imported>Marcocapelle: /* External links */removed grandparent category of Category:Early Buddhist schools

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External links: removed grandparent category of Category:Early Buddhist schools

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{{Early Buddhism}}

The '''Sautrāntika''' or '''Sutravadin''' (Sanskrit, '''Suttavāda''' in Pali; {{zh|c=經量部\ 說經部|p=jīng liàng bù\ shuō jīng bù }}; {{lang-ja|経量部|Kyou Ryou Bu}}) were an [[early Buddhist schools|early Buddhist school]] generally believed to be descended from the [[Sthavira nikāya]] by way of their immediate parent school, the [[Sarvastivada|Sarvāstivādins]].<ref name=":0">Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 73.</ref> While they are identified as a unique doctrinal tendency, they were part of the Sarvāstivāda [[Vinaya]] lineage of monastic ordination.<ref name=":1">Tadeusz Skorupski, Sautrāntika, Oxford Bibliographies, LAST MODIFIED: 29 MAY 2015, DOI: 10.1093/OBO/9780195393521-0210</ref>

Their name means literally "those who rely upon the [[sutra]]s", which indicated, as stated by the commentator Yasomitra, that they hold the [[sutra]]s, but not the [[Abhidharma]] commentaries ([[Shastra|sastras]]), as authoritative.<ref name=":0" />{{sfn|Wynne|2012|p=118}} The views of this group first appear in the ''[[Abhidharmakośakārikā|Abhidharmakośabhāṣya]]'' of [[Vasubandhu]]''.<ref name=":1" />''

==Name==
The name Sautrāntika indicates that unlike other North Indian [[Sthaviras]], this school held the Buddhist sutras as central to their views, over and above the ideas presented in the [[Abhidharma]] literature. The Sarvastivada scholar Samghabhadra, in his ''Nyayanusara'', attacks a school of thought named Sautrantika which he associates with the scholars Śrīlāta and his student [[Vasubandhu]].<ref name="Dessein, Bart 2016, pg 232">Dessein, Bart; Teng, Weijen. Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions, BRILL, 2016, pg 232</ref> According to Samghabhadra, a central tenet of this school was that all sutra is explicit meaning (''nitartha''), hence their name.<ref name="Dessein, Bart 2016, pg 232"/>

The Sarvāstivādins sometimes referred to them as the {{IAST|Dārṣṭāntika}} school, meaning "those who utilize the method of examples".{{sfn|Wynne|2012|p=118}} This latter name may have been a pejorative label.{{sfn|Buswell|2003|p=505}} It is also possible that the name 'Dārṣṭāntika' identifies a predecessor tradition, or another related, but distinct, doctrinal position; the exact relationship between the two terms is unclear.{{sfn|Buswell|2003|p=177}} Charles Willemen identifies the Sautrāntika as a Western branch of the Sarvāstivādins, active in the [[Gandhara]] area, who split from the [[Sarvastivada|Sarvāstivādins]] sometime before 200 CE, when the Sautrāntika name emerged.{{sfn|Buswell|2003|p=220}} Other scholars are less confident of a specific identification for the Sautrāntika; Nobuyoshi Yamabe calls specifying the precise identity of the Sautrāntika "one of the biggest problems in current Buddhist scholarship."{{sfn|Buswell|2003|p=177}}

