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Sarvastivada Philosophy
agreed more with the Theravadins while the later with the
accept it. Henceforward, those monks who did not accept the
f * _ 9
The word Sarvastivadin is derived from the Sanskrit
t
Sarvastivadins in Sanskrit denotes "those who believe that
term N i k a y a as A g a m a .
Vinayapitaka :
CD V i n a y a - V i b h a n g a ,
(ii) V i n a y a - Vastu,
(iii) V i n a y a - K s u d r a k a - V a s t u and
(iv) V i n a y a - Ut t a r a - g r a n t h a .
Abhidhammapitaka :
(i) Jnana - p r a s t h a n a - s a s t r a ,
(v) V i j n a n a - kaya-pada,
(v i ) P r a k a r a n a - pada and
Sutta P it a k a :
following interpretation :
137
thing,
thing,
thing,
desirable.
phases of time.
the world must be constituted body on the one hand and mind
perception (samjna).
o b j e c t . They are :
right),
(iii) the object that the eye sees and that the m i n d is
conscious of.
Thus from the theory of direct perception th e
sense.
impo rt an t w o r k s
(i) Ihe A b h i d h a r m a K o sa of V a s u b a n d h u .
(ii) N y a y a n u s a r a by S a n g h a b h a d r a - Ihis is a c o m m e n t a r y on
Sarvastivadin philosophy.
e l u c i d a t i o n of the S a r v a s t i v a d i n p h i l o s o p h y .
Vasubandhu :
Vasubandhu was born between 420 and 500 A.D. He died at the
thought
forth".3
practical religion.
chapters :
faculties of a being.
(ii) Indriya-Nirdesa - deals with the nature of
universe.
(iii) Loka-Nirdes'a deals with the nature of deeds
impur i t i e s .
constituents of a being
stages of sanctification.
m editation or spiritual
realisat ion.
Sanghabhadra :
Abhidharmakosa k a r i k a , he diferred to V a s u b a n d h u ’s B h a s y a
Sautrantika l e an in gs a n d a t t e m p t e d to of fe r a c o r r e c t i v e to
references to m a n y o l d s c h o o l s a n d w o r k s of e a r l y B u d d h i s m
Kosa.
reciprocal relationship.
150
Conventional Truth (s a m v r t i - s a t y a ).
p r es en t. Thus e x i s t e n t s in t e rm s of C o n v e n t i o n a l Tr uth ar e
r e l a t i o n s h i p b e t w e e n c a u s e a n d ef fe ct (hetu-phala-anubandhu
5
Ny T.29.42&c)". This causal relationship Sanghabhadra
without c o n d i t io ns .
152
effect.
ef fe ct a r i s e s . He e x p l a i n s the p r o c e s s of c a u s i n g ef f e c t as
Asvaghosa :
S a r v a s t i v a d i n , but fi n a l l y c o n v e r t e d into M a h a y a n a .
e i g h t e e n e l e m e n t s .) A c c o r d i n g to M a h a y a n a the o n l y U l t i m a t e
Buddha and Buddha himself is the one who has become the
forth.
developed by Vijnanavada.
Buddhacharita :
Saundarananda-kavya :
Sariputraprakarana :
V inayapi t a k a .
Gandhist ot ra gat ha :
and contents.
Ka ty ayaniputra :
It w a s c o m p i l e d d u r i n g the r e i g n of e m p e r o r K a n i s k a in the
K a t y a y a n l p u t r a went to K a s h m i r to c o l l e c t the A b h i d h a m m a of
def ilement s .
knowledge :
asekha ,
in the four s t a g e s of s a n c t i f i c a t i o n .
av i jnapt i .
internal a n d e xternal.
s p a r s e n d r i y a , m u l a - c i t t a etc.
matters.
A s t a g r a n t h a as it c o n s i s t s of e i ght c h a p t e r s . It is r e l a t e d
Pat isambh i d a m a g g a .
him the two steps are the two instruments for getting
References :
( p p . 190-191).
2. Ibid.
4. Ibid.
6. Ibid, p.113.
7. Ibid, p.131.