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SARVĀSTIVĀDA
ABHIDHARMA
BSTC6039 – ESSAY 1
M B ORSBORN ( 釋 )
ID# 2006936639
2006/11/11
“Who has completely destroyed all the forms of darkness,

And drawn living beings forth from the mire of birth and death.
Venerate and pay obeisance to such a teacher in accord with the truth.
The treatise of the Abhidharma Kośa I shall now teach.”
– Vasubandhu, Abhidharma Kośa
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Sarvastivada Abhidharma
CONTENTS
INTRODUCTION.................................................................................................................. 2
S ARV ĀSTIV ĀDA: ...................................................................................................................... 2
ABHIDHARMA: ........................................................................................................................ 4
A BRIEF SURVEY OF SARVĀSTIVĀDA ABHIDHARMA LITERATURE .............. 6
T HE T REATISES OF THE E ARLIEST PERIOD .............................................................................. 6

Dharma-skandha-śāstra, by Śāriputra / Maudgaly āyana...................................... 6
Saṃgī ti-pary āya-śāstra, by Mah ākauṣṭ hila / Śāriputra......................................... 7
Prajñapti-śāstra, by Maudgaly āyana / Mah āk āty āy āna......................................... 8
T HE L ATER , MORE DEVELOPED T EXTS .................................................................................. 8
Jñ ānaprasth āna-śāstra, by K āty āyan īp utra ............................................................. 9
Vijñ ānak āya-śāstra, by Devaś arman........................................................................ 10
Prakaraṇ ap āda-śāstra, by Vasumitra ..................................................................... 12
Dh ātuk āya-śāstra, by Pūrṇ a / Vasumitra............................................................... 13
T HE V IBH Āṣ A COMPENDIA ................................................................................................... 13
Abhidharma Mah āvibh āṣā Śāstra, by Katy āy āniputra ......................................... 13
DEVELOPMENT OF THE S ARV ĀSTIV ĀDA M ANUALS .............................................................. 14
Abhidharm āmṛta(-rasa)-śāstra, by Ghoṣ aka ......................................................... 15

Abhidharmahṛdaya, by Dharmaś rī (or Dharmaś reṣṭ hī ) ...................................... 15
Abhidharmahṛdaya-sūtra, by Upaśānta ................................................................. 16
Abhidharmahṛdayavy ākhy ā , by Dharmatr āta....................................................... 16
T HE ABHIDHARMA K OŚ A , ITS BH ĀṣYA AND COMMENTARIES : ............................................. 16
Abhidharma Koś a-[mūla-]k ārik ā , by Vasubandhu................................................. 16
Abhidharma Koś a-bh āṣyam, by Vasubandhu........................................................... 17
Abhidharma Koś a-śāstra-tattv ārth ā-t īk ā , by Sthiramati .................................. 17
Abhidharma Ny āy ānus ār ā , by Saṃghabhadra ....................................................... 17
Abhidharma Samayapradī pik ā , by Saṃghabhadra ................................................. 18
āra, by Skandhila ........................................................................... 18
Abhidharm āvat
Abhidharmadī pa with Vibh āṣāprabh āv ṛtti, by Vimalamitra ............................... 18
SUMMARY:........................................................................................................................... 19
S ARV ĀSTIV ĀDA ABHIDHARMA: ............................................................................................ 19

BEYOND: ............................................................................................................................... 20
BIBLIOGRAPHY .................................................................................................................. 21
ORIGINAL T EXTS:.................................................................................................................. 21

SECONDARY SOURCES: ......................................................................................................... 22
1
INTRODUCTION
This paper is a basic introduction and survey of the large corpus of literature known
as the Sarvāstivāda Abhidharma. The Sarvāstivāda is a very important movement
in the development of early Buddhist theory and praxis. Many of its doctrines
became precursors to the development of later systems of Buddhist though,
including the Sautrāntika, and Mahāyāna in both Madhyamaka and Yog ācara forms.
These doctrines were presented in a number of texts called the Abhidharma.
There are many texts in the Sarv āstivāda Abhidharma, which in their entirety were
written over the course of many centuries. This paper is only a brief survey on the
matter, and the reader is recommended in particular, to refer to: Bhikkhu Kuala
Lumpur Dhammajoti’s Sarvāstivāda Abhidharma; Willemen, Dessein & Cox’s
Sarvāstivāda Buddhist Scholasiticsm; Venerable Yinshun’s Study of the Abhidharma, Texts
and Commentators of the Sarvāstivāda , 說一
( 切有部為主的論書與論師之研究 ); and
Pruden’s English translation of de la Vallee Poussin’s Abhidharma-kośa-bhāṣ yām; for a
more complete analysis.
This paper also serves as an introduction to the author’s second essay for the course
BSTC6039: Abhidharma Doctrines and Controversies, entitled ‘Development of
Abhidharma Theory of Citta and Caitasika’.
Sarvāstivāda:
Sarvāstivāda is a Sanskrit term, meaning literally ‘the theory of all exists’. Although
there is some dispute over how the word ‘sarvāstivāda’ is to be analyzed, 1 the general
consensus is that it is made of three parts: sarvāstivāda = sarva ‘all’ or ‘every’ + asti
‘exist’ + vāda ‘speak’, ‘say’ or ‘theory’. This equates perfectly with the Chinese term,
說一切有部 shuo1yi1qie4you3 bu4 , which is literally ‘the sect that speaks of the
existence of everything’, as used by Xuanzang and other translators. Their main
thesis can be described as ‘the existence of all dharmas in the past, present and future’.
The Abhidharma Kośa-bhāṣya, a later text, retrospectively defines it as:
25c-d. He who affirms the existence of the dharmas of the three time
periods [past, present and future] is held to be a Sarvāstivādin. 2
1
See Willemen, Dessein & Cox: Sarvāstivāda Buddhist Scholasticism , Brill, 1998. pg. 16.
2 de la Vallee Poussin, Pruden: Abhidharma-kośa-bhāṣ yām , Asian Humanities Press, 1988. Pg. 807.
2
Although the Sarvāstivāda themselves would state that their teaching of ‘all exists’ is
a direct teaching of the Buddha himself, as shown by their attributing the earliest
Abhidharma texts to direct disciples of the Buddha, and constant reference to the
sūtras throughout, the school in its entirety is more rightly to be considered as part of
the age of scholastic Buddhism. In this time frame, they take their name in
contradistinction to the Vaibhajyavāda – ‘the theory of distinction’ – ie. the a
distinction is to be made as to what dharmas do and do not exist, in the past, present
and future. The Abhidharma Kośa-bhāṣya also states:
Those who affirm the existence of the present [dharmas] and a part of the
past, namely the existence of action which has not given forth its result;
and the non-existence of the future and a part of the past, namely the
non-existence of action which has given forth its result, are regarded as
ā ā ā 3
Vibhajyav dins; [they do not belong to the Sarv stiv din School].
Although united with regards to their central thesis of sarvāsti , there were different
theories on how this was actually to be explained and understood. The
Abhidharma Kośa-bhāṣya describes four main theses on sarvāsti:
25d. There are four types of Sarvāstivādins accordingly as they teach a

