sarvastivada abhidharma - huifeng

SARVSTIVDA ABHIDHARMA

BSTC6039 ESSAY 1

M B ORSBORN ( )

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 Koa I shall now teach.

Vasubandhu, Abhidharma Koa

Sarvastivada Abhidharma

CONTENTS INTRODUCTION.................................................................................................................. 2

SARVSTIVDA: ...................................................................................................................... 2 ABHIDHARMA: ........................................................................................................................ 4

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

THE TREATISES OF THE EARLIEST PERIOD.............................................................................. 6 Dharma-skandha-stra, by riputra / Maudgalyyana...................................... 6 Sagti-paryya-stra, by Mahkauhila / riputra......................................... 7 Prajapti-stra, by Maudgalyyana / Mahktyyna......................................... 8

THE LATER, MORE DEVELOPED TEXTS .................................................................................. 8 Jnaprasthna-stra, by Ktyyanputra ............................................................. 9 Vijnakya-stra, by Devaarman........................................................................ 10 Prakaraapda-stra, by Vasumitra ..................................................................... 12 Dhtukya-stra, by Pra / Vasumitra............................................................... 13

THE VIBHA COMPENDIA ................................................................................................... 13 Abhidharma Mahvibh stra, by Katyyniputra......................................... 13

DEVELOPMENT OF THE SARVSTIVDA MANUALS .............................................................. 14 Abhidharmmta(-rasa)-stra, by Ghoaka ......................................................... 15 Abhidharmahdaya, by Dharmar (or Dharmareh)...................................... 15 Abhidharmahdaya-stra, by Upanta ................................................................. 16 Abhidharmahdayavykhy, by Dharmatrta....................................................... 16

THE ABHIDHARMA KOA, ITS BHYA AND COMMENTARIES: ............................................. 16 Abhidharma Koa-[mla-]krik, by Vasubandhu................................................. 16 Abhidharma Koa-bhyam, by Vasubandhu........................................................... 17 Abhidharma Koa-stra-tattvrth-tk, by Sthiramati .................................. 17 Abhidharma Nyynusr, by Saghabhadra ....................................................... 17 Abhidharma Samayapradpik, by Saghabhadra ................................................. 18 Abhidharmvatra, by Skandhila ........................................................................... 18 Abhidharmadpa with Vibhprabhvtti, by Vimalamitra ............................... 18

SUMMARY:........................................................................................................................... 19

SARVSTIVDA ABHIDHARMA: ............................................................................................ 19 BEYOND: ............................................................................................................................... 20

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

ORIGINAL TEXTS:.................................................................................................................. 21 SECONDARY SOURCES: ......................................................................................................... 22

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INTRODUCTION

This paper is a basic introduction and survey of the large corpus of literature known as the Sarvstivda Abhidharma. The Sarvstivda 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 Sautrntika, and Mahyna in both Madhyamaka and Yogcara forms. These doctrines were presented in a number of texts called the Abhidharma.

There are many texts in the Sarvstivda 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 Dhammajotis Sarvstivda Abhidharma; Willemen, Dessein & Coxs Sarvstivda Buddhist Scholasiticsm; Venerable Yinshuns Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (); and Prudens English translation of de la Vallee Poussins Abhidharma-koa-bhym; for a more complete analysis.

This paper also serves as an introduction to the authors second essay for the course BSTC6039: Abhidharma Doctrines and Controversies, entitled Development of Abhidharma Theory of Citta and Caitasika.

Sarvstivda:

Sarvstivda is a Sanskrit term, meaning literally the theory of all exists. Although there is some dispute over how the word sarvstivda is to be analyzed,1 the general consensus is that it is made of three parts: sarvstivda = sarva all or every + asti exist + vda speak, say or theory. This equates perfectly with the Chinese term, 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 Koa-bhya, 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 Sarvstivdin.2

1 See Willemen, Dessein & Cox: Sarvstivda Buddhist Scholasticism, Brill, 1998. pg. 16. 2 de la Vallee Poussin, Pruden: Abhidharma-koa-bhym, Asian Humanities Press, 1988. Pg. 807.

