Jnanaprasthana
Encyclopedia
Jnanaprasthana or Jnanaprasthana-sastra, composed by Katyayaniputra is one of the seven Sarvastivada Abhidharma Buddhist
scriptures. Jnanaprasthana means "establishment of knowledge"
Jnanaprasthana was translated into Chinese
by Xuanzang
, T26, No. 1544, 阿毘達磨發智論, 尊者迦多衍尼子造, 三藏法師玄奘奉 詔譯, in 20 fascicles. It also appears under the name Astaskandha-sastra in the Taisho
, with the translation by Samghadeva, Zhu-fo—nian and Dharmapriya: T26, No. 1543 阿毘曇八犍度論, 迦旃延子造, 符秦罽賓三藏僧伽提婆, 共竺佛念譯, in a slightly larger 30 fascicles. There is a slight difference in format of the two, perhaps indicating that they are different recensions from various sub-schools of the Sarvastivada.
The tradition of the Mahavibhasa
states that it was taught by the Buddha
himself, but differs as to the circumstances. It was later Katyayaniputra who was responsible for the compilation thereof. The Maha-prajna-paramitopadesa (which actually refers to the Astaskandha) states that 100 years after the Buddha's demise, there arose doctrinal disputes among the great masters, giving rise to distinctly named schools.
Xuanzang maintained that it was written some three centuries after the Buddha, which would be c. 150 BCE.
The orthodox takes this as the ‘root’ Abhidharma, though references are sometimes made to the in the same terms. It became known as the ‘body’ of the Abhidharma, with the six remaining texts of the early period known as the ‘legs’ or ‘supports’. This is based on textual authority, and not a temporal definition, given the respective historical order of these seven treatises. That is, the Jñānaprasthāna is not sourced from the six legs, but neither is it directly sourced from the sūtras. This is also a reminder that these texts were all probably in a state of constant revision and update, for possibly several hundred years. There are thus mutual reference and borrowing of format and content, that cannot be summarily described by a simply sequential order.
The outline of the text more closely approximates that earliest of models, the Sariputra
Abhidharma
, than those specifically Sarvastivada
treatises. This is evidenced in its use of the samyojanas, prajna
, karma
, indriya
, mahabhuta
, dhyana
and drsti as main divisions. A similar system is later continued through into the Kosa, and Hrdaya texts. Prior to this is a division of "assorted issues". The analysis is of three main types, according to Yinshun:
The influence of the Vijnanaprasthana is seen strongly in the Vibhasa, and this influenced the subsequent Hrdaya texts, and also the Kosa and commentaries.
Buddhism
Buddhism is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha . The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th...
scriptures. Jnanaprasthana means "establishment of knowledge"
Jnanaprasthana was translated into Chinese
Chinese language
The Chinese language is a language or language family consisting of varieties which are mutually intelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the branches of Sino-Tibetan family of languages...
by Xuanzang
Xuanzang
Xuanzang was a famous Chinese Buddhist monk, scholar, traveler, and translator who described the interaction between China and India in the early Tang period...
, T26, No. 1544, 阿毘達磨發智論, 尊者迦多衍尼子造, 三藏法師玄奘奉 詔譯, in 20 fascicles. It also appears under the name Astaskandha-sastra in the Taisho
Taisho
Taisho may refer to:* Taishō period , a period in the history of Japan* Emperor Taishō of Japan , reigned 1912–1926. His given name was Yoshihito.* Taishō-ku, Osaka, a ward in the city of Osaka, Japan...
, with the translation by Samghadeva, Zhu-fo—nian and Dharmapriya: T26, No. 1543 阿毘曇八犍度論, 迦旃延子造, 符秦罽賓三藏僧伽提婆, 共竺佛念譯, in a slightly larger 30 fascicles. There is a slight difference in format of the two, perhaps indicating that they are different recensions from various sub-schools of the Sarvastivada.