difference in existence (bhāvānyathātva), a difference in characteristic
(lakṣaṇānyathātva), a difference in condition (avasthānyathātva), and mutual
difference (anyonyathātva). 4
Later Sarvāstivāda takes a combination of the first and third theses as its model,
rejecting the others. It was on this basis, that the school’s doctrines were defended
in the face of growing external, and sometimes even internal, criticism.
There were also many other subsidiary doctinres and issues, all inextricably related,
that different Sarvāstivāda leaders and scholars, debated and discussed with earnest
intent. Their doctrines were not confined to ‘all exists’, but also include the theory
of momentariness (kṣānika), conjoining (saṃ prayukta) and simultaneity (sahabhū),
conditionality (hetu and pratyaya), the culmination of the spiritual path (marga), and

others. These doctrines are all inter-connected however, and it is the principle of ‘all
exist’ that is the axial doctrine holding the larger movement together when the
precise details of other doctrines are at stake.
3
de la Vallee Poussin, Pruden: Abhidharma-kośa-bhāṣ yām , Asian Humanities Press, 1988. Pg. 807.
4 de la Vallee Poussin, Pruden: Abhidharma-kośa-bhāṣ yām , Asian Humanities Press, 1988. Pg. 808.
3
The Sarvāstivāda was also known by other names. 5 In particular, Hetuvāda and
Yuktivāda. Hetuvāda comes from hetu – ‘cause’, which indicates their emphasis on
causation and conditionality. They proposed their own system of six conditions
and five results, which aided their explanation of conjoining and simultaneous
causation. Yuktivāda comes yukti – ‘reason’ or even ‘logic’, which shows their use
of rational argument, and syllogism. A study of the various texts reveals the
development of increasingly sophisticated systems of argument, which in turn
became influential on later, formal, Buddhist logic and reasoning. They even take
up the name Śūnyavāda when confronting the Pudgalavāda ‘personalists’, which
refers to their standpoint of being ‘devoid of a pudgala’, and should not be confused
with later Mahāyāna Śūnyavāda.
Abhidharma:
The term ‘abhidharma’ is comprised of two terms, each with several meanings: abhi
‘towards’ or ‘higher’ + dharma ‘phenomena’ or ‘truth’. It is translated in Chinese
both phonetically and literally, depending on circumstance. Although many
defintions are given, two basic meanings are predominant: The first is clear,
decisive discernment and ascertainment. The second that of being direct, and face
to face, with dharmas (as phenomena) and nirvāṇa (as the truth) in particular. 6 This
is expressed clearly in the text known as the Kośa:
A dharma is that [phenomena] which is able to sustain its own

characteristic. If this dharma is able to face towards, or able to have direct
observation of the paramartha-dharma – that is nirvāṇa, the [true]
characteristics of dharma , and realization of the four noble truths – this is
known as abhidharma. 7
The doctrines and tenets of the Sarvāstivāda school were presented in the
Abhidharma literature, which is a separate tradition from the Pali Abhidhamma
tradition. From study of those surviving texts, they appear to have been written
mainly in Sanskrit. However, the most complete source for the study of this
Abhidharma literature at present is those texts that were translated into Chinese.
In general, the Sarvāstivāda were considered Ā bhidhārmikas, ie. ‘those who uphold
the Abhidharma as the criteria [for understanding the s ūtras]’, and thus the Buddha
5 Bhikkhu Kuala Lumpur Dhammajoti: Sarvāstivāda Abhidharma , Center for Buddhist Studies, Śr ī
Lanka, 2002. pg. 33~35.
Lanka, 2002. pg. 10.

7 Abhidharma Kośa-bhāśya: T29n1558_p0001b09~b11
4
Dharma. However, the Abhidharma text themselves were still considered as a

collation of of the words of the Buddha. This is expressed in the Kośa as:
Without the exposition of the abhidharma , the pupil is unable to examine
the dharma-s. However, it was spoken by the Fortunate One in a

scattered manner. The Venerable Kātyāyan īputra and others, having
collected it, established it [as the abhidharma] – just as the Venerable
Dharmatrāta made the Udāna-varga [by collecting the scattered sayings of
the Buddha]. 8
As the Sarvāstivāda and their Abhidharma developed, the reliance on the authority
of the Abhidharma over that of sūtra became an important issue. It was this that
became the dividing point for the later Sautr āntika movement, ie. ‘those who rely on
sūtra as authoritative’. This was firstly a movement within the Sarvāstivāda, and
later as distinct from it.
Whether based on the sūtras or the Abhidharma, all participants in the discussion
recorded within the texts still maintain the basic premises of the Buddha Dharma.
Great efforts were made to elucidate without error the doctrines of the middle way,
karma as moral cause and its effect, the spiritual path, and so forth. As such, the
primary emphasis was soteriological, the holy path leading to liberation and bliss.
The actual amount of the Abhidharma literature of the Sarv āstivāda school is quite
staggering in size. It contains nearly 600 fascicles in the Taisho, 9 over four
volumes – T26b ~ T29. Studies of these texts in English have barely scratched the
surface at present. Although this paper makes an attempt to investigate these texts
with as much reference to the Chinese translations as possible, it is recognized that a
huge amount of material is left uncovered. It is admitted that this is a major short
coming of this paper, and conclusions drawn should be considered in this light.
8 P Pradhan, ed.: Abhidharmakośabhāś ya of Vasubandhu , 2nd Edition, Patna, 1975. As quoted in:

Bhikkhu Kuala Lumpur Dhammajoti: Sarvāstivāda Abhidharma , Center for Buddhist Studies, Śr ī
Lanka, 2002. pg. 6.
9
With approximately 10,000 Chinese characters per fascicle, this is a total of approximately six million
characters.
5
A BRIEF SURVEY OF
SARVĀSTIVĀDA ABHIDHARMA LITERATURE
The Treatises of the Earliest Period

The first three texts are traditionally regarded as being composed by direct disciples
of the Buddha. The specific authors are different for the various traditions in which
these texts survive, but through their contents and format, they are seen to be the
oldest of the Abhidharma scriptures. They deal mainly with spiritual practice, with
explanations of excerpts from the sūtras.
Before these are discussed, it is worthwhile mentioning the Śāriputra Abhidharma,

(T28, No. 1548, 舍利弗阿毘曇論 , of 30 fascicles in Chinese translation). Although
not included as part of the Sarvāstivāda Abhidharma per se, this text is considered as
a kind of model text, which has exerted considerable influence over both the Sanskrit
Abhidharma and Pali Abhidhamma traditions, in terms of structure and content. 10
Dharma-skandha-śāstra, by Śāriputra / Maudgalyāyana
The ‘collection of dharmas’, composed by Śāriputra – according to the Sanskrit and

