286:
As regards the former two, their "unorthodox" and "incorrect" doctrines are taken to task from the perspective of the Sarvāstivādins; with regard to the latter, several views are often expressed as elaborations of (presumably-) orthodox Sarvāstivāda doctrines. These are often open-ended, with no one
122:, but also commenting on other Abhidharma texts too. The relationship between all of these texts is very complex, as there is mutual influence between them, and the texts underwent some development from initial inception to completion. The
232:
translation, also by
Xuanzang, and other historical considerations. It appears in the Taishō Tripitaka in its own volume (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), due to its huge size: a massive 200
464:, are commonly found in Sarvāstivāda works. The Sarvāstivādins did not hold that it was impossible, or even impractical, to strive to become a fully enlightened buddha (Skt.
299:
is particularly useful not only in understanding the Sarvāstivāda, but also in obtaining a relatively detailed perspective on the then-current state of both the
108:, "speak" or "explain"—meaning "compendium", "treatise", or simply "explanation". Evidence strongly indicates that there were originally many different
287:
explanation favored over another, though sometimes a particular explanation is extolled as being particularly clear and in harmony with the teachings.
187:) states that 100 years after the Buddha's demise, there arose doctrinal disputes among the great masters, giving rise to distinctly named schools.
421:
What is the
Vaipulya? It is said to be all the sūtras corresponding to elaborations on the meanings of the exceedingly profound dharmas.
283:, and others; and, finally, the Sarvāstivāda itself, as represented by the works of various learnèd and venerable leaders therefrom.
237:—which makes up a third of the total Abhidharma literature, and is larger than the previous (Abhidharma) texts combined. The
379:
concerning the Mahāyāna is of considerable importance. The text employs a schema of
Buddhist practice that consists of the
718:
698:
243:
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).
708:
703:
251:
As such an immense text, it contains a huge array of material. This includes the discussion of basically every
450:
176:
264:
228:. Its compilation, however, is attributed to Katyāyāniputra. This date and authorship are based on the
392:
407:
and Mahāyāna traditions, as well as the means by which Mahāyāna doctrines would become accepted. The
387:
172:
713:
123:
59:
193:
maintained that it was written some three centuries after the Buddha, which would be c. 150 BCE.
184:
541:
492:
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engaged in the study thereof, as a compendium that encompassed all of the essential doctrines.
137:
64:
43:
442:
229:
460:
References to the (Mahāyāna) ideal of the
Bodhisattvayāna, and to the practice of the Six
380:
312:
212:
is considered most prominent. Its authorship is traditionally attributed to five hundred
256:
255:
issue of the day, as put forth by: other—non-Sarvāstivādin—Buddhist schools, such as the
553:
Willemen, Dessein & Cox: Sarvāstivāda
Buddhist Scholasticism, Brill, 1998. pg. 236.
461:
449:
doctrines in the northwest of India. According to Paul
Williams, the similarly massive
446:
425:
According to a number of scholars, Mahāyāna
Buddhism flourished during the time of the
404:
370:
225:
168:
115:
54:
text. It is thought to have been authored around 150 CE. It is an encyclopedic work on
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426:
351:. It was due to the predominance of this text and its teachings at the time that
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473:
344:
276:
260:
217:
97:
74:"), which was very influential in the history of Buddhist thought and practice.
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352:
296:
127:
55:
348:
252:
17:
540:
Venerable
Yinshun: Study of the Abhidharma, Texts and Commentators of the
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520:
466:
451:
436:
430:
408:
374:
364:
338:
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79:
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34:
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417:(Ch. 方廣)—a commonly used synonym for the Mahāyāna teachings—as follows:
343:
texts may have represented a similar authoritative work, as held by the
62:. Its composition led to the founding of a new doctrinal school, called
322:
268:
642:
Buddhist Saints in India: A Study in
Buddhist Values and Orientations.
369:
contains a great deal of doctrinal material with a strong affinity to
300:
213:
429:, and this is illustrated in the form of Mahāyāna influence on the
655:
Buddhist Thought: A Complete Introduction to the Indian Tradition.
616:
Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture.
457:
also has a clear association with the Vaibhāṣika Sarvāstivādins.
373:
doctrines. According to Karl Potter, the information in the
337:". Some scholars believe that some of the other, now-lost
544:, (說一切有部為主的論書與論師之研究), Zhengwen Publishing, 1968. pg. 212.
413:
defines the Mahāyāna teachings, which are described as
590:
Indian Buddhism: A Survey With Bibliographical Notes.
