Six Heretical Teachers: Difference between revisions
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The '''Six Heretical Teachers''' or '''Six |
The '''Six Heretical Teachers,''' '''Six Heretics,''' or '''Six Tirthakas''' (false teachers) were six non-vedic sectarian contemporaries of the [[Gautama Buddha|Buddha]] each of whom held a view in opposition to [[Buddhism|his teachings]].<ref>{{Cite journal|last=Green|first=Arnold L.|last2=Coomaraswamy|first2=Ananda|date=1965|title=Buddha and the Gospel of Buddhism.|url=http://dx.doi.org/10.2307/2050403|journal=The Journal of Asian Studies|volume=24|issue=3|pages=547|doi=10.2307/2050403|issn=0021-9118|via=}}</ref><ref>{{Cite web|url=https://www.encyclopedia.com/religion/dictionaries-thesauruses-pictures-and-press-releases/six-heretical-teachers|title=Six heretical teachers {{!}} Encyclopedia.com|website=www.encyclopedia.com|access-date=2019-01-02}}</ref> The six heretics are described in detail in the [[Samaññaphala Sutta]] of the [[Digha Nikaya]] in the [[Pāli Canon|Pali Tipitaka]].<ref>{{Cite book|url=http://worldcat.org/oclc/925708140|title=Untying the knots in Buddhism : selected essays|last=Alex.|first=Wayman,|date=1997|publisher=Motilal Banarsidass Publishers|isbn=8120813219|oclc=925708140}}</ref> |
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=== Background === |
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According to the [[sutra]], King [[Ajatashatru]] visited Gautama Buddha, who, at the time, was living in the mango grove of [[Jīvaka]] in [[Rajgir|Rajagaha]] among 1250 [[Bhikkhu|bhikkhus]]. The king posed the Buddha the question of whether or not it was possible that the life of a [[śramaṇa]] could bear fruit in the same way as the lives of craftsmen bear fruit, declaring that he had previously asked six teachers ([[Purana Kassapa|Pūraṇa Kassapa]], [[Makkhali Gosala|Makkhali Gosāla]], [[Ajita Kesakambali|Ajita Kesakambala]], [[Pakudha Kaccayana|Pakudha Kaccāyana]], [[Mahavira|Nigaṇṭha Nāṭaputta]] and [[Sanjaya Belatthiputta|Sañjaya Belaṭṭhaputta]]) the same question, yet had not found a satisfactory answer. As the sutra continues, King Ajatashatru describes to the Buddha, the answers given to him by the six other teachers.<ref>{{Cite web|url=https://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html|title=Samaññaphala Sutta: The Fruits of the Contemplative Life|website=www.accesstoinsight.org|access-date=2019-01-02}}</ref> |
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=== Pūraṇa Kassapa === |
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The first spiritual teacher to whom Ajatashatru posed his question was Pūraṇa Kassapa. Kassapa posited the theory of akiriyāvāda (non-doing): actions considered good and evil carried no inherent morality and thus there exists [[Karma in Buddhism#Karmaphala|no future consequence]] from comitting either "good" or "evil" deeds.<ref name=":0">{{Cite web|url=http://stylomilo.com/files/mv/BPCGAQ/BPFE102-Emergence_of_Buddhism_and_Basic_Buddhist_Teachings/GAQ%20L10%20&%20L11%206%20Heretical%20Teachers.pdf|title=Six Contemporary Teachers During The Time Of The Buddha|last=|first=|date=|website=stylomilo.com|archive-url=|archive-date=|dead-url=|access-date=2019-01-02}}</ref> |
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=== Makkhali Gosāla === |
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Makkhali Gosāla, the second teacher visited by Ajatashatru, subscribed to the doctrine of non-causality;<ref name=":1">{{Cite journal|last=Velez de Cea|first=J. Abraham|date=2013-01-03|title=The Buddha and Religious Diversity|url=http://dx.doi.org/10.4324/9780203072639|doi=10.4324/9780203072639}}</ref> the attainment of any condition is dependent on circumstance, fate, or nature rather than human will and events lack in root cause.<ref>{{Cite book|url=https://books.google.com/books?id=x8ObMQ1GGsUC&pg=PA398&dq=Makkhali+Gos%C4%81la+six&hl=en&sa=X&ved=0ahUKEwi3guTqhtDfAhVDLX0KHQboCoQQ6AEIKDAA#v=onepage&q=Makkhali%20Gos%C4%81la%20six&f=false|title=Dictionary of Pali Proper Names, Volume 1|last=Malalasekera|first=G. P.|publisher=|year=2003|isbn=|location=|pages=}}</ref><ref>{{Cite book|title=The Workings of Kamma|last=Sayadaw|first=Pa-Auk Tawya|publisher=Pa-Auk Meditation Centre (Singapore)|year=2012|isbn=|location=|pages=}}</ref> Like Kassapa, Gosāla denied the existence of [[karma]] and [[Vipāka|vipaka]]. This doctrine has been likened to [[fatalism]] and [[determinism]]. |
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=== Ajita Kesakambala === |
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Ajita Kesakambala followed Gosāla as the third teacher mentioned by Ajatashatru. Kesakambala followed "''ucchedaditthi''" (often translated as [[Nihilism|nihlism]] or annihilationism) and is frequently understood to be a [[Materialism|materialist]]. Kesakambala held that all in existence was merely the process of natural phenomena and vehemently denied the existence of any life after death; "A man is built up of the four elements', when he dies, earth returns to the aggregate of earth, water to water, fire to fire, air to air, and the senses vanish into space."<ref name=":0" /> |
