BUDDHIST ANALYSIS OF MATTER y Y. KARUNADASA B. A. Hons! (Ceylon), Ph. D. (London) ature in Pl Dud Cit, Uocriy of Cnen. ‘POMC EY TUE EPARREENT OF CULTURAL AFFAMS, COLOMBO,ba 4570 M37 _ 1967 E15" 26 yield 120-188 Some sinastes and fienoee soe a ‘Th pono of metal lcinaa ino Syma of Corton... 18-138, ‘Tho nlatons which do at apply Yo tater element... “Theory of ripabatipas onthe Thmavkd frm of etme Peon wih th amin ns of the el of Sait ‘Tho Valin dfeition of theater (perma) and Sho loco (Cotghta param) ovssesesvvsnscnssnsovectensssnensssrsen MOMS 9 esognition of Spal au the sont wai of tattoo. ccses MB-LAT “Th Sutra and the Vifshcavida eitsiens ofthe Valbitece aden of he toes eat ss _Ripatalipa ot pomaning wutnl dimen... 19-180 ‘Nexveoatart between steam : 22 ago-16a ‘Dh etaplomoloul of tho Trevi and the Vaibigia 104-185 Ditorest kinds of ripper. soe 10-159 {amsiotion of the ripadalpas 43. ‘800 Die pp 143,120) FBR ps 72. Yan AX. Gh Tp. 18. ‘B00 above, pp 18-2. NOf, ‘Kimidep phophoblom nina? Paphctineniyedianuaan. Kaond pan'athe Spo. “Dhateagpaish + Dom asd phuied gghatl?" Saccon guphan. Na pana ad Spode. ‘Kifeeraht #7 Teothats we. Mande be uphabhdo sobudD, aM sanendima Bok pune ‘athe View. p- 460; so also ADSVP. "p. 11. ‘Soo ADSVG. pel Viens. V, 9-2880 ‘ofhavt tho cold fat is not Apo, but tej: the pressure felis not dpe, but eyo." is cohesion and fuidity, whatever be their degreo of intensity or capability, are not {elt by the see of touch, Hanoo épodhatu ia excluded from phayhabbtyatana and is included in dhammyatana.® That is to say, i cannot be inown by any of the senses other thsn the mind (mans). Tois known by « proves of inference, ‘The general postion assigned to the mahtbhzias may now bo considered. If one were to examine how the mahdbhlas aro intarproted in other systems of Indian thought one would notice that in Buddhism they were sarigned « comparatively primary positon. What tho SBuskhye considers as mehdbhiiae are not tho ultimate ‘reducible constituents of matter, for they are evolved immediately from the tam. aires aod ultimately from the pratri, i, the unesused fist onuse of the world of non-tell! According to the VedSatins the maAdbhdias are produced from the ‘rikymabiaias. "Tho former are specen of grt matter and the lator « specea of ‘ubtlo matter Yor the Jaina theultimate constituents of pugpula, matter, are not tho four elements (thidu-eautka) but the homogencous atoms (garamdnu). ‘The latter are recognized a the ementia causes of the former." ‘The Nyays-Vaiieikas ‘postolato four kinds of atoms comesponding to the four elemental substances, namely, earth, water, ro and sir? ‘Thia may be described as an attompt to re. coneilo the older theory ofthe mahdbhatan with tho later atomic thoory, Because of this faot the four aubstaneos in question ere not redused to secondary positon. {In Boddhiom, unlike in many othoraystoma of Indian thought, the mahdbiatas aro ‘ssigned a primary postion in the eango that they ore recegnized a9 the ultimate fnreducible date of matter. Tt ia of cour true that & given instance of matter ‘coneists of not only the four mahdhitas but also of a seb of wpada-ripas euch as colour, mel te, But these so-called wpida-rpas, as conceived by the Buddhists, are alvays dependent on, ond therefore secondary to, the mahdbialas* Even the dovelopment of the theory of répe-kalipas,i.o. the Therevade form of atomiam,* 4d not, in eny way, reduce the mahabittes to a secondary postion. “For in every rapolalapa, the smallct unit of matter, all the four mahdbhaias aro present.” Although they aro postulated as the ultimate (primary) elements of matter, the ‘mahibétas aro not to be understood as unckused or as ever-perduring entities, ‘Thoy too come under the