Editing Sarvastivada (section)

===Kushan era===
[[File:Dharmarajika_stupa_taxila.jpg|thumb|right|A Kushan era votive [[stupa]] from [[Mohra Muradu]], [[Taxila]], where Sarvāstivāda groups are known to have lived by the end of the first century BCE<ref>Cox, Dessein & Willemen, 1998, p. 103</ref>]]
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 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 [[Jnanaprasthana|''Jñānaprasthāna'']] ("Course of Knowledge"). Though the Gandharan ''Astagrantha'' had many vibhaṣas (commentaries), the new [[Kashmir]]i ''Jñānaprasthāna'' had a Sanskrit ''[[Mahavibhasa|Mahāvibhaṣa]],'' compiled by the Kashmir Sarvāstivāda synod.<ref name=":13">Westerhoff, 2018, p. 61.</ref> The ''Jñānaprasthāna'' and its Mahāvibhaṣa, were then declared to be the new orthodoxy by Kashmiris, who called themselves Vaibhāṣikas.
[[File:Dharmarajika_stupa,Taxila.jpg|thumb|The [[Dharmarajika Stupa]] and monastery ruins, a major Buddhist site in [[Taxila]], one of the capitals of the Kushan empire]]
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 the *[[Tattvasiddhi|''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.<ref>Dhammajoti (2009), p. 57.</ref>