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101-482: The word Vibhajyavāda may be parsed into vibhajya , loosely meaning "dividing", "analyzing" and vāda holding the semantic field : "doctrine", "teachings". According to Andrew Skilton, the analysis of phenomena (Skt. dharmas ) was the doctrinal emphasis and preoccupation of the Vibhajyavādins. According to A.K. Warder, they are called "distinctionists" because they make distinctions between dhammas that exist in

202-449: A computer programming language to create some form of internal representation; the parser is a key step in the compiler frontend . Programming languages tend to be specified in terms of a deterministic context-free grammar because fast and efficient parsers can be written for them. For compilers, the parsing itself can be done in one pass or multiple passes – see one-pass compiler and multi-pass compiler . The implied disadvantages of

303-425: A context-free grammar which recursively defines components that can make up an expression and the order in which they must appear. However, not all rules defining programming languages can be expressed by context-free grammars alone, for example type validity and proper declaration of identifiers. These rules can be formally expressed with attribute grammars . The final phase is semantic parsing or analysis, which

404-490: A parse tree showing their syntactic relation to each other, which may also contain semantic information. Some parsing algorithms generate a parse forest or list of parse trees from a string that is syntactically ambiguous . The term is also used in psycholinguistics when describing language comprehension. In this context, parsing refers to the way that human beings analyze a sentence or phrase (in spoken language or text) "in terms of grammatical constituents, identifying

505-429: A parser generator for efficient LL( k ) parsers, where k is any fixed value. LR parsers typically have only a few actions after seeing each token. They are shift (add this token to the stack for later reduction), reduce (pop tokens from the stack and form a syntactic construct), end, error (no known rule applies) or conflict (does not know whether to shift or reduce). Lookahead has two advantages. Example: Parsing

606-546: A Sanskrit Mahāvibhaṣa , compiled by the Kashmir Sarvāstivāda synod. The Jñānaprasthāna and its Mahāvibhaṣa, were then declared to be the new orthodoxy by Kashmiris, who called themselves Vaibhāṣikas. This new Vaibhāṣika orthodoxy, however, was not readily accepted by all Sarvāstivādins. Some "Western masters" from Gandhara and Bactria had divergent views which disagreed with the new Kashmiri orthodoxy. These disagreements can be seen in post- Mahāvibhaṣa works, such as

707-624: A commonly used synonym for Mahāyāna. The Mahāvibhāṣā reads: What is the Vaipulya? It is said to be all the sūtras corresponding to elaborations on the meanings of the exceedingly profound dharmas. According to a number of scholars, Mahāyāna Buddhism flourished during the time of the Kuṣāṇa Empire, and this is illustrated in the form of Mahāyāna influence on the Mahāvibhāṣā Śāstra . The Mañjuśrīmūlakalpa also records that Kaniṣka presided over

808-568: A distinction between dhammas that "exist" and dhammas that do not exist, hence the name "distinctionists." The Vibhajyavādins held that dhammas exist in the present, but not that they exist in the future. With regards to past dhammas, those wholesome or unwholesome dhammas that had already brought forth its fruit or effect were said not to exist, but those which had not yet brought forth a karmic effect could be said to have some efficacy. The Sarvāstivāda Vijñānakāya states their position as defended by Moggaliputtatissa as: "The past and future are not;

909-555: A great deal of material with what appear to be strong affinities to Mahāyāna doctrines. The Mahāvibhāṣā is also said to illustrate the accommodations reached between the Hīnayāna and Mahāyāna traditions, as well as the means by which Mahāyāna doctrines would become accepted. The Mahāvibhāṣā also defines the Mahāyāna sūtras and the role in their Buddhist canon. Here they are described as Vaipulya doctrines, with "Vaipulya" being

1010-661: A later date, the Śāriputraparipṛcchā , contains a very similar passage with nearly the same information. In the earlier source, the Sarvāstivāda are described as wearing dark red robes, while the Dharmaguptas are described as wearing black robes. However, in the corresponding passage found in the later Śāriputraparipṛcchā , the Sarvāstivāda are described as wearing black robes and the Dharmaguptas as wearing dark red robes. In traditions of Tibetan Buddhism , which follow

1111-459: A one-pass compiler can largely be overcome by adding fix-ups , where provision is made for code relocation during the forward pass, and the fix-ups are applied backwards when the current program segment has been recognized as having been completed. An example where such a fix-up mechanism would be useful would be a forward GOTO statement, where the target of the GOTO is unknown until the program segment

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1212-415: A phrase such as "man bites dog" involves noting that the singular noun "man" is the subject of the sentence, the verb "bites" is the third person singular of the present tense of the verb "to bite", and the singular noun "dog" is the object of the sentence. Techniques such as sentence diagrams are sometimes used to indicate relation between elements in the sentence. Parsing was formerly central to

1313-450: A potential problem is detected. The opposing, more contemporary model theorizes that within the mind, the processing of a sentence is not modular, or happening in strict sequence. Rather, it poses that several different syntactic possibilities can be considered at the same time, because lexical access, syntactic processing, and determination of meaning occur in parallel in the brain. In this way these processes are integrated. Although there

