Section B: Buddhist Philosophy

Vaibhasika and Sautrantika

A Presentation
by
Mahendra Ratna Shakya
 Section B: Buddhist Philosophy
Unit 3. Four Philosophical Schools j}eflifs ;f}qflGts dfWolds of]ufrf/
 3.1. Vaibhāsika 1.Meaning, Sub-schools and etymology
2.Theory of Dharmas in Sarvastivāda
3. Concept of Pratisnakhyānirodha and Apratisanshyānirodha, Prāpti, Aprāti, Avijnapti
3.2. Sautrāntrika
1.Meaning, Sub-schools and etymology
2.Kshanikavāda (Theory of Momentariness)
3.Concept of Perception and Apperception
3.3. Mādhyamika
1.Meaning, Sub-schools and etymology
2.Two Truths: Sambriti Satya and Paramārtha Satya
3.Concept of Sunyatā, Anutpāda and Catuskoti
3.4. Yogācāra
1. Meaning, Sub-schools and etymology
2. Theory of Mind only
3. Concept of Ālayavijnāna, Klistamanovijnāna, and Pracritivijnāna
4. Three nature of objects: Parikalpita, Paratantra and Parinispanna nature
Vaibhāsika Philosophy j}eflifs bz{g

 Buddhist Order (Sangha) was split into two sects during Second Buddhist
Council. According to Dipavamsa, Sangha was further divided into 18 sects or
Nikāyas within 200 years of Mahāparinirvāna. Among them eleven sects were
split from Theravada and five from Mahāsānghika. These Nikāya Buddhism
flourished until the rise of Mahāyāna Buddhism. Nikāya Buddhism have their
own philosophies. But two of them are consider as prominent philosophies.
They are Vaibhāsika and Sautrāntika ;f}qflGts. After Nikāya Buddhism
Mahdyamika dfWolds and Yogācāraof]ufrf/ philosophies were developed.
These Four Philosophies are widely taught today .

Vaibhāska was the sub-school of Sarvāstivādins ;jf{l:tjfbL. The group of
Theravādins was subdivided into eleven or more sects, of which the
Sarvāstivādins, Sammitiyass;lDdtLo, Dharmaguptakas wd{u'Kt,
Sautrāntikas became prominent.

Sarvāstivāda (Pāli Sabbatthivāda ;AalTyjfb) was termed as Hinayāna school
with its pitakas in Sanskrit. Sarvāstivādins were the offshoot of Mahisāsakas
dxLzf;s. Nalinaksha Dutta suggests that the Sarvāstivāda should be
distinguished from the Mulasarvāstivādians d"n;jf{l:tjfb and Vaibhāsikas who
probably modified certain doctrines of the Sarvāstivāda.
In the third council, sixty thousand heretical monks were
expelled including Sarvāstivādins. Deviprasad Chattopadhyaya
mentions that most of those who were expelled at the Third
Council took shelter at the monastery of Nalandā and, as a
whole, came to be shifted to Mathura and finally to Kashmir and
Gandhara, where, under the patronage of King Kaniska slgis
(c.100), they became very powerful. The Sarvāstivādins of
Kashmir and Gandhara called themselves the Mula-(i,e, the
Original)- Sarvāstivādins. Later it was spread into Central Asia
and China.
Sarvastivadins accept the existence of things in three
times, i, e, things exist at past present and future.
;j{d\ cl:y lt ;jf{l:t, ;j{cl:tjfb . But Therevadins believe
that things exist only at present moment. Past is
already gone, future is not yet to come. We live in
present.
Etymology of Vaibhāsika