Tibetan, or Maudgalyāyana – according to Chinese sources. The Chinese edition
was translated by Xuanzang, and appears as: T26, No. 1537, 阿毘達磨法蘊足論 , 尊者
大目乾連造 , 三藏法師玄奘奉詔譯 , in 12 fascicles.
It begins with a mātṛkā as a summary of the topics, showing its antiquity, as these
were supposedly only assigned by the Buddha himself. It presents 21 subjects, the
first 15 of which concern the practice of the spiritual path, and the realization of its
fruits. The 16th deals with ‘various issues’. Subjects 17 to 20 deal with the
enumeration of the ā yatanas, dhātus and skandhas as encompassing ‘all dharmas’. The
21st is regards dependent origination.
Frauwallner concludes that the Dhātuskandha is from a period before then split
between the Sanskrit and Pāli Abhidharma traditions, based on its correlation with
the Pāli Vibhaṅga. He thus dates it to pre-Aśoka Buddhism. 11 Venerable Yinshun
10 Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarv āstivāda , (說一切有部
11
為主的論書與論師之研究 ) , Zhengwen Publishing, 1968. pg. 66.
According to Willemen, Dessein & Cox: Sarvāstivāda Buddhist Scholasticism , Brill, 1998. pg. 69.
6
notes it being mentioned in the M ūlasarvāstivāda Vinaya-vyākaraṇa, 12 indicating its

early inclusion in the Sarvāstivāda canon. These two combined, would suggest the
Mūlasarvāstivāda having its own canon at quite an early date.
Venerable Yinshun also cites three points for considering this text to be sourced in a
pre-sectarian Abhidharma: 1. It similar analysis of rū pa to the Śāriputta Abhidhamma
and the Dhammapariyāya (considered to be the oldest Abhidharma texts of any
tradition); 2. No mention of avijñapti-rū pa , as per the Śāriputta Abhidhamma; and 3.
The emphasis on the five indriya and five bāla , as paramount in the spiritual path.13
Saṃg īti-paryāya-śāstra, by Mahākauṣṭhila / Śāriputra
The ‘recitation together’, composed by Mahākauṣṭhila – according to the Sanskrit and

Tibetan, or Śāriputra – according to the Chinese sources. The Chinese recension
was translated by Xuanzang: T26, No. 1536, 阿毘達磨集異門足論 , 尊者舍利子說 , 三
藏法師玄奘奉詔譯 , in 20 fascicles.
Structurally, the Saṃg īti-paryāya is similar to the Dharma-skandha, though earlier,

as the latter is mentioned in the former. It is basically a mātṛkā on the early
teachings, arranged in groups of dharmas by number, similar to the Ekottarikāgama.
This text, as the name implies, is essentially a commentary on the Sa ṃg īti-sūtra (T 9,

Digha-nikāya no. 33). This also indicates that the contents are more a gathering
together and assemblage of the Buddha’s Dharma, than any new theory or
discussion. The background to the first recital of the Saṃg īti-sūtra, as the Jainas fell
into disarray after the death of the Mah āv īra, and the Buddhist Saṃgha gathered
together to recite the core teachings of the Dharma to prevent such a split in their
own religion, perhaps indicates the fear of present or impending schism arising in
the Saṃgha on the part of those who compiled this Abhidharma work, some time
later. The Saṃg īti-sūtra is also the basis of a commentarial work, in the later
Yogācara-bhūmi-śāstra, some several hundred years later.
Venerable Yinshun notes it being mentioned in the M ūlasarvāstivāda

Vinaya-vyākaraṇa, indicating its early inclusion in the Sarv āstivāda canon. As this
text has some 14 references to the Dh ātu-skandha, “as the Dhātu-skandha states…”,
12 Mūlasarvāstivāda Vinaya-vyākhya: T24n1451_p0408b03, as indicated by Venerable Yinshun: Study

of the Abhidharma, Texts and Commentators of the Sarv āstivāda , (說一切有部為主的論書與論師之研究 ) ,
Zhengwen Publishing, 1968. pg. 124.
13
Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarv āstivāda , (說一切有部
7
it is also clear that this is post-Dhātu-skandha in composition. The Chinese Taisho

reverses the order of the two. Obviously they are very closely related. 14
Prajñapti-śāstra, by Maudgalyāyana / Mahākātyāyāna
The ‘designation [of dharmas]’ by Maudgalyāyana – according to the Sanskrit, Tibetan

and MPPU, or Mahākātyāyāna – according to Puguang. The Chinese translation is
by Dharma-rakṣita: T26, No. 1538, 施設論 , 西天譯經三藏朝散大夫 , 試光祿卿傳梵大
師賜紫 , 沙門臣法護等奉詔譯 , in a somewhat shorter 7 fascicles.
The importance of this text is shown in its being quoted 135 times by the MVS, 15
though these references are not exclusively Sarv āstivāda in nature. The format is of
mātṛkā , followed by question and answer explanations, with references to the s ūtras
for orthodoxy.
Venerable Yin Shun relates the name prajñapti through the Chinese 施設 and 假 to

the Śāriputra Abhidharma in regards the ‘false designation’ of the bonds (saṃ yojana),
contact (sparśa) and mind (citta), 16 thus indicating that it is a very early text.
Willemen, Dessein & Cox assign this text to the next period, 17 based on its “abstract
principles of organization” and “complexity of doctrinal analysis”. However,
though the content is different from the Saṃg īti and Dharma-skandha, one could
scarcely consider it more abstract in nature. It simply reflects the nature of the
sūtras upon which it is based. In fact, it has relatively more direct references to the
sūtras for its overall size than many of the developed texts, and a similar use of
questions and answers as the Saṃg īta.
The Later, More Developed Texts

It is at this point that more specifically Sarv āstivāda doctrines appear, demonstrated
by the composers themselves, and also their references to their contemporaries. The
structure of the texts moves away from the mātṛkā format above, and tends to follow
systematized but non-sūtric classifications.
14 “…the collated dharmas of the Dharma-skandha…” in M ūlasarvāstivāda Vinaya-vyākhya:

T24n1451_p0408b11 as indicated by Venerable Yinshun: Study of the Abhidharma, Texts and
Commentators of the Sarvāstivāda , (說一切有部為主的論書與論師之研究 ) , Zhengwen Publishing, 1968.
pg. 134.
Lanka, 2002. pg. 59.