laws of“ phenomeos! (eatata) existence. As Buddhe- thors ssye, they aro anizca in the sense of liability to destraction (rhayaiona nical), dubtha in tho sense of causing terror (Bhayoiona dubEhd), and anata inthe sense of having no everprduring extenos(cafraifiena anata)! ~Ticcsane sfc Ta itivo absece of bards = phot + Opa. Ist, 6. * B00 Dis. p78, 48 Soul, Peis Seen of the Act ind, C1. td. 0h. 1. “Gf Adsematiomt dducttansKirogan 39 bio mio perondes parnSnagune soe ‘nacido Potsjaira, p28 1c Bind, pay Vo eto, Ch, #8 below, pp. 31 * Bee below, Ch VIE Of, Anamatitenupathaddb® warps ney ata en hlipes maha oulore HP. p.5t B00 Pion pt. CHAPTER THREE ‘The Secondary Elements— A General Survey ‘Tue distinction between the mahabidias—the four primary clomente—on the one hhand, and tho wpdda (ya)-répas—thooe that take hold of, cling to, in other words, those thet depend on, the mahdbitas—on the other, ie alloded to in the Nikiyas thomeelves:! However, therein no attempt is made to explain how end why the latter aro dependent on, and therefore secondary to, the former. As far aa thin particular question is concerned, even the . whero wo got the moat ‘exheustive canonical enalysis of matter, doca not go beyond the Nikiyas. Some ‘date on the relative postion ofthe two groupe eould, however, bo elicited from the Potfhdna of the Abhidhamma Pitaka, which seeks to explain the causal relation of all elements of existonce in their temporal eequence as well es in thelr a . ‘Tho four mahdBiatas, scoording to the Paffh4na, constitute conditions (paccaya) ‘by way of co-nascence (eahajata), support or foundation (nisaaya), presence (ahs) ‘and non-abeyanee (avigata) in relation to the upddt.rpas.? The implication that ‘could be drawn from the firtis that the apdda-ripas, whenover they arise, ati simaltanoously with tho arising of the mabaBhdiae, As'a rule thelr goss is nocor, sarily concomitant with that of the mahdbhtles, ‘They cannot come into being independently ofthe latter. All the material elomente, whether primary oe secondary, ‘With tho exception of curtain ones of tho lati group, exist for the same length of time. Hence wo might as well ty that, sinoe the wpSde-ripas aro concurrently swith the arising of the mahdbhiin, tho existence ae well as the ccasetion of the ‘majority of the former coinckdo with the exlatenoe end cesmtion ofthe Itter: With this may bo compared the view of the Vaibhsins, namely tt the mak ‘haias are a janana- or janmarhet, “ causo génératzice of the bhautikes (mpd. ‘tpas) Following, as pointed out by De la Vallée Poussin, « defiition given in the Pibhapd, the Abhidharmakoda illustrates this further by oaying that“ os ‘hautthasnaiasent deux comme enfant de see parents." This ilustzation, t seoms to ws, should not be construed to mean that the mahdbihilas arise firt and thet the ‘hautilae arise subsequently, a is really the case inthe relation hebween the peronts, Seo og: t-2, pp 6,185 18 Th. pp. 3 6,7 * Of eh igidcance of enipphernaipae, cased in Ch, V- 89 AK. Ch Up 16; Ao. T 2 * AR. Os Ip. Slin. 8. + Tiid. h.T ps ak2 land tho child. Vor elsewhere in the same work it in stated that, in the view of the ‘Vaibhdskas (ServBetivSding), tho Bhaultkas do slays arise simultaneously with the arising of tho mahadhtas Ta this partoular context, therefore, it is a cao of the ‘parents and the child being born at one end the asme time, A clues towhy one group is compared tothe parents and the other to their child, although both are co-naseent, may be had from the Vaibhisika interpretation of ‘eahatht-hets. When two or more e0-existent (sahabha) thinga are dependent, one ‘on the otber, they are tid to be sahabid-hetus in relation to one another. ‘The relation between the four mahdéhaias is ono of this kind, However, all co-existent things are not recognized ie sadabhd-ketus in relation to one another. ‘The mah. dias and the Bhaulikas aro cited as e casein point? ‘The Therardding, too, ae of the samo opinion : That the up4da.rBpas are co-nasoent (eahajata) with the mahi- Uhaias is admitted ; that the two groupe are relat by way of reciprocal co-nageenoe (eAtamaiia-zahajta) ie, however, denied.