a flux and (4) that an arhat (saint) may fall away [Footnote ref 1]. The Sabbatthivâdins or Sarvâstivâdins have a vast Abhidharma literature still existing in Chinese translations which is different from the Abhidharma of the Theravâda school which we have already mentioned [Footnote ref 2]. These are 1. _Jñânaprasthâna S'âstra_ of Kâtyâyanîputtra which passed by the name of _Mahâ Vibhâ@sâ_ from which the Sabbatthivâdins who followed it are called Vaibhâ@sikas [Footnote ref 3]. This work is said to have been given a literary form by As'vagho@sa. 2. _Dharmaskandha_ by S'âriputtra. 3. _Dhâtukâya_ by Pûr@na. 4. _Prajñaptis'âstra_ by Maudgalyâyana. 5. _Vijñânakâya_ by Devak@sema. 6. _Sa@ngîtiparyyâya_ by Sâriputtra and _Prakara@napâda_ by Vasumitra. Vasubandhu (420 A.D.-500 A.D.) wrote a work on the Vaibhâ@sika [Footnote ref 4] system in verses (_kârikâ_) known as the _Abhidharmakos'a_, to which he appended a commentary of his own which passes by the name _Abhidharma Kos'abhâ@sya_ in which he pointed out some of the defects of the Vaibhâ@sika school from the Sautrântika point of view [Footnote ref 5]. This work was commented upon by Vasumitra and Gu@namati and later on by Yas'omitra who was himself a Sautrântika and called his work _Abhidharmakos'a vyâkhyâ_; Sa@nghabhadra a contemporary of Vasubandhu wrote _Samayapradipa_ and _Nyâyânusâra_ (Chinese translations of which are available) on strict Vaibhâ@sika lines. We hear also of other Vaibhâ@sika writers such as Dharmatrâta, Gho@saka, Vasumitra and Bhadanta, the writer of _Sa@myuktâbhidharmas'âstra_ and _Mahâvibhâ@sâ_. Di@nnâga(480 A.D.), the celebrated logician, a Vaibhâ@sika or a Sautrântika and reputed to be a pupil of Vasubandhu, wrote his famous work _Pramâ@nasamuccaya_ in which he established Buddhist logic and refuted many of the views of Vâtsyâyana the celebrated commentator of the _Nyâya sûtras_; but we regret ____________________________________________________________________ [Footnote 1: See Mrs Rhys Davids's translation _Kathâvatthu_, p. xix, and Sections I.6,7; II. 9 and XI. 6.] [Footnote 2: _Mahâvyutpatti_ gives two names for Sarvâstivâda, viz. Mûlasarvâstivâda and Âryyasarvâstivâda. Itsing (671-695 A.D.) speaks of Âryyamûlasarvâstivâda and Mûlasarvâstivâda. In his time he found it prevailing in Magadha, Guzrat, Sind, S. India, E. India. Takakusu says (_P.T.S._ 1904-1905) that Paramârtha, in his life of Vasubandhu, says that it was propagated from Kashmere to Middle India by Vasubhadra, who studied it there.] [Footnote 3: Takakusu says (_P.T.S._ 1904-1905) that Kâtyâyanîputtra's work was probably a compilation from other Vibhâ@sâs which existed before the Chinese translations and Vibhâ@sâ texts dated 383 A.D.] [Footnote 4: See Takakusu's article _J.R.A.S._ 1905.] [Footnote 5: The Sautrântikas did not regard the Abhidharmas of the Vaibhâ@sikas as authentic and laid stress on the suttanta doctrines as given in the Suttapi@taka.] 121