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{{EarlyBuddhism}}
'''Vibhajyavāda''' ([[Sanskrit]]; [[Pāli]]: ''Vibhajjavāda''; {{CJKV|t=分別說部|p=fēnbiéshuō-bù}}) is a term applied generally to groups of [[Early Buddhist schools|early Buddhists]] belonging to the [[Sthavira nikāya|Sthavira Nikaya]]. These various groups are known to have rejected [[Sarvastivada|Sarvāstivāda]] doctrines (especially the doctrine of "all exists") and the doctrine of [[Pudgalavada]] (personalism).<ref>Warder, 2000, p. 264.</ref><ref>Williams, Tribe, Wynne; ''Buddhist Thought: A Complete Introduction to the Indian Tradition'', p. 91.</ref><ref name=":2">Cousins, LS (2001). [https://ukabs.org.uk/wp-content/uploads/2016/06/Bsr18.22001.pdf On the Vibhajjavadins. The Mahimsasaka, Dhammaguttaka, Kassapiya and Tambapanniya branches of the ancient Theriyas], Buddhist Studies Review 18 (2), 131-182.</ref> During the reign of [[Ashoka]], these groups possibly took part in missionary activity in [[Gandhara]], [[Bactria]], [[Kashmir]], [[South India]] and [[Sri Lanka]]. By the third century CE, they had spread in [[Central Asia]] and [[Southeast Asia|South-East Asia]].<ref name=":2" /> Their doctrine is expounded in the ''[[Kathavatthu]].''

==Nomenclature and etymology==
The word ''Vibhajyavāda'' may be [[parsing|parsed]] into ''vibhajya'', loosely meaning "dividing", "analyzing" and ''vāda'' holding the [[semantic field]]: "doctrine", "teachings".{{sfn|Skilton|2004|p=67}} According to Andrew Skilton, the analysis of phenomena (Skt. ''dharmas'') was the doctrinal emphasis and preoccupation of the Vibhajyavādins.{{sfn|Skilton|2004|p=67}}

According to A.K. Warder, they are called "distinctionists" because they make distinctions between dhammas that exist in the present and the past, and dhammas that don't exist in the past and the future (as opposed to [[Sarvastivada|Sarvāstivāda]]).{{sfn|Warder|2000|p=264}} This is supported by the explanation given by the 6th century Mahayana philosopher [[Bhāviveka|Bhavaviveka]].{{sfn|Sujato|2012|pp=108-109}}

According to [[Bhante Sujato]], ''Vibhajyavāda'' means that the doctrine "distinguishes" (''vibhajanto'') the heterodox and orthodox views, particularly the non-buddhist theory of a self (atman) and also the pudgala theory of the pudgalavadins. The characteristic method used by the Buddha and early Buddhists to break down the idea of self was the method of analyzing (''vibhajjati'') the components of a person and investigating them to find that they do not possess the features that one could ascribe to a self. Thus, it would make sense that the term refers to "the Abhidhamma movement as an analytic approach to Dhamma in general, and as a critique of the ‘self’ in particular".{{sfn|Sujato|2012|pp=108-109}}

==Overview==
[[File:Nava Jetavana Temple - Shravasti - 014 King Asoka at the Third Council (9241725897).jpg|thumb|300px|As per the traditional Theravada account, elder [[Moggaliputta-Tissa]] defended the Vibhajyavāda doctrine under [[Asoka|Aśoka]] at the [[Third Council]].]]

The Vibhajyavādins are a group of early Buddhist schools. According to the [[Theravada]] account, this group rejected the Sarvastivada teachings at the [[Buddhist_councils#Third_council|third Buddhist council]] (however modern scholars question the council narratives).{{sfn|Berkwitz|2012|p=58}}{{sfn|Sujato|2012|pp=57-58}} The name means "those who make distinctions," and include the ''[[Kāśyapīya]]'', ''[[Mahīśāsaka]]'' and ''[[Dharmaguptaka]]''.{{sfn|Berkwitz|2012|p=58}} The Vibhajyavādins were strongly represented in south India, where they called themselves ''Theriyas.'' They survived until the seventeenth century in south India, and in [[Sri Lanka]] they became the [[Theravadins]].{{sfn|Harvey|1995|p=86}}

The Vibhajyavādins rejected the [[Sarvastivada|Sarvāstivāda]] claim that all [[Dhamma theory|dhammas]] (principles, phenomena) exist in the past, present and future. Instead, they made a distinction between dhammas that "exist" and dhammas that do not exist, hence the name "distinctionists."{{sfn|Warder|2000|p=264}} The Vibhajyavādins held that dhammas exist in the present, but not that they exist in the future. With regards to past dhammas, those wholesome or unwholesome dhammas that had already brought forth its fruit or effect were said not to exist, but those which had not yet brought forth a karmic effect could be said to have some efficacy.<ref>Williams, Tribe, Wynne; ''Buddhist Thought: A Complete Introduction to the Indian Tradition'', p. 91.</ref> The [[Sarvastivada|Sarvāstivāda]] ''[[Vijnanakaya|Vijñānakāya]]'' states their position as defended by Moggaliputtatissa as: "The past and future are not; the present and the unconditioned exist."{{sfn|Sujato|2012|p=117}}