1414-469: A rightmost derivation (although usually in reverse). Some graphical parsing algorithms have been designed for visual programming languages . Parsers for visual languages are sometimes based on graph grammars . Adaptive parsing algorithms have been used to construct "self-extending" natural language user interfaces . A simple parser implementation reads the entire input file, performs an intermediate computation or translation, and then writes

1515-646: A self. Thus, it would make sense that the term refers to "the Abhidhamma movement as an analytic approach to Dhamma in general, and as a critique of the ‘self’ in particular". The Vibhajyavādins are a group of early Buddhist schools. According to the Theravada account, this group rejected the Sarvastivada teachings at the third Buddhist council (however modern scholars question the council narratives). The name means "those who make distinctions," and include

1616-423: A separate lexical analyser , which creates tokens from the sequence of input characters; alternatively, these can be combined in scannerless parsing . Parsers may be programmed by hand or may be automatically or semi-automatically generated by a parser generator . Parsing is complementary to templating , which produces formatted output. These may be applied to different domains, but often appear together, such as

1717-432: A split or separation. The traditional grammatical exercise of parsing, sometimes known as clause analysis , involves breaking down a text into its component parts of speech with an explanation of the form, function, and syntactic relationship of each part. This is determined in large part from study of the language's conjugations and declensions , which can be quite intricate for heavily inflected languages. To parse

1818-503: Is dependency grammar parsing. Most modern parsers are at least partly statistical; that is, they rely on a corpus of training data which has already been annotated (parsed by hand). This approach allows the system to gather information about the frequency with which various constructions occur in specific contexts. (See machine learning .) Approaches which have been used include straightforward PCFGs (probabilistic context-free grammars), maximum entropy , and neural nets . Most of

1919-628: Is a great deal of mystery surrounding the rise and early development of the Sarvāstivādin school." According to Dhammajoti, "its presence, as well as that of its rival — the Vibhajyavāda lineage — in the time of Emperor Aśoka is beyond doubt. Since Aśoka's reign is around 268–232 B.C.E., this means that at least by the middle of the 3rd century B.C.E., it had already developed into a distinct school." In Central Asia, several Buddhist monastic groups were historically prevalent. According to some accounts,

2020-421: Is a meaningful symbol in the context of an arithmetic expression. The lexer would contain rules to tell it that the characters * , + , ^ , ( and ) mark the start of a new token, so meaningless tokens like " 12* " or " (3 " will not be generated. The next stage is parsing or syntactic analysis, which is checking that the tokens form an allowable expression. This is usually done with reference to

2121-399: Is a software component that takes input data (typically text) and builds a data structure – often some kind of parse tree , abstract syntax tree or other hierarchical structure, giving a structural representation of the input while checking for correct syntax. The parsing may be preceded or followed by other steps, or these may be combined into a single step. The parser is often preceded by

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2222-429: Is completed. In this case, the application of the fix-up would be delayed until the target of the GOTO was recognized. Conversely, a backward GOTO does not require a fix-up, as the location will already be known. Context-free grammars are limited in the extent to which they can express all of the requirements of a language. Informally, the reason is that the memory of such a language is limited. The grammar cannot remember

2323-666: Is famous for being the author of the Abhidharmakośa (4–5th century CE), a very influential Abhidharma work, with an auto-commentary that defends the Sautrāntika views. He famously later converted to the Yogācāra school of Mahāyāna Buddhism , a tradition that itself developed out of the Sarvāstivāda Abhidharma. Vasubandhu's Kośa led to a vigorous reaction from his contemporary, the brilliant Vaibhāṣika master Saṃghabhadra, who

2424-648: Is important to realize that not all of them necessarily subscribed to each and every view sanctioned by the MVŚ compilers. Moreover, the evolving nature of the Vaibhāṣika views must be recognized as well." The Vaibhāśika-Sarvāstivādins are sometimes referred to in the MVŚ as "the Ābhidharmikas", "the Sarvāstivāda theoreticians" and "the masters of Kāśmīra." In various texts, they also referred to their tradition as Yuktavāda (the doctrine of logic), as well as Hetuvāda (the doctrine of causes). The Vaibhāṣika school saw itself as

2525-480: Is known to be NP-complete . Head-driven phrase structure grammar is another linguistic formalism which has been popular in the parsing community, but other research efforts have focused on less complex formalisms such as the one used in the Penn Treebank . Shallow parsing aims to find only the boundaries of major constituents such as noun phrases. Another popular strategy for avoiding linguistic controversy

2626-624: Is much uncertainty as to the relationship of the Mūlasarvāstivāda (meaning root or original Sarvāstivāda) school and the others. They were certainly influential in spreading their Mūlasarvāstivāda Vinaya, as it remains the monastic rule used in Indo-Tibetan Buddhism today. Also, they seem to have been influential in Indonesia by the 7th century, as noted by Yijing . A number of theories have been posited by academics as to how