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Although the Sarvstivda 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 stras 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 Vaibhajyavda 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 Koa-bhya 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 Vibhajyavdins; [they do not belong to the Sarvstivdin School].3

Although united with regards to their central thesis of sarvsti, there were different theories on how this was actually to be explained and understood. The Abhidharma Koa-bhya describes four main theses on sarvsti:

25d. There are four types of Sarvstivdins accordingly as they teach a difference in existence (bhvnyathtva), a difference in characteristic (lakanyathtva), a difference in condition (avasthnyathtva), and mutual difference (anyonyathtva).4

Later Sarvstivda takes a combination of the first and third theses as its model, rejecting the others. It was on this basis, that the schools 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 Sarvstivda leaders and scholars, debated and discussed with earnest intent. Their doctrines were not confined to all exists, but also include the theory of momentariness (knika), conjoining (saprayukta) and simultaneity (sahabh), 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-koa-bhym, Asian Humanities Press, 1988. Pg. 807. 4 de la Vallee Poussin, Pruden: Abhidharma-koa-bhym, Asian Humanities Press, 1988. Pg. 808.

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The Sarvstivda was also known by other names.5 In particular, Hetuvda and Yuktivda. Hetuvda 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. Yuktivda 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 nyavda when confronting the Pudgalavda personalists, which refers to their standpoint of being devoid of a pudgala, and should not be confused with later Mahyna nyavda.

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 nirva (as the truth) in particular.6 This is expressed clearly in the text known as the Koa:

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 nirva, the [true] characteristics of dharma, and realization of the four noble truths this is known as abhidharma.7

The doctrines and tenets of the Sarvstivda 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 Sarvstivda were considered bhidhrmikas, ie. those who uphold the Abhidharma as the criteria [for understanding the stras], and thus the Buddha

5 Bhikkhu Kuala Lumpur Dhammajoti: Sarvstivda Abhidharma, Center for Buddhist Studies, r Lanka, 2002. pg. 33~35.

6 Bhikkhu Kuala Lumpur Dhammajoti: Sarvstivda Abhidharma, Center for Buddhist Studies, r Lanka, 2002. pg. 10.

7 Abhidharma Koa-bhya: T29n1558_p0001b09~b11

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Dharma. However, the Abhidharma text themselves were still considered as a collation of of the words of the Buddha. This is expressed in the Koa 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 Ktyyanputra and others, having collected it, established it [as the abhidharma] just as the Venerable Dharmatrta made the Udna-varga [by collecting the scattered sayings of the Buddha].8

As the Sarvstivda and their Abhidharma developed, the reliance on the authority of the Abhidharma over that of stra became an important issue. It was this that became the dividing point for the later Sautrntika movement, ie. those who rely on stra as authoritative. This was firstly a movement within the Sarvstivda, and later as distinct from it.

Whether based on the stras 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 Sarvstivda 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.: Abhidharmakoabhya of Vasubandhu, 2nd Edition, Patna, 1975. As quoted in: Bhikkhu Kuala Lumpur Dhammajoti: Sarvstivda Abhidharma, Center for Buddhist Studies, r Lanka, 2002. pg. 6.

9 With approximately 10,000 Chinese characters per fascicle, this is a total of approximately six million characters.

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A BRIEF SURVEY OF

SARVSTIVDA 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 stras.

Before these are discussed, it is worthwhile mentioning the riputra Abhidharma, (T28, No. 1548, , of 30 fascicles in Chinese translation). Although not included as part of the Sarvstivda 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-stra, by riputra / Maudgalyyana

The collection of dharmas, composed by riputra according to the Sanskrit and Tibetan, or Maudgalyyana according to Chinese sources. The Chinese edition was translated by Xuanzang, and appears as: T26, No. 1537, , , , in 12 fascicles.

It begins with a mtk 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 yatanas, dhtus and skandhas as encompassing all dharmas. The 21st is regards dependent origination.

Frauwallner concludes that the Dhtuskandha is from a period before then split between the Sanskrit and Pli Abhidharma traditions, based on its correlation with the Pli Vibhaga. He thus dates it to pre-Aoka Buddhism.11 Venerable Yinshun

10 Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (), Zhengwen Publishing, 1968. pg. 66.