® ‘What both schools attempt to show by thia dovioe i the necessary dependence of the wpada-rapas (bhautikas) on the mahibhdlas. Although the wpldd-rdpas ‘arise together with the arising of the mahdbhias, their arising is not a necessary condition for the arising of the latter. But tho reverse is true The arising of the ‘mahabhitas is «necessary condition for the avsing of the wpda-rapas, Hence the comparison of the former to the parents and the latter to their child is not without significance, although both groupe are ead to bo co-nasoont ‘The mahabhatas, 28 stated above, are alao a nissaya for the updda-rspae, This only means that the former are a basis, & support oF o foundation of the latter: ‘This aspect of the relation botweon the two groupe is explained in more detail by the Vaibhasikas. ‘The maibhaias wield induence on the lautrkar Vie an aed on hie pupil (nidraya-haty) ; support thom ike »-wall a painting (prtigfAd-hetw); main- tein them in uninterrupted continuity (wpastiambha-etw) and constitute e eondlition for their growth and development (erddhi- of upabrmbana-het). ‘The reoognition of the mahabNtas as atti- and ovigata-paccayas® in relation to the ‘upAdd-ripas means that the prosonce and non-abeyance of the Inter is das to the [presenco and non-abeyance of the formor. ‘This only amounts to a general stato- ment of what has boon stated so far about the relation between the two groups, ‘Thus whet are called wptda-rapas aro those material clementa which are always ‘co-existent with, aro necessarily dependent on, and are thus aecondary to, the mahd- Ohalas? The maidBidlas, toc, ao dependent, one on the other, and are always co- * Son AKC Gh Tp 63; thi a pid in te Vala tari theory oo, 26 AX. Oh yp. 140 2 Bid. Oo TT 283. "co Th. pp. 8,1, 38. 480 below, p- 132. Bem A. Gh Tp. S14; ARCy. Zp. 200 # 8c ino, p. 180 * Of Athi (p00) dtiios Cat mahabhton upg nindys ome onaterpan ‘atte. a ‘existent, But thoce it thie fandamental difference to be noted : Whi the wpida- ‘ripas ere depeatient on the makdBhiins, the mahdbhdtas aco not dependent on the uptda-rapas. The diforence is summed up by tho Vibhaving vba when it cays: "That which clings to tho mahdbhdtay and is also clung to by others isnot upadeerdpa 5 [but that which clings to the makhhatasand not clung toby another is upSdrapa.” Hrowovor n certain eaos the fundamental difference between th two groups tends to get obliterated. ‘Tho relation hetwoen diva (nutrient) which is one of the ‘upada-rpas and the four makabhatagis caspin point, The former, itmay be noted. haere, is recognized asa ripa-samufuinapaceaya, ic & generative condition of matter, primary as-wellas socondery? From this it follows that thowe mahabhatze, brought about by dhdra, are dependest on an wpadé-ripa. Therefore, in so far ae this particular situation is coneamed, the usual argument thet the mahdbhilas are not. opendent on the wpadz-répas needs qualification, ‘More important than this are theimplioations srising from what i called ovinidhoga- ipa. According to the Theravédina the category in question includes the four mahabhatas ‘nd four of the wpida-rdpas, namely, rapa (the visible), aso (tate), gandha (smell) apd dhdra (autriment).