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    A Critical Study of the Evolution of Cittaviprayuktasamskhiiras with reference to Theravada and Sarvastivada Sources of Abhidhamma
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Ilukewela Dhammarathana
    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.