Buddhist-Meditation-Systematic-and-Practical

Thus it was said that in those beings or objects, no self
existed, but on the other hand these particles themselves
were grasped at as though really existing. So while the
followers of this school (Sarvastivada) had a means to
rid themselves of ideas of the self, they still hung on the
concept of a multiple reality and thus their teaching of
sunyata was incomplete.
iii. By the process of analysis arriving at anatman. Two
schools used this method but disagreed as to the nature
of dharmas. The Sarvastivadins maintained anatman but
taught also the existence of dharmas in the past, present,
and future. There is no self in any dharma, they taught,
but they did not examine the dharmas themselves to find
out what they are.
The second school, Satyasiddhi, had the doctrine of the
true idea of sunyata, retaining the concept of atoms and
so arriving at their emptiness only by analysis.
In time as well as matter, it was taught that indivisible
particles existed. In both cases, a residue of unbreakable
parts, small though they were, was taught and thus such
doctrines are really incomplete statements. For this
reason, we take the meditations of the Hinayana but not
its philosophical ideas.
Contrasting again these attitudes, Mr. Chen said:
The Hinayana always speak only of dharmas and these
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