11 According to Willemen, Dessein & Cox: Sarvstivda Buddhist Scholasticism, Brill, 1998. pg. 69.

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notes it being mentioned in the Mlasarvstivda Vinaya-vykaraa,12 indicating its early inclusion in the Sarvstivda canon. These two combined, would suggest the Mlasarvstivda 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 rpa to the riputta Abhidhamma and the Dhammapariyya (considered to be the oldest Abhidharma texts of any tradition); 2. No mention of avijapti-rpa, as per the riputta Abhidhamma; and 3. The emphasis on the five indriya and five bla, as paramount in the spiritual path.13

Sagti-paryya-stra, by Mahkauhila / riputra

The recitation together, composed by Mahkauhila according to the Sanskrit and Tibetan, or riputra according to the Chinese sources. The Chinese recension was translated by Xuanzang: T26, No. 1536, , , , in 20 fascicles.

Structurally, the Sagti-paryya is similar to the Dharma-skandha, though earlier, as the latter is mentioned in the former. It is basically a mtk on the early teachings, arranged in groups of dharmas by number, similar to the Ekottarikgama.

This text, as the name implies, is essentially a commentary on the Sagti-stra (T 9, Digha-nikya no. 33). This also indicates that the contents are more a gathering together and assemblage of the Buddhas Dharma, than any new theory or discussion. The background to the first recital of the Sagti-stra, as the Jainas fell into disarray after the death of the Mahvra, and the Buddhist Sagha 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 Sagha on the part of those who compiled this Abhidharma work, some time later. The Sagti-stra is also the basis of a commentarial work, in the later Yogcara-bhmi-stra, some several hundred years later.

Venerable Yinshun notes it being mentioned in the Mlasarvstivda Vinaya-vykaraa, indicating its early inclusion in the Sarvstivda canon. As this text has some 14 references to the Dhtu-skandha, as the Dhtu-skandha states,

12 Mlasarvstivda Vinaya-vykhya: T24n1451_p0408b03, as indicated by Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (), Zhengwen Publishing, 1968. pg. 124.


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it is also clear that this is post-Dhtu-skandha in composition. The Chinese Taisho reverses the order of the two. Obviously they are very closely related.14

Prajapti-stra, by Maudgalyyana / Mahktyyna

The designation [of dharmas] by Maudgalyyana according to the Sanskrit, Tibetan and MPPU, or Mahktyyna according to Puguang. The Chinese translation is by Dharma-rakita: T26, No. 1538, , , , , 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 Sarvstivda in nature. The format is of mtk, followed by question and answer explanations, with references to the stras for orthodoxy.

Venerable Yin Shun relates the name prajapti through the Chinese and to the riputra Abhidharma in regards the false designation of the bonds (sayojana), contact (spara) 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 Sagti and Dharma-skandha, one could scarcely consider it more abstract in nature. It simply reflects the nature of the stras upon which it is based. In fact, it has relatively more direct references to the stras for its overall size than many of the developed texts, and a similar use of questions and answers as the Sagta.

The Later, More Developed Texts

It is at this point that more specifically Sarvstivda doctrines appear, demonstrated by the composers themselves, and also their references to their contemporaries. The structure of the texts moves away from the mtk format above, and tends to follow systematized but non-stric classifications.

14 the collated dharmas of the Dharma-skandha in Mlasarvstivda Vinaya-vykhya: T24n1451_p0408b11 as indicated by Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (), Zhengwen Publishing, 1968. pg. 134.



17 Willemen, Dessein & Cox: Sarvstivda Buddhist Scholasticism, Brill, 1998. pg. 18 & 70.

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Jnaprasthna-stra, by Ktyyanputra

The establishment of knowledge, composed by Ktyyanputra, with the Chinese translated by Xuanzang, T26, No. 1544, , , , in 20 fascicles. It also appears under the name Aaskandha-stra in the Taisho, with the translation by Saghadeva, Zhu-fonian and Dharmapriya: T26, No. 1543 , , , , 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 Sarvstivda.18

The tradition of the Mahvibh states that it was taught by the Buddha himself, but differs as to the circumstances. It was later Ktyyanputra who was responsible for the compilation thereof. The Mahprajpramitopadea (which actually refers to the Aaskandha) states that a 100 years after the Buddhas 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 Vibha takes this as the root Abhidharma, though references are sometimes made to the Prakaraapda 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 Jnaprasthna is not sourced from the six legs, but neither is it directly sourced from the stras. 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 riputra Abhidharma, than those specifically Sarvstivda treatises. This is evidenced in its use of the sayojanas, praj, karma, indrya, mahbhta, dhyna and di as main divisions. A similar system is later continued through into the Koa,

18 See Willemen, Dessein & Cox: Sarvstivda Buddhist Scholasticism, Brill, 1998. pg. 155~158, for more on this debate.

19 Mahprajpramitopadea: T25n1509_p0070a06

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and Hdaya 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 stras 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 bhidhrmika 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 stra categories pertaining to spiritual praxis, the tendency here is to group by type. Thus, dharmas are assigned as either rpa, 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 Sakhya-type realities, this analysis completes the Buddhist teaching of dependent origination, preventing such an error. Using kanika theory, it establishes the six-fold conditionality theory, that would later be a special feature of the Sarvstivda.21 This is the earliest text in which the theory appears. It also includes some detail on citta-viprayukta-dharmas.

