In the field of Sarvāstivāda Abhidharma studies, a progressive view of history has been accepted by Japanese scholars. The theory, which assumes a unilinear development of the Sarvāstivāda Abhidharma texts, from the sūtra itself to later exegeses such as the Abhidharmakośa, was first presented by Taiken Kimura (1881–1930, 木村泰賢), who is known as the Japanese establisher of modern academic study on the Abhidharma. After Kimura, his progressive theory was maintained by his followers, although they made some amendments. However, this progressive theory is being severely criticized by recent scholarship because Kimura’s followers also learned that the Sarvāstivāda Abhidharma treatises have variants that sometimes conflict with each other at various points in the Sarvāstivāda dogmatics, and this discovery strongly indicates that the development of those texts cannot be assumed to be a unilinear one. In brief, scholars in the field of Sarvāstivāda Abhidharma studies are facing a paradigm shift, and they are therefore required to rethink the viewpoint, methodology, and framework of its study.
To tackle the issue, in this paper I consider Kimura’s theory in Sarvāstivāda Abhidharma studies, from Fa Bao (eighth century CE, 法寶), one of the disciples of Xuan Zhang (玄奘), to Japanese modern scholars, with a particular focus on the chronology of the Abhidharma treatises. By comparing Kimura’s theory of Sarvāstivāda Abhidharma history with the approach taken by both traditional scholars and Kimura’s contemporaries, it is shown that his theory should be evaluated as an interpretation of pre-modern chronology with the application of modern academic thinking. Finally, based on the conclusion that Kimura was under the influence of traditional scholarship in East Asia, I point out the necessity of further research on pre-modern Abhidharma studies, especially those from Edo-period Japan, to critically reconsider modern studies on it.

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In this paper, I have discussed the following two points about the study of Abhidharmamahāvibhāṣāśāstra (AMV). Firstly, this study contributes to clarify the relation between the Sarvāstivādin school and a Sūtra in āgamas and nikāyas. Secondly, the study leads to the solution of existential questions in Buddhist practices.
First of all, I examined the current status of research on the Abhidharma Buddhism by quantitative analysis using the Indian and Buddhist Studies Treatise Database. This revealed two points as follows: one is a decrease in the number of papers about the Abhidharma Buddhism. The other is that Abhidharmakośa is the primary interest in the Abhidharma studies.
Next, I investigated a citation in AMV and compared it with Samyukta-Āgama (SĀ)No. 282. It is clear that SĀ No. 282 is similar to the citation. This means that the study of AMV helps clarify the relation between the Sarvāstivādin school and a Sūtra in āgamas and nikāyas.
Finally, I mentioned that the study of AMV contributed to understanding current Buddhist practices. For example, antara-bhāva and tri-śaraṇa are the key concepts of Buddhist rituals. I pointed out that definitions of them in AMV formed the basis of actual Buddhist rituals.

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After the modern period, the method of studying the Sarvāstivāda philosophy has changed significantly due to the appearance of new materials in a variety of languages, including the publication of a Sanskrit critical edition of Abhidharmakośabhāṣya by P. Pradhan. However, the enormous achievements of the traditional Kusha-gaku (倶舎学), which had been based primarily on Xuanzang's Chinese translation of Abhidharmakośabhāṣya and its commentaries, have not been properly taken into consideration. Kusha-gaku serves as important material for examining the philosophies of Buddhism that developed based on Chinese translations, because it has continuously served as an introduction to the study of Buddhist teachings in them. Therefore, it is considered to be valuable for the study of Buddhist philosophies in East Asia as a whole to examine this Kusha-gaku based on the contemporary research of the Sarvāstivāda philosophy.
In this paper, I examine the role of desire (chanda, 欲) in the dharma system of the Sarvāstivāda and its understanding of various commentaries on Kusha-gaku. "欲" is applied to both kāma and chanda in Xuanzang's Chinese translation of Abhidharmakośabhāṣya indistinctively, and the original word cannot be determined only from a single translation. I have confirmed that P'u-kuang (普光) and Hōsen (法宣) paid attention to the difference of concepts indicated by the original words kāma and chanda regarding the translated word "欲" in their commentaries on Abhidharmakośabhāṣya.

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An intellectual basis for the establishment and development of Mahāyāna Buddhism was offered by the Sarvāstivādas, one of the most influential sects of Indian Buddhism. Noteworthily, among several other principles, Mahāyāna Buddhists also adopted the system of elements (dharmas), a fundamental theory of the Sarvāstivādas, albeit with some modifications and new interpretations. As a possible approach to the study of the relationships between Mahāyāna Buddhism and Sarvāstivāda thought, this paper attends to the validity of this characteristic of basic knowledge and investigates it in terms of the theory of elements.
The principal portion of the paper is devoted to the investigation of the system of elements elucidated in the Pañcaskandhaka (PSk), a work of Vasubandhu that presents an overview of the Yogācāra structure of elements. Previous studies have indicated that the PSk deviates from traditional Yogācāra theory by offering Sarvāstivāda concepts for certain doctrinal features. By comparing the framework described in the PSk to the traditional Yogācāra system of elements in expounded the Abhidharmasamuccaya, this paper first demonstrates the deviations denoted in the PSk. Subsequently, it investigates the authorial intentions underlying those divergences. Finally, the paper reveals Vasubandhu’s efforts to refine the Yogācāra system of elements on the basis of Sarvāstivāda theories.

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Efforts have been made by many scholars to reveal the contents of the lost Sūtrapiṭaka of the Sarvāstivādins in a broad sense. These efforts include affiliating various extant āgama materials to this school, editing and translating such materials, and studying sūtras preserved in works other than āgamas. My study of sūtras embedded in the Mūlasarvāstivāda Vinaya falls in the last category.
Studying sūtras in the Vinaya, one is confronted by some difficulties: It is not always evident if the “sūtra” is precisely the same as its counterpart in the lost Sūtrapiṭaka; neither is it clear if the “sūtra” was extracted from the Sūtrapiṭaka and incorporated into the Vinaya or rather from the Vinaya into the Sūtrapiṭaka. In this paper, I emphasize the importance of being aware of the narrative context of the Vinaya, in which sūtras are embedded, for solving such problems. To clarify this, I discuss the identity of four discourses included in a series of instructive speeches called “Bharata's Responses,” which constitute the concluding part of the lengthy story of King Caṇḍapradyota in the Kṣudrakavastu, “Chapter of Miscellanea,” of the Mūlasarvāstivāda Vinaya. Together with other pieces of evidence, a brief mention to the Ekottarikāgama made in the middle of the story of Caṇḍapradyota strongly suggests that these four discourses were extracted from the Ekottarikāgama of the Sarvāstivādins, most of which is no longer extant.
The main discussion is accompanied by an annotated Japanese translation of the part of “Bharata's Responses,” including three of the four discourses I regard as extracts from the Ekottarikāgama.

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