2727-618: Is not correct according to language semantics. To correctly parse without lookahead, there are three solutions: The parse tree generated is correct and simply more efficient than non-lookahead parsers. This is the strategy followed in LALR parsers . Sarvastivada The Sarvāstivāda ( Sanskrit : 𑀲𑀭𑁆𑀯𑀸𑀲𑁆𑀢𑀺𑀯𑀸𑀤 ; Pali : 𑀲𑀩𑁆𑀩𑀢𑁆𑀣𑀺𑀯𑀸𑀤 , romanized:  Sabbatthivāda Chinese : 說一切有部 ; pinyin : Shuōyīqièyǒu Bù ; Japanese : せついっさいうぶ ; Korean : 설일체유부 ; Thai : สรวาสติวาท )

2828-423: Is often performed as a method of understanding the exact meaning of a sentence or word, sometimes with the aid of devices such as sentence diagrams . It usually emphasizes the importance of grammatical divisions such as subject and predicate . Within computational linguistics the term is used to refer to the formal analysis by a computer of a sentence or other string of words into its constituents, resulting in

2929-518: Is said to have spent 12 years composing the Nyāyānusāra , a commentary to Vasubandhu's verses to refute his views and those of other Sautrāntika monks, such as Sthavira Śrīlāta and his pupil Rāma. The Kośa was so influential that it became the Abhidharma text par excellence in both Indo - Tibetan Buddhism and East Asian Buddhism , and remains the primary source for Abhidharma studies. There

3030-778: Is still much to learn about the neurology of parsing, studies have shown evidence that several areas of the brain might play a role in parsing. These include the left anterior temporal pole, the left inferior frontal gyrus, the left superior temporal gyrus, the left superior frontal gyrus, the right posterior cingulate cortex, and the left angular gyrus. Although it has not been absolutely proven, it has been suggested that these different structures might favor either phrase-structure parsing or dependency-structure parsing, meaning different types of parsing could be processed in different ways which have yet to be understood. Discourse analysis examines ways to analyze language use and semiotic events. Persuasive language may be called rhetoric . A parser

3131-477: Is substantial ambiguity in the structure of human language, whose usage is to convey meaning (or semantics ) amongst a potentially unlimited range of possibilities, but only some of which are germane to the particular case. So an utterance "Man bites dog" versus "Dog bites man" is definite on one detail but in another language might appear as "Man dog bites" with a reliance on the larger context to distinguish between those two possibilities, if indeed that difference

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3232-414: Is the principle of 'all exists' that is the axial doctrine holding the larger movement together when the precise details of other doctrines are at stake. In order to explain how it is possible for a dharma to remain the same and yet also undergo change as it moves through the three times, the Vaibhāṣika held that dharmas have a constant essence ( svabhāva ) which persists through the three times. The term

3333-421: Is used to identify parts of speech, these sentences challenge the parsing ability of the reader. Another type of sentence that is difficult to parse is an attachment ambiguity, which includes a phrase that could potentially modify different parts of a sentence, and therefore presents a challenge in identifying syntactic relationship (i.e. "The boy saw the lady with the telescope", in which the ambiguous phrase with

3434-419: Is working out the implications of the expression just validated and taking the appropriate action. In the case of a calculator or interpreter, the action is to evaluate the expression or program; a compiler, on the other hand, would generate some kind of code. Attribute grammars can also be used to define these actions. The task of the parser is essentially to determine if and how the input can be derived from

3535-659: The Kathāvatthu , traditionally attributed to elder Moggalipputtatissa by the Theravada . The earliest layer of this text could date as far as the reign of Ashoka . However, neither the Theravādin Kathāvatthu nor the Sarvāstivāda Vijñānakāya contain any reference to Vibhajyavāda as a separate school, indicating that perhaps during the time they were recorded there was not yet a formal schism between

3636-643: The Kāśyapīya , Mahīśāsaka and Dharmaguptaka . The Vibhajyavādins were strongly represented in south India, where they called themselves Theriyas. They survived until the seventeenth century in south India, and in Sri Lanka they became the Theravadins . The Vibhajyavādins rejected the Sarvāstivāda claim that all dhammas (principles, phenomena) exist in the past, present and future. Instead, they made

3737-789: The Dharmaguptaka Vinaya. In the 7th century, Yijing wrote that in eastern China, most people followed the Dharmaguptaka Vinaya, while the Mahāsāṃghika Vinaya was used in earlier times in Guanzhong (the region around Chang'an ), and that the Sarvāstivāda Vinaya was prominent in the Yangzi River area and further south. In the 7th century, the existence of multiple Vinaya lineages throughout China

3838-576: The Dīrgha Āgama in Sanskrit. The Madhyama Āgama (T26, Chinese trans. Gotama Saṅghadeva) and Saṃyukta Āgama (T99, Chinese trans. Guṇabhadra) have long been available in Chinese translation. The Sarvāstivāda is therefore the only early school besides the Theravada for which we have a roughly complete sutra collection, although unlike the Theravada it has not all been preserved in the original language. During

