>Marcocapelle at 06:10, 23 April 2021

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{{EarlyBuddhism}}
'''Kāśyapīya''' ([[Sanskrit]]: काश्यपीय; [[Pali]]: ''Kassapiyā'' or ''Kassapikā''; {{CJKV|t=飲光部|p=Yǐnguāng Bù}}) was one of the [[early Buddhist schools]] in [[India]].

==Etymology==
The name ''Kāśyapīya'' is believed to be derived from Kāśyapa, one of the original missionaries sent by King [[Ashoka the Great|Ashoka]] to the [[Himavant]] country. The Kāśyapīyas were also called the ''Haimavatas''.<ref name="Warder, A.K. 2000. p. 277">Warder, A.K. ''Indian Buddhism''. 2000. p. 277</ref>

==History==
The Kāśyapīyas are believed to have become an independent school ca. 190 BCE.<ref name="Warder">Warder (1970/2004), p. 277.</ref> According to the [[Theravada|Theravadin]] ''Mahāvaṃsa'', the Kāśyapīya were an offshoot of the [[Sarvāstivāda]].<ref>See, e.g., [[Mahavamsa|Mahāvaṃsa]] (trans., Geiger, 1912), ch. 5, "The Third Council," retrieved 27 Nov 2008 from "Lakdiva" at http://lakdiva.org/mahavamsa/chap005.html.</ref> However, according to the Mahāsāṃghika account, the Kāśyapīya sect descended from the [[Vibhajyavada|Vibhajyavādins]].<ref>Baruah, Bibhuti. ''Buddhist Sects and Sectarianism.'' 2008. p. 51</ref>

[[Xuanzang]] and [[Yijing (monk)|Yijing]] note small fragments of the Kāśyapīya sect still in existence around the 7th century, suggesting that much of the sect may have adopted the [[Mahāyāna]] teachings by this time.<ref>Baruah, Bibhuti. ''Buddhist Sects and Sectarianism.'' 2008. p. 52</ref>

In the 7th century CE, Yijing grouped the [[Mahīśāsaka]], [[Dharmaguptaka]], and Kāśyapīya together as sub-sects of the Sarvāstivāda, and stated that these three groups were not prevalent in the "five parts of India," but were located in the some parts of [[Oḍḍiyāna]], [[Khotan]], and [[Kucha]].<ref>Yijing. Li Rongxi (translator). ''Buddhist Monastic Traditions of Southern Asia.'' 2000. p. 19</ref>

==Appearance==
Between 148 and 170 CE, the [[Parthia]]n monk [[An Shigao]] came to China and translated a work which describes the color of monastic robes (Skt. ''[[Kasaya (clothing)|kāṣāya]]'') utilized in five major Indian Buddhist sects, called ''Da Biqiu Sanqian Weiyi'' (Ch. 大比丘三千威儀).<ref name="autogenerated55">Hino, Shoun. ''Three Mountains and Seven Rivers.'' 2004. p. 55</ref> Another text translated at a later date, the ''Śāriputraparipṛcchā'', contains a very similar passage corroborating this information.<ref name="autogenerated55"/> In both sources, members of the Kāśyapīya sect are described as wearing magnolia robes.<ref>Hino, Shoun. ''Three Mountains and Seven Rivers.'' 2004. pp. 55–56</ref><ref name="autogenerated2006">{{citation|last=Sujato|first=Bhante|authorlink=Bhante Sujato|title=Sects & Sectarianism: The Origins of Buddhist Schools |publisher=Santipada|year=2012|ISBN=9781921842085|page=i}}</ref> The relevant portion of the [[Mahāsāṃghika]] ''Śāriputraparipṛcchā'' reads, "The Kāśyapīya school are diligent and energetic in guarding sentient beings. They wear magnolia robes."<ref name="autogenerated2006"/>

==Doctrines==
In Vasumitra's history ''Samayabhedoparacanacakra'', the Haimavatas (Kāśyapīya sect) are described as an eclectic school upholding doctrines of both the [[Sthaviravada|Sthavira]]s and the Mahāsāṃghikas.<ref>Baruah, Bibhuti. ''Buddhist Sects and Sectarianism.'' 2008. p. 54</ref>

According to the ''[[Kathāvatthu]]'' [[Atthakatha|commentary]], the Kāśyapīyas believed that past events exist in the present in some form.<ref>Malalasekera (2003), p. 556, entry for "Kassapiyā, Kassapikā" (retrieved 27 Nov 2008 from "Google Books" at https://books.google.com/books?id=LEn9i9pnRHEC&pg=PA556&lpg=PA556&dq=Kassapiya&source=bl&ots=5Yok7NZCEu&sig=963iBUcouWirVo7UT4zgpWigqJc&hl=en&sa=X&oi=book_result&resnum=1&ct=result#PPA556,M1).</ref>

According to [[A.K. Warder]], the Kāśyapīya school held the doctrine that [[arhat]]s were fallible and imperfect, similar to the view of the [[Sarvastivada|Sarvāstivādins]] and the various Mahāsāṃghika sects.<ref name="Warder, A.K. 2000. p. 277"/> They held that arhats have not fully eliminated desires, that their "perfection" is incomplete, and that it is possible for them to relapse.<ref name="Warder, A.K. 2000. p. 277"/>

==Texts==
Some tentatively attribute the [[Gāndhārī language|Gāndhārī]] ''[[Dharmapada]]'' to the Kāśyapīya school.<ref>See, e.g., Brough (2001), pp. 44–45:
:... We can with reasonable confidence say that the Gāndhārī text did not belong to the schools responsible for the Pali Dhammapada, the Udānavarga, and the Mahāvastu; and unless we are prepared to dispute the attribution of any of these, this excludes the Sarvāstivādins and the Lokottaravāda-Mahāsānghikas, as well as the Theravādins (and probably, in company with the last, the Mahīśāsakas). Among possible claimants, the Dharmaguptakas and Kāśyapīyas must be considered as eligible, but still other possibilities cannot be ruled out.</ref>

An incomplete translation of the Saṃyukta [[Āgama (Buddhism)|Āgama]] (T. 100) that is in the [[Chinese Buddhist canon]] is believed to be that of the Kāśyapīya sect.<ref>Warder, A.K. ''Indian Buddhism. 2000.'' p. 6</ref> This text is different from the complete version of the Saṃyukta Āgama (T. 99), which came from the Sarvāstivāda sect.

==References==
{{reflist}}

==Sources==
* Brough, John (2001). ''The Gāndhārī Dharmapada''. Delhi: Motilal Banarsidass Publishers Private Limited.
* Geiger, Wilhelm (trans.), assisted by Mabel H. Bode (1912). ''The Great Chronicle of Ceylon''. [[Pali Text Society]]. {{ISBN|0-86013-001-0}}. Retrieved 27 Nov 2008 from "Lakdiva" at http://lakdiva.org/mahavamsa/.
* Malalasekera, G.P. (2003). ''Dictionary of Pali Proper Names''. Asian Educational Services. {{ISBN|81-206-1823-8}}.
* Warder, A.K. (1970/2004). ''Indian Buddhism''. Delhi: Motilal Banarsidass. {{ISBN|81-208-1741-9}}.

{{Buddhism topics}}

[[Category:Sthaviravāda]]
[[Category:Early Buddhist schools]]

Kāśyapīya - Revision history

>Marcocapelle at 06:10, 23 April 2021