Sarvāstivāda-Vaibhāṣika () or simply Vaibhāṣika () was an ancient Buddhist tradition of Abhidharma (scholastic Buddhist philosophy), which was very influential in North India, especially Kashmir.Westerhoff 2018, pp. 60–61.Willemen et al 1998, p. 152. In various texts, they referred to their tradition as Yuktavāda (the doctrine of logic), and another name for them was Hetuvāda (the doctrine of causes).Dhammajoti (2009) pp. 56, 164. The Vaibhāṣika school was an influential subgroup of the larger Sarvāstivāda school. They were distinguished from other Sarvāstivāda sub-schools like the Sautrāntika and the "Western Masters" of Gandhara and Bactria by their orthodox adherence to the doctrines found in the Mahāvibhāṣa, from which their name is derived (Vaibhāṣa is a vṛddhi derivative of vibhāṣa, meaning "related to the vibhāṣa"). Vaibhāṣika thought significantly influenced the Buddhist philosophy of all major Mahāyāna Buddhist schools of thought and also influenced the later forms of Theravāda Abhidhamma (though to a much lesser extent).KL Dhammajoti. The Contribution of Saṃghabhadra to Our Understanding of Abhidharma Doctrines, in Bart Dessein and Weijen Teng (eds) "Text, History, and Philosophy Abhidharma across Buddhist Scholastic Traditions."
The Sarvāstivāda tradition arose in the Mauryan Empire during the second century BCE, and was possibly founded by Kātyānīputra (c. 150 BCE).Dhammajoti (2009) p. 55. During the Kushan era, the "Great Commentary" (Mahāvibhāṣa) on Abhidharma was compiled, marking the beginning of Vaibhāṣika as a proper school of thought. This tradition was well-supported by Kanishka, and later spread throughout North India and Central Asia. It maintained its own canon of scriptures in Sanskrit, which included a seven-part Abhidharma Piṭaka collection. Vaibhāṣika remained the most influential Buddhist school in Northwest India from the first century CE until the seventh century.
Despite numerous variations and doctrinal disagreements within the tradition, most Sarvāstivāda-Vaibhāṣikas were united in their acceptance of the doctrine of "sarvāstitva" (all exists), which says that all phenomena in the three times (past, present and future) can be said to exist.Dhammajoti (2009) p. 59. Another defining Vaibhāṣika doctrine was that of simultaneous causation (sahabhū-hetu), hence their alternative name of "Hetuvāda".
Sources
Canonical texts The main source of this tradition is the Sarvāstivāda Abhidharma Piṭaka.
The texts of the Sarvāstivādin Abhidharma Piṭaka are:
Sangītiparyāya ('Discourses on Gathering Together'), essentially a commentary on the Samgiti Sūtra (T. 9, Dīgha Nikāya No. 33). Dharmaskandha ('Aggregation of Dharmas'), a list of key doctrinal topics. Prajñāptiśāstra ('Treatise on Designations'), a list of doctrinal topics followed by question and answer sections. Dhātukāya ('Collection of Elements'), similar to the Dhātukathā, though it uses a different doctrinal list of dharmas. Vijñānakāya ('Collection of Consciousness'), attributed to master Devasarman. It is here that the existence of all dharmas through past, present and future, is first found. Prakaraṇapāda ('Exposition')
Together, these comprise the Six Treatises (Chinese: 六足論; Sanskrit: षड्पादशास्त्र, Ṣaḍ-pāda-śāstra). The seventh text is the Jñānaprasthāna ('Foundation of Knowledge'), also known as Aṣṭaskandha or Aṣṭagrantha, said to be composed by Kātyāyanīputra.
Yaśomitra is said to have likened this text to the body of the above six treatises, referring to them as its legs (pādas).
