for the development of the sects. language of the Sthaviravãda scriptures is Paisãci, and this At that time, the formation of factions was degeneration in the theory is considered by the researchers to be very valuable. Sangha. But the division of Buddhism in that period helped Grierson scholar said that Paisãci's hometown is northwest Buddhism to innovate in thought and development all over to (Kekaya and Gandhāra, ie near Taxila), and northern states the world. along the Konkan coast. On the philosophical level, StenKonow explains Paisãci as a dialect surrounding the REFERENCES Vindhya range. He said that Pali was the literary form of

Paisãci. The tradition kept in the Sri Lankan Chronicle also Dipavamsa, Hermann Oldenberg, Asia Educational Services, proves that the Pali origin is somewhere in Avanti. Therefore, New Delhi, Madras, 2001. it seems reasonable to say that Tibetan tradition also refers to Mahavamsa, Translated from Pali by Wilhelm Geiger, Web Pali as the Paisãci literature. version by Rhajiv Ratnatunga Pittsburgh, PA, USA, August 2002. Conclusion Demieville, P. What the Buddha taught, Sri Lanka, Buddhist Culture Centre, 1996. Through the summary of all the sects' thought, the doctrinal Dutt,N. Buddhist sects in India, Calcutta, 1970. view of this faction is quite clearly presented. However, some Egerton, C. Buddhism, and Science, Sarnath: 1959. of the following typical doctrines are considered by Vasumitra Geiger, W. Pāli Literature and Language, Columbia: South and Buddhaghosa to be specific to Sthaviravãda, different from Asia Books, 1996. other sects: Hoffman, F.J. Rationality and Mind in , Delhi: Motilal Banarsidass Publishers, 2002. 1) Sthaviravãda advocates the Buddha is rũpakãya. Isaline, B. H.The Early Buddhist Theory of Man Perfect: A Therefore, the body is also dominated by Study of the Arahanta, London: Williams & Northgate impermanence. It is the attainment to makes a being Ltd., 1979. become to a Buddha. Kalupahana, D. J. Causality: The central philosophy of

2) Buddhas cross the border of compassion, but they show Buddhism, Honolulu: The University Press of Hawaii, compassion for beings. 1975. 3) Bodhisattva is a normal being also objects of taint and Karunaratne, W. S. Buddhism: Its Religion and philosophy, they are not born themselves (dukaupapã). Singapore: Buddhist Research Society, 1988.

4) The dharma at the past and future do not exist Labh, B. Paññā in Early Buddhism (With special reference to 5) Arahat is perfect, so they cannot rot for Arahantship. Visuddhimagga), Delhi: Eastern Book Linkers, 1991. With the wisdom know that they are no taint or reborn.

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