Dharmaguptaka
The Dharmaguptaka is one of the eighteen or twenty early Buddhist schools, depending on the source. They are said to have originated from another sect, the Mahīśāsakas. The Dharmaguptakas had a prominent role in early Central Asian and Chinese Buddhism, and their Prātimokṣa are still in effect in East Asian countries to this day, including China, Vietnam, Korea, and Japan as well as the Philippines. They are one of three surviving Vinaya lineages, along with that of the Theravāda and the Mūlasarvāstivāda.
Etymology
Guptaka means "preserver" and dharma "law, justice, morality", and, most likely, the set of laws of Northern Buddhism.Doctrinal development
Overview
The Dharmaguptakas regarded the path of a śrāvaka and the path of a bodhisattva to be separate. A translation and commentary on the Samayabhedoparacanaćakra reads:According to the Abhidharma Mahāvibhāṣā Śāstra, the Dharmaguptakas held that the Four Noble Truths are to be observed simultaneously.
Vasubandhu states that the Dharmaguptakas held, in agreement with Theravāda and against Sarvāstivāda, that realisation of the Four Noble Truths happens all at once.
The Dharmaguptaka are known to have rejected the authority of the Sarvāstivāda Prātimokṣa rules on the grounds that the original teachings of the Buddha had been lost.
Twelve Aṅgas
The Dharmaguptaka used a twelvefold division of the Buddhist teachings, which has been found in their Dīrgha Āgama, their Vinaya, and in some Mahāyāna sūtras. These twelve divisions are: Sūtra, Geya, Vyākaraṇa, Gāthā, Udāna, Nidāna, Jātaka, Itivṛttaka, Vaipulya, Adbhūtadharma, Avadāna, and Upadeśa.Appearance and language
Robes
Between 148 and 170 CE, the Parthian monk An Shigao came to China and translated a work which described the color of monastic robes utilised in five major Indian Buddhist sects, called Da Biqiu Sanqian Weiyi. Another text translated at a later date, the Śāriputraparipṛcchā, contains a very similar passage with nearly the same information. However, the colors for Dharmaguptaka and Sarvāstivāda are reversed. In the earlier source, the Sarvāstivāda are described as wearing deep red robes, while the Dharmaguptaka are described as wearing black robes. The corresponding passage found in the later Śāriputraparipṛcchā, in contrast, portrays the Sarvāstivāda as wearing black robes and the Dharmaguptaka as wearing deep red robes.During the Tang dynasty, Chinese Buddhist monastics typically wore grayish-black robes and were even colloquially referred to as Zīyī, "those of the black robes." However, the Song dynasty monk Zanning writes that during the earlier Han-Wei period, the Chinese monks typically wore red robes.
According to the Dharmaguptaka Vinaya, the robes of monastics should be sewn out of no more than 18 pieces of cloth, and the cloth should be fairly heavy and coarse.
Language
A consensus has grown in scholarship which sees the first wave of Buddhist missionary work as associated with the Gāndhārī language and the Kharoṣṭhī script and tentatively with the Dharmaguptaka sect. However, there is evidence that other sects and traditions of Buddhism also used Gāndhārī, and further evidence that the Dharmaguptaka sect also used Sanskrit at times:Starting in the first century CE, there was a large trend toward a type of Gāndhārī which was heavily Sanskritised.
History
In Northwest India
The Gandharan Buddhist texts, the earliest Buddhist texts ever discovered, are apparently dedicated to the teachers of the Dharmaguptaka school. They tend to confirm a flourishing of the Dharmaguptaka school in Northwest India around the 1st century CE, with Gāndhārī as the canonical language, and this would explain the subsequent influence of the Dharmaguptakas in Central Asia and then East Asia. According to Buddhist scholar A. K. Warder, the Dharmaguptaka originated in Aparānta.According to one scholar, the evidence afforded by the Gandharan Buddhist texts "suggest that the Dharmaguptaka sect achieved early success under their Indo-Scythian supporters in Gandhāra, but that the sect subsequently declined with the rise of the Kuṣāṇa Empire, which gave its patronage to the Sarvāstivāda sect."