3939-490: The Four Noble Truths came at once ( ekābhisamaya ), while the Sarvāstivāda asserted that this happened only gradually ( anupubbābhisamaya ). Vibhajyavādins also asserted that arhats could not regress or fall back to a lower state once they attained arhatship. The Vibhajyavādins also rejected the doctrine of the intermediate state between rebirths ( antarabhava ). Doctrines of the Vibhajyavādins can be seen in

4040-632: The Little Vehicle of the school of the Sarvāstivādas (Shwo-yih-tsai-yu-po). Their doctrine (teaching of Sūtras) and their rules of discipline (principles of the Vinaya) are like those of India, and those who read them use the same (originals). Sarvāstivāda was a widespread group, and there were different sub-schools or sects throughout its history, the most influential ones being the Vaibhāṣika and

4141-874: The Mahāsāṃghikas used Prākrit, the Sarvāstivādins used Sanskrit, the Sthavira nikāya used Paiśācī , and the Saṃmitīya used Apabhraṃśa . The Sarvāstivādins of Kāśmīra held the Mahāvibhāṣā Śāstra as authoritative, and thus were given the moniker of being Vaibhāṣikas. The Mahāvibhāṣā is thought to have been authored around 150 CE, around the time of Kaniṣka (127–151) of the Kushan Empire . This massive treatise of Abhidharma (200 fascicles in Chinese) contains

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4242-747: The Mūlasarvāstivāda Vinaya, red robes are regarded as characteristic of their tradition. During the first century BCE, in the Gandharan cultural area (consisting of Oddiyana , Gandhara and Bactria , Tokharistan , across the Khyber Pass ), the Sthaviriyas used the Gāndhārī language to write their literature using the Kharosthi . The Tibetan historian Buton Rinchen Drub wrote that

4343-458: The Mūlasarvāstivāda sect, although the relationship between these two groups has not yet been fully determined. According to Prebish, "this episode corresponds well with one Sarvāstivādin tradition stating that Madhyantika converted the city of Kasmir, which seems to have close ties with Gandhara." A third tradition says that a community of Sarvāstivādin monks was established at Mathura by

4444-627: The Prajñaptivāda , preferred to be called Bahuśrutiya -Vibhajyavādins. Early Buddhist schools Parsing Parsing , syntax analysis , or syntactic analysis is the process of analyzing a string of symbols , either in natural language , computer languages or data structures , conforming to the rules of a formal grammar . The term parsing comes from Latin pars ( orationis ), meaning part (of speech) . The term has slightly different meanings in different branches of linguistics and computer science . Traditional sentence parsing

4545-563: The Samayabhedoparacanacakra state that the Mahīśāsaka emerged from the Sarvāstivāda. The Sarvāstivādins are believed to have given rise to the Mūlasarvāstivāda and Sautrāntika schools, although the relationship between these groups has not yet been fully determined. Sarvāstivāda is a Sanskrit term that can be glossed as: "the theory of all that exists". The Sarvāstivāda argued that all dharmas (phenomena) exist in

4646-662: The Sarvāstivāda and the Vibhajyavāda. The Visuddhimagga of Buddhaghosa , a fifth century Sri Lankan work meanwhile, mentions that the Visuddhimagga was written at the request of Sanghaphala, "a member of the lineage of the Mahaviharasins, illustrious Theriyas, best of Vibhajjavādins". The Vibhajyavādins are not recorded uniformly by early Buddhist traditions as being a distinct sect, nor being associated with any one period of time. Some scholars believe that there

4747-856: The Sautrāntika schools. According to Cox, Willemen and Dessein: we have, basically, to differentiate the original Sarvāstivādins originating from Mathura , the Kaśmīri Vaibhāṣikas, the Western Masters of Gandhara and Bactria (the Dārṣṭāntika-Sautrāntika Masters) who were also referred to as Bahirdesaka, Aparāntaka and Pāścāttya, and the Mūlasarvāstivādins. As the various groups influenced one another, even these sub-schools do very often not form homogeneous groups. [REDACTED] Religion portal The Vaibhāṣika

4848-584: The Tarim Basin in 630 CE, he received the favours of Suvarṇadeva, the son and successor of Suvarṇapuṣpa , the non- Mahayana Buddhist king of Kucha. Xuanzang described in many details the characteristics of Kucha, and probably visited the Kizil Caves . Of the religion of the people of Kucha, he says that they were Sarvastivadins: There are about one hundred convents (saṅghārāmas) in this country, with five thousand and more disciples. These belong to

4949-468: The scanf / printf pair, or the input (front end parsing) and output (back end code generation) stages of a compiler . The input to a parser is typically text in some computer language , but may also be text in a natural language or less structured textual data, in which case generally only certain parts of the text are extracted, rather than a parse tree being constructed. Parsers range from very simple functions such as scanf , to complex programs such as

5050-454: The shift-reduce algorithm. A somewhat recent development has been parse reranking in which the parser proposes some large number of analyses, and a more complex system selects the best option. In natural language understanding applications, semantic parsers convert the text into a representation of its meaning. In psycholinguistics , parsing involves not just the assignment of words to categories (formation of ontological insights), but

