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Topic: Vatsiputriya

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Vibhajyavada

	Pudgalavada Buddhist Philosophy [Internet Encyclopedia of Philosophy]
		The group consists of the Vatsiputriya, the original Pudgalavadin School, and four others that derived from it, the Dharmottariya, the Bhadrayaniya, the Sammitiya and the Shannagarika.
		Since the date of the Buddha’s death was probably in about 486 BCE or 368 BCE (according to which sources one follows), the rise of the Vatsiputriya school would have been in the early third century or toward the middle of the second century BCE.
		The Vatsiputriya and a branch of the Sammitiya survived in India at least until the tenth century, but since the Pudgalavadin schools never spread to any great extent beyond the subcontinent, when Buddhism died out in India, the tradition of the Pudgalavada came to an end.
	www.iep.utm.edu /p/pudgalav.htm (5435 words)

	Nirvana Sutra :: Appreciation of the "Mahayana Mahaparinirvana Sutra"
		Vatsiputriya, having heard this, paid homage and left.
		If you go to the Buddha, please tell him: "The Brahmacarin, Vatsiputriya, having practised the two ways, has now attained the learninglessness knowledge.
		The bhiksu, Vatsiputriya, wanted us to report to you that, having now practised the two ways, he has attained the learninglessness knowledge and that, feeling grateful, he will now enter Nirvana."
	www.nirvanasutra.org.uk /nirvanasutraz23.htm (188 words)

	Savoury Buddhism - The Gold Scales
		Two blending Buddhist schools of thinking are known for this outlook, they are the ancient Sammatiya and Vatsiputriya schools.
		Other Buddhist, who think differently, can have problems with justifying themselves and their thinking, and that is a serious matter.
		The ancient Sammatiya and Vatsiputriya schools were widely spread, and with several subschools.
	oaks.nvg.org /pudgalavadins.html (4268 words)

	Chapter Seven
		(iv) The Twenty-Two-Points-Of-Elucidation Sastras of the Sammatiya sect of the Vatsiputriyas school.
		(c) Abhidharmas: This body of scripture is common to the three main schools of Theravada Buddhism, namely, the Vibhajyavadins, the Sarvastivadins, and the Vatsiputriyas.
		iv) It further contains the Sammitiya Sastra of the Vatsiputriya School.
	members.tripod.com /triple_gem/id7.html (1374 words)

	Spirit of Manjushri : His Holiness the Dalai Lama (Site not responding. Last check: 2007-11-06)
		The absence of self-existence referred to here is the general notion of anatman, no-self that is common to all the schools of Buddhism.
		Of course there are one or two exceptional cases where such as the Vatsiputriya school or the Personalist schools which posit some notion of a real existence of self.
		On the whole, philosophically speaking, all Buddhist schools reject any notion of an atman or soul principle.
	www.lamayeshe.com /otherteachers/hhdl/manjushri/manjushri_3.shtml (5559 words)

	MAHABODHI: the Buddhist Search Engine and Internet Portal
		The survey will begin with a review, in historical perspective, of the emergence of Buddhist schools after the Second Buddhist Council.
		Attention will be focused on the Theravada, Vatsiputriya, Sarvastivada, and Sautrantika schools.
		The course will involve a discussion of the following aspects: emergence of the Abhidharma and the dharma theory, the Sautrantika response to the Abhidharma, doctrinal controversies of the Abhidharma tradition, e.g.
	www.mahabodhi.net /studies.htm (1173 words)

	The Theosophy Trust (Site not responding. Last check: 2007-11-06)
		Nothing is known of his early years except that he took as his
		Upadhyaya, spiritual preceptor, Nagadatta of the Vatsiputriya school.
		This branch of Buddhist thought espoused the view that there existed a kind of real personality independent of the elements or aggregates composing it.
	www.theosophytrust.org /tlodocs/dispreport.php?d=teachers/Dignaga.htm (2592 words)

	Rebirth and Personal Identity
		Most Buddhist views about personal identity can be summarised by the Pali term anatta, which literally means 'no soul' (Sanskrit an-atman).
		There used to be a minor Buddhist current that did accept some type of personal survival after death (known as Vatsiputriya or Pudgalavada), but nowadays most Buddhists consider this school as little more than an outdated early sect.
		The Buddhist teaching of anatta has to a considerable extent influenced contemporary Western spiritual theory.
	www.newdualism.org /papers/T.Rivas/personalreincarnation.htm (2952 words)

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