Exegetical texts The Jñānaprasthāna became the basis for Sarvastivāda exegetical works called vibhāṣa, which were composed in a time of intense sectarian debate among the Sarvāstivādins in Kashmir. These compendia not only contain sūtra references and reasoned arguments but also contain new doctrinal categories and positions.Willemen, Charles; Dessein, Bart; Cox, Collett. Sarvastivada Buddhist Scholasticism, Handbuch der Orientalistik. Zweite Abteilung. Indien. Brill, 1998, p. 229. The most influential of these was the Abhidharma Mahāvibhāṣa Śāstra ("Great Commentary"), a massive work which became the central text of the Vaibhāṣika tradition who became the Kashmiri Sarvāstivāda orthodoxy under the patronage of the Kushan Empire.Willemen, Charles; Dessein, Bart; Cox, Collett. Sarvastivada Buddhist Scholasticism, Handbuch der Orientalistik. Zweite Abteilung. Indien. Brill, 1998, p. XII.
There are also two other extant vibhāṣa compendia, though there is evidence for the existence of many more of these works which are now lost. The Vibhāṣa Śāstra of Sitapani and the Abhidharma Vibhāṣa Śāstra translated by Buddhavarman c. 437 and 439 CE are the other extant Vibhāṣa works. Though some scholars claim the Mahāvibhāṣa dates to the reign of Kanishka during the first century CE, this dating is uncertain. However, we at least know it was translated into Chinese by the late 3rd or early 4th century.Willemen et al 1998, p. 148.
Treatises In addition to the canonical Sarvāstivādan Abhidharma, a variety of expository texts or treatises were written to serve as overviews and introductions to the Abhidharma. The best known belonging to the Sarvāstivāda tradition are:Willemen, Charles; Dessein, Bart; Cox, Collett. Sarvastivada Buddhist Scholasticism, Handbuch der Orientalistik. Zweite Abteilung. Indien. Brill, 1998.
Abhidharma-hṛdaya-śāstra (The Heart of Abhidharma), by the Tocharian Dharmasresthin, circa 1st. century BCE, Bactria. It is the oldest example of a systematised Sarvāstivāda treatise. Abhidharma-āmrtaṛasa (The Taste of the Deathless) by the Tocharian Ghoṣaka, 2nd century, based on the above work. Abhidharma-hṛdaya-śāstra (The Heart of Abhidharma) by Upasanta, also based on Dharmasresthin's Abhidharma-hṛdaya-śāstra. Samyuktabhidharma-hṛdaya by Dharmatrata, also based on Dharmasresthin's Abhidharma-hṛdaya-śāstra. Abhidharmakośa-bhāsya (Treasury of Higher Knowledge) by Vasubandhu (4th or 5th century) – a highly influential series of verses and accompanying commentary by Vasubandhu. It often critiques Vaibhāṣika views from a Sautrantika perspective. This is the main text used to study Abhidharma in Tibet and East Asia. It remains influential in Chinese and Tibetan Buddhism. However, K. L. Dhammajoti notes that this work sometimes presents the Vaibhāṣika views unfairly. Abhidharmakośopāyikā-ṭīkā, a commentary on the Kośa by Śamathadeva. Nyāyānusāra (Conformance to Correct Principle) by Saṃghabhadra, an attempt to criticise Vasubandhu and defend orthodox Vaibhāṣika views. Abhidharma-samaya-pradīpikā, a compendium of the above by Saṃghabhadra. Abhidharmavatara ("Descent into the Abhidharma"), an introductory treatise by master Skandhila (5th century). Abhidharma-dipa and its auto-commentary, the Vibhāṣa-prabha-vrtti, a post-Saṃghabhadra Vaibhāṣika treatise which follows closely the Abhidharmakośa verses and attempts to defend Vaibhāṣika orthodoxy.
The most mature and refined form of Vaibhāṣika philosophy can be seen in the work of master Saṃghabhadra (c. 5thcentury), "undoubtedly one of the most brilliant Abhidharma masters in India". His two main works, the *Nyāyānusāra (Shun zhengli lun 順正理論) and the *Abhidharmasamayapradīpikā (Apidamo xian zong lun 阿毘達磨顯宗論), are very important sources for late Vaibhāṣika thought. His work was referenced and cited by various important figures, such as Xuanzang and Sthiramati.