5151-486: The * Tattvasiddhi-Śāstra (成實論), the * Abhidharmahṛday a (T no. 1550) and its commentaries (T no. 1551, no. 1552), the Abhidharmakośakārikā of Vasubandhu and its commentaries (who critiqued some orthodox views), and the * Nyāyānusāra (Ny) of master Saṃghabhadra (ca fifth century CE) who formulated the most robust Vaibhāṣika response to the new criticisms. When the Chinese pilgrim Xuanzang visited Kucha in

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5252-527: The Chinese term, Shuōyīqièyǒu bù ( Chinese : 說一切有部 ), which is literally "the sect that speaks of the existence of everything," as used by Xuanzang and other translators. The Sarvāstivāda was also known by other names, particularly hetuvada and yuktivada . Hetuvada comes from hetu – 'cause', which indicates their emphasis on causation and conditionality. Yuktivada comes from yukti – 'reason' or even 'logic', which echoes their use of rational argument and syllogism . According to Charles Prebish, "there

5353-576: The Expression 1 + 2 * 3 Most programming languages (except for a few such as APL and Smalltalk) and algebraic formulas give higher precedence to multiplication than addition, in which case the correct interpretation of the example above is 1 + (2 * 3) . Note that Rule4 above is a semantic rule. It is possible to rewrite the grammar to incorporate this into the syntax. However, not all such rules can be translated into syntax. Initially Input = [1, +, 2, *, 3] The parse tree and resulting code from it

5454-594: The Sarvāstivāda school held a synod in Kashmir during the reign of Kanishka II (c. 158–176), the most important Sarvāstivāda Abhidharma text, the Astagrantha of Katyayaniputra was rewritten and revised in Sanskrit. This revised text was now known as Jñānaprasthāna ("Course of Knowledge"). Though the Gandharan Astagrantha had many vibhaṣas (commentaries), the new Kashmiri Jñānaprasthāna had

5555-479: The Sarvāstivāda’: Dharmatrāta, Buddhadeva, Vasumitra and Ghoṣaka. The doctrines of Sarvāstivāda were not confined to 'all exists', but also include the theory of momentariness ( ksanika ), conjoining ( samprayukta ) and causal simultaneity ( sahabhu ), conditionality ( hetu and pratyaya ), a unique presentation of the spiritual path ( marga ), and others. These doctrines are all inter-connected and it

5656-533: The Sarvāstivādins emerged from the Sthavira nikāya , a small group of conservatives, who split from the reformist majority Mahāsāṃghikas at the Second Buddhist council. According to this account, they were expelled from Magadha, and moved to northwestern India where they developed into the Sarvāstivādin school. A number of scholars have identified three distinct major phases of missionary activity seen in

5757-644: The authentic Dharma". The Mahāsāṃghika saw the Vibhajyavādins as being offshoots from the root schism in Buddhism, which according to them produced three sects: the Sthaviras , the Mahāsāṃghikas, and the Vibhajyavādins. The Mahāsāṃghikas list the Mahīśāsaka , Dharmaguptaka , Kāśyapīya , and Tāmraparnīya (Theravada) sects as having descended from the Vibhajyavādins. The Mahāsāṃghika branch itself, together with

5858-407: The brain. One such model is a more traditional generative model of sentence processing, which theorizes that within the brain there is a distinct module designed for sentence parsing, which is preceded by access to lexical recognition and retrieval, and then followed by syntactic processing that considers a single syntactic result of the parsing, only returning to revise that syntactic interpretation if

5959-472: The common case of parsing a computer language with two levels of grammar: lexical and syntactic. The first stage is the token generation, or lexical analysis , by which the input character stream is split into meaningful symbols defined by a grammar of regular expressions . For example, a calculator program would look at an input such as " 12 * (3 + 4)^2 " and split it into the tokens 12 , * , ( , 3 , + , 4 , ) , ^ , 2 , each of which

6060-458: The desired structure is not context-free , some kind of context-free approximation to the grammar is used to perform a first pass. Algorithms which use context-free grammars often rely on some variant of the CYK algorithm , usually with some heuristic to prune away unlikely analyses to save time. (See chart parsing .) However some systems trade speed for accuracy using, e.g., linear-time versions of

6161-415: The entire output file, such as in-memory multi-pass compilers . Alternative parser implementation approaches: Some of the well known parser development tools include the following: Lookahead establishes the maximum incoming tokens that a parser can use to decide which rule it should use. Lookahead is especially relevant to LL , LR , and LALR parsers , where it is often explicitly indicated by affixing

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6262-570: The establishment of Prajñāpāramitā doctrines in the northwest of India. Étienne Lamotte has also pointed out that a Sarvāstivāda master is known to have stated that the Mahāyāna Prajñā sūtras were to be found amongst their Vaipulya sūtras. According to Paul Williams, the similarly massive Da zhidu lun also has a clear association with the Vaibhāṣika Sarvāstivādins. The Vaibhāṣika and Sautrāntika subschools are both classified in

6363-455: The evaluation of the meaning of a sentence according to the rules of syntax drawn by inferences made from each word in the sentence (known as connotation ). This normally occurs as words are being heard or read. Neurolinguistics generally understands parsing to be a function of working memory, meaning that parsing is used to keep several parts of one sentence at play in the mind at one time, all readily accessible to be analyzed as needed. Because

