Sarvastivada
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[edit] Sarvāstivāda:
Sarvāstivāda is a Sanskrit term, meaning literally ‘the theory of all exists’. Although there is some dispute over how the word ‘sarvāstivāda’ is to be analyzed, the general consensus is that it is made of three parts: sarvāstivāda = sarva ‘all’ or ‘every’ + asti ‘exist’ + vāda ‘speak’, ‘say’ or ‘theory’. This equates perfectly with the Chinese term, 說一切有部 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 Kośa-bhāṣya, a later text, states:
25c-d. He who affirms the existence of the dharmas of the three time periods [past, present and future] is held to be a Sarvāstivādin. Italic text
Although the Sarvāstivāda 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 sūtras 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 Vaibhajyavāda – ‘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 Kośa-bhāṣya 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 Vibhajyavādins; [they do not belong to the Sarvāstivādin School].
Although united with regards to their central thesis of sarvāsti, there were different theories on how this was actually to be explained and understood. The Abhidharma Kośa-bhāṣya describes four main theses on sarvāsti:
25d. There are four types of Sarvāstivādins accordingly as they teach a difference in existence (bhāvānyathātva), a difference in characteristic (lakṣaṇānyathātva), a difference in condition (avasthānyathātva), and mutual difference (anyonyathātva).
Later Sarvāstivāda takes a combination of the first and third theses as its model. It was on this basis, that the school’s 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 Sarvāstivāda leaders and scholars, debated and discussed with earnest intent. Their doctrines were not confined to ‘all exists’, but also include the theory of momentariness (kṣānika), conjoining (saṃprayukta) and simultaneity (sahabhū), 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.
The Sarvāstivāda was also known by other names. In particular, Hetuvāda and Yuktivāda. Hetuvāda 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. Yuktivāda 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 Śūnyavāda when confronting the Pudgalavāda ‘personalists’, which refers to their standpoint of being ‘devoid of a pudgala’, and should not be confused with later Mahāyāna Śūnyavāda.
Among the defining canonical texts composed by the Sarvāstivāda was the Mahāvaibhāṣābhidharmaśāstra, traditionally considered a systematization of the spoken teachings of Gautama Buddha. This text reflects the unique Sarvāstivādin cosmology and ontology, an elaborate structure of essences and universals.
The basic approach of the Sarvāstivāda was to regard the universe as reducible to various elements or co-efficients of existence; apparently, these were determined by taking lists of the various "indivisible" factors and substances named in the Buddha's dialogues. Heat, for instance, was the "lakṣaṇa" (distinguishing mark) of fire, and there was a common "dharma" relating all fire. The Abhidharma's approach led to many fascinating insights, including an anticipation of Newton's colour theory (specifying that white light is composed of coloured light, and then explaining those primary colours in terms of "lakṣaṇa" and "dharma"), and some very detailed systems of psychology.
Among the critics of the Sarvāstivāda was Nāgārjuna, who completely repudiated their interpretation of the Buddha's teaching as implying atom-like unities at the basis of visible phenomena, and many of the other features of their philosophy, such as a complex theory of causality and (as mentioned) time.
Ironically it was Vasubandhu, who put the Sarvāstivāda philosophy into the form in which it is most read (and used) in Buddhist religious practice today: the Abhidharmakośa.
This is actually considered a Sautrantika work "those who uphold the Sutras". As such, certain elements are critical of the Sarvastivada presentation of Adhidharma.