17
Willemen, Dessein & Cox: Sarvāstivāda Buddhist Scholasticism , Brill, 1998. pg. 18 & 70.
8
Jñānaprasthāna-śāstra, by Kātyāyan īputra
The ‘establishment of knowledge’, composed by Kātyāyan īputra, with the Chinese

translated 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 Aṣṭaskandha-śāstra
in the Taisho, with the translation by Saṃghadeva, Zhu-fo—nian and Dharmapriya:
T26, No. 1543 阿毘曇犍度論 , 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
Sarvāstivāda. 18
The tradition of the Mahāvibhāṣā states that it was taught by the Buddha himself, but
differs as to the circumstances. It was later Kātyāyan īputra who was responsible for
the compilation thereof. The Mahāprajñāpāramitopadeśa (which actually refers to

the Aṣṭaskandha) states that a 100 years after the Buddha’s demise, there arose
doctrinal disputes among the great masters giving rise to distinctly named schools. 19
Xuanzang maintains that it was written some three centuries after the Buddha, which
would be c. 150 BCE.
The orthodox Vibhāṣa takes this as the ‘root’ Abhidharma, though references are
sometimes made to the Prakaraṇapāda 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
defintion, given the respective historical order of these seven treatises. Ie. 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
Śāriputra Abhidharma, than those specifically Sarvāstivāda treatises. This is
evidenced in its use of the saṃ yojanas, prajñā , karma, indrī ya, mahābhūta, dhyāna and
dṛṣṭi as main divisions. A similar system is later continued through into the Kośa,
18 See Willemen, Dessein & Cox: Sarvāstivāda Buddhist Scholasticism , Brill, 1998. pg. 155~158, for more
on this debate.
19 Mahāprajñāpāramitopadeśa: T25n1509_p0070a06
9
and Hṛdaya texts. Prior to this is a division of ‘assorted issues’. The analysis is of
three main types, according to Venerable Yinshun: 20
1. Analysis of the sūtras 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 Ā bhidhārmika standpoint of taking the
Abhidharma as pramana in understanding the doctrine.
2. 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 rū pa, 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.
3. Analysis of the relationship between various dharmas. As the preceding analysis

lends itself to plurality, and the possibility of falling into independent Sa ṃkhya-type
realities, this analysis completes the Buddhist teaching of dependent origination,
preventing such an error. Using kṣanika theory, it establishes the six-fold
conditionality theory, that would later be a special feature of the Sarv āstivāda. 21
This is the earliest text in which the theory appears. It also includes some detail on
citta-viprayukta-dharmas.
The influence of the Vijñānaprasthāna is seen strongly in the Vibh āṣa, and this
influenced the subsequent Hṛdaya texts, and also the Ko śa and commentaries.
More about this below.
Vijñānakāya-śāstra, by Devaśarman
This is the ‘group of consciousness’ was composed by Devaśarman – according to

both Sanskrit and Chinese sources, with the Chinese translated by Xuanzang: T26,
No. 1539, 阿毘達磨識身足論 , 提婆設摩阿羅漢造 , 三藏法師玄奘奉詔譯 , in 16

fascicles.
This is the first Abhidharma text that is not attritubted to a direct disciple of the
Buddha, but written some 100 years after the Buddha’s parinirvāṇa, according to
Xuanzang’s disciple Puguang. Venerable Yinshun however, concludes it was
21
Jñānaprasthāna Śāstra: T26n1544_p0920c06
10
composed around the first century CE, and was influenced by the Jñ ānaprasthāna,
though differs in several aspects. In this regard, he likens it to the Prakaraṇapāda,
which is also a different position on the Sarv āstivāda as a whole.
This is an esteemed Sarvāstivāda text wherein the Sarvāstivāda is upheld against

Vibhajyavāda objections, in the first of its six sections. It is here that the theory of
sarvāstivāda , the existence of all dharmas through past, present and future, is first
presented.22 Interestingly, the issue is only brought up when Moggaliputta-tissa
makes the standard claim of the Vibhajyavāda, “past and future [dharmas] do not
exist, [only] present and unconditioned [dharmas] do exist”. The Vijñāna-kāya has
four main theses to refute this: 1. The impossibility of two simultaneous cittas; 2. The
impossibility of karma and vipāka being simultaneous; 3. That vijñāna only arises with
an object; and 4. Attainments are not necessarily present.
In addition to refuting the Vibhajyav āda view, the second section is a refutation of
the Vatsiputriya Pudgalavāda claim of: “the paramartha of the ārya [truths] can be
attained, can be realized by the ‘pudgala’, present and complete, therefore it is
certainly [the case] that the ‘pudgala’ exists”. 23 The Sarvāstivāda take the title
‘Śūnyavāda’ in order to refute this claim, though this is obviously meaning ‘empty of
pudgala’, rather than the later Śūnyavāda of the Mahāyāna, ie. the Madhyamaka.
The first refutation centers around the two extremes of ‘absolute identity’ and
‘absolute difference’. The second hinges on the continuity of the existence of the
skandhas in the past, present and future – sarvāstivāda – proper. 24
The third and fourth sections concern the causal condition, and the conditioning
object of vijñāna respectively. The fifth includes the two other conditions, the
immediate condition and predominant condition. These conditions are discussed in
terms of their realm, nature, temporal location, etc. in a format that came to be
standard for the Sarvāstivāda Abhidharma. Such a system also appears in
Abhidharma type analysis of dharmas in the Mahā-prajñāpāramitā-sūtra and its
Upadeśa. 25
The remaining five sections are doctrinal elaborations of the Sarvāstivāda school,
including issues regarding perception, dependent origination and conditionality.
22 Vijñāna-kāya Śāstra: T26n1539_p0531a27

23 Vijñāna-kāya Śāstra: T26n1539_p0537b03
25
See Mahāprajñāpāramitopadeśa: T25n1509_p0493a~b.
11
Prakaraṇapāda-śāstra, by Vasumitra
All traditions agree on Vasumitra being the composer of this text, the ‘classified by
group’. The Chinese was translated by Xuanzang as: T26, No. 1542, 阿毘達磨品類足
論 , 尊者世友造 , 三藏法師玄奘奉詔譯 , in 18 fascicles; with another partial
translation by Guṇabhadra and Bodhiyaśa: T26, No. 1541, 眾事分阿毘曇論 , 尊者世友
造 , 宋天竺三藏求那跋陀羅 , 共菩提耶舍譯 , in 12 fascicles. Its commentary the
Pañca- vastu- vibhāṣā (五事毘婆沙論 T 1555) by Dharmatrāta, was also translated by
Xuanzang.
This is the major text of the central Abhidharma period. It influenced other
non-Sarvāstivāda schools, though not in the polarizing manner that the later
Jñānaprasthāna and Vibhāṣa texts did. Its format for dharma analysis is used, for
example, by the Mahāprajñānpāramitopadeśa, which also states that the first four
chapters where composed by Vasumitra, with the other four chapters by K āśm īra
arhats. 26 Yinshun considers this Vasumitra to be the same Vasumitra who appears
in the Mahāvibhāṣā later. 27
This seems to indicate that before the later formalization of Sarv āstivāda doctrines,
the Vijñāna-kāya and Prakaraṇapāda were perhaps representative of several
differing lines of thought, though were only later over-shadowed by the Vibh āṣa and
its orthodoxy. It would be interesting to perhaps trace some of these differences
through the likes of Buddhadeva and Dharmatrāta, as they are presented in the
Vibhāṣa.
It contains two systems of dharma classification, one five-fold, the other seven-fold.
It was the former five-fold system that later became the standard format, and was
important for the establishment of the respective characteristics, nature and functions
of the various dharmas , especially the caitasika and citta-viprayukta-dharmas. The
seven-fold system bears some similarities to Pāli Abhidhamma, and seems to made
of categories of dharmas that are all sūtra based.
It also expands on the traditional four-fold theory of conditionality, by introducing