The influence of the Vijnaprasthna is seen strongly in the Vibha, and this influenced the subsequent Hdaya texts, and also the Koa and commentaries. More about this below.

Vijnakya-stra, by Devaarman

This is the group of consciousness was composed by Devaarman according to both Sanskrit and Chinese sources, with the Chinese translated by Xuanzang: T26, No. 1539, , , , 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 Buddhas parinirva, according to Xuanzangs disciple Puguang. Venerable Yinshun however, concludes it was


21 Jnaprasthna stra: T26n1544_p0920c06

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composed around the first century CE, and was influenced by the Jnaprasthna, though differs in several aspects. In this regard, he likens it to the Prakaraapda, which is also a different position on the Sarvstivda as a whole.

This is an esteemed Sarvstivda text wherein the Sarvstivda is upheld against Vibhajyavda objections, in the first of its six sections. It is here that the theory of sarvstivda, 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 Vibhajyavda, past and future [dharmas] do not exist, [only] present and unconditioned [dharmas] do exist. The Vijna-kya has four main theses to refute this: 1. The impossibility of two simultaneous cittas; 2. The impossibility of karma and vipka being simultaneous; 3. That vijna only arises with an object; and 4. Attainments are not necessarily present.

In addition to refuting the Vibhajyavda view, the second section is a refutation of the Vatsiputriya Pudgalavda claim of: the paramartha of the rya [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 Sarvstivda take the title nyavda in order to refute this claim, though this is obviously meaning empty of pudgala, rather than the later nyavda of the Mahyna, 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 sarvstivda proper.24

The third and fourth sections concern the causal condition, and the conditioning object of vijna 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 Sarvstivda Abhidharma. Such a system also appears in Abhidharma type analysis of dharmas in the Mah-prajpramit-stra and its Upadea.25

The remaining five sections are doctrinal elaborations of the Sarvstivda school, including issues regarding perception, dependent origination and conditionality.

22 Vijna-kya stra: T26n1539_p0531a27 23 Vijna-kya stra: T26n1539_p0537b03 24 Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (

), Zhengwen Publishing, 1968. pg. 168. 25 See Mahprajpramitopadea: T25n1509_p0493a~b.

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Prakaraapda-stra, 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, , , , in 18 fascicles; with another partial translation by Guabhadra and Bodhiyaa: T26, No. 1541, , , , , in 12 fascicles. Its commentary the Paca- vastu- vibh ( T 1555) by Dharmatrta, was also translated by Xuanzang.

This is the major text of the central Abhidharma period. It influenced other non-Sarvstivda schools, though not in the polarizing manner that the later Jnaprasthna and Vibha texts did. Its format for dharma analysis is used, for example, by the Mahprajnpramitopadea, which also states that the first four chapters where composed by Vasumitra, with the other four chapters by Kmra arhats.26 Yinshun considers this Vasumitra to be the same Vasumitra who appears in the Mahvibh later.27

This seems to indicate that before the later formalization of Sarvstivda doctrines, the Vijna-kya and Prakaraapda were perhaps representative of several differing lines of thought, though were only later over-shadowed by the Vibha and its orthodoxy. It would be interesting to perhaps trace some of these differences through the likes of Buddhadeva and Dharmatrta, as they are presented in the Vibha.

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 Pli Abhidhamma, and seems to made of categories of dharmas that are all stra 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 Mahprajpramitopadea: T25n1509_p0070a16~19. 27 Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (

), Zhengwen Publishing, 1968. pg. 148.

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Dhtukya-stra, by Pra / Vasumitra

The group of elements, was written by Pra according to Sanskrit and Tibetan sources, or Vasumitra according to Chinese sources. Again, the Chinese translated by Xuanzang: T26, No. 1540, , , , in a short 3 fascicles.