The Vibhajyavādins also held that out of all dhammas, only [[Nirvana (Buddhism)|Nirvana]] was an unconditioned (''asankhata'') dhamma, against the view of the [[Sarvastivada|Sarvāstivāda]] which also held that space was an unconditioned dhamma.<ref>Morgan, Diane, ''Essential Buddhism: A Comprehensive Guide to Belief and Practice: A Comprehensive Guide to Belief and Practice,'' p. 52.</ref> Another difference with the [[Sarvastivada|Sarvāstivāda]] hinged on the issue of gradual versus sudden attainment. The Vibhajyavādins held that at [[Sotāpanna|stream entry]], understanding of the four noble truths came at once (''ekābhisamaya''), while the [[Sarvastivada|Sarvāstivāda]] asserted that this happened only gradually (''anupubbābhisamaya'').<ref name=":0">Morgan, Diane, ''Essential Buddhism: A Comprehensive Guide to Belief and Practice: A Comprehensive Guide to Belief and Practice,'' p. 53.</ref>{{sfn|Sujato|2012|p=111}} Vibhajyavādins also asserted that [[Arhat|arhats]] could not regress or fall back to a lower state once they attained arhatship.<ref name=":0" /><ref name=":1">Berkwitz, 2012, p. 58.</ref> The Vibhajyavādins also rejected the doctrine of the intermediate state between rebirths (''[[Bardo|antarabhava]]'').<ref name=":1" />

Doctrines of the Vibhajyavādins can be seen in the ''[[Kathavatthu|Kathāvatthu]],'' traditionally attributed to elder [[Moggaliputta-Tissa|Moggalipputtatissa]] by the Theravada''.'' The earliest layer of this text could date as far as the reign of [[Ashoka]].{{sfn|Berkwitz|2012|p=58}}{{sfn|Sujato|2012|pp=108-109}} However, neither the Theravādin ''[[Kathavatthu|Kathāvatthu]]'' nor the [[Sarvastivada|Sarvāstivāda]] ''[[Vijnanakaya|Vijñānakāya]]'' contain any reference to Vibhajyavāda as a separate school, indicating that perhaps during the time they were recorded there was not yet a formal schism between the [[Sarvastivada|Sarvāstivāda]] and the Vibhajyavāda.{{sfn|Baruah|2008|p=51}}{{sfn|Sujato|2012|p=119}}

The [[Visuddhimagga]] of [[Buddhaghosa]], a fifth century Sri Lankan work meanwhile, mentions that the [[Visuddhimagga]] was written at the request of Sanghaphala, "a member of the lineage of the Mahaviharasins, illustrious Theriyas, best of Vibhajjavādins".<ref name=":2" />

== Branches ==
[[File:Asoka̠ Buddhist Missions.png|thumb|Map of the Buddhist missions during the reign of [[Ashoka]].]]
The Vibhajyavādins are not recorded uniformly by early Buddhist traditions as being a distinct sect, nor being associated with any one period of time.{{sfn|Baruah|2008|p=51}} Some scholars believe that there was no separate "Vibhajyavāda" sect, but that the term ''vibhajyavāda'' was sometimes affixed to the name of a school to indicate that it differed from the main school on some doctrines.{{sfn|Dutt|1998|p=211}} In this sense, they would be ''vibhajyavādins'' of that particular school.{{sfn|Dutt|1998|p=211}}

The name was applied to a variety of communities across the Indian subcontinent. The major ones were:<ref name=":2" />

# [[Dharmaguptaka]], located mainly in the North-West of the [[Indian subcontinent]] but also spreading along the [[Central Asia|Central Asian]] trade routes. According to Richard Salomon, this school was involved in missionary activity and was dominant in [[Gandhara]] during the first century CE.<ref name=":2" />
# [[Kāśyapīya]], probably located in the same area as the Dharmaguptaka.
# [[Mahīśāsaka]], as above but also in other parts of mainland India.
# Tambapaṇṇiya ([[Sanskrit|Skt]]. Tamraparṇiyas, later known as [[Mahavihara of Anuradhapura|Mahāvihāravāsins]] and [[Theravada]]), established in Sri Lanka (at [[Anuradhapura]]) but active also in [[Andhra Pradesh|Andhra]] and other parts of [[South India]] (Vanavasa in modern [[Karnataka]]) and later across [[Southeast Asia|South-East Asia]]. Inscriptional evidence has been found in [[Amaravati]] and [[Nagarjunakonda]].<ref name=":2" /><nowiki> </nowiki>

Bhante Sujato, in his overview of Dharmaguptaka and Mahāvihāravāsin schools, argues that the split between them was not due to any difference in doctrine or monastic discipline, but due to geographical distance.{{sfn|Sujato|2012|p=133}}