==History==
The founding of the Sautrāntika school is attributed to the elder [[Kumāralāta]] (c. 3rd century CE),<ref>{{cite web |title=Kumārata |url=https://www.nichirenlibrary.org/en/dic/Content/K/113 |website=Nichiren Buddhism Library |access-date=2019-05-09}}</ref> author of a "collection of dṛṣtānta" (''Dṛṣtāntapaṅkti'') called the ''Kalpanāmaṇḍitīkā''. The Sautrāntikas were sometimes also called "disciples of Kumāralāta".<ref>{{cite journal|last1=Przyluski|first1=Jean|title=Darstantika, Sautrantika and Sarvastivaldin|journal=The Indian Historical Quarterly|date=1940|volume=6|pages=246–54}}</ref> According to Chinese sources, Harivarman (250-350 CE) was a student of Kumāralāta who became disillusioned with Buddhist [[Abhidharma]] and then wrote the [[Tattvasiddhi]]-śāstra in order to "eliminate confusion and abandon the later developments, with the hope of returning to the origin".<ref>Lin, Qian. [https://digital.lib.washington.edu/researchworks/bitstream/handle/1773/33457/Lin_washington_0250E_14536.pdf?sequence=1 Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi], University of Washington, page 15-16</ref> The Tattvasiddhi was translated into Chinese and became an important text in Chinese Buddhism until the Tang Dynasty.

Other works by Sautrāntika affiliated authors include the ''Abhidharmāmṛtarasa-śāstra'' attributed to [[Ghoṣaka]], and the ''Abhidharmāvatāra-śāstra'' attributed to [[Skandhila]].<ref>Charles Willemen, Bart Dessein, Collett Cox (editors) ''Sarvastivada Buddhist Scholasticism'', ''Handbuch Der Orientalistik'', page 108.</ref> The elder [[Śrīlāta]], who was [[Vasubandhu]]'s teacher is also known as a famous Sautrāntika who wrote the ''Sautrāntika-vibhāṣa''.<ref>Przyluski, Jean; Darstantika, Sautrantika and Sarvastivaldin. The Indian Historical Quarterly 1940, 6 pp.246--254</ref> Ghoṣaka's Abhidharmāmṛtarasa and Harivarman's Tattvasiddhi have both been translated into English.

The Buddhist philosopher [[Vasubandhu]] wrote the famous Abhidharma work ''[[Abhidharmakośakārikā]]'' which presented [[Sarvāstivāda]]-[[Vaibhāṣika]] Abhidharma tenets, he also wrote a "[[Bhashya|bhāṣya]]" or commentary on this work, which presented critiques of the [[Vaibhāṣika]] tradition from a Sautrāntika perspective.{{sfn|Buswell|2003|p=878}} The Abhidharmakośa was highly influential and is the main text on Abhidharma used in Tibetan and Chinese Buddhism up until today.

Buddhist logic (''[[Buddhist logico-epistemology|pramāṇavāda]]'') as developed by [[Dignāga]] and [[Dharmakīrti]] is also associated with the Sautrāntika school.

==Doctrine==
{{Buddhist Philosophy sidebar}}
No separate [[vinaya]] (monastic code) specific to the Sautrāntika has been found, nor is the existence of any such separate disciplinary code evidenced in other texts; this indicates that they were likely only a doctrinal division within the Sarvāstivādin school.{{sfn|Buswell|2003|p=505}}

The Sautrāntika criticized the Sarvāstivādins on various matters such as [[ontology]], [[philosophy of mind]] and [[perception]].{{sfn|Buswell|2003|p=505}}<ref>Williams, Paul (editor). Buddhism: Yogācāra, the epistemological tradition and Tathāgatagarbha, Volume 5, page 48.</ref> While the Sarvāstivādin [[abhidharma]] described a complex system in which past, present, and future phenomena are all held to have some form of their own existence, the Sautrāntika subscribed to a doctrine of "extreme momentariness" that held that [[Presentism (philosophy of time)|only the present moment existed]].{{sfn|Buswell|2003|p=505}} They seem to have regarded the Sarvāstivādin position as a violation of the basic Buddhist principle of [[impermanence]].{{sfn|Buswell|2003|p=505}} As explained by Jan Westerhoff, this doctrine of momentariness holds that each present moment "does not possess any temporal thickness; immediately after coming into existence each moment passes out of existence" and that therefore "all dharmas, whether mental or material, only last for an instant (ksana) and cease immediately after arising".<ref>Westerhoff, Jan, The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, p. 75.</ref>