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=== Pakudha Kaccāyana === |
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Pakudha Kaccāyana, the fourth teacher referred to by Ajatashatru, was an [[Atomism|atomist]] who posited that all things were made up of earth, fire, air, water, pleasure, pain, and the soul, which were unchangeable and eternal. Thus objects, like living beings, composed of the elements are subject to change, while the elements themselves are absolutely fixed in their existences. Thus similarly to materialism, actions are defined solely by the physical interaction between these substances, rather than the moral value ascribed to them.<ref name=":0" /> |
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=== Nigaṇṭha Nāṭaputta === |
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Nigaṇṭha Nāṭaputta (also known as Mahavira), regarded as the most recent [[tirthankara]] within [[Jainism]], was the fifth teacher who Ajatashatru questioned. Nāṭaputta answered Ajatashatru with a description of Jain teachings, which, unlike the previous teachers recognized morality and consequences in the afterlife. The philosophy of Nāṭaputta, however, varied from that of Buddha in [[Karma in Jainism#Role of deeds and intent|its belief]] that involunta |
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ry actions, like voluntary actions, carry karmic weight; Buddhism holds that only only actions with [[Cetanā#Relation to karma|intention]] have the potential to generate karma.<ref name=":1" /> |
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=== Sañjaya Belaṭṭhaputta === |
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Sañjaya Belaṭṭhaputta was the sixth and final teacher referenced by Ajatashatru. Belaṭṭhaputta did not provide Ajatashatru with a clear answer to his question one way or another, leading some scholars to align him with agnosticism. |
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== References == |
== References == |
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Revision as of 23:42, 2 January 2019
| Views of the six heretical teachers | |
|---|---|
| The views of six śramaṇa in the Pāli Canon, known as the six heretical teachers, based on the Sāmaññaphala Sutta.[1] | |
| Pūraṇa Kassapa | |
| Amoralism (akiriyavāda; natthikavāda) | There is no reward or punishment for either good or bad deeds. |
| Makkhali Gośāla (Ājīvika) | |
| Fatalism (ahetukavāda; niyativāda) | We are powerless; suffering is pre-destined. |
| Ajita Kesakambalī (Charvaka) | |
| Materialism (ucchedavāda; natthikavāda) | Live happily; with death, all is annihilated. |
| Pakudha Kaccāyana | |
| Eternalism and categoricalism (sassatavāda; sattakāyavāda) | Matter, pleasure, pain and the soul are eternal and do not interact. |
| Mahavira (Jainism) | |
| Restraint (mahāvrata) | Be endowed with, cleansed by, and suffused with [merely] the avoidance of all evil.[2] |
| Sañjaya Belaṭṭhiputta (Ajñana) | |
| Agnosticism (amarāvikkhepavāda) | "I don't think so. I don't think in that way or otherwise. I don't think not or not not." Suspension of judgement. |
The Six Heretical Teachers, Six Heretics, or Six Tirthakas (false teachers) were six non-vedic sectarian contemporaries of the Buddha each of whom held a view in opposition to his teachings.[3][4] The six heretics are described in detail in the Samaññaphala Sutta of the Digha Nikaya in the Pali Tipitaka.[5]
Background
According to the sutra, King Ajatashatru visited Gautama Buddha, who, at the time, was living in the mango grove of Jīvaka in Rajagaha among 1250 bhikkhus. The king posed the Buddha the question of whether or not it was possible that the life of a śramaṇa could bear fruit in the same way as the lives of craftsmen bear fruit, declaring that he had previously asked six teachers (Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Nigaṇṭha Nāṭaputta and Sañjaya Belaṭṭhaputta) the same question, yet had not found a satisfactory answer. As the sutra continues, King Ajatashatru describes to the Buddha, the answers given to him by the six other teachers.[6]
Pūraṇa Kassapa
The first spiritual teacher to whom Ajatashatru posed his question was Pūraṇa Kassapa. Kassapa posited the theory of akiriyāvāda (non-doing): actions considered good and evil carried no inherent morality and thus there exists no future consequence from comitting either "good" or "evil" deeds.[7]
Makkhali Gosāla
Makkhali Gosāla, the second teacher visited by Ajatashatru, subscribed to the doctrine of non-causality;[8] the attainment of any condition is dependent on circumstance, fate, or nature rather than human will and events lack in root cause.[9][10] Like Kassapa, Gosāla denied the existence of karma and vipaka. This doctrine has been likened to fatalism and determinism.