* According to the Vatbhisikaa, it (evinrPhign ‘rupa) ineludea the same itoma but for thie difference: in plaoe of #Adra i included ‘hautika-spraslaoya (the wsoondary tangible)* Tao reasons for this diflstence will be explained in aleter chapter Sufic it to noto hare that according to hath sehool, ‘the sight items are not separable, ono from another (avinsbhoga, avinibhiga), As rule, they always erise together (sahajata, miyata.sahotparna), None of them oat, ‘tice independently of the othar seven. ‘From thi it follows that, just ae much ae thoae secondary clamenta cannot arise indopendently of the four primary elements, even so tho four primary elements cannot arise independently of those secondary cloments. Both groupa aro equally opendent on euch other. Hienco as far as thoto secondary elements are concerned, ‘the independent gonosis of tho primary eloments is questionable. or ono of the ‘ight items in question ean arise independently. In view of thie situation itis ‘understandable why tho Sautrtntlas should have eritiized tho Vaibhisike (Sarvisti- ‘vids) interprotation of achabh-Aeu. ‘Thoir oriticiam implies that even certain ‘hawlikas should bo recognized as constituting aaiabh@-Aetu in relation. tothe mahd- Britas* Attention may slao be drawn hor tothe observation of Prof. Steherbetaky, namely ‘that the classification of the material cloments into primary and wecondary, a8 that ‘of the mental elements into fundamental (ota) and derivative (cit), 3 ‘very nearly tho relation between substance and quality.” Although this observation. Yon Mi mahabhate wpidige! ayo ca with epSdipati na tam upd pare yom pone etl ns hen wp ae wpe Ppa ADS . 2 Seo Flom: p. 380. 5 Bee ADS. p. 28; Vien p. 30. ' Soo AK. Gh. Tyo. 14523 Alfey. pp. 128 Soe below, pp 184 Of AK. Goel. 364 * Be Coe Cons. pp 35-36.4 in mado with reference to the Sarviativida, it applica equally to the Thoravéda. Tt is of cours true that the material elements, primary as well as secondary, are eecribed an disetote entities, It i alzo true that tho connection between them ia sought to be explained by the postulation of causl relations. Nevertheless, as hes been observed, sinoo the sooondaries sre always supported by the primaric, and since this oonnection is eaid to he inseparable, te relation between the two groups is not mush different from the relation between substanco snd quality. Teianot without significance that the division of matter into primary and secondary ‘was not accepted by all the acholiasta. Buddhadovs, one of tho colobritioe of the Sautréntika school, objocte to the introduction of ny such distinotion. His objection is Ukewiae direoted to the distinction drawn between cita (consriousness) ‘and cotta (consciouscest-concomitants). In his opinion the ten dyatana, is. the fiat five senge-organs and the corresponding sonse-cbjeots, ere made up of only the Imahdbitas, And apart from the maMdUhdiar thoro is no distinct category called Ghaatika-ripa, Likewise apart from eta there is no distinct catagory ealld eaitta.+ Baddhedove's ettempt ie to discard all distinctions in torms of primary and sooondary, not only from the sphere of mental phenomens but also fom the domein, ‘of matter, end thereby to assign equal status to eech end every lement of existence (dhammd), This attempt did not sppoel to the msjority of the Buddhists, ‘The tsuthor of the Abhidharmanda objects to $8 on the ground thet it ie contradicted by a Sutra passage whore the distinction in question is upheld. Buddhadovs, too, invokes the authority of a Sita to substantiate hie thisis : According to. tho Garbhivakriati Sitra, man consate of six elomente (eaddhatur ayam Bhibyo purugah), emely, tho four makdBbitas, dasa (spsoe) and vijiéna (consciousness)? Tho counter objection is that this Stra, in thie partiouar context, purports to doseribo ‘tho casenco ofa living being (malasatweadranye) and therefore that it docs not emount to.an exhaustive defiuition.