The tradition of the Mahavibhasa
Mahavibhasa
The Abhidharma ' Śāstra is an ancient Buddhist text. It is thought to have been authored around 150 CE.-The Compendia: is a term meaning 'compendium', 'treatise' or simply 'explanation', derived from vi + , 'to speak' or 'to explain'...
states that it was taught by the Buddha
Gautama Buddha
Siddhārtha Gautama was a spiritual teacher from the Indian subcontinent, on whose teachings Buddhism was founded. In most Buddhist traditions, he is regarded as the Supreme Buddha Siddhārtha Gautama (Sanskrit: सिद्धार्थ गौतम; Pali: Siddhattha Gotama) was a spiritual teacher from the Indian...
himself, but differs as to the circumstances. It was later Katyayaniputra who was responsible for the compilation thereof. The Maha-prajna-paramitopadesa (which actually refers to the Astaskandha) states that 100 years after the Buddha's demise, there arose doctrinal disputes among the great masters, giving rise to distinctly named schools.
Xuanzang maintained that it was written some three centuries after the Buddha, which would be c. 150 BCE.
The orthodox takes this as the ‘root’ Abhidharma, though references are sometimes made to the in the same terms. It became known as the ‘body’ of the Abhidharma, with the six remaining texts of the early period known as the ‘legs’ or ‘supports’. This is based on textual authority, and not a temporal definition, given the respective historical order of these seven treatises. That is, the Jñānaprasthāna is not sourced from the six legs, but neither is it directly sourced from the sūtras. This is also a reminder that these texts were all probably in a state of constant revision and update, for possibly several hundred years. There are thus mutual reference and borrowing of format and content, that cannot be summarily described by a simply sequential order.
The outline of the text more closely approximates that earliest of models, the Sariputra
Sariputra
Śāriputra or Sāriputta was one of two chief male disciples of the Buddha along with Maudgalyayana , counterparts to the nuns Khema and Uppalavanna, named the two chief female disciples...
Abhidharma
Abhidharma
Abhidharma or Abhidhamma are ancient Buddhist texts which contain detailed scholastic and scientific reworkings of doctrinal material appearing in the Buddhist Sutras, according to schematic classifications...
, than those specifically Sarvastivada
Sarvastivada
The Sarvāstivāda were an early school of Buddhism that held to 'the existence of all dharmas in the past, present and future, the 'three times'. Vasubandhu's states:-Name:...
treatises. This is evidenced in its use of the samyojanas, prajna
Prajña
Prajñā or paññā is wisdom, understanding, discernment or cognitive acuity. Such wisdom is understood to exist in the universal flux of being and can be intuitively experienced through meditation...
, karma
Karma
Karma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies....
, indriya
Indriya
Indriya, literally "belonging to or agreeable to Indra" is the Sanskrit and Pali term for physical strength or ability in general, and for the five senses more specifically....
, mahabhuta
Mahabhuta
Mahābhūta is Sanskrit and Pāli for "great element." In Buddhism, the "four great elements" are earth, water, fire and air...
, dhyana
Dhyāna in Buddhism
Dhyāna in Sanskrit or jhāna in Pāli can refer to either meditation or meditative states. Equivalent terms are "Chán" in modern Chinese, "Zen" in Japanese, "Seon" in Korean, "Thien" in Vietnamese, and "Samten" in Tibetan....
and drsti as main divisions. A similar system is later continued through into the Kosa, and Hrdaya texts. Prior to this is a division of "assorted issues". The analysis is of three main types, according to Yinshun:
- Analysis of the sutras themselves – in order to find the actual underlying principle, rather than acceptance of the content at face value, which could lead to apparent contradiction. This indicates the Abhidharmika standpoint of taking the Abhidharma as pramana in understanding the doctrine.
- Analysis of the nature, or characteristics, of individual dharmas. Rather than the use of sūtra categories pertaining to spiritual praxis, the tendency here is to group by type. Thus, dharmas are assigned as either rūpa, citta, caitasika or citta-viprayukta – the conditioned dharmas, and also the unconditioned dharmas. Specifics as to each type are given, as well as detailed discussions of related dharmas. These are then again categorized according to their being with or without outflows; visible or non-visible; past, present or future; as to realm; and so forth.
- Analysis of the relationship between various dharmas. As the preceding analysis lends itself to plurality, and the possibility of falling into independent -type realities, this analysis completes the Buddhist teaching of dependent origination, preventing such an error. Using theory, it establishes the sixfold conditionality theory, that would later be a special feature of the Sarvāstivāda. This is the earliest text in which the theory appears. It also includes some detail on citta-viprayukta-dharmas.
The influence of the Vijnanaprasthana is seen strongly in the Vibhasa, and this influenced the subsequent Hrdaya texts, and also the Kosa and commentaries.