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tion of this is that both cannons had a common source, probably the lost Magadha canon. (Winternitz Vol. II page. 232.)
As has been observed earlier the canon of the Mula Sarvāstivādins comes to us only in an incomplete way. Quoting Przyluski, Winternitz observes on page 624, Vol II, "Compilers of the Vinaya of the Mula
astivādins are likely to have borrowed from the ancient collection of fables of which our Divyāvadāna is only a late recension".
Ryukan Kimura in his “A historical study of the terms of Hināyana and Mahāyāna and the origin of Māhayāna Buddhism" observes on page 7, quoting Vinita Deva of the 8th Century A.D. that "the Sarvāstivādin's used Sanskrit, Mahāsanghikas Prakrit, the Sammitiyas Apabhramsa and Sthaviravādins used paisachi”.
Sthaviravādins hold that all existence is impermanent. The Sarvāstivādins went a little further and opined that all existence is impermanent yet atomic elements are permanent, (Kimura Page 151). According to Kimura Sarvāstivādins separated from Sthaviravādips about 300 years after Buddha's nirvana and established its centres in Kashmir and Gandhara. (page 74.)
Vinaya Pitaka is defined by Oldenberg in his translation of that Pitakam Vol. I, Introduction Page 13, as "a collection of rules regulating the different ways of conduct of the Samgha and bhikkus". In the note he observes that "no direct mention is made in the Vinaya of laymen (upāsaka) associated with the Samgha excepting that the rules regulate the conduct of the Bhikkhus towards laymen, their reception as upāsakas etc". In short, it is the discipline of the Bhikkhus. This Mula Sarvāstivādiya Vinaya Sutra by Bhadanta Gunaprabha treats of following subjects :
B BU B BU BiH
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6.
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