some 20 types of condition, in paired dharmas. Although these are not the later
six-fold classification, this may have opened the door for later innovation.
26 Mahāprajñāpāramitopadeśa: T25n1509_p0070a16~19.
27
Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarv āstivāda , (說一切有部
12
Dhātukāya-śāstra, by Pūrṇa / Vasumitra
The ‘group of elements’, was written by P ūrṇa – according to Sanskrit and Tibetan
sources, or Vasumitra – according to Chinese sources. Again, the Chinese
translated by Xuanzang: T26, No. 1540, 阿毘達磨界身足論 , 尊者世友造 , 三藏法師玄
奘奉詔譯 , in a short 3 fascicles.
This comparatively short text bears similarities with the P āli Sthaviravāda text, the
Dhātu-kathā , in style and format, though it uses a different mātṛkā. It also bears a
close connection with the Prakaraṇapāda, through several items common to both.
In its seven-fold division of dharmas in particular, it does provide, a closer look at the
various divisions of dharmas , in particular citta and caitasika , with its conjoined and
non-conjoined aspects. As it is not mentioned in the Mahāvibhāṣā , this also
suggests
text. 28 it is either a later text, or originally a fragment removed from an earlier
The above seven texts comprise the seven-fold Sarvāstivāda Abhidharma proper, in
its ‘body’ and ‘six legs’. The texts and development of thought do not end here,
however, but continue to grow and expand.
The Vibhāṣa Compendia

Vibhāṣā is a term meaning ‘compendium’, ‘treatise’ or simply ‘explanation’, derived
from vi + √bhaṣ , ‘to speak’ or ‘to explain’. Evidence strongly indicates that there
were originally many different Vibhāṣa texts, mainly commenting on the
Jñānaprasthāna, but also commenting on other Abhidharma texts too. The
relationship between all these texts is very complex, as there is mutual influence, and
the texts underwent some development from initial inception to completion. The
Taisho has three, however, which are compendiums on the Jñānaprasthāna, and its
six legs: the Abhidharma Mah āvibhāṣā Śāstra (T1545), the Abhidharma Vibhāṣā
Śāstra (T1546) and the Vibhāṣā Śāstra (T1547).
Abhidharma Mahāvibhāṣā Śāstra, by Katyāyāniputra
Of these three, the Abhidharma Mah āvibhāṣa Śāstra is considered prominent. Its
authorship is traditionally attributed to five hundred arhats, some 600 years after the
parinirvāṇa of the Buddha. 29 It’s compilation, however, is attributed to a certain
Katyāyāniputra. This date and authorship is based on the Chinese translation, also
29
為主的論書與論師之研究 ) , Zhengwen Publishing, 1968. pg. 162
Abhidharma Mahāvibhāṣa: T27n1545_p0001a12 and Abhidharma Vibhāṣa: T25n1546_p0001a9~b11
13
of Xuanzang, and also other historical considerations. 30 It appears in the Taisho in

its own volume, due to its huge size: T27, No. 1545, 阿毘達磨大毘婆沙論, 五百大阿
羅漢等造 , 三藏法師玄奘奉詔譯 , in a massive 200 fasc. which is larger the the
previous Abhidharma texts combined, and a third of the total Abhidharma literature!
The Vibhāṣa Śāstra is an older translation, translated by Buddhavarman and Daotai:
T28, No. 1546, 阿毘達磨毘婆沙論 , 迦旃延子造 , 五百羅漢釋 , 北涼天竺沙門浮陀跋摩
共道泰等譯.
As such an immense text, it contains a huge array of material. This includes the
discussion of basically every doctrinal issue of the day, as presented by not only
non-Sarvāstivāda views, such as the Vaibhajyavāda, Pudgalavāda, Mahāsaṃghika,
and others; but also non-Buddhist systems, such as the Sa ṃkhya, the Vaiśeṣika, and
others; and finally of the Sarvāstivāda itself, as represented by its various learned
and venerable leaders.

With regards the former two, their ‘unorthodox’ and ‘incorrect’ doctrines are taken to
task from the perspective of the Buddhist Sarv āstivāda. With regards the latter,
several views are often expressed as more detailed descriptions of Sarv āstivāda
doctrines. These are often open ended, with no particular explanation favored over
another, though sometimes a particular explanation is extolled as being particularly
clear and in harmony with the teachings.
Due to both of the above reasons, the Vibhāṣa literature is particularly useful in not
only understanding this school, but in also getting a good perspective on the general
state of the Buddha Dharma, and other other non-Buddhist religions at the time.
The Sarvāstivāda of Kāśm īra held the Mahāvibhāṣā as authoritative, and thus were
given the moniker of being Vaibh āṣikas – ‘those [upholders] of the Vibh āṣa’. Some
scholars feel that some of the Vibh āṣa texts that are now lost, possibly represented a
similar authoritative text as held by the Gandh āra Sarvāstivāda, or other centers of
orthodoxy.31 It was due to the predominance of this text and its teachings at the
time, that Vasubandhu engaged in the study thereof, as a compendium that
encompassed all the essential teachings.
Development of the Sarvāstivāda Manuals

Following the Vibhāṣa were a series of smaller manual, or summary digests, from
various authors. With the tenets of the school being set out clearly, it now became a
31
Willemen, Dessein & Cox: Sarvāstivāda Buddhist Scholasticism , Brill, 1998. pg. 236.
14
priority to present the key points in a way suitable for ease of study and practice. It
is interesting that the trend of texts of ever increasing size, followed by a series of
shorter, more concise texts, also appeared later in the Prajñ āpāramitā Sūtras of the
Mahāyāna. 32
Although the later Abhidharma Kośa and its commentaries include active discussion,
elaboration, and polemics, the shorter Hṛdaya texts and the like, tend to be more in
the way of summaries. The texts themselves are:
Abhidharmāmṛta(-rasa)-śāstra, by Ghoṣaka
The Chinese translation is 阿毘曇甘露味論 , T28, T1553, 2 folios, of unknown

translator. Bhikkhu Dhammajoti considers this is an introduction to the
Jñānaprasthāna and the Mahāvibhāṣā , though Venerable Yinshun places it before
these. In doctrinal matters, it inclines towards the Prakaraṇa and Gāndhāra schools,
which were less conservative. The author Ghoṣaka is not the Ghoṣaka mentioned in
the Mahāvibhāṣā and the Kośā.
The sequence of the contents indicates a return to the progressive dharmas of the
spiritual path, rather than elucidation of dharmas by category. Such a method is also
used in the Satya-siddhi-śāstra, and other later non-Sarvāstivāda treatises that have
Abhidharma style formats. Progressing through the practices of merit, to the
process of saṃsaric existence, it ends with meditative absorption, wisdom and the
fruits of the path.
Abhidharmahṛdaya, by Dharmaśr ī (or Dharmaśreṣṭh ī)
The Chinese translation is 阿毘曇心論, T28, T1550, 4 folios, translated by Saṅgadeva

