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XI. Buddhist Notes. the “Five Points” of Mahadeva and the Kathavatthu

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XI. Buddhist Notes. the “Five Points” of Mahadeva and the Kathavatthu XI BUDDHIST NOTES THE " FIVE POINTS " OP MAHADEVA AND THE KATHAVATTHU By LOUIS DB LA VALLEE POUSSIN ILE preparing an article on Buddhist Councils for Hastings' Encyclopaedia of Religion and Iffliics, I came to identify the so-called " Five Points " of Maha- deva with some " heretical" tenets of the Kathavatthu. If I am right in this identification, and I believe I am, the fact cannot be without importance, for it establishes a link, hitherto wanting, between the Cingalese tradition of the Third Council and the Northern traditions con- cerning councils and the origin of the Mahasamghikas. I do not intend to draw the conclusions that can be derived therefrom, namely, as concerns the redaction of the Kathavatthu : this book, one of the richest of Buddhist antiquity, has not yet been studied enough, and its interpretation is beset with many difficulties. Careful comparison with " Northern" documents on sects would prove very useful, and, to say the truth, much help will be derived from the forthcoming translation of the Katha- vatthu itself. What I shall try to do is (1) to " situate " the problem, and in doing so I shall refer to the excellent article of Mr. V. A. Smith: " Identity of Piyadasi with As"oka Maurya, and some connected Problems" (JRAS., 1910, p. 827)1 ; (2) to show that the author (?) of the 1 The title is somewhat misleading ; therefore Professor R. O. Franke ("Buddhist Councils at Rajagaha and Vesali" : JPTS., 1908) and myself ("Buddhist Councils": MvMon and Indian Antiquary, 1908) may be excused for having ignored Mr. V. A. Smith's origina and persuasive views. .TEAS. 1910. 27 Downloaded from https://www.cambridge.org/core. INSEAD, on 08 Mar 2018 at 13:17:11, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00039599 414 THE FIVE POINTS OF MAHADEVA Kathavatthu has dealt with the " Five Points" styled " Mahadeva's Points ". I 1. According to Bhavya (Nikayabhedavibhariga- vyakhyana),1 there is a tradition—which we know from elsewhere to be a tradition of the Samrnitiyas2—that a council was held at Pataliputra, 137 A.B., under the kings Nanda and Mahapadma.8 The controversy seems to have been concerned with the Five Points [of Maha- deva], and to have resulted in the Mahasamghikas' schism. 2.' Again, according to the same Bhavya, professing to follow the Sthaviras' tradition, a council was held at Pataliputra, 160 A.B., under Dharmasoka, on some contro- verted points (vivadavastu), and resulted in the Maha- samghikas' schism. 3. According toVasumitra(Samayabhedoparacanacakra),4 a council at Pataliputra, 100 A.B., under A£oka, on the Five Points [of Mahadeva]: Mahasamghikas' schism. The same tradition apud Yuan-Chwang (Beal, i, p. 150), who knows Mahadeva by name, but does not allude to the Five Points. To sum up, several traditions indicate that there was a council concerning the Five Points, and that this contro- versy was the origin of the Mahasamghika sect. Concerning Mahadeva— 1. Bhavya mentions two originators of the Five Points. We may summarize his narrative as follows :5 "In the 1 See Rockhill, Life of Buddha, pp. 181 ff. I have used the "red" edition of Tandjur, Mdo, vol. xc. 2 Mafijughosahasavajra's Siddhanta, the treatise quoted by Wassilieff, p. 260 (287), fol. 133b of my copy, a precious gift of M. de Stcherbatskoi. 3 See V. A. Smith, JRAS., 1901, p. 851. The Tibetan has "King Nanda and Mahapadma" ; but the remarks of Rockhill, Life, p. 186, note, do not seem conclusive. 4 See Wassilieff, p. 223 (245) ff. 5 In the words of Mafijughosahasavajra; Rockhill's translation seems to be inaccurate. On Mahadeva, see Professor Rhys Davids, JRAS., 1892, p. 9. Downloaded from https://www.cambridge.org/core. INSEAD, on 08 Mar 2018 at 13:17:11, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00039599 THE FIVE POINTS OF MAHADEVA 415 year 137 after the Nirvana, at the epoch of the kings Nanda and Mahapadma, in Pataliputra, Mara the wicked, (under the name) ' Bhadra' (bzan-po), wearing the cloth of a monk, exhibited manifold miracles, and owing to the Five Points created a great division of the Church . [These Points are part of the doctrine of the Maha- samghikas.1 For, later,] from a branch of the Gokulikas, the sthavira named Caitika. This man, an ascetic named Mahadeva, became a monk, resided on the mountain ' where is a caitya', and professing the [Five] Points of the Mahasamghikas, created the sect named Caitika." 