This comparatively short text bears similarities with the Pli Sthaviravda text, the Dhtu-kath, in style and format, though it uses a different mtk. It also bears a close connection with the Prakaraapda, 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 Mahvibh, this also suggests it is either a later text, or originally a fragment removed from an earlier text.28

The above seven texts comprise the seven-fold Sarvstivda 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 Vibha Compendia

Vibh is a term meaning compendium, treatise or simply explanation, derived from vi + bha, to speak or to explain. Evidence strongly indicates that there were originally many different Vibha texts, mainly commenting on the Jnaprasthna, 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 Jnaprasthna, and its six legs: the Abhidharma Mahvibh stra (T1545), the Abhidharma Vibh stra (T1546) and the Vibh stra (T1547).

Abhidharma Mahvibh stra, by Katyyniputra

Of these three, the Abhidharma Mahvibha stra is considered prominent. Its authorship is traditionally attributed to five hundred arhats, some 600 years after the parinirva of the Buddha.29 Its compilation, however, is attributed to a certain Katyyniputra. This date and authorship is based on the Chinese translation, also

28 Venerable Yinshun: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (), Zhengwen Publishing, 1968. pg. 162

29 Abhidharma Mahvibha: T27n1545_p0001a12 and Abhidharma Vibha: T25n1546_p0001a9~b11

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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, , , , in a massive 200 fasc. which is larger the the previous Abhidharma texts combined, and a third of the total Abhidharma literature! The Vibha stra is an older translation, translated by Buddhavarman and Daotai: T28, No. 1546, , , , .

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-Sarvstivda views, such as the Vaibhajyavda, Pudgalavda, Mahsaghika, and others; but also non-Buddhist systems, such as the Sakhya, the Vaieika, and others; and finally of the Sarvstivda 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 Sarvstivda. With regards the latter, several views are often expressed as more detailed descriptions of Sarvstivda 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 Vibha 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 Sarvstivda of Kmra held the Mahvibh as authoritative, and thus were given the moniker of being Vaibhikas those [upholders] of the Vibha. Some scholars feel that some of the Vibha texts that are now lost, possibly represented a similar authoritative text as held by the Gandhra Sarvstivda, 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 Sarvstivda Manuals

Following the Vibha 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: Sarvstivda Buddhist Scholasticism, Brill, 1998. pg. 236.

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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 Prajpramit Stras of the Mahyna.32

Although the later Abhidharma Koa and its commentaries include active discussion, elaboration, and polemics, the shorter Hdaya texts and the like, tend to be more in the way of summaries. The texts themselves are:

Abhidharmmta(-rasa)-stra, by Ghoaka

The Chinese translation is , T28, T1553, 2 folios, of unknown translator. Bhikkhu Dhammajoti considers this is an introduction to the Jnaprasthna and the Mahvibh, though Venerable Yinshun places it before these. In doctrinal matters, it inclines towards the Prakaraa and Gndhra schools, which were less conservative. The author Ghoaka is not the Ghoaka mentioned in the Mahvibh and the Ko.

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-stra, and other later non-Sarvstivda treatises that have Abhidharma style formats. Progressing through the practices of merit, to the process of sasaric existence, it ends with meditative absorption, wisdom and the fruits of the path.

Abhidharmahdaya, by Dharmar (or Dharmareh)

The Chinese translation is , T28, T1550, 4 folios, translated by Sagadeva and others. This is a short set of summary verses, and thus a popular beginners manual. Its content is sympathetic to Gndhra, Sarvstivda and even some Vibhajyavda notions.

Using verses followed by a brief commentary, it harkens back to earlier use of maka in the earliest Abhidharma texts. This is also seen in the categories of each chapter , which are only slightly adjusted from the Amta-rasa. The ten chapters can be viewed in two parts: The first seven chapters cover the Four Noble Truths dhtu and saskra being the Truth of Suffering; karma and sayojana being the Truth of the Origin; rya-pudgala and jna being the Truth of Cessation; and dhyna the Truth of the Path. The last three chapters cover sundry issues, the stras, and points of

32 Conze: The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary, San Francisco: Four Seasons Foundation, 1973. pg. iv.

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discussion. This is much more systematic than the larger Abhidharma texts, with much bulk arranged around doctrine rather than praxis.

The Hdaya is considered to be a predecessor of the Koa, due to its general similarity of layout and presentation. Perhaps it was only due to being contemporary with the orthodox Vibha, that this text did not enjoy greater fame and use.