and others. This is a short set of summary verses, and thus a popular ‘beginners’
manual. Its content is sympathetic to Gāndhāra, Sarvāstivāda and even some
Vibhajyavāda notions.
Using verses followed by a brief commentary, it harkens back to earlier use of maṛṭka
in the earliest Abhidharma texts. This is also seen in the categories of each chapter ,
which are only slightly adjusted from the Am ṛta-rasa. The ten chapters can be
viewed in two parts: The first seven chapters cover the Four Noble Truths – dhātu
and saṃskāra being the Truth of Suffering; karma and saṃ yojana being the Truth of the
Origin; ārya-pudgala and jñāna being the Truth of Cessation; and dhyāna the Truth of
the Path. The last three chapters cover sundry issues, the sūtras, and points of
32
Conze: The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary , San Francisco: Four
Seasons Foundation, 1973. pg. iv.
15
discussion. This is much more systematic than the larger Abhidharma texts, with
much bulk arranged around doctrine rather than praxis.
The Hṛdaya is considered to be a predecessor of the Ko śa, due to its general
similarity of layout and presentation. Perhaps it was only due to being

contemporary with the orthodox Vibhāṣa, that this text did not enjoy greater fame
and use.
Abhidharmahṛdaya-sūtra, by Upaśānta
The Chinese translation is 阿毘曇心論經 , T28, T1551, 6 folios, translated by

Narendrayaśas. This text is very similar in layout and content to the Hṛdaya, in use
of verse and commentary. It has exactly the same chapter headings, both regards
the Noble Truths, and also the three miscellaneous chapters.
Abhidharmahṛdayavyākhyā, by Dharmatrāta
The Chinese translation is 雜阿毘曇心論 , T28, T1552, 11 folios, translated by

Sanghabūti. The third and last of the Hṛdaya continues similarly in terms of format
and presentation, though is somewhat larger. The chapter headings are the same as
the earlier two Hṛdaya texts, with the addition of a chapter entitled viniścaya –
determinations. It brings back orthodox Kāśm īri Vaibhāṣika views, yet is tolerant of
other positions. 33 Many scholars say it is the immediate source of the Kośa.
The Abhidharma Kośa, its Bhāṣya and Commentaries:
Abhidharma Kośa-[mūla-]kārikā, by Vasubandhu
In Chinese translation as: 阿毘達磨俱舍論本頌, T29, T1560, 1 folio, trans. Xuanzang.

It is claimed that these verses (kārikā) from Vasubandhu were originally written in a
manner that supported orthodox Vaibhāṣika tenets, and were thus accepted by them.
It was only with the subsequent Ko śa-bhāṣya that criticism of the school appeared.
However, there are various views as to Vasubandhu’s study of the Vibhāṣa, and his
position vis-à-vis the Kaśm īra school. The Kośa is the root verses of the
Kośa-bhāṣyam, see below.
33
Bhikkhu Kuala Lumpur Dhammajoti: Sarvāstivāda Abhidharma , Center for Buddhist Studies, Śr ī
Lanka, 2004. pg. 73.
16
Abhidharma Kośa-bhāṣyam, by Vasubandhu
In Chinese translation as: 阿毘達磨俱舍論 , T29, T1558, 30 folios, translated by

Xuanzang; and also: 阿毘達磨俱舍釋論 , T29, T1559, 22 folios, translated by
Paramārtha.
With the addition of the Bhāṣyam commentary to the original K ārikā verses,
Vasubandhu set this text somewhat outside the sphere of orthodoxy, with the
addition of what became known as Sautr āntika views, in addition to personal
viewpoints. The format is similar to the Hṛdaya texts, and can also be viewed as
taking the form of the Four Noble Truths. The miscellany at the end is not-present,
and doctrinal discussions are contained within the respective chapter itself. A tenth
chapter on ‘refuting the pudgala’, obviously aimed at the Pudgalav āda with its ‘self
neither identical
Most scholars with,that
agree northis
different from, the
is originally skandhas’,
a separate is appended
work, at the
for several end.
reasons,
including its lack of verse outline.
This is a very important text, as a culmination of the new development of

Abhidharma as presented in the above texts. It is an excellent look into the late
Sarvāstivāda through its several sub-schools, at a time when the Sautr āntika was
recognized as distinct from the Sarvāstivāda. It contains developed theses of
several issues of the Sautr āntika, in opposition to the Sarvāstivāda. These include
views on karma, viprayukta-caitasika-dharmas, spiritual attainment, and perception.
Known in India as the “Treatise of Intelligence”, it had a profound influence not only
at the time, but also in the later Mahāyāna schools which took this text as its own
form of Abhidharma, along with Asaṅga’s Abhidharma Samuccaya.
Abhidharma Kośa-śāstra-tattvārthā-t īkā, by Sthiramati
Appearing in the Chinese as: 俱舍論實義疏, T29, T1561, 5 folios, translator unknown.

This is a later commentary on the Kośa-bhāṣya, which appears in partial translation
in the Chinese.
Abhidharma Nyāyānusārā, by Saṃghabhadra
Known in Chinese as: 阿毘達磨順正理論, T29, T1562, 80 folios, translator Xuanzang.

This text appeared after 12 years preparation by the author – a prominent Vaibh āṣika
leader, as a direct response to the Ko śa (though it itself is over twice the size of the
Kośa-bhāṣya!) Saṃghabhadra takes Vasubandhu to task where he is found to be
misrepresenting the orthodox Vaibhāṣa school, using the same Kārikā verses as the
Kośa, and parts of the Bhāṣya.
17
Abhidharma Samayaprad īpikā, by Saṃghabhadra
In Chinese as: 阿毘達磨藏顯宗論, T29, T1563, 40 folios, translated by Xuanzang.