In Central Asia
Available evidence indicates that the first Buddhist missions to Khotan were carried out by the Dharmaguptaka sect:A number of scholars have identified three distinct major phases of missionary activities seen in the history of Buddhism in Central Asia, which are associated with the following sects, chronologically:
- Dharmagupta
- Sarvāstivāda
- Mūlasarvāstivāda
In East Asia
The Dharmaguptakas made more efforts than any other sect to spread Buddhism outside India, to areas such as Iran, Central Asia, and China, and they had great success in doing so. Therefore, most countries which adopted Buddhism from China, also adopted the Dharmaguptaka Vinaya and ordination lineage for bhikṣus and bhikṣuṇīs. According to A. K. Warder, in some ways the Dharmaguptaka sect can be considered to have survived to the present in those East Asian countries. Warder further writes:During the early period of Chinese Buddhism, the Indian Buddhist sects recognised as important, and whose texts were studied, were the Dharmaguptakas, Mahīśāsakas, Kāśyapīyas, Sarvāstivādins, and the Mahāsāṃghikas.
Between 250 and 255 CE, the Dharmaguptaka ordination lineage was established in China when Indian monks were invited to help with ordination in China. No full Vinaya had been translated at this time, and only two texts were available: the Dharmaguptaka Karmavācanā for ordination, and the Mahāsāṃghika Prātimokṣa for regulating the life of monks. After the translation of full Vinayas, the Dharmaguptaka ordination lineage was followed by most monks, but temples often regulated monastic life with other Vinaya texts, such as those of the Mahāsāṃghika, the Mahīśāsaka, or the Sarvāstivāda.
In the 7th century, Yijing wrote that in eastern China, most people followed the Dharmaguptaka Vinaya, while the Mahāsāṃghika Vinaya was used in earlier times in Guanzhong, and that the Sarvāstivāda Vinaya was prominent in the Yangtze area and further south. In the 7th century, the existence of multiple Vinaya lineages throughout China was criticised by prominent Vinaya masters such as Yijing and Dao An. In the early 8th century, Dao An gained the support of Emperor Zhongzong of Tang and an imperial edict was issued that the Sangha in China should use only the Dharmaguptaka vinaya for ordination.
Texts
Gandhāran Buddhist texts
The Gandhāran Buddhist texts are attributed to the Dharmaguptaka sect by Richard Salomon, the leading scholar in the field, and the British Library scrolls "represent a random but reasonably representative fraction of what was probably a much larger set of texts preserved in the library of a monastery of the Dharmaguptaka sect in Nagarāhāra Afghanistan."Among the Dharmaguptaka Gandhāran Buddhist texts in the Schøyen Collection, is a fragment in the Kharoṣṭhī script referencing the Six Pāramitās, a central practice for bodhisattvas in Mahāyāna doctrine.
Vinaya translation
In the early 5th century CE, Dharmaguptaka Vinaya was translated into Chinese by the Dharmaguptaka monk Buddhayaśas of Kashmir. For this translation, Buddhayaśas recited the Dharmaguptaka Vinaya entirely from memory, rather than reading it from a written manuscript. After its translation, the Dharmaguptaka Vinaya became the predominant vinaya in Chinese Buddhist monasticism. The Dharmaguptaka Vinaya, or monastic rules, are still followed today in China, Vietnam and Korea, and its lineage for the ordination of monks and nuns has survived uninterrupted to this day. The name of the Dharmaguptaka Vinaya in the East Asian tradition is the "Vinaya in Four Parts", and the equivalent Sanskrit title would be Caturvargika Vinaya. Ordination under the Dharmaguptaka Vinaya only relates to monastic vows and lineage, and does not conflict with the actual Buddhist teachings that one follows.Āgama collections
The Dīrgha Āgama corresponds to the Dīgha Nikāya of the Theravāda school. A complete version of the Dīrgha Āgama of the Dharmaguptaka sect was translated by Buddhayaśas and Zhu Fonian in the Later Qin dynasty, dated to 413 CE. It contains 30 sūtras in contrast to the 34 suttas of the Theravādin Dīgha Nikāya.The Ekottara Āgama corresponds to the Aṅguttara Nikāya of the Theravāda school. It was translated into Chinese by Dharmanandi in 384 CE, and edited by Gautama Saṃghadeva in 398 CE. Some have proposed that the original text for this translation came from the Sarvāstivādins or the Mahāsāṃghikas. However, according to A. K. Warder, the Ekottara Āgama references 250 Prātimokṣa rules for monks, which agrees only with the Dharmaguptaka Vinaya. He also views some of the doctrine as contradicting tenets of the Mahāsāṃghika school, and states that they agree with Dharmaguptaka views currently known. He therefore concludes that the extant Ekottara Āgama is that of the Dharmaguptakas.