Dharmas
Dharmas and their characteristics All Buddhist schools of Abhidharma divided up the world into "dharmas" (phenomena, factors, or "psycho-physical events"), which are the fundamental building blocks of all phenomenal experience.Ronkin, Noa, "Abhidharma", The Stanford Encyclopedia of Philosophy (Summer 2018 Edition), Edward N. Zalta (ed.). Unlike the sūtras, the Abhidharma analyses experience into these momentary psycho-physical processes. Dharmas refers to the discrete and impermanent instances of consciousness along with their intentional objects that rapidly arise and pass away in sequential streams. They are analogous to atoms, but are psycho-physical. Hence, according to Noa Ronkin, "all experiential events are understood as arising from the interaction of dharmas."
From the Vaibhāṣika perspective, "Abhi-dharma" refers to analysing and understanding the nature of dharmas and the wisdom (prajñā) that arises from this. This systematic understanding of the Buddha's teaching was seen by Vaibhāṣikas as the highest expression of the Buddha's wisdom which was necessary to practice the Buddhist path.Dhammajoti (2009) pp. 10, 16. It is seen as representing the true intention of the Buddha on the level of absolute truth (paramārtha-satya).Dhammajoti (2009) p. 16. According to the Mahāvibhāṣa, "Abhidharma is [precisely] the analysis of the intrinsic characteristics and common characteristics of dharmas."
For Vaibhāṣikas, dharmas are the "fundamental constituents of existence" which are discrete and real entities (dravya).Dhammajoti (2009) pp. 8, 19. K. L. Dhammajoti states:A dharma is defined as that which holds its intrinsic characteristic (svalakṣaṇadhāraṇād dharmaḥ). The intrinsic characteristic of the dharma called rūpa, for example, is the susceptibility of being molested (rūpyate), obstructability and visibility; that of another dharma called vedanā is sensation, etc. And for a dharma to be a dharma, its intrinsic characteristic must be sustainable throughout time: A rūpa remains a rūpa irrespective of its various modalities. It can never be transformed into another different dharma (such as vedanā). Thus, a uniquely characterizable entity is a uniquely real (in the absolute sense) entity, having a unique intrinsic nature (svabhāva): “To be existent as an absolute entity is to be existent as an intrinsic characteristic (paramārthena sat svalakṣaṇena sad ityarthaṛ).”Dhammajoti (2009) p. 19.This idea is seen in the Jñānaprasthāna which states: "Dharmas are determined with respect to nature and characteristic... Dharmas are determined, without being co-mingled. They abide in their intrinsic natures, and do not relinquish their intrinsic natures (T. 26, 923c)."Dhammajoti (2009) p. 8.
According to Vaibhāṣikas, the svabhāvas of dharmas are those things that exist substantially (dravyasat) as opposed to those things which are made up of aggregations of dharmas and thus only have a nominal existence (prajñaptisat). This distinction is also termed the doctrine of the two truths, which holds that there is a conventional truth (saṁvṛti) that refers to things which can be further analysed, divided or broken up into smaller constituents and an ultimate truth (paramārtha) referring to that which resists any further analysis.Siderits, Mark (2007). Buddhism as Philosophy, p. 112.
Thus, a dharma's intrinsic characteristic (svalakṣaṇa) and the very ontological existence of a dharma (i.e. svabhāva, "intrinsic nature", or dravya, "substance") is one and the same.Dhammajoti (2009) p. 19 For the Vaibhāṣika school, this "own nature" (svabhāva) was said to be the characteristic of a dharma that persists through the three times (past, present and future).Westerhoff, 2018, p. 70.
Vaibhāṣika Abhidharma also describes dharmas as having "common characteristics" (sāmānya-lakṣaṇa), which applies to numerous dharmas (for example, impermanence applies to all material dharmas and all feelings, etc.). Only the mental consciousness can cognise common characteristics.Dhammajoti (2009) p. 20.
However, the intrinsic characteristics of a dharma have a certain kind of relativity due to the relationship between various dharmas. For example, all rūpa (form) dharmas have the common characteristic of resistance, but this is also an intrinsic characteristic with respect to other dharmas like vedanā (feeling).Dhammajoti (2009) p. 21.