By Bhikkhu KL Dhammajoti
This ebook offers with the Buddhist theories of belief of the Abhidharma
schools, fairly the Vaibhasika and the Sautrantika-Darstantika. It
offers a wealth of knowledge from the Sanskrit and chinese language resources, of
which these from the Abhidharma-mahavibhasa and Nyayanusara are especially
valuable, being to be had simply in Classical chinese language translation.
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It is clear that this view is not shared by the orthodox Sarvästiväda, since it is expressly rejected in the Vibhäsä (T. 1545:288b27-cl)"78 But while it is true that the orthodox Sarvästivädins maintain the reality of the external objects, they equally speak of the cognitive process as involving the grasping of nimitta and anuvyanjana,79 and stress the negative conditioning of vikalpa. Thus, arguing for the position that the five sensory consciousnesses are morally definable (as kusala and akusala), Samghabhadra explains: [A sensory consciousness] though staying for one thought moment in the visaya, is capable of grasping nimitta; they are therefore morally definable.
MVS, 105b, 241b, 312b, 383b, 361c, 648a, etc. 14 MVS, 43c. 15 ^ & & ^ 4 l t e M V ! § , 3 1 2 b - c . 16 MVS, 43a. 17 MVS, 87c-88a. See also, ibid, 659b, where the compilers interpret a gäthä — which is cited as a contradiction to their tenet on the svabhäva of Buddha-vacana — without rejecting it. 18 MVS, 393a-b; also, 264a. Cf. 13; etc. 19 MVS, 80b-81c, 88b. See also Dhammajoti, KL, "The Sarvästiväda Doctrine of Simultaneous Causality", in Journal of the Centre for Buddhist Studies, Sri Lanka, Vol.
He even succeeded in establishing a sect, named after him as the Dharmaruci-nikäya which very likely advocated a hybrid of Vâtsîputrïya and Mahäyänic doctrines. Äryadeva, the famous follower of Närgärjuna, was said to have been a monk of the Vâtsîputrïya. 141 When we survey the modern history of Sri Lankan Buddhism, we find three distinct nikäya-s — the Slam, the Amarapura and the Rämanna, which came into existence not on account of doctrinal disputes, but owing to historical circumstances. Although all are really sub-divisions within the Theraväda, upholding the same tripitaka; each nevertheless has its own strongholds, effective head-quarter and ordination system, and their members do not 32 2.