Vaibhāsika is derived from Vibhāsā ljefiff

-It was under the patronage of King Kaniska, the fourth Buddhist council
was held at the Kundalavana Vihara in Kahsmir. This council was held
under Vashumitra’s guidance. Three commentaries known as Vibhāsā
Sāstras -ljefiff zf:q_ were written on Tripitaka. The name Vaibhāsika is
derived from Vibhāsā. Vaibhāsika means one who accept and follows
Vibhāsā literature.
According to Baladev Upadhyaya, Vibhāsā means vikalpa ljsNk alternative
or substitute or to collect many views of scholars in a subject and accept
the authentic one.
-P.V. Bapat , in his 2500 years of Buddhism mentions - when the
Therevāda School decline in India the Sarvāstivāda School bore the battle
against the Mahāyāna tradition of Buddhism. Acharya Vasubandhu
j;'jGw' , the author of the Abhidharma-kosa, was a great champion of
this school prior to his conversion to Mahayana tradition.
 Sub schools of Vaibhāsika
 In the Kashmiran Council Mahāvibhāsā Sāstra dxfljefiffzf:q, a
commentary was written on Jñānaprasthan Sāstra
1fgk|:yfgzf:q, the first text of Sarvāstivādin Abhidharma. But
some Sarvāstivādins did not accept it as authentic doctrine.
Those who accepted Vibhāsā were called Vaibhāsikas. They
were Kashmiri Vaibhāsikas. And not accepted were called
Vahirda or outsider or simply Sarvāstivādin.
 Acārya Vasumitra, Ghosaka3f]ifs, Buddhadeva, Dharmatrāta

wd{qft , Vhadantae2Gt, Vasubandhu j;'jGw' were the

prominent scholars of Vaibhāsika.
 Acārya Narendradeva explains the different views of these

scholars which he named as Nikāyas of Sarvāstivāda. They

were 1.Bhāvānyathika efjfGolys, 2.Lakshanānyathika
nIf0ffGolys, 3.Avasthānyathika cj:yfGolys, and
4.Anyathānyathika cGoyfGolys
Bhāvānyathātvavāda efjfGoyfTjjfb- Dharmatrāta holds a view that the
elements when change into one state to another there will no change of
physical things (drabya) but changes its shape and size (Bhava). For example
when a goldsmith makes a golden necklace, the gold or color will not change
but changes its shape. This is called Bhāvānyathika or Bhāvānyathātvavāda

Lashanānyathātvavāda nIf0ffGoyfTjjfb - Acārya Baladev pointed that

Bhadanta Ghoșa (Ghosaka) has different view. The present things possesses
present physical mark (lakshana nIf0f) but it does not abandon the past
and future marks. Just like a boy loves a girl but it does not mean that he
will not love another girl. He possesses the capacity of loving others.
Avasthātvavāda cj:yfTjjfb– In the opinion of Vasumitra only the state
(avasthā) of physical things will change in present, past and future but not
change the things (drabya b|Jo ) itself. For ex. 10 and 20 – here the 0 is
not changed but position changed.
Anyathānyathika cGoyfGolys - Bhadanta Buddhadeva holds the view that
the perception of things will change according to their relativity. Past is
exist because present and future exist. If there is no present there is no
past. Such as a woman can be mother, sister, and wife at the same time.
 Different between Theravāda & Sarvāstivāda y]/jfb / ;jf{l:tafb
 The principal point of difference between the two schools is that the Sarvastivadins maintain the
existence of 5 dharmas (citta, cetasika, rupa etc. described below) in their subtlest states at all times,
whether in the past, present or future, while the Theravadins deny any such existence.
 Theravadins accepts anattacgQ and aniccaclgRr of all worldly beings and objects i,e, selfless and

impermanent nature of all dharmas. According to this school, all beings are made of 5 Khandhas
vGw (in Skt, Skandhas:sGw) or aggregates which are impermanent and selfless nature. Five Khandhas
are rupa, vednā, sanjññā, sankhāra, vijññana ?k, j]bgf, ;~`f -;+1f_, ;+‹f/ -;+:sf/ _, lj`f0f -lj1fg_
 i,e, Form, Feeling, Perception, Formation and Consciousness. But Sarvāstivādins believe that a being

is composed of 5 dharmas not five Khandhas.

 Theory of Dharmas in Sarvāstivāda
 Sarvāstivādinswere realistic or the School has a doctrine of ‘Realism’ (Sarva Astitva vāda). They
accept the dharmas presence in three times i,e. past present and future. According to their
philosophy whatever things we see in the world are real. The doctrine of this school was vastly
criticized by Mahāyāni scholars like Nāgārjuna, Asa ṅga, Āryadeva and others who hold the views of
‘Non-realism’ (śunyatā), and ‘Idealism’ (vijñaptimātratā).
 Sarvāstivada School has categories the dharma (mental and physical phenomena) into
following five division: 5 dharmas,,
 1. Citta (mind) lrQ