6464-615: The first century, the Sarvāstivāda abhidharma primarily consisted of the Abhidharmahrdaya authored by Dharmashresthin, a native from Tokharistan , and the Ashtagrantha authored/compiled by Katyayaniputra. Both texts were translated by Samghadeva in 391 AD and in 183 AD. respectively, but they were not completed until 390 in Southern China. The Sarvāstivāda Abhidharma consists of seven texts: Following these, are

6565-479: The frontend of a C++ compiler or the HTML parser of a web browser . An important class of simple parsing is done using regular expressions , in which a group of regular expressions defines a regular language and a regular expression engine automatically generating a parser for that language, allowing pattern matching and extraction of text. In other contexts regular expressions are instead used prior to parsing, as

6666-525: The history of Buddhism in Central Asia , which are associated with respectively the Dharmaguptaka , Sarvāstivāda, and the Mūlasarvāstivāda, and the origins of the Sarvāstivāda have also been related to Ashoka sending Majjhantika (Sanskrit: Madhyāntika ) on a mission to Gandhara , which had an early presence of the Sarvāstivāda. The Sarvāstivādins in turn are believed to have given rise to

6767-420: The human working memory has limitations, so does the function of sentence parsing. This is evidenced by several different types of syntactically complex sentences that propose potentially issues for mental parsing of sentences. The first, and perhaps most well-known, type of sentence that challenges parsing ability is the garden-path sentence. These sentences are designed so that the most common interpretation of

6868-453: The lexing step whose output is then used by the parser. The use of parsers varies by input. In the case of data languages, a parser is often found as the file reading facility of a program, such as reading in HTML or XML text; these examples are markup languages . In the case of programming languages , a parser is a component of a compiler or interpreter , which parses the source code of

6969-408: The lookahead to the algorithm name in parentheses, such as LALR(1). Most programming languages , the primary target of parsers, are carefully defined in such a way that a parser with limited lookahead, typically one, can parse them, because parsers with limited lookahead are often more efficient. One important change to this trend came in 1990 when Terence Parr created ANTLR for his Ph.D. thesis,

7070-524: The more successful systems use lexical statistics (that is, they consider the identities of the words involved, as well as their part of speech ). However such systems are vulnerable to overfitting and require some kind of smoothing to be effective. Parsing algorithms for natural language cannot rely on the grammar having 'nice' properties as with manually designed grammars for programming languages. As mentioned earlier some grammar formalisms are very difficult to parse computationally; in general, even if

7171-458: The orthodox Sarvāstivāda tradition, and they were united in their doctrinal defense of the theory of "all exists" ( sarvām asti ). This is the doctrine which held that dharmas , past present and future, all exist. This doctrine has been described as an eternalist theory of time . While the Vaibhāṣikas held that dharmas of the three times all exist, they held that only present dharmas have "efficacy" ( karitra ), thus they were able to explain how

7272-558: The orthodox Vaibhāṣika views or provided a defense of the orthodoxy. Dhammajoti provides the following list of such later abhidharma works that are extant in Chinese: 108 109 Between 148 and 170 CE, the Parthian monk An Shigao came to China and translated a work which described the color of monastic robes (Skt. kāṣāya ) utilized in five major Indian Buddhist sects, called Da Biqiu Sanqian Weiyi (大比丘三千威儀). Another text translated at

7373-438: The parts of speech, syntactic relations, etc." This term is especially common when discussing which linguistic cues help speakers interpret garden-path sentences . Within computer science, the term is used in the analysis of computer languages , referring to the syntactic analysis of the input code into its component parts in order to facilitate the writing of compilers and interpreters . The term may also be used to describe

7474-489: The past, present and future, the "three times". Vasubandhu 's Abhidharmakośa-bhāsya states, "He who affirms the existence of the dharmas of the three time periods [past, present and future] is held to be a Sarvāstivādin." Although there is some dispute over how the word "Sarvāstivāda" is to be analyzed, the general consensus is that it is to be parsed into three parts: sarva "all" or "every" + asti "exist" + vada "speak", "say" or "theory". This equates perfectly with

7575-583: The patriarch Upagupta . In the Sarvāstivādin tradition Upagupta is said to have been the fifth patriarch after Mahākaśyapa, Ānanda, Madhyāntika, and Śāṇakavāsin, and in the Ch'an tradition he is regarded as the fourth. The Sarvāstivāda enjoyed the patronage of Kanishka (c. 127–150 CE) emperor of the Kushan Empire , during which time they were greatly strengthened, and became one of the dominant sects of Buddhism in north India for centuries, flourishing throughout Northwest India, North India, and Central Asia . When

7676-426: The potentially exponential number of parse trees. Their algorithm is able to produce both left-most and right-most derivations of an input with regard to a given context-free grammar . An important distinction with regard to parsers is whether a parser generates a leftmost derivation or a rightmost derivation (see context-free grammar ). LL parsers will generate a leftmost derivation and LR parsers will generate

