SABBATTIVĀDA (PĀLI)/SARVĀSTIVĀDA (SANSKRIT)

Sarvāstivāda was a Hīnayāna school with its Piṭakas in Sanskrit. The Sarvāstivādins adopted grammatical Sanskrit as their literature and they possessed canon in three divisions, namely Sutra, Vinaya, Abhidharma. The Sarvāstivāda maintained that the Dhamma exists all time in the past, present and future, but the Theravādins did not accept it. Sarvāstivādins accepted the fundamental teaching of the Dhamma such as anattā and aniccā. They said that the beings and objects were constituted out of the dhammas, but dhammas always exist in their subtlest states. For instance, vedanā may be kusala, akusala and avyākata, so the dhamma exists all the

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SARVĀSTIVĀDA ABHIDHAMMA

- rūpa – 01; cetasika – 11; Nirvāṇa, asaṅkhāta – 3; citta viprautta – 14 - Four views regarding the dhammās: 1. Bhavanyata (Ācariya Dhammatralā) – the future dhammās do not exist continuously 2. Lakṣanayata (Ācariya Ghosa) – dhammās bear tri-kāla (past, present, future) 3. Avasthānyatha (Ācariya Vasumitra) – dhammās change in tri-kāla 4. Anyatanyata (Ācariya Bhudadeva) – dhammās exist all in tri-kāla
VIBHAJJAVĀDA (ORIGINAL BY VEN. NYĀNEINDA)

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SARVĀSTIVĀDINS' TEACHING ON 'INDIVIDUAL

  
Therāvāda Sarvāstivāda 1 Rūpa Rūpa 2 Vedanā Caitasika 3 Saññā --4 Saṅkhārā Visampsayutta Saṅkārā 5 Viññāṇa Asavikāra citta
The dhammās exist in their subtlest state.
The arguments given in Kathāvattuppakarana: Sarvāstivādins: „All the five dhammās exist but not always and not everyware and in the sense of form.“ (This theory is called by Theravāda 'Suddhikanaya' ='pure logic'. Theravādins: „If the material aggregate does not give up its materiality (rūpabhava) then rūpabhāva becomes permanent, eternally existing like Nibbāna.“ Sarvāstivādins: „Rūpabhava is different from Nibbānabhava.“ Theravādins: They asked whethe the past (atīta) gives up its pastness (atītabhava). Sarvāstivādins: „No, it doesn't. When the atītabhāva exists, anāgatabhāva and paccuppannabhava do not exist like atītabhāva, when the anāgatabhāva exists atītabhāva does not exist like anāgatabhāva.“

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ABHIDHARMA OF SARVĀSTIVĀDINS

The origin of Sarvāstivāda school is not known. Some scholars believe this school came to be after the Second Buddhist Council. By the time of Third Council this Theravāda got division into various branches and Sarvāstivāda was one of them. The Abhidharma doctrine of this school had much developed along with scholastic Buddhism. This school is considered the most representative of the entire Buddhist schools. Even the Mahāyāna schools were influenced by the doctrines of this school both positively and negatively. Originally, the basic proposition of the Sarvāstivāda school was, as its name signifies, the doctrine of 'sarvaṃ asti' (all things exist). From this popular and plain proposition the school developed a rational and detailed doctrine. The seven Abhidharma books as the fundamental Abhidharma of Sarvāstivāda are: 1. Saṅgītipariyāya 2. Dharmaskandha 3. Prajñāpti 4. Vijñāṇakāya 5. Dhātukāya 6. Prakarana 7. Jñānaprasthāna These seven treatises were divided into three groups:

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SAUTRĀNTIKA

Sautrāntika is one of the sub-sects of Theravāda school, emerged around the time of 3rd century BC. The Sautrāntika school is so named because it gave pre-eminence to the Sutta portion of the canon. Its followers trace their school back to Ānanda, a close disciple of the Buddha. For them, the karmic factors are insubstantial and momentary; disappearing as soon as they have been manifested only to reappear again to give rise to a new aggregate. There is continual motion by virtue of which a person passes from one condition to another. Every thought or act is pervaded by a very subtle impregnation that in

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ĀRANYAKA PERIOD,

1. Inference (anumāna) 2. Perception (pratyakṣa) a) eyes b) eye consciousness c) object, form 1) eye consciousness 2) contact 3) feeling 4) perception 5) volition 6) one-pointedness Sautrāntikas introduced their own teaching called „theory of momentariness“ (kṣanavāda). According to them the momentary things represent their annihilation. That means the destruction of the form of the momentariness which appears along with the thing itself. Everything ceases as soon as it rises, it doesn't survive in the next moment of something existed or stayed on, it is eternal. According to the common theory, the sky or ākāsa (space) exist, but causes are actually nonexistent in the form of entities and they are devoid of all potentiality. They cannot be called even momentary,

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SAUTRĀNTIKA

In the Pāli tradition, the Sautrāntika is described as the Kassapika from Sankantika branch of the Suttavādins. Vasumitra noted, that at the beginning of the 4th century AD there was one school named Sautrāntika called Samkrantivāda too, from Sarvastivāda. The name Sautrāntika is referred to those who take the suttas as valid authority rather than Abhidhamma. The founder of this school declared: „I take Ānanda their preceptor is Ānanda Thera,“ so it seems that Suttavādins were identical with the Sautrāntika.

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