* ‘These objections and oounter-objestions show that, elthough the division of totter into primary and secondary was ono of the well-established tenste of tho ‘Buddhist schools, it was nob unchallenged by the Buddhists themselves, ‘According to the Abbidhamme Pitaka tho catagory of aecondary matter (upddd- apo) consists of twenty thtes items, namely the fst five eense-organs—{2)cakkha (organ of sight), (2) cota (organ of henzing), (8) ghina (organ of smell), (4 joka (organ of tatte) and (6) kiya (organ of touch); the at four sense-objeots (6) ripa {tho visible) (7) eadda(oound, (8) onda (eel) and (2) ras (taste) ; thee faculties — (10) sttindriya (Cacuty of femininity), (11) puricindriya (ooulty of masculinity) and (12) répajvitndriya (material faulty of life); two modes of self-expression (18) ktyoosttt (bodily expresion) and (14) wsbitats (vooal expression); tho Boe AKG. Ch. p. Oh and. 2 * Refornon sa thn in the Bodhi woe to sx dtu ar, in the view of Bt. Schayer, ees te preanmesial mimandda.” Por further detala on hia thory, aoe Bia ecto: "re. ‘evonial Budo” Arc Orentetl, Vol. VIL, Dp. 121 * Boe AK Ch 1, pp. characteristics of mattor—{16) lwtd Qightnes), (16) mudute (plasticity), and (17) ammafifiatd(wieldiness); four phases of matter (18) wpacay (integration), (19) ‘anti (continuity), (20) jaratd (decoy) and (21) aniceala (ampermanence) : (22) ‘abtao-dhite (space-element) ; and (28) habalikara-chra (nutrition): To thi list ‘the commentators add another, namely, (24) hadaya-rntis (heart-besi) ‘Thus, ‘according to tho ThoravEdina there are in all twenty four upddé-rapos. "Tmo boty our wpddpa od he fous maar ay repro in Glassical list of dyatanas as follows : mie ‘Tho frst five wpddaarapas (Nos, 1-6) constitute th fit five aijhattke.ayatanas eakkiiyatana (No. 1), sldyatana (No. 2), ghindyatana (No. 3), fikdyatana (No. 4), and kdydyaiana (No. 6). (The sixth ojjhatlske-dyatona, i.e, mandpalana ia menial) ‘The next four upddé-ripas (Nos. 6-0) constitute the fret four bahiradyatanas Pipdyoiana (No. 6), saddayatona (No. 7), gardhiyatana (No, 8) end raatyatana (No, 9). ‘The mahdbidias excopt dpo-dhdi constitute phoifiabbayalana, i. the {ifth bahia dyatana. Apo-dhatu and all the xemaining upadé-rdpas (Nos. 10-24) constitute a part of dhamméyaiana, io. the sixth bdhira-Gyalava. Vor the scope of Ghammayalana is very wide: it incides all things, mental or physical, past, present ‘or future, roel or imaginary, which become the objeste corresponding to mano (the mental organ). Rapfyetane am.8 ‘Sddiyatana rhe. Gendtpasana Im Rasiyatane =ee0 Phottabbyatina ethart-Holo + vive porefDhassnsyatann apa s New 100030 Tet» na nage oe mic oy py ear epenper pes ee ee Sea saan ey acon ore ae Daw iain ne an ozone ers, nae spat ft Portion” fas nao Sra ay cat pan na A OTe SAS Laat alee, eae tr don Sonar geen eerie SEN atin danas ue oe Mewes, Sringeri Bo FOh yp 1 Dix. pp 128 en Voom ps 387; AB. 270. # Sm Diep 190) 7Oh pp. 72. “tecaue they ern vat of Yay aul an diate rater panide-pa), eo ew, p4436 ‘There is general agreement among the Buddhist schools that the fist five aijlatike tand the corresponding five Sihira-iyatanae aro répa in the sense of matter. From. ‘the point of view ofthe Nikiyes, too, this 0 Tis in regard to the category of dhammiyatana-rapa that the opinion differs ‘As wo havo soon, according to the Theravédins it consits of sixteen items. For ‘the Vaibhisikas, on the other hand, thore is only ono dharméyatana-ripa, namely, ijiapti-ripa®’ However, soven of the iteme which the Theravsdins have incladed. im the category of dhammdyatana-rdpa are rooognized by the Vaibhégikas, too, but not ea dharméyatana-rapa. Of