7777-462: The presence of a construct over an arbitrarily long input; this is necessary for a language in which, for example, a name must be declared before it may be referenced. More powerful grammars that can express this constraint, however, cannot be parsed efficiently. Thus, it is a common strategy to create a relaxed parser for a context-free grammar which accepts a superset of the desired language constructs (that is, it accepts some invalid constructs); later,

7878-415: The present and the past, and dhammas that don't exist in the past and the future (as opposed to Sarvāstivāda ). This is supported by the explanation given by the 6th century Mahayana philosopher Bhavaviveka . According to Bhante Sujato , Vibhajyavāda means that the doctrine "distinguishes" ( vibhajanto ) the heterodox and orthodox views, particularly the non-Buddhist theory of a self ( atman ) as well as

7979-415: The present and the unconditioned exist." The Vibhajyavādins also held that out of all dhammas, only Nirvana was an unconditioned ( asankhata ) dhamma, against the view of the Sarvāstivāda which also held that space was an unconditioned dhamma. Another difference with the Sarvāstivāda hinged on the issue of gradual versus sudden attainment. The Vibhajyavādins held that at stream entry , understanding of

8080-406: The present seems to function differently than the past or future. Among the different Sarvāstivāda thinkers, there were different ideas on how this theory was to be understood. These differences were accepted as long as they did not contradict the doctrine of "all exists" and can be seen in the MVŚ, which outlines the four different interpretations of this doctrine by the ‘four great Ābhidharmikas of

8181-517: The school composed the large and encyclopedic Abhidharma Mahāvibhāṣa Śāstra around the time of the reign of Kanishka (c. 127–150 CE). Because of this, orthodox Sarvāstivādins who upheld the doctrines in the Mahāvibhāṣa were called Vaibhāṣikas . According to the Theravādin Dīpavaṃsa , the Sarvāstivādins emerged from the older Mahīśāsaka school, but the Śāriputraparipṛcchā and

8282-496: The sentence appears grammatically faulty, but upon further inspection, these sentences are grammatically sound. Garden-path sentences are difficult to parse because they contain a phrase or a word with more than one meaning, often their most typical meaning being a different part of speech. For example, in the sentence, "the horse raced past the barn fell", raced is initially interpreted as a past tense verb, but in this sentence, it functions as part of an adjective phrase. Since parsing

8383-532: The sources are rather confused on this matter however. The Sammatīyas (aka Pudgalavadins ) also mention the Vibhajyavādins. According to the Sammatīya sect, the Vibhajyavādins developed from the Sarvāstivāda school. The Sarvāstivādin Abhidharma Mahāvibhāṣa Śāstra describes the Vibhajyavādins as being the type of heretics who "make objections, who uphold harmful doctrines and attack those who follow

8484-627: The split between them was not due to any difference in doctrine or monastic discipline, but due to geographical distance. According to LS Cousins , the precursor to these schools was probably involved in missionary activity around the time of Ashoka into the regions of Kashmir , Gandhara , Bactria , Andhra and Sri Lanka . Cousins concludes: Vibhajjavadins really were the school predominant in Ceylon and Gandhara at an early date, as well as being present, if not predominant, in other parts of Central Asia, China, South India and South-East Asia by around

8585-676: The start symbol of the grammar. This can be done in essentially two ways: LL parsers and recursive-descent parser are examples of top-down parsers that cannot accommodate left recursive production rules . Although it has been believed that simple implementations of top-down parsing cannot accommodate direct and indirect left-recursion and may require exponential time and space complexity while parsing ambiguous context-free grammars , more sophisticated algorithms for top-down parsing have been created by Frost, Hafiz, and Callaghan which accommodate ambiguity and left recursion in polynomial time and which generate polynomial-size representations of

8686-676: The sūtras"), also known as Dārṣṭāntika (who may or may not have been a separate but related group), did not uphold the Mahāvibhāṣa Śāstra but rather emphasized the Buddhist sūtras as being authoritative. Already by the time of the MVŚ, the early Dārṣṭāntika monks such as Dharmatrāta and Buddhadeva, existed as a school of thought within the fold of the Sarvāstivāda who disagreed with the orthodox views. These groups were also called "the western masters" ( pāścātya ) or "the foreign masters" ( bahirdeśaka ; also called ‘the masters outside Kaśmīra’, and

8787-658: The sūtras"). However, the Sautrāntikas did not reject the Abhidharma method; in fact, they were the authors of several Abhidharma manuals, such as the Abhidharmahṛdaya . The later Buddhist tradition of pramāṇa , founded by the Buddhist monks Dignāga and Dharmakīrti , is also associated with the Sautrāntika school. The most important Sautrāntika was Vasubandhu (ca. 350–430), a native from Purusapura in Gandhara . He

8888-483: The teaching of grammar throughout the English-speaking world, and widely regarded as basic to the use and understanding of written language. However, the general teaching of such techniques is no longer current. In some machine translation and natural language processing systems, written texts in human languages are parsed by computer programs. Human sentences are not easily parsed by programs, as there

