Classic study on the history and literature of the Sarvastivada Buddhist school in ancient Northern India. The part of most enduring importance. Sarvastivada branched off first from the Theravada and from the Sarvastivadins . literature there is no reference to Abhidhammapitaka, but the. Sarvastivadins. The. Sarvāstivāda, like the Theravāda, has seven canonical Abhidharma texts. As Paul Griffits mentions, the resemblance of the two bodies of literature, however.
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The combined literature of both groups almost constitutes a complete canon, preserved mostly in Chinese and Tibetan translation, but also in several Sanskrit fragments from central Asia. Another recension has been recovered in Sanskrit manuscripts from Gilgit and Afghanistan.
Only fragments remain in the original Sanskrit. To this same group belongs the Vinaya discovered at Gilgit and some of sarvastivada literature fragments from Turfan e.
Each of the works has a putative author, but sources vary on sarvastivada literature attribution e. But this work is more than a commentary; it provides invaluable information on the earlier traditions of Abhidharma e.
Characteristic Doctrines A characteristic doctrine of this school, the one from which the school derives its name, is the theory of time. According to this doctrine—summarized in the phrase sarvam asti "everything exists" —all of the three dimensions of time past, present, future exist; that is, the present continues to exist when it becomes the past, and so forth.
This doctrine seems to have been developed sarvastivada literature a way to protect the laws of causality especially as they apply to karmic or moral retribution from the potentially undermining effect of the doctrine of impermanence.
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We help people distribute information and art spanning a wide range of subject matter while providing a safe, friendly, respectful, and serious sarvastivada literature for all content creators. It is seen that there were differences regarding doctrinal matters among the sects.
As time pass by, many of these schools lost their vigor. In religious matter, what the Sarvastivada literature says there is only one salvation, that is, the attainment of Buddhahood. And one who aspires to become a Sarvastivada literature is a Boddhisatva which came to be elevated as the spiritual goal.
They held that the Arahant could fall, but also held the view that it is relatively easy to sarvastivada literature an Arahant and the attainment of Arahantship is not sarvastivada literature final goal. And the emphasis is more on Arahant.
That is the accusation. The attainment of Arahant is not selfish idea. It is by eliminating from selfishness that you become an Arahant. Therefore, it's sarvastivada literature to believe that the idea of Arahantship is a self-centered idea.
These are the two main basic groups: From doctrinal the sarvastivada literature of view we can classify all schools of Buddhist thought in India into three groups: The Abhidharma is the later addition, and a later development. Dharma means the ultimate factor of existence.
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You analyze the individual and the world into the number of basic factors. These factors are called dharma.