the seven, six, i, Nos. 10, 11, 19, 14, 22 and apo. akdtu are considered ss parts or subdivisions of other dyatanas, and the remaining ‘ne, ie, No. 23 at a combination of Unree dyatauas Suoh a difference na to the position of thero items in relation to the list of dyatanas presupposes a difference in their interpretation. But this need not concern us here. ‘The Theraridine do not recognize under any guise the avijiapl-répa, which, for the Vaibhisikas, ‘the one and only dharmiyatana-rapa. Tho Sautrantikas take strong exception to ite recognition, on the pact of tho Vaibhigikae, aa zeal element of existence? ‘What is mare, they do not soem to have included any item of matter in the dharma yatana, The DérySntikas aro recorded to have challanged the very conception * ‘That thie had boen ® subject of controvorsy among the Buddhist acholinate is eugges- ted by # ViBki9s pasaege according to which tho -Abhidharma definition of rapaskandia es consisting of the ten ripa-dyatanas (— the first five ajhatéka and ‘the first five bahira) and the ripa that is included in dharmiyatona was mount ‘0 rofuto the Dargitntikae who had denied the dharmdyaiana.ripa.s ‘Two facta emerge from the foro-going observations. Ono is that all schools of Buddhiana do not reoognize estegory called dharmayalaua-rdpa, ‘Th other ia ‘that two of the leading schools who have recognized such a category are totally Glengreed on what it should oonstitute, Both suggest that the inclusion of cectain ‘tome of matter in the dhamméyatena is an Abhidhammlo innovation or at least ‘that it did not hove a place in early Buddhist thought. ‘The oaly significant evidenoe that could be adduced in support of much a category is passage from tho Saigiti Sutto of the Dighanikdya, Thorwin itis stated, bub without any attendant explanation, that mattor is of throo kinds, namely, @) sanidaasana-sappatigha, (i) onidassana.sappatigha ond (il) anidassana-appatigha.® ‘Tho tro positive toms and their negatives are used in the Abbidhamma in a ‘technical sense. Sanidassana which may be rendered es visible” is used aa an ‘exclusive adjective of rapagatana, becouse of the simple reeson thet this partioulae Of, ktame ripastenda saree cobumehBhiaion deldokiotones wepahiye mandy. taxon corsngansinpytanand optirtpon ont ripastondhah— ‘Tho avijapl ria ia said to dopend on the mahabhia (mahahating playa). Tonos itis brought under ripa and srcognized as a Dhauika ripa-dharma.* Although the Vaibhtsikas bring aijapt-rpa under matter, thoy odmit that iis exempt from ruppana (the fact of being hurt”, disturbed) and prtighda (resistance, Spenstzabilty), which ao considered as two fundamental characieritios of matter! ‘This seers to be tho reason why Harivarmen's Satyasis insists that it should bo amigned placa in the category of cita-igrayullaconuiras, i0,, misellsneous @harmaa, nether mental nor physial* ‘The SatrBntikns contend that, sinco i does not quite propery answer to the definition of mattar, it should not be recognized ag rater? ‘Thisianotto wy that they wore dissatisfied only with tho position assigned ‘twit. On tho contrary, they vehomently denled its reality, fr they had been very suspicious ofthe windom of postalating new entities, Nor ait eoncsivable that the ‘conception of aviftaptipa wae keown to early Beddhism. It io true that the Theravidine do not recognize theavijiapti-ripa undet any guise However, a majority of tha nipa.dkammas which they have included in the dhammd- _yotana pose silat problems. ‘These items wil be examined in dotil in tho couree ofthe next two chapters. Suficittomote hore that tho istin question isa‘ strange iseellany of item, somo of which are nothing but outain “ qualities" or char acteristics, modes, or eapecte and