The Sarvāstivādin abhidharma also broke down human experience in terms of a variety of underlying phenomena (a view similar to that held by the modern [[Theravada|Theravadin]] abhidhamma); the Sautrāntika believed that experience could not be differentiated in this manner.{{sfn|Buswell|2003|p=505}}

Sautrantika doctrines expounded by elder Śrīlāta and critiqued in turn by Samghabhadra's ''Nyayanusara'' include:<ref>Dessein, Bart; Teng, Weijen. Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions, BRILL, 2016, pg 231</ref>

*The theory of ''anudhatu'' (or *''purvanudhatu'', "subsidiary element"), which is also associated with the theory of seeds (''[[Bīja]]'') espoused by Vasubandhu.<ref>Fukuda, Takumi. BHADANTA RAMA: A SAUTRANTIKA BEFORE VASUBANDHU, Journal of the International Association of Buddhist Studies, Volume 26 Number 2 2003.</ref> This theory was used to explain karma and [[Rebirth (Buddhism)|rebirth]].
*The doctrine that [[Mental factors (Buddhism)|caitasikas]] (mental factors) are but modes of [[citta]] (mind) and are ''not'' separate elemental [[Dhamma theory|dharmas]] which come together in "association" (''samprayoga'') as the Vaibhāṣika believed. This view is also expoused at length in Harivarman's Tattvasiddhi.<ref>Lin, Qian. [https://digital.lib.washington.edu/researchworks/bitstream/handle/1773/33457/Lin_washington_0250E_14536.pdf?sequence=1 Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi], University of Washington, page 10</ref>
*The doctrine that the sense-elements (''[[Skandha#Eighteen Dh.C4.81tus|dhatu]]'') alone are real existents, not the aggregates (''[[skandha]]'') or sense spheres (''[[ayatana]]'').
*A process of direct [[perception]] (''[[pratyaksha]]'') which differed from the [[direct realism]] of the Vaibhāṣika, and instead posited a form of indirect [[representationalism]].<ref>Ronkin, Noa, "Abhidharma", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/fall2014/entries/abhidharma/></ref>

According to [[Vasubandhu]], the Sautrāntika also held the view that there may be many Buddhas simultaneously, otherwise known as the doctrine of contemporaneous Buddhas.{{sfn|Xing|2005|p=67}}

==See also==
*[[Schools of Buddhism]]
*[[Nikaya Buddhism]]

== References ==
{{reflist}}

===Bibliography===
* {{cite book|last=Buswell|first=Robert Jr.|author-link=Robert Buswell Jr.|title=Encyclopedia of Buddhism|url=https://books.google.com/books?id=asmFoAEACAAJ|year=2003|publisher=Macmillan USA|isbn=978-0-02-865718-9}}
* {{cite book|last1=Williams|first1=Paul|author-link1=Paul Williams (Buddhist studies scholar)|last2=Tribe|first2=Anthony|last3=Wynne|first3=Alexander|title=Buddhist Thought: A Complete Introduction to the Indian Tradition|url=https://books.google.com/books?id=BVvFBQAAQBAJ|year=2012|publisher=Routledge|isbn=978-1-136-52087-7}}
* {{cite book|last=Xing|first=Guang|title=The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikāya Theory|url=https://books.google.com/books?id=DTWZLMGFFgkC&pg=PA163|year=2005|publisher=Psychology Press|isbn=978-0-415-33344-3}}

==External links==
* {{cite web|title=Sautrāntika Theory of Perception [Part 14]|url=https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209755.html|website=www.wisdomlib.org}}
* {{cite web|title=Sautrāntika theory of Inference [Part 15]|url=https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209756.html|website=www.wisdomlib.org}}

{{Buddhism topics}}

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

Sautrāntika - Revision history

imported>Marcocapelle: /* External links */removed grandparent category of Category:Early Buddhist schools