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*This list is a simplification. It is likely that the development of Buddhist schools was not linear. |
TheKāśyapīya (Sanskrit: काश्यपीय;Pali:Kassapiyā orKassapikā;traditional Chinese:飲光部; ; pinyin:Yǐnguāng Bù; Vietnamese:Ẩm Quang đệ tử bộ, Ca-diếp-di bộ) was one of theearly Buddhist schools inIndia.
The nameKāśyapīya is believed to be derived from Kāśyapa, one of the original missionaries sent by KingAshoka to theHimavant country. The Kāśyapīyas were also called theHaimavatas.[1]
The Kāśyapīyas are believed to have become an independent school c. 190 BCE.[2] According to theTheravādinMahāvaṃsa, the Kāśyapīya were an offshoot of theSarvāstivāda.[3] However, according to the Mahāsāṃghika account, the Kāśyapīya sect descended from theVibhajyavādins.[4]
Xuanzang andYijing note small fragments of the Kāśyapīya sect still in existence around the 7th century, suggesting that much of the sect may have adopted theMahāyāna teachings by this time.[5]
In the 7th century CE, Yijing grouped theMahīśāsaka,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 ofOḍḍiyāna,Khotan, andKucha.[6]
Between 148 and 170 CE, theParthian monkAn Shigao came to China and translated a work which describes the color of monastic robes (Skt.kāṣāya) utilised in five major Indian Buddhist sects, calledDa Biqiu Sanqian Weiyi (Ch. 大比丘三千威儀).[7] Another text translated at a later date, theŚāriputraparipṛcchā, contains a very similar passage corroborating this information.[7] In both sources, members of the Kāśyapīya sect are described as wearing magnolia robes.[8][9] The relevant portion of theMahāsāṃghikaŚāriputraparipṛcchā reads: "The Kāśyapīya school are diligent and energetic in guarding sentient beings. They wear magnolia robes."[9]
InVasumitra's historySamayabhedoparacanaćakra, the Haimavatas (Kāśyapīyas) are described as an eclectic school upholding doctrines of both theSthaviras and the Mahāsāṃghikas.[10]
According to theKathāvatthucommentary, the Kāśyapīyas believed that past events exist in the present in some form.[11]
According toA. K. Warder, the Kāśyapīya school held the doctrine thatarhats were fallible and imperfect, similar to the view of theSarvāstivādins and the various Mahāsāṃghika sects.[1] They held that arhats have not fully eliminated desires, that their "perfection" is incomplete, and that it is possible for them to relapse.[1]
Some tentatively attribute theGāndhārīDharmapada to the Kāśyapīya school.[12]
An incomplete translation of the SaṃyuktaĀgama (T. 100) that is in theChinese Buddhist canon is believed to be that of the Kāśyapīya sect.[13] This text is different from the complete version of the Saṃyukta Āgama (T. 99), which came from the Sarvāstivāda sect.
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