This is a further defense of the Ny āyānusārā , by the same author, and also uses the
Kośa-kārikā. It is a further presentation of orthodox Vaibhāṣika Sarvāstivāda tenets.
Both of these two texts by Sa ṃghabhadra show the Sarvāstivāda doctrine taking
dogmatic turns, as more sophisticated arguments are used to maintain the theories of
‘all exists’, momentariness, simultaneous causation and conjoining, and other key
doctrines. Strong foundations for Buddhist logic are seen throughout, in every
point of discussion.
Abhidharmāvatāra, by Skandhila
In Chinese as: , T28, T1554, 2 folios, translation by Xuanzang. The last

of the Sarvāstivā阿毘達磨論
da Abhidharma texts in Chinese. Turning away from large
compendia and polemical discussion, this text which is aimed at ‘beginners’, is a
summary of all fundamental Sarvāstivāda doctrines. This demonstrates a
culmination of these doctrines of the day. The author, Skandhila, was a ‘western’ or
‘foreign’ master, ie. not from Kaśm īr, though with Vaibhāṣika views. As a
somewhat less ultra-orthodox Ā bhidhārmika, he was not hostile to other
Sarvāstivāda positions, though critical of Sautrāntika.
ī āṣā ā ṛ
Abhidharmad pa with Vibh prabh v tti, by Vimalamitra
No Chinese version of this text exists. There are varying opinions as to its
authorship, possibly Saṃghabhadra’s pupil, or the śāstri Iśvāra. It generally
supports a Vaibhāṣika stance on doctrinal mattes.
18
SUMMARY:
Sarvāstivāda Abhidharma:
From this vast array of texts, one can begin to see the complexity of the Sarv āstivāda
as an entire movement within Buddhism, from the early to medieval periods.
Closer examination of each text, in terms of its own contents, and relation to the other
texts, is required, lest gross generalizations blur correct understanding of the reasons
and implications of the movement as a whole.
The first Abhidharma texts followed formats similar to the Śāriputra Abhidharma, an
ancient root-text that can neither be considered exclusively Sarv āstivāda nor
Vibhajyavāda. This, along with the Saṃg īti-pariyāya and Dhātu-skandha-pāda,
were rehearsals of key teachings from the sūtras. These teachings were arranged
either by number, or by their place within the practice of the Buddhist path to
liberation.
Following these are texts which begin to arrange by dharma type, and give further
categorization of dharmas. Beginnings of different views as to these appear, as do
doctrines regarding the existence of dharmas in past, present and future; the pudgala;
and whether caitasika and citta-viprayukta dharmas are distinct entities or not. The
Sarvāstivāda appears as a loose group based on the common acceptance of the theory
of sarvāsti – ‘all [dharmas] exist [in past, present and future]’, as opposed to vibhajja –
‘discrminating [what dharmas exist and do not exist]’. Abhidharma becomes the
authority for understanding the Buddha’s Dharma, as a means of explicating the
Buddha’s teachings which were strewn throughout the sūtras. Seven texts, the
‘body’ and the ‘six legs’ are the seven key Abhidharma scriptures.
Larger texts develop, culminating in the various Vibhāṣa compendia. These contain
all the various Sarvāstivāda doctrines within the seven Abhidharma texts, and form
basis of Kāśm īri Vaibhāṣika orthodoxy. Various forms of logical argument and
reasoning become more formalized, and more widely used, as the school introduces
more ideas not seen in the s ūtras to support their notions of sarvāsti , momentariness,
conditionality, and the like. Well presented smaller texts also begin to appear at this
time, refuting some of the orthodox position, or at least more liberal in perspective.
These smaller texts involve less polemical discussion and rhetoric, and return to the
use of Abhidharma as a guide to spiritual praxis. Taking a format conforming to
the Four Noble Truths, key points are presented in a concise verse, followed by
commentary. The most acclaimed of these was the Abhidharma Kośa and
subsequent Bhāṣya. It drew criticism from the Vaibhāṣika orthodoxy, on the
grounds of misrepresentation and upholding Sautrāntika views. Enduring such
criticism, this remained as a key text during a very important and exciting time for
19
the development of Buddhist thought, for the Sarv āstivāda and other schools
besides.
Beyond:
Although the above survey focuses on the key texts of Sarv āstivāda Abhidharma
throughout several periods, these are by no means the last word on the subject.
Such a powerful movement obviously exerted a very strong influence on the
Buddhism of the day, and its subsequent development. Later Abhidharma-type
texts of other schools, notably the Śūnyavāda and Yogācara Mahāyāna, had to
delineate their tenets in terms of these texts. They were particularly influenced by
the Kośa-bhāṣya, with its somewhat anti-Abhidharma stand at times. The later
writings of Nāgārjuna, Vasubandhu, Asaṅga and others, show many influences. It
is only perhaps the Mah āyāna compendia of the Mahāprajñāpāramitopadeśa and

Yogācara-bhūmi-śāstra that rival the large Abhidharma works in terms of size and
scope, though many smaller texts also became well studied and important doctrinal
sources.
As studies of Buddhism and the Buddhist scriptures progress in the English

language, it may be found that a greater understanding of the Sarvāstivāda
Abhidharma is of great help in unlocking hitherto unfathomed ‘secrets’ and
‘mysteries’ within the doctrines and scriptures of later schools.
20
BIBLIOGRAPHY
Original Texts (Taisho):

T24n1451: 根本說一切有部毘奈耶 Mūlasarvāstivāda Vinaya-vyākhya
T25n1509: 大智度論 Mahāprajñāpāramitopadeśa

T25n1536: 阿毘達磨集異門足論 Abhidharma Saṃg ītiparyāya Śāstra
T25n1537: 阿毘達磨法蘊足論 Abhidharma Dharma-skandha-pāda Śāstra
T25n1538: 阿毘達磨施設論 Abhidharma Prajñāpti Śāstra
T25n1539: 阿毘達磨識身論 Abhidharma Vijñāna-kāya Śāstra
T25n1540: 阿毘達磨界身論 Abhidharma Dhātu-kāya Śāstra
T25n1541: 眾事分阿毘達磨 Pañca-vastu Abhidharma
T25n1542: 阿毘達磨品類足論 Abhidharma Prakaraṇa-pāda Śāstra
T26n1543: 阿毘曇八犍度論 Abhidharma Astaṇga-khanda Śāstra

T26n1544: 阿毘達磨發智論 Abhidharma Jñānaprasthāna Śāstra
T26n1545: 阿毘達磨大毘婆沙論 Abhidharma Mahāvibhāṣā Śāstra

T26n1546: 阿毘曇毘婆沙論 Abhidharma Vibhāṣā Śāstra
T26n1547: 鞞婆沙論 Vibhāṣā Śāstra
T26n1548: 舍利弗阿毘曇 Śāriputra Abhidharma Śāstra

T26n1550: 阿毘曇心論 Abhidharma Hṛdaya Śāstra
T26n1551: 阿毘曇心論經 Abhidharma Hṛdaya-sūtra Śāstra
T26n1552: 雜阿毘曇心論 Abhidharma Hṛdaya-vyākhya Śāstra
T26n1553: 阿毘曇甘露味論 Abhidharma Amṛta-rasa Śāstra
T26n1554: 入阿毘達磨論 Abhidharma Avatāra Śāstra
T25n1558: 阿毘達磨俱舍論 Abhidharma Kośa Bhāṣyam

