Abstract:
Sarvastivada Abhidhamma is the most factual Abhidhamma that developed
against Theravada Abhidhamma. Since Sarvastivada tradition has been developing as
a new tradition, it is nourished with philosophical and logical speculations. The result
of the process is the Abhidhamrna. In the Paficavastuka of Vasumitra's
Abhidharmaprakarana-sastra, the five-group classification into riipa, citta, caitta-s,
viprayukta-samskiira-s and asamskrta-s came into vogue. The viprayukta-samskdra-s,
the conditionings dis joined from thought represent a distinctive doctrinal development
in Sarvastivada which is not found in Theravada. However, when the Four Ultimate
Realities in Theravada Abhidhamma are examined, the relevant dhammas to Citta
viprayukta-samskiira-s can be found.
Citta-viprayukta-samskiira-s emerged in Sarvastivada tradition because of the
doctrinal disputes that exist among the Theravada Buddhist schools. In Paficavastuka,
the totality of citta-viprayukta-samskiira-s is given under sixteen categories.
However, in a more advanced manner, the number of fourteen citta-viprayukta
samskiira-s are enumerated in Abhidharmakosabhasya as priipti, apriipti, nikiiya
sabhiiga, iisamjiiika, asamjiii-somiipatti, nirodha-samiipatti; jivitendriya; jiui-laksana;
sthiti-laksana, jarii-laksana, anityatii-laksana, niima-kiiya, pada-kiiya, vyaiijana-kiiya.
When the characteristics of the Citta-viprayukta-samskdra-s are examined, the most
reliable dhammas are fourteen modes of consciousnesses (kicca-samgahay.
The purpose of this dissertation is to show the fluency of the Theravada
scholars in search of reliable analysis for the �nd and matter in relation to the
Sarvastivada scholars. Therefore, what they have categorized as citta-vipprayukka
samskiira-s cannot be put into such a group because there is no conscious outside of
the psycho-physio combination (nama-rapai. The fourteen dharmas given in
Sarvastivada tradition should be analyzed under the category of fourteen modes of
consciousnesses (kicca-samgahay.