Abhidharmahdaya-stra, by Upanta

The Chinese translation is , T28, T1551, 6 folios, translated by Narendrayaas. This text is very similar in layout and content to the Hdaya, in use of verse and commentary. It has exactly the same chapter headings, both regards the Noble Truths, and also the three miscellaneous chapters.

Abhidharmahdayavykhy, by Dharmatrta

The Chinese translation is , T28, T1552, 11 folios, translated by Sanghabti. The third and last of the Hdaya continues similarly in terms of format and presentation, though is somewhat larger. The chapter headings are the same as the earlier two Hdaya texts, with the addition of a chapter entitled vinicaya determinations. It brings back orthodox Kmri Vaibhika views, yet is tolerant of other positions.33 Many scholars say it is the immediate source of the Koa.

The Abhidharma Koa, its Bhya and Commentaries:

Abhidharma Koa-[mla-]krik, by Vasubandhu

In Chinese translation as: , T29, T1560, 1 folio, trans. Xuanzang. It is claimed that these verses (krik) from Vasubandhu were originally written in a manner that supported orthodox Vaibhika tenets, and were thus accepted by them. It was only with the subsequent Koa-bhya that criticism of the school appeared. However, there are various views as to Vasubandhus study of the Vibha, and his position vis--vis the Kamra school. The Koa is the root verses of the Koa-bhyam, see below.


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Abhidharma Koa-bhyam, by Vasubandhu

In Chinese translation as: , T29, T1558, 30 folios, translated by Xuanzang; and also: , T29, T1559, 22 folios, translated by Paramrtha.

With the addition of the Bhyam commentary to the original Krik verses, Vasubandhu set this text somewhat outside the sphere of orthodoxy, with the addition of what became known as Sautrntika views, in addition to personal viewpoints. The format is similar to the Hdaya 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 Pudgalavda with its self neither identical with, nor different from, the skandhas, is appended at the end. Most scholars agree that this is originally a separate work, for several 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 Sarvstivda through its several sub-schools, at a time when the Sautrntika was recognized as distinct from the Sarvstivda. It contains developed theses of several issues of the Sautrntika, in opposition to the Sarvstivda. 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 Mahyna schools which took this text as its own form of Abhidharma, along with Asagas Abhidharma Samuccaya.

Abhidharma Koa-stra-tattvrth-tk, by Sthiramati

Appearing in the Chinese as: , T29, T1561, 5 folios, translator unknown. This is a later commentary on the Koa-bhya, which appears in partial translation in the Chinese.

Abhidharma Nyynusr, by Saghabhadra

Known in Chinese as: , T29, T1562, 80 folios, translator Xuanzang. This text appeared after 12 years preparation by the author a prominent Vaibhika leader, as a direct response to the Koa (though it itself is over twice the size of the Koa-bhya!) Saghabhadra takes Vasubandhu to task where he is found to be misrepresenting the orthodox Vaibha school, using the same Krik verses as the Koa, and parts of the Bhya.

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Abhidharma Samayapradpik, by Saghabhadra

In Chinese as: , T29, T1563, 40 folios, translated by Xuanzang. This is a further defense of the Nyynusr, by the same author, and also uses the Koa-krik. It is a further presentation of orthodox Vaibhika Sarvstivda tenets. Both of these two texts by Saghabhadra show the Sarvstivda 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.

Abhidharmvatra, by Skandhila

In Chinese as: , T28, T1554, 2 folios, translation by Xuanzang. The last of the Sarvstivda 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 Sarvstivda doctrines. This demonstrates a culmination of these doctrines of the day. The author, Skandhila, was a western or foreign master, ie. not from Kamr, though with Vaibhika views. As a somewhat less ultra-orthodox bhidhrmika, he was not hostile to other Sarvstivda positions, though critical of Sautrntika.

Abhidharmadpa with Vibhprabhvtti, by Vimalamitra

No Chinese version of this text exists. There are varying opinions as to its authorship, possibly Saghabhadras pupil, or the stri Ivra. It generally supports a Vaibhika stance on doctrinal mattes.