403:
It also describes accommodations reached between the
171:himself, but differs as to the circumstances; one
627:Willemen, Charles. Dessein, Bart. Cox, Collett.
267:, and others; non-Buddhist systems, such as the
419:
175:was credited with its later compilation. The
472:), and therefore they admitted the path of a
8:
321:as authoritative, and thus were given the
498:Vol III, Center for Buddhist Studies HKU.
484:
7:
653:Williams, Paul, and Tribe, Anthony.
629:Sarvastivada Buddhist Scholasticism.
445:presided over the establishment of
303:and other, non-Buddhist religions.
290:Due to the above two reasons, the
25:
347:Sarvāstivāda or other centers of
167:states that it was taught by the
681:Buddhist Sects and Sectarianism.
668:Buddhist Sects and Sectarianism.
114:texts, mainly commenting on the
603:Abhidharma Buddhism to 150 A.D.
577:Abhidharma Buddhism to 150 A.D.
564:Abhidharma Buddhism to 150 A.D.
509:Abhidharma Buddhism to 150 A.D.
183:(which actually refers to the
126:has three, however, which are
1:
209:Abhidharma Mahāvibhāṣā Śāstra
199:Abhidharma Mahāvibhāṣā Śāstra
143:Abhidharma Mahāvibhāṣā Śāstra
527:
521:
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453:Mahā-prajñā-pāramitopadeśa
179:Mahā-prajñā-pāramitopadeśa
149:Abhidharma Vibhāṣā Śāstra
100:—derived from the prefix
47:
525:: T27n1545_p0001a12 and
48:अभिधर्म महाविभाष शास्त्र
307:Sarvāstivāda of Kāśmīra
531:: T25n1546_p0001a9~b11
522:Abhidharma Mahāvibhāṣā
491:Venerable Dhammajoti:
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161:The tradition of the
27:Ancient Buddhist text
719:2nd-century Buddhism
699:Early Buddhist texts
311:The Sarvāstivāda of
206:Of these three, the
202:, by Katyāyāniputra
60:Buddhist philosophy
588:Nakamura, Hajime.
528:Abhidharma Vibhāṣā
441:also records that
393:Pratyekabuddhayāna
104:+ the verbal root
704:Buddhism in China
679:Baruah, Bibhuti.
666:Baruah, Bibhuti.
438:Mañjuśrīmūlakalpa
16:(Redirected from
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381:Three Vehicles
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240:Vibhāṣā Śāstra
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173:Kātyayanīputra
155:Vibhāṣā Śāstra
133:Jñānaprasthāna
118:Jñānaprasthāna
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709:Sarvāstivāda
683:2008. p. 457
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301:Buddhadharma
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265:Mahāsāṃghika
257:Vibhajyavāda
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189:
160:
124:Taishō canon
105:
101:
87:
63:
58:—scholastic
32:
31:
29:
474:bodhisattva
432:Mahāvibhāṣā
410:Mahāvibhāṣā
388:Śrāvakayāna
376:Mahāvibhāṣā
366:Mahāvibhāṣā
328:Vaibhāṣikas
318:Mahāvibhāṣā
261:Pudgalavāda
220:parinirvāṇa
185:Aṣṭaskandha
164:Mahāvibhāṣā
128:compendiums
36:Mahāvibhāṣā
33:Abhidharma
18:Mahavibhasa
714:Abhidharma
693:Categories
496:Abhidharma
480:References
353:Vasubandhu
297:literature
65:Vaibhāṣika
56:Abhidharma
462:Pāramitās
349:orthodoxy
325:of being
315:held the
279:Vaiśeṣika
253:doctrinal
235:fascicles
158:(T1547).
136:and its "
84:Compendia
415:Vaipulya
405:Hīnayāna
371:Mahāyāna
345:Gandhāra
247:Contents
191:Xuanzang
138:six legs
95:Sanskrit
52:Buddhist
44:Sanskrit
443:Kaniṣka
340:Vibhāṣā
334:Vibhāṣā
323:moniker
313:Kāśmīra
293:Vibhāṣā
271:Saṃkhya
230:Chinese
224:of the
140:": the
130:on the
111:Vibhāṣā
90:Vibhāṣā
81:Vibhāṣā
71:Vibhāṣā
435:. The
275:, the
263:, the
259:, the
226:Buddha
214:arhats
169:Buddha
39:Śāstra
106:√bhāṣ
93:is a
363:The
98:term
78:The
30:The
695::
383::
102:vi
46::
42:(
20:)
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