Buddhist Sects in India Buddhist Sects In India

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 Chapter VIII

The Doctrine of Group IV 
consists of the Mahasasaka, the Sarvastivada, the Dharmaguptaka 
and others.

The main sects of this group were the Vijjputtaka or Vatsiputriya, the Dhammuttariyas, the Bhadrayamika, the Channagarika, and the Sammitiya. Among these, the Vatsiputriya sect which later became known as Vatsiputriya-Sammitiyas, became the most important sect of the group. The monks of these schools are probably of the Vaiiputtakas, following the resolutions of the second assembly and abandoning their own views, unlike those who wish to separate the Sangha. The Pali tradition as well as the Sanskrit tradition suggest that the Sammitiya was introduced in the third century BC. We have not heard much about this in the early history of the PG except for some of their theological critiques of the existence of the self or the individual (Pudgala) beyond the five aggregates. This sect was popularized during the reign of Harsavadhana (606-647). The king had his sister Rajiasni bhikshuni of this sect. Chinese pilgrims also testified to the popularity of the Sammitiya in India. The stone carvings of the second and fourth centuries are the earliest written records of the presence of the sect in Mathura and Sarnath. The second-century text is inscribed on Mathura's fifth stone, which says of placing a statue of Bodhisattva dedicated to the Sammitiya monks of Sirivihara monastery by a monk named Dharmaka. The text also mentions three other monasteries, Pravarikavihara, Suvarnakara-vihara and Cuttakavihara, but this last monastery was dedicated to the great monks. This is the Brahmi type of the Kushan era, most likely during the reign of King Huviska (111 Tay), with a mixture of Prakrit and Sanskrit. The second text refers to the Sammitiyas found in Sarnarth and carved on Asoka's pillar, underneath the king's ruler and another. This text is about a gift given to the Sammitya masters, also known as Vatsiputrika. It is possible that this third or fourth-century engraving, as Sammitya became more popular than the Sarvastivada, propagated their views and received many monks and nuns. This is the Brahmi type of the Kushan era, most likely during the reign of King Huviska (111 Tay), with a mixture of Prakrit and Sanskrit. The second text refers to the Sammitiyas found in Sarnarth and carved on Asoka's pillar, underneath the king's ruler and another. This text is about a gift given to the Sammitya masters, also known as Vatsiputrika. It is possible that this third or fourth-century engraving, as Sammitya became more popular than the Sarvastivada, propagated their views and received many monks and nuns. This is the Brahmi type of the Kushan era, most likely during the reign of King Huviska (111 Tay), with a mixture of Prakrit and Sanskrit. The second text refers to the Sammitiyas found in Sarnarth and carved on Asoka's pillar, underneath the king's ruler and another. This text is about a gift given to the Sammitya masters, also known as Vatsiputrika. It is possible that this third or fourth-century engraving, as Sammitya became more popular than the Sarvastivada, propagated their views and received many monks and nuns. This text is about a gift given to the Sammitya masters, also known as Vatsiputrika. It is possible that this third or fourth-century engraving, as Sammitya became more popular than the Sarvastivada, propagated their views and received many monks and nuns. This text is about a gift given to the Sammitya masters, also known as Vatsiputrika. It is possible that this third or fourth-century engraving, as Sammitya became more popular than the Sarvastivada, propagated their views and received many monks and nuns.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.20/7/2018.