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SUMMARY:

Sarvstivda Abhidharma:

From this vast array of texts, one can begin to see the complexity of the Sarvstivda 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 riputra Abhidharma, an ancient root-text that can neither be considered exclusively Sarvstivda nor Vibhajyavda. This, along with the Sagti-pariyya and Dhtu-skandha-pda, were rehearsals of key teachings from the stras. 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 Sarvstivda appears as a loose group based on the common acceptance of the theory of sarvsti 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 Buddhas Dharma, as a means of explicating the Buddhas teachings which were strewn throughout the stras. Seven texts, the body and the six legs are the seven key Abhidharma scriptures.

Larger texts develop, culminating in the various Vibha compendia. These contain all the various Sarvstivda doctrines within the seven Abhidharma texts, and form basis of Kmri Vaibhika 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 stras to support their notions of sarvsti, 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 Koa and subsequent Bhya. It drew criticism from the Vaibhika orthodoxy, on the grounds of misrepresentation and upholding Sautrntika views. Enduring such criticism, this remained as a key text during a very important and exciting time for

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the development of Buddhist thought, for the Sarvstivda and other schools besides.

Beyond:

Although the above survey focuses on the key texts of Sarvstivda 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 nyavda and Yogcara Mahyna, had to delineate their tenets in terms of these texts. They were particularly influenced by the Koa-bhya, with its somewhat anti-Abhidharma stand at times. The later writings of Ngrjuna, Vasubandhu, Asaga and others, show many influences. It is only perhaps the Mahyna compendia of the Mahprajpramitopadea and Yogcara-bhmi-stra 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 Sarvstivda Abhidharma is of great help in unlocking hitherto unfathomed secrets and mysteries within the doctrines and scriptures of later schools.

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BIBLIOGRAPHY

Original Texts (Taisho):

T24n1451: Mlasarvstivda Vinaya-vykhya

T25n1509: Mahprajpramitopadea T25n1536: Abhidharma Sagtiparyya stra T25n1537: Abhidharma Dharma-skandha-pda stra T25n1538: Abhidharma Prajpti stra T25n1539: Abhidharma Vijna-kya stra T25n1540: Abhidharma Dhtu-kya stra T25n1541: Paca-vastu Abhidharma T25n1542: Abhidharma Prakaraa-pda stra

T26n1543: Abhidharma Astaga-khanda stra T26n1544: Abhidharma Jnaprasthna stra

T26n1545: Abhidharma Mahvibh stra T26n1546: Abhidharma Vibh stra T26n1547: Vibh stra

T26n1548: riputra Abhidharma stra T26n1550: Abhidharma Hdaya stra T26n1551: Abhidharma Hdaya-stra stra T26n1552: Abhidharma Hdaya-vykhya stra T26n1553: Abhidharma Amta-rasa stra T26n1554: Abhidharma Avatra stra

T25n1558: Abhidharma Koa Bhyam T25n1560: Abhidharma Koa Krik T25n1562: Abhidharma Nynnusr stra T25n1563: Abhidharma Samayapradpik stra

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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: Sarvstivda Abhidharma, Center for Buddhist Studies, r Lanka, 2002 & 2004. Abhidharma Doctrine and Controversy on Perception, Center for Buddhist Studies, r Lanka, 2004. Abhidharma and Upadea, in Journal of Buddhist Studies, Center for Buddhist Studies, r Lanka, Vol. III, August 2005. Sarvstivda, Dntika, Sautrntika and Yogcra, in Journal of Buddhist Studies, Center for Buddhist Studies, r Lanka, Vol. IV, August 2006.

Pradhan, P. ed.: Abhidharmakoabhya of Vasubandhu, 2nd Edition, Patna, 1975.

de la Vallee Poussin, Pruden: Abhidharma-koa-bhym, Volumes I, II, III & IV, Asian Humanities Press, 1988.

Willemen, Dessein & Cox: Sarvstivda Buddhist Scholasticism, Brill, 1998.

Yinshun, Venerable: Study of the Abhidharma, Texts and Commentators of the Sarvstivda, (), Zhengwen Publishing, 1968.

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Sarvstivda AbhidharmaM B Orsborn ( )ContentsIntroductionSarvstivda:Abhidharma:The Treatises of the Earliest PeriodThe Later, More Developed TextsThe Vibha CompendiaDevelopment of the Sarvstivda ManualsThe Abhidharma Koa, its Bhya and Commentaries:

Summary:Sarvstivda Abhidharma:Beyond:

BibliographyOriginal Texts (Taisho):Secondary Sources:

sarvastivada abhidharma - huifeng

Documents