2. More details in Taranatha (pp. 41 = 51), where occurs Mahadeva as the originator of the Five Points; 3. And in Yuan-Chwang (Beal, i, p. 117). See Watters (i, p. 267), who refers to the Abhidharmamahavibhasa- sastra. Mahadeva, a parricide, a matricide, an arhatcide, committed schism with equal success and perversity. He defeated his adversaries in the council and established his doctrine in Pataliputra; while the orthodox (500 arhats), embarked in rotten boats on the Ganges, were going to Kasmlr by aerial ways. 4. Whether, as pointed out by Watters, bur schismatic has something to do with the Mahadeva of Buddhaghosa, a saint and a missionary (Samantapasadika, Pali Vinaya, iii, p. 316)—-whether he is merely an incarnation of Siva, as suspected by Professor Kern—we confess we do not know. It is safer to believe that there was a schismatic Mahadeva. II Concerning the tenets of Mahadeva, we possess, from Pali and Tibetan sources, short " formulas" or points (gzhi = vastu), which are very like some other "aphorisms" of Buddhist antiquity; for instance, the " points " of the 1 " In den chinesischen Memoiren Tschu-san-thsang-ki heisst es sogar dass die Anhanger Mahadeva's sich Mahasamghikas benannt hatten " (Wassilieff, apud Taranatha, p. 293). Downloaded from https://www.cambridge.org/core. INSEAD, on 08 Mar 2018 at 13:17:11, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00039599 416 THE FIVE POINTS OF MAHADEVA Council of Vaisall and the rules of the Pratimoksa as given in the Mahavyutpatti. These formulas may be the actual words of the schismatic (or the schismatics), the " phrases " or " idioms " into which the sectarian tenets were embodied. We possess also some more explicit documents, Pali, Tibetan, and Chinese, which seem to be commentaries or rather glosses on the " points". These commentaries do not always agree, and there are also discrepancies in the wording of the " points " themselves. Let us begin with the sources which explicitly refer to Mahadeva — soiirces to be compared with the Pali documents which profess to refer to the Third Council ; and to make the reading easier, let us begin with two documents en langage chair, two Chinese " commentaries " on the " points ". 1. According to the Abhidharmamahavibhasasastra, the five tenets of Mahadeva, as translated by Watters,1 are— (1) " An arhat may commit a sin under unconscious temptation." (2) " One may be an arhat and not know it." (3) "An arhat may have doubts on matters of doctrine." (4) " One cannot attain arhatship without the aid of a teacher." (5) " The ' noble ways' may begin with a shout, that is, one meditating seriously on religion may make such exclamation as ' How sad!' and by so doing attain progress towards perfection." 2. According to Palladius2— (1) " Obwohl die Arhants slindlos sind, giebt es solche, welche sich Schwachen zu Schulden kommen lassen." 1 Nanjio, No. 1263, a commentary on Jfianaprasthana (see Takakusu, JPTS., 1905, p. 129). See Watters, I, p. 267. 2 Arbeiten der Pekinger Mission, ii, p. 122, quoted apud Taranatha, p. 293. As appears from (4), the source of Palladius is not the source of Watters. Downloaded from https://www.cambridge.org/core. INSEAD, on 08 Mar 2018 at 13:17:11, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00039599 THE FIVE POINTS OF MAHADEVA 417 (2) " Ein Arhant kann sich auch nicht als Arhant anerkennen, obwohl er in der That ein solcher ist." (3) " Der Arhant kann Zweifel und Missverstandnisse haben." (4) " Der Arhant kann sich von seiner Wiirde durch Versicherungen anderer iiberzeugen." (5) " Die Stimme (die Ausrufungen) kann als Hiilfs- mittel bei der Vervollung dienen." 3. According to Vasumitra*— (1) " Gzhan-gyis ne-bar-bsgrub-pa." (2) " Mi ses-pa." (3) "Som-ni." (4) " Gzhan-gyi rnam-par-spyod-pa." (5) " Lam sgra-hbyin-pa dan bcas-pa." 4. According to Bhavya (fol. I79a) and to Taranatha (p. 41. 20-52)—2 (1) " Gzhan-la Ian gdab-pa." (2) " Mi ^es-pa." (3) " Yid gfiis-pa." (4) " Yons-su b[r]tag-pa." (5) " Bdag-nid gso-bar byed-pa ni lam yin-te." 5. According to Vinltadeva—3 (3, 2, 1) " Som-ni dan mi Ses-pa yod-de bstan dgos-so." • 1 See Wassilieff, p. 223 (245) ff. The Points are quoted—(1) As the origin of the Mahasamghikas' schism ; (2) as adhered to by the Maha- samghikas : "In the Arhats, there is gzhan-gyis . " ; 2 and 3 wanting ; (3) as adhered to by the Bahusrutlyas and the Haimavatas. 2 The Points are quoted by Bhavya (see Rockhill, Lift, pp. 181 ff.) (1) as the origin of the schism ; (2) as adhered to by the Ekavyavaharikas (with variants, a. dgra-bcom-pa-rnams kyaii gzhan-dag-gis bstan-pa bsgrub- par byed-do . e. sdug-bsnal spon-bahi lam yod-do) ; (3) on the Bahusrutlyas : dgra-bcom-pa-rnams-la gzhan-gyis ne-bar-bstan-pa bsgrub- paho .
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