According to [[L. S. Cousins|LS Cousins]], the precursor to these schools was probably involved in missionary activity around the time of [[Ashoka]] into the regions of [[Kashmir]], [[Gandhara]]. [[Bactria]], [[Andhra Pradesh|Andhra]] and [[Sri Lanka]].<ref name=":2" /> Cousins concludes:

{{quote|Vibhajjavadins really were the school predominant in Ceylon and Gandhara at an early date, as well as being present, if not predominant, in other parts of Central Asia, China, South India and South-East Asia by around the third century CE at the latest. No other school had a comparable spread at this date.<ref name=":2" />}}

==Sectarian views==
The [[Mahavihara]] [[Theravada|Theravādin]]s of [[Sri Lanka]] are descendants of the [[Sthavira nikāya|Sthavira]] Vibhajyavādins in [[South India]] who used the [[Pali]] language, differing somewhat from the northern Sthavira schools.{{sfn|Dutt|1998|p=211}} The [[Theravada|Theravādin]]s hold that Vibhajyavāda was the favored doctrine during a [[Buddhist councils|Buddhist council]] that took place in [[Pataliputra]] under [[Ashoka]]. As Gethin notes, the sources are rather confused on this matter however.<ref>Gethin, Rupert, The Foundations of Buddhism</ref>

The [[Sammatiya|Sammatīya]]s (aka [[Pudgalavada|''Pudgalavadins'']]) also mention the Vibhajyavādins.{{sfn|Baruah|2008|p=51}} According to the Sammatīya sect, the Vibhajyavādins developed from the [[Sarvastivada|Sarvāstivāda]] school.{{sfn|Baruah|2008|p=51}}

The Sarvāstivādin ''[[Mahavibhasa|Abhidharma Mahāvibhāṣa Śāstra]]'' describes the Vibhajyavādins as being the type of heretics who "make objections, who uphold harmful doctrines and attack those who follow the authentic Dharma".{{sfn|Baruah|2008|p=48}}{{sfn|Tripathi|2008|p=113}}

The [[Mahāsāṃghika]] saw the Vibhajyavādins as being offshoots from the root schism in Buddhism, which according to them produced three sects: the [[Sthavira]]s, the Mahāsāṃghikas, and the Vibhajyavādins.{{sfn|Baruah|2008|p=51}} The Mahāsāṃghikas list the [[Mahīśāsaka]], [[Dharmaguptaka]], [[Kāśyapīya]], and [[Tāmraparnīya]] (Theravada) sects as having descended from the Vibhajyavādins.{{sfn|Baruah|2008|p=51}} The Mahāsāṃghika branch itself, together with the [[Prajnaptivada|Prajñaptivāda]], preferred to be called [[Bahusrutiya|Bahuśrutiya]]-Vibhajyavādins.{{sfn|Baruah|2008|p=48}}

==See also==
[[Early Buddhist schools]]

==References==
{{Reflist|2}}

==Sources==
{{refbegin}}
* {{Citation | last =Baruah | first =Bibhuti | year =2008 | title =Buddhist Sects and Sectarianism}}
* {{Citation | last =Berkwitz | first =Stephen C. | year =2012 | title =South Asian Buddhism: A Survey | publisher =Routledge}}
* {{Citation | last =Dutt | first =Nalinaksha | year =1998 | title =Buddhist Sects in India}}
* {{Citation | last =Harvey | first =Peter |authorlink=Peter Harvey (Buddhism)| year =1995 | title =An introductio to Buddhism | publisher =Cambridge University Press}}
* {{Citation | last =Skilton | first =Andrew | year =2004 | title =A Concise History of Buddhism}}
* {{citation|last=Sujato|first=Bhante|authorlink=Bhante Sujato|title=Sects & Sectarianism: The Origins of Buddhist Schools |publisher=Santipada|year=2012|ISBN=9781921842085}}
* {{Citation | last =Tripathi | first =Sridhar | year =2008 | title =Encyclopaedia of Pali Literature}}
* {{Citation | last =Warder | first =A.K. |authorlink=A. K. Warder| year =2000 | title =Indian Buddhism | publisher =Motilall Banarsidas}}
{{refend}}

==Further reading==
* Lance Cousins, "On the Vibhajjavādins: The Mahimsasaka, Dhammaguttaka, Kassapiya and Tambapanniya branches of the ancient Theriyas", ''Buddhist Studies Review'' 18, 2 (2001)
* Prasad, Chandra Shekhar, "Theravada and Vibhajjavada: A Critical Study of the Two Appellations"' ''East & West'' Vol 22 (1972)

==External links==
* [https://web.archive.org/web/20060707113841/http://web.ukonline.co.uk/buddhism/councils.htm The Buddhist Council]
* [https://dsal.uchicago.edu/dictionaries/pali/ The Pali Text Society's Pali-English Dictionary]

{{Buddhism topics}}

{{DEFAULTSORT:Vibhajyavada}}
[[Category:Nikaya schools]]
[[Category:Sthaviravāda]]
[[Category:Early Buddhist schools]]

Vibhajyavāda - Revision history

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