8989-532: The telescope could modify the boy saw or the lady.) A third type of sentence that challenges parsing ability is center embedding, in which phrases are placed in the center of other similarly formed phrases (i.e. "The rat the cat the man hit chased ran into the trap".) Sentences with 2 or in the most extreme cases 3 center embeddings are challenging for mental parsing, again because of ambiguity of syntactic relationship. Within neurolinguistics there are multiple theories that aim to describe how parsing takes place in

9090-658: The texts that became the authority of the Vaibhāṣika: All of these works have been translated into Chinese, and are now part of the Chinese Buddhist canon . In the Chinese context, the word abhidharma refers to the Sarvāstivāda abhidharma, although at a minimum the Dharmaguptaka, Pudgalavada and Theravada also had abhidharmas. Various other Abhidharma works were written by Sarvāstivāda masters, some are more concise manuals of abhidharma, others critiqued

9191-569: The theory of a pudgala (or "person" similar to but distinct from the atman ) of the Pudgalavadins (also known as the Vātsīputrīya ). The characteristic method used by the Buddha and early Buddhists to break down the idea of self was the method of analyzing ( vibhajjati ) the components of a person and investigating them to find that they do not possess the features that one could ascribe to

9292-680: The third century CE at the latest. No other school had a comparable spread at this date. The Mahavihara Theravādins of Sri Lanka are descendants of the Sthavira Vibhajyavādins in South India who used the Pali language, differing somewhat from the northern Sthavira schools. The Theravādins hold that Vibhajyavāda was the favored doctrine during a Buddhist council that took place in Pataliputra under Ashoka . As Gethin notes,

9393-474: The two are related including: The Dharmaguptaka are known to have rejected the authority of the Sarvāstivāda pratimokṣa rules on the grounds that the original teachings of the Buddha had been lost. The complete Sarvāstivāda Vinaya is extant in the Chinese Buddhist canon . In its early history, the Sarvāstivāda Vinaya was the most common vinaya tradition in China. However, Chinese Buddhism later settled on

9494-495: The unwanted constructs can be filtered out at the semantic analysis (contextual analysis) step. For example, in Python the following is syntactically valid code: The following code, however, is syntactically valid in terms of the context-free grammar, yielding a syntax tree with the same structure as the previous, but violates the semantic rule requiring variables to be initialized before use: The following example demonstrates

9595-431: The ‘Gāndhārian masters’). They studied the same Abhidharma texts as the other Sarvāstivādins, but in a more critical way. According to K. L. Dhammajoti, they eventually came to repudiate the Sarvāstivāda doctrine that "all exists". It is this group, i.e. those who rejected the most important Sarvāstivāda doctrine (along with numerous other key Vaibhāṣika views), which came to be called the Sautrāntika ("those who rely on

9696-418: Was also identified as a unique mark or own characteristic ( svalaksana ) that differentiated a dharma and remained unchangeable throughout its existence. According to Vaibhāṣikas, svabhavas are those things that exist substantially ( dravyasat ) as opposed to those things which are made up of aggregations of dharmas and thus only have a nominal existence ( prajñaptisat ). The Sautrāntika ("those who uphold

9797-511: Was criticized by prominent Vinaya masters such as Yijing and Dao'an (654–717). In the early 8th century, Daoan gained the support of Emperor Zhongzong of Tang , and an imperial edict was issued that the saṃgha in China should use only the Dharmaguptaka Vinaya for ordination. Scholars at present have "a nearly complete collection of sūtras from the Sarvāstivāda school" thanks to a recent discovery in Afghanistan of roughly two-thirds of

9898-550: Was formed by adherents of the Mahāvibhāṣa Śāstra (MVŚ) during the council of Kashmir. Since then, it comprised the orthodox or mainstream branch of the Sarvāstivāda school based in Kāśmīra (though not exclusive to this region). The Vaibhāśika-Sarvāstivāda, which had by far the most "comprehensive edifice of doctrinal systematics" of the early Buddhist schools , was widely influential in India and beyond. As noted by KL Dhammajoti, "It

9999-505: Was no separate "Vibhajyavāda" sect, but that the term vibhajyavāda was sometimes affixed to the name of a school to indicate that it differed from the main school on some doctrines. In this sense, they would be vibhajyavādins of that particular school. The name was applied to a variety of communities across the Indian subcontinent. The major ones were: Bhante Sujato, in his overview of Dharmaguptaka and Mahāvihāravāsin schools, argues that

10100-448: Was of concern. It is difficult to prepare formal rules to describe informal behaviour even though it is clear that some rules are being followed. In order to parse natural language data, researchers must first agree on the grammar to be used. The choice of syntax is affected by both linguistic and computational concerns; for instance some parsing systems use lexical functional grammar , but in general, parsing for grammars of this type

10201-432: Was one of the early Buddhist schools established around the reign of Ashoka (third century BCE). It was particularly known as an Abhidharma tradition, with a unique set of seven canonical Abhidharma texts. The Sarvāstivādins were one of the most influential Buddhist monastic groups, flourishing throughout North India , especially Kashmir and Central Asia , until the 7th century CE. The orthodox Kashmiri branch of

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