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(4) Panca-ppakarana Atthakathd, a commentary on the last five books of the Abhidharma Pitaka. Out of the large number of works produced after the time of Buddhaghosa only one calls for special comment. This is Anuruddha's Abhidhammattha-sangaha, a small summary of Buddhist doctrine which has become the handbook of every monkish student of Southern Buddhism, to a large extent replacing the Visuddhi Magga owing to its greater brevity and conciseness. The Aung-Mrs. Rhys Davids' translation of this work * is invaluable not only because of its carefully considered rendering of those terms which are most common in all Buddhist literature, but also because of the introductory essay by Aung, who gives there a most valuable account of the later interpretations of the general field of Sthaviravadin philosophy, which, as we know, was largely concerned with cosmological matters. 2. The Sarvdstivddins. — As in the case of the Pali school, we may neglect the Sarvastivadin Vinaya Pitaka, and notice only the other two. We now know quite definitely that the 1 Compendium of Philosophy, quoted hereafter as C.P. or Comp. of Phil. 26 MANUAL OF BUDDHIST PHILOSOPHY Sarvastivadins possessed a Sutra Pitaka of their own, which was generally uniform with that of the Sthaviravadins, though differing from it slightly as regards details. Unfortunately, of this we have but fragments, and it would seem that many of the Chinese translations of the four Nikayas represent sects other than the Sarvastivadin. Nevertheless, by tracing quotations made by Vasubandhu, Sanghabhadra, and other Sarvastivadin writers, we see that with one probable exception the present Chinese version was in close agreement with that of the Sarvastivadins. It may, therefore, be of interest to give their names (restored into Sanskrit) :— (1) Dlrgha Agama x (Dlgha N.), which is generally con sidered to represent the Dharmagupta school. (2) Madhyama Agama2 (Majjhima N.), which is likely a translation of a version belonging to some branch of the Sarvastivadin school. (3) Samyukta Agama 3 (Samyutta N.). — There are three translations of this work, of which only one is anything like complete. Some give this as belonging to the Sarvastivadins, others as belonging to the Kasyapiyas. In any case the arrangement is sadly at fault. (4) Ekottara Agama 4 (Anguttara N.). — This is undoubtedly a rendering of some Mahasanghika version, as in some parts it is almost Mahayana in tone. There are also a large number of separate translations of individual sutras within the four Agamas. These are of great value for the purposes of higher criticism. It may be added here that the order of the sutras is very different from that of the Pali version, that some sutras are to be found only in the Chinese version, and some only in the Pali, and that some sutras are placed in different Agamas or Nikayas, 1 Nanjio's No. 545 (see note on next page). The word Nanjio followed by a number is the number given in Nanjio's Catalogue of the Chinese Buddhist Tripitaka. 2 N. 542. 3 N. 546, 547, 544, the last alone being complete. * N. 543. INTRODUCTION 27 but on the whole there is remarkable similarity between the Northern and Southern version. One of the very few additions to the Northern Canon is a long sutra appended to the Dirgha Agama, giving a very long and detailed account of the Buddhist cosmorama, or cosmic synthesis.1 Doctrinally it differs little from the items scattered through the other sutras of the Chinese translation, and is therefore in agreement with the Pali canon, but none of the sutras in the Southern version give at any one place so systematic an account. This tendency towards methodology is always more visible in the North than in the South. The Abhidharma Pitaka of the Sarvastivadins contains seven works which constitute a definite authoritative canon. Six of these are pada or props of the seventh or Jnana Prasthana, which thus has even a more predominant place among the Sarvastivadin works than has the Patthana in the Sthaviravadin Abhidharma Pitaka. Like the Patthana, moreover, it was probably the last work to be compiled. As regards the Sarvastivadin Canon, there is evidence to show that in the earlier days, prior to the compilation of the Jnana Prasthana, one of the six pada, called the Dharma skandha, was considered the leading Abhidharma work — a position which it did not readily lose even after the appearance of the Jnana Prasthana. The seven works of the Sarvastivadin Abhidharma Pitaka, together with their traditional dates and authors, are :— (1) Jnana Prasthana.'2' 300 A.B., Katyayamputra. (2) Dharma-skandha pada.3 B.'s lifetime, Mahamaudgaly ayana . 