Ajita Kesakambala
Ajita Kesakambala followed Gosāla as the third teacher mentioned by Ajatashatru. Kesakambala followed "ucchedaditthi" (often translated as nihlism or annihilationism) and is frequently understood to be a materialist. Kesakambala held that all in existence was merely the process of natural phenomena and vehemently denied the existence of any life after death; "A man is built up of the four elements', when he dies, earth returns to the aggregate of earth, water to water, fire to fire, air to air, and the senses vanish into space."[7]
Pakudha Kaccāyana
Pakudha Kaccāyana, the fourth teacher referred to by Ajatashatru, was an atomist who posited that all things were made up of earth, fire, air, water, pleasure, pain, and the soul, which were unchangeable and eternal. Thus objects, like living beings, composed of the elements are subject to change, while the elements themselves are absolutely fixed in their existences. Thus similarly to materialism, actions are defined solely by the physical interaction between these substances, rather than the moral value ascribed to them.[7]
Nigaṇṭha Nāṭaputta
Nigaṇṭha Nāṭaputta (also known as Mahavira), regarded as the most recent tirthankara within Jainism, was the fifth teacher who Ajatashatru questioned. Nāṭaputta answered Ajatashatru with a description of Jain teachings, which, unlike the previous teachers recognized morality and consequences in the afterlife. The philosophy of Nāṭaputta, however, varied from that of Buddha in its belief that involunta
ry actions, like voluntary actions, carry karmic weight; Buddhism holds that only only actions with intention have the potential to generate karma.[8]
Sañjaya Belaṭṭhaputta
Sañjaya Belaṭṭhaputta was the sixth and final teacher referenced by Ajatashatru. Belaṭṭhaputta did not provide Ajatashatru with a clear answer to his question one way or another, leading some scholars to align him with agnosticism.
References
- ^ "DN 2 Sāmaññaphala Sutta; The Fruits of the Contemplative Life". www.dhammatalks.org. Retrieved 10 July 2024.
- ^ Bhikku, Ñāṇamoli; Bhikku, Bodhi (9 November 1995). The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya (Fourth ed.). Simon and Schuster. pp. 1258–59. ISBN 978-0-86171-072-0. Retrieved 10 July 2024.
- ^ Green, Arnold L.; Coomaraswamy, Ananda (1965). "Buddha and the Gospel of Buddhism". The Journal of Asian Studies. 24 (3): 547. doi:10.2307/2050403. ISSN 0021-9118.
- ^ "Six heretical teachers | Encyclopedia.com". www.encyclopedia.com. Retrieved 2019-01-02.
- ^ Alex., Wayman, (1997). Untying the knots in Buddhism : selected essays. Motilal Banarsidass Publishers. ISBN 8120813219. OCLC 925708140.
{{cite book}}: CS1 maint: extra punctuation (link) CS1 maint: multiple names: authors list (link) - ^ "Samaññaphala Sutta: The Fruits of the Contemplative Life". www.accesstoinsight.org. Retrieved 2019-01-02.
- ^ a b c "Six Contemporary Teachers During The Time Of The Buddha" (PDF). stylomilo.com. Retrieved 2019-01-02.
{{cite web}}: Cite has empty unknown parameter:|dead-url=(help) - ^ a b Velez de Cea, J. Abraham (2013-01-03). "The Buddha and Religious Diversity". doi:10.4324/9780203072639.
{{cite journal}}: Cite journal requires|journal=(help) - ^ Malalasekera, G. P. (2003). Dictionary of Pali Proper Names, Volume 1.
- ^ Sayadaw, Pa-Auk Tawya (2012). The Workings of Kamma. Pa-Auk Meditation Centre (Singapore).
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