 2. Caitasika (mental states) r]tl;s -r}tl;s_

 3. Rupa (matter) ?k,

 4. Citta viprayukta dharma (states independent of mind) lrQljk|o'St wd{ 5.

Asaṃkrit (the unconstituted) c;+:s[t wd{

 Citta- 1(consciousness- neither as mental factor nor as material but could not remain
active without mental or material basis)
Caitasika-46 (Mental Factors or concomitants like Vedanā, Sanjnna, Sparsha, Cetana etc.)
Rupa- 11(Matter or Form like rupa, sabda, to sparsh 5+cakshu to kāyandriya 5+ avijnapti)
Cittaviprayukta-14 ( Elements not associated or connected with mind like prāpti, aprāpti,
sabhāgatā, asangi samāpati, nirodha samāpati, jivita, jāti, sthiti. jara etc.)
Asanskrita-3 (ākāśa, pratinsamkhyā nirodha, aprtisamkhyā-nirodha)

3. Concept of Pratisnakhyānirodha, Apratisanshyānirodha,

Prāpti, Aprāti, Avijnapti
k|lt;+Voflg/f]w, ck|lt;+Voflg/f]w, k|flKt, ck|flKt, clj1lKt
Sarvastivada school or Vebhāsika school describe the existence of 75 dharmas.
Among them 72 are Sanskrit dharmas and 3 are Asanskrit dharmas. Sanskrit means
constituted and Asanskrit means unconstituted. In other words, Sanskrit dharmas
are conditioned elements and asanskrit dharmas are non-conditioned elements.
There are three types of asanskrit dharmas-
Pratisnakhyānirodha, Apratisanshyānirodha and Ākāsh
Pratisnakhyānirodha means cessation through knowledge. Pratisnakhyā means
through knowledge or prajnna k|1f and nirodha means nirvāna, the cessation of
defilements or suffering. There are two types of cessations 1) cessation through
knowledg & 2) cessation through natural process of absence of required conditions.
They are in Sanskrit called Pratisnakhyānirodha and Apratisnakhyānirodha.
 Prāpti, Aprāti, Avijnapti k|flKt, ck|flKt, clj1lKt
 There are14 elements which are not associated or connected with mind. They are
called Cittaviprayukta dharmas lrQljk|o'St wd{x¿. Among them Prāpti and
Aprāpti are two opposite forces.

 Prāpti means acquisition. It is a force which keeps together the elements of one
stream of consciousness. This force keeps the dharmas in the flow of
consciousness. Non-acquisition (aprāpti) is a force which keeps some of these
elements in suspension or abeyance b'ljwfdf /fVg]
 Avijnapti is a kind of matter (rupa dharma) which includes un-manifested actions

in the form of mental impression.

 Baladeva in his Baudha Darsan Mimamsa mentions that Karmas or actions are of

two types-Cetanā Karma and Cetanājanya Karma. Cetanā means volition. It is

mental action. But Cetanājanya Karma is the action associated with Cetanā but it
is bodily and verbal actions or Kāyika Vācika Karma. These Cetanājanya Karmas
are classified into two- Vijnapti and Avijnapti.

 Vijnapti means manifested or prakata k|stKarma and Abijnapti means aprakatack|

st
 . Avijnapti is non-communicating corporeal and vocal acts.The result of some

action is manifested but some will not manifested. They will be manifest only in
the future. This nonmanifest verbal and physical actions are called Abijnapti.
 Sautrāntika Philosophy :f}qflGts bz{g
 Dipavamsa mentions that Kāshyapiya, Sānkrantika and Sutravādins were the offshoot of
Sarvāstivāda sect. But according to Vasumitra (Ist century AD), and Acārya Bhabya, Sautrāntic
sect of school was separated from Sarvāstivada.
 Samkrāntika and Sautrantika seems to be identical words. Sutravādin is also identical. They do

not accept Abhidharama as Buddha vacana. They accept only sutra as the word of Buddha.
 Etymology

says- Those who accept only sutras be authentic are called Sautrāntika. They
 Yaśomitra

do not accept the sāstras zf:q (the writings of acāryas or commentators) as Buddha’s word.
They emphasizes only the Agama pitaka cfud lk6s of Satvāstivada.They think
Sarvāstivādin Abhidharmapitaka was later written by schoolars. They do also not
believe in Mahavihbasasāstra.
 Some scholars are in a opinion that in the fourth council held at Kashmir, the

