Page:A History of Indian Philosophy Vol 1.djvu/136

120 Buddhist Philosophy [CH. a flux and (4) that an arhat (saint) may fall away 1. The Sab- batthivadins or Sarvastivadins have a vast Abhidharma literature still existing in Chinese translations which is different from the Abhidharma of the Theravada school which we have already mentioned 2. These are I. Jiltinaprastllana Sastra of Katyayani- puttra which passed by the name of M alui Vibllaa from which the Sabbatthivadins who followed it are called V aibhaikas3. This work is said to have been given a literary form by Asvaghoa. 2. Dllarmaska1ldlla by Sariputtra. 3. Dllatukaya by Purl).a. 4. PraJilaptisastra by Maudgalyayana. 5. V ijilanaktiya by De- vak!?ema. 6. Sailgitipa1'Yya)Ia by Sariputtra and Prakara?zaptida by Vasumitra. Vasubandhu (420 A.D.-SOO A.D.) wrote a work on the V aibha!?ika 4 system in verses (ktirikti) known as the Abhidllar- lIlakosa, to which he appended a commentary of his own which passes by the name Abllidlzarllla Kosabhaya in which he pointed out some of the defects of the V aibhaika school from the Sau- trantika point of view 5 . This work was commented upon by Vasumitra and GUl)amati and later on by YaSomitra who was himself a Sautrantika and called his work Abhidllarmakosa vyiiklt.ya; Sai1ghabhadra a contemporary of Vasubandhu wrote SamayapradiPa and Nyayallustira (Chinese translations of which are available) on strict Vaibha!?ika lines. We hear also of other Vaibhaika writers such as Dharmatrata, Ghoaka, Vasumitra and Bhadanta, the writer of SaJ!tyuktii.bllidlzarmasiistra and M a- haviblt.tia. DiI'maga(48oA.D.), the celebrated logician, a Vaibha!?ika or a Sautrantika and reputed to be a pupil of Vasubandhu, wrote his famous work Pramii?laSamuccaya in which he established Buddhist logic and refuted many of the views of Vatsyayana the celebrated commentator of the Nyaya slltras; but we regret 1 See Mrs Rhys Davids's translation Katlliivatthu, p. xix, and Sections I. 6, 7; II. 9 and XI. 6. 2 lI:lahdvyutpatti gives two names for Sarvastivada, viz. Miilasarvastivada and Puy- yasarvastivada. Itsing (671-695 A.D.) speaks of Aryyamiilasarvastivada and MllIasar- vastivada. In his time he found it prevailing in Magadha, Guzrat, Sind, S. India, E. India. Takakusu says (P. T. S. 1904-1905) that Paramartha, in his life of Vasu- bandhu, says that it was propagated from Kashmere to Middle India by Vasubhadra, who studied it there. 3 Takakusu says (P. T. S. 1904-1905) that Katyayaniputtra's work was probably a compilation from other Vibha!iias which existed before the Chinese translations and Vibhaa texts dated 383 A.D. 4 See Takakusu's article J. R. A. S. 1905. Ii The Sautrantikas did not regard the Abhidharmas of the Vaibhaikas as authentic and laid stress on the suttanla doctrines as given in the Suttapi!aka.