A Study of Formation of Buddhist Dogmatics in the KUSANA Period

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The purpose of the research is to shed light on the process how Buddhist dogmatics was formed in the Kusana period, especially the dogmatics of the Sarvastivada school in the tension to Mahayana Buddhism. My knowledge acquired by the research is following.Sarvastivadin's theory of the existence of dharmas in three times viz., future, present and past, implies that the essential characters of dharmas are definite in themselves. The concept of definiteness of the essential characters is not thought to have originated from the doctrinal work of Sarvastivadins by themselves. In the background of the concept there should be thought to have been the counter concept that dharmas are empty in themselves, which is Prajnaparamita Sutras' proposition.The very primal standpoint of Vasubandhu's Abhidharmakosabhasya is decisively influenced by Yogacarabhumi which tries to form dogmatics of Mahayana Buddhism. Through the comparative study of Abhidharmako'sabhasya and Sangabhadra's Nyayanusarini we can make clear the problems lurking in Mahavibhasa which is considered as a complete compiling of Sarvastivadin's dogmatics. And in the present of the study in Sarvastivadin's dogmatics we cannot proceed further without the elucidation of Sthiramati's Tattvartha, a commentary of Abhidharmakosabhasya.The followings were planned in the research : (1) the study of Sarvastivadin's texts before Mahavibhasa and its comparison with Pali Abhidharma, (2) sorting out the argumentations of Mahavibhasa, (3) the study of the argumentations comparing with Yogacarabhumi, (4) the comparative study of Abhidharmako'sabhasya and Nyayanusarini by the use of Tattvartha, (5) locating the thought of dharmavada which is found in Theragatha, Patiasmbhidamagga and Visuddhimagga. These subjects are on the way mostly. However, as the most important part of the research I have published the result of the study of Tattvartha titled as "The comparative study of Tattvartha and Laksananusarihi".