Mahavibhasasastra was written to elaborate Abhidhrma Jnnaprasthana sastra. It was

not accepted by some Sarvastivsins. They were turned from Vaibhasika and follow the
sutramatra doctrine. So they were called Sautrantika.
Views of Sautrāntika
1 they do not accept the Abhidharmapitaka of the Sarvastivadins as authoritative 2. the
subtlest form of skandhas pass from one existence to another. 3. the skandhas, gross
or subtle , end in nirvāna. 4.the asamskrita dharmas c;+:s[t wd{like
pratisnakhyanirodha k|lt;+Voflg/f]w etc. have no real existence.5. They also deny
cittaviprayutta dharmas not associated with mind.6. they also reject the Sarvastivadins
view that past and future exist. 7. there may be many Buddhas simultaneously.
 Types of Sautrāntika :f}qflGts
 According to the commentary of the
Vijnaptimatratasastra, the Saurtantikas are divided in
their opinion relating to the conception of cittalrQ &
caittasr}t (caitasikas). They are divided into two-
 1. The Dārstāntika-Sautrantika bfi6f{lGts ;f}qflGts
 2. The Other Sautrantika
 According to Darstrantika citta only exists but not

the caittas, but according to other Sautrantikas,

caittas also exist and their number according to
some is three, viz, vednā j]bgf, samjnā;+1f , and
cetanār]tgf, while according to other it is four, ten or
fourteen.

Theory of momentariness (Ksananhanguravāda
If0fe+u'/jfb
 Everything in the phenomenal world is characterized by anicca
impermanent. This doctrine of impermanent was later advanced by
the Sautrantikas as the doctrine of momentariness of everything.
According to Sthaviravada and Sarvastivada, things arises, remain
constant and ceases. It is called three kshanas If0f or three small
moments. But the Sautrantikas believe that the things never remain
constant. They are arising and passing away or origin and vanishes
as soon as it arises. Thus every conditional dharma is momentary.
 According to Pali Abhidhamma, a material entity lasts 17 times as

long as a moment corresponding to one mental entity, i,e, a citta

kshana lrQ If0f. In Sautrantika the kshana measure was determined
to be precisely 1/120th of tatksana tTIf0f which corresponds to
1/75th of a second.
 A Tibetan monk says- Impermanence is seen in the vanishing of the

instant moment, each and every moment. The first moment of this
world does not exist in the second moment. Each moment seems to
be similar, and because of this seeming similarity, we are deluded
and perceive them as the same, like the flowing of river.
Theory of epistemology 1fg dLdff+;f in Sautrantika
Only Two pramanas (means of knowledge) are accepted in Buddhism
1.pratyaksa pramana (perception) k|ToIf k|df0f,
 Indriyapratyaksa OlGb|ok|ToIf
 Manasapratyaksa dg;k|ToIf
 Svasamvedapratyaksa (apperception) :j;+j]bk|ToIf
 yogipratyaksaof]uL k|ToIf
2.Anumanapramana (inference) cg'dfg k|df0f
 Concept of Perception (k|ToIf k|df0f, ;+1f)
The Sautrantikas formulated a very interesting theory of perception. They

believed that we never really know external objects directly and that what we
perceive – what we take to be an external object (for example – a cup in front of
me) – is a mental reflection or representation of that object, so that the process
of perception is the process of perceiving mental reflections of external objects.
The Sautrantikas claimed that these mental representations are the effects of
external objects. They held that we know of the existence of external objects
by inference (cg'dfg). The mental images or reflections of an external object
are evidence of that object’s existence, although we cannot know it directly.

Apperception is always a non-deceptive (;xL) consciousness and is the mind

that establishes the existence of the visual consciousness of form and so forth.
A piece of clear crystal is able to appear as blue when placed upon a blue
object which is other than it. Its appearing as blue is thus dependent upon
something other than it.
Lapislazuli gLndl0f, on the other than, does not need to depend upon anything
else in order to appear as blue; by its very nature it appears as blue.
Similarly visual consciousness and so forth are necessarily related to objects
that are other than consciousness, whereas apperception exists as
consciousness without being related to objects other than consciousness.