1 There are three separate translations of this sutra, N. 549, 550, 551, but I have quoted from 545, since all four versions agree on essentials. This sutra and other portions of the Chinese version of the long collection is quoted as D.A., while D.N. stands for the Pali version, and D.B. for the English translation of the Pah'. 2 N. 1273-5, quoted as Jn. Pr. N. 1296, quoted as Dh. Sk. 28 MANUAL OF BUDDHIST PHILOSOPHY (3) Sangiti-parydya pdda.1 B.'s lifetime, Sariputra. (4) Prajnapti pada? B.'s lifetime, Katyayana. (5) Vijndna-Jcdya pdda.3 100 A.B., Devasarman. (6) Prakarana pada.* 300 A.B., Vasumitra. (7) Dhdtu-kdya pada.5 300 A.B., Vasumitra. Owing to Takakusu's brief summary of these works in the J.P.T.S., 1905, it is unnecessary to go further into detail concerning their contents. From the philosophical point of view, however, the seven canonical works are greatly overshadowed by the Mahavibhasa.6 Here, for the first time, Hmayana Buddhists discussed problems in a rational way, and though the older categories survived, an attempt was made to give them a rational foundation. It will undoubtedly prove the most fruitful source for any future work which attempts to give in detail the history of the development of Indian Hmayana Buddhist thought, since the views of every section of the Sarvastivadin community are represented. Among the number of different interpretations of the earlier theories as found in the Mahavibhasa we find especial emphasis laid upon the opinions of Vasumitra, Ghosa, Bodhideva, and Dharmatrata. Each of these four persons wrote a number of independent books, many of which have come down to us in a Chinese translation. A number of other works were composed during this period. These, however, are of less value. 1 N. 1276, quoted (infrequently) as San-par. 2 N. 1317, not quoted, as the translation is questionable. 3 N. 1281, not quoted, as the book is badly arranged and of little value. 4 N. 1292, 1277, quoted as Pr. pa. The first part is interesting and valuable. 5 N. 1282, quoted as Dh. K., interesting only because of the singularity of its enumeration and definition of the Caitasikas. 6 N. 1264, 1263. The latter is the only complete translation, and the only one cited here. Quoted hereafter as M.V. or Maha. Vibh. For methods of citation see next page. INTRODUCTION 29 Rather more than a hundred and fifty years after the composition of the Mahavibhasa we come to the time of Vasubandhu and Sanghabhadra. This is usually called the Neo-Vibhasa period. Owing to the great complexity of the Mahavibhasa on the one hand, which makes it of service only as a book of reference, and the lack of completeness on the part of the other works, the documents which must be regarded as the especial manuals for students of the Sarvastivadin philosophy are the three most important works of this Neo- Vibhasa period. These are (1) the Abhidharma Kosa l of Vasubandhu. (There are two Chinese translations, one by Paramartha and the other by Hsiian Tsang. The latter is considered the more authoritative.) (2) Nyayanusara by Sanghabhadra.2 This is a commentary on the Abhidharma Kosa, and is at the same time a refutation of those points on which Vasubandhu has departed from the orthodox Sarvastivadin tradition (Trans. Hsiian Tsang). (3) Abhidharma Prakarana 3 (the title is questionable). This is a resume of the preceding work, also composed by the same author. In this case Sanghabhadra has omitted much of his polemic, and contented himself with the mere elucidation of the Sarvastivadin philosophy. 3. The Yogdcdrins. — The scriptural authorities for the Yogacarin school consist of six Sutras and twelve Sastras.