T25n1560: 阿毘達磨俱舍論本頌 Abhidharma Kośa Kārikā
T25n1562: 阿毘達磨順正理論 Abhidharma Nyānānusārā Śāstra
T25n1563: 阿毘達磨藏顯宗論 Abhidharma Samayaprad īpikā Śāstra
21
Secondary Sources:
Conze, Eduard:
The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary , San
Francisco: Four Seasons Foundation, 1973.
Dhammajoti, Bhikkhu Kuala Lumpur:

Sarvāstivāda Abhidharma , Center for Buddhist Studies, Śr ī Lanka, 2002 & 2004.
Abhidharma Doctrine and Controversy on Perception , Center for Buddhist Studies,
Śr ī Lanka, 2004.
“Abhidharma and Upadeśa”, in Journal of Buddhist Studies , Center for Buddhist
Studies, Śr ī Lanka, Vol. III, August 2005.
“Sarvāstivāda, Dāṛṣṭāntika, Sautrāntika and Yogācāra”, in Journal of Buddhist
Studies , Center for Buddhist Studies, Śr ī Lanka, Vol. IV, August 2006.
Pradhan, P. ed.:
Abhidharmakośabhāś ya of Vasubandhu , 2nd Edition, Patna, 1975.
de la Vallee Poussin, Pruden:

Abhidharma-kośa-bhāṣ yām , Volumes I, II, III & IV, Asian Humanities Press, 1988.
Willemen, Dessein & Cox:

Sarvāstivāda Buddhist Scholasticism , Brill, 1998.
Yinshun, Venerable:
Study of the Abhidharma, Texts and Commentators of the Sarv āstivāda, 說一切有部
(
為主的論書與論師之研究 ) , Zhengwen Publishing, 1968.
22

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“Who has completely destroyed all the forms of darkness,

A BRIEF SURVEY OF SARVĀSTIVĀDA ABHIDHARMA LITERATURE .............. 6

T HE T REATISES OF THE E ARLIEST PERIOD .............................................................................. 6

S ARV ĀSTIV ĀDA ABHIDHARMA: ............................................................................................ 19

BIBLIOGRAPHY .................................................................................................................. 21

ORIGINAL T EXTS:.................................................................................................................. 21

25d. There are four types of Sarvāstivādins accordingly as they teach a

conditionality (hetu and pratyaya), the culmination of the spiritual path (marga), and

A dharma is that [phenomena] which is able to sustain its own

Lanka, 2002. pg. 10.

Dharma. However, the Abhidharma text themselves were still considered as a

Without the exposition of the abhidharma , the pupil is unable to examine

the dharma-s. However, it was spoken by the Fortunate One in a

8 P Pradhan, ed.: Abhidharmakośabhāś ya of Vasubandhu , 2nd Edition, Patna, 1975. As quoted in:

A BRIEF SURVEY OF

SARVĀSTIVĀDA ABHIDHARMA LITERATURE

The Treatises of the Earliest Period

Before these are discussed, it is worthwhile mentioning the Śāriputra Abhidharma,

Dharma-skandha-śāstra, by Śāriputra / Maudgalyāyana

The ‘collection of dharmas’, composed by Śāriputra – according to the Sanskrit and

notes it being mentioned in the M ūlasarvāstivāda Vinaya-vyākaraṇa, 12 indicating its

Saṃg īti-paryāya-śāstra, by Mahākauṣṭhila / Śāriputra

The ‘recitation together’, composed by Mahākauṣṭhila – according to the Sanskrit and

Structurally, the Saṃg īti-paryāya is similar to the Dharma-skandha, though earlier,

This text, as the name implies, is essentially a commentary on the Sa ṃg īti-sūtra (T 9,

Venerable Yinshun notes it being mentioned in the M ūlasarvāstivāda

12 Mūlasarvāstivāda Vinaya-vyākhya: T24n1451_p0408b03, as indicated by Venerable Yinshun: Study

it is also clear that this is post-Dhātu-skandha in composition. The Chinese Taisho

Prajñapti-śāstra, by Maudgalyāyana / Mahākātyāyāna

The ‘designation [of dharmas]’ by Maudgalyāyana – according to the Sanskrit, Tibetan

Venerable Yin Shun relates the name prajñapti through the Chinese 施設 and 假 to

The Later, More Developed Texts

14 “…the collated dharmas of the Dharma-skandha…” in M ūlasarvāstivāda Vinaya-vyākhya:

Lanka, 2002. pg. 59.

The ‘establishment of knowledge’, composed by Kātyāyan īputra, with the Chinese

the compilation thereof. The Mahāprajñāpāramitopadeśa (which actually refers to

2. Analysis of the nature, or characteristics, of individual dharmas. Rather than the

3. Analysis of the relationship between various dharmas. As the preceding analysis

This is the ‘group of consciousness’ was composed by Devaśarman – according to

No. 1539, 阿毘達磨識身足論 , 提婆 設摩阿 羅漢 造 , 三藏法師玄奘奉 詔譯 , in 16

This is an esteemed Sarvāstivāda text wherein the Sarvāstivāda is upheld against

22 Vijñāna-kāya Śāstra: T26n1539_p0531a27

It also expands on the traditional four-fold theory of conditionality, by introducing

Dhātukāya-śāstra, by Pūrṇa / Vasumitra

The Vibhāṣa Compendia

Abhidharma Mahāvibhāṣā Śāstra, by Katyāyāniputra

of Xuanzang, and also other historical considerations. 30 It appears in the Taisho in

and venerable leaders.

Development of the Sarvāstivāda Manuals

The Chinese translation is 阿 毘 曇 甘 露 味 論 , T28, T1553, 2 folios, of unknown

Abhidharmahṛdaya, by Dharmaśr ī (or Dharmaśreṣṭh ī)

The Chinese translation is 阿毘曇心論, T28, T1550, 4 folios, translated by Saṅgadeva

The Hṛdaya is considered to be a predecessor of the Ko śa, due to its general

similarity of layout and presentation. Perhaps it was only due to being

The Chinese translation is 阿 毘 曇 心 論 經 , T28, T1551, 6 folios, translated by

The Chinese translation is 雜 阿 毘 曇 心 論 , T28, T1552, 11 folios, translated by

The Abhidharma Kośa, its Bhāṣya and Commentaries:

Abhidharma Kośa-[mūla-]kārikā, by Vasubandhu

In Chinese translation as: 阿毘達磨俱舍論本頌, T29, T1560, 1 folio, trans. Xuanzang.

Abhidharma Kośa-bhāṣyam, by Vasubandhu

In Chinese translation as: 阿毘達磨俱舍論 , T29, T1558, 30 folios, translated by

This is a very important text, as a culmination of the new development of

No. 1539, 阿毘達磨識身足論 , 提婆設摩阿羅漢造 , 三藏法師玄奘奉詔譯 , in 16

The Chinese translation is 阿毘曇甘露味論 , T28, T1553, 2 folios, of unknown

The Chinese translation is 阿毘曇心論經 , T28, T1551, 6 folios, translated by

The Chinese translation is 雜阿毘曇心論 , T28, T1552, 11 folios, translated by