pases of matter, ll rage to the status of rapa- dhamma. ‘Sido by side with the “real” rupdhammas are enumerated the “nominal”. ‘The logicality of the enumeration would not ariae had not the Abbidhammiles mado spesial attempt to recognize such things as phnoes of matter by erooting dhammas corresponding to them. Such a situstion isnot mot with in the ‘Nikfyae. What is moro, somo of the Buddhist schools, notably the Sautréntiks, ‘too, reoognized certain characteristics common to both mental and material cle ments, but rather than postulating ther as dhammas they relegated them to the 3 Ben AI Ch J pp 200; Oh. TY, pp. 14. * Dela Valls Pousia, Te Woy t Nirwin, pT 21 ot. ‘For mare dstals on the mbjet of orpRop ro Sopen Sytem of Bud, Thought, pp. 19 Me Govern, Monuat of Bud Phi. 1, yp 198 Takako Baetoeof Bud. Pin 9p. 67 ‘Staterbatky, Cont Oacr. pp. 80 * en A, Oh pp. 95.3 Oh IV, pp. 14 5 AKoy. Tm. 38. #860 te Gaver, Manual of Bu. PT, p. 102 2 bee AK. Co 1 pp. 25. * ce i. Oh. Vy pt a domain of prajiapts, mere designations.’ As far ae thie eituation ie conozned, the Abhidhamms Pifaks is more akin to the Vaibhlsike aystem. Attenticn may be ‘dswwn hero to the fact that, in recognising " the charactersties of that which is conditioned " (ammstrta-latgenas), the Vaibhsileas went softs as to postulate them ‘entities, a ral ea the things which they charactorize* IE we wore to follow tho genecally accepted meaning of dhamma, then we had to ‘understand all the items in the Theravida st ae real and diserte entities. Hlawover it is extremely doubtful whether such an interpretation could be justified. For the names and explanations given to some items show that all were not coaccived a having oqual stetu, although they all ware designated aa ripa-dhanmas. It seems ‘very likely Uhat it was the avowed sntipathy of the Buddhiste towards Introducing ‘the distinction between substance and quality that impelled tho Abhidhammikas to take auch a step. If this waa the reason, then itis vory doubtful whether this dovioe had ite desited effect. Tho fot that the Pali commentators deamod it necaas- ary to bring about a radical change in the position of somo of the dhammiyalana- ‘ripas—to this we shall comein the next chapter—hows that the Theravding thom- salven came to realize the inadequacy ofthis arrangement. ‘The apparent want of oonssteney in the Theravids list of ropa-dhammas, a¢ suggested by Me Govera,? socms to suggest that it roprosonts w comparatively eatly tradition. It eoame very probable that with tho gradual development of Buddhist scholasticina, some of the items in the lit “ which wero inconsistoné with a more logical, systematic and scientific view of the universe", wero thor eliminated or laced under more appropriate places ‘A.glance atthe positions assigned to aome ofthe items of the Theravadalist by the Vaibhagikas and the Sautrintikas should show that such « possibility cannot be cntirely rulod ont. For instance, tho throo charactorstios and the four phases of ‘matter (Noe, 16-21) do not figure inthe lista of ripa-dBammas supplied by these to tehools, And we have already notiood that soven of tho dhammayalans-ropas of ‘the Theravédine figuro in the Vaibhisike list as eub-divisions or combinetione of other dyalanae® ‘The development of a novel catogory oallod sita-viprayukiasam- ekiras* too, seems to have facilitated this proceas of aystematizstion. Thus by ‘assigning a place to jeitindriya in the above category the Vaibhsilaselimineted the necessity of postulating as was done by the Theravidine—two jiitindriyas, one ‘mental and tho othor material” Harivarman’s insistence on relegating the aijtapti (Grhich the Vaibhlsikas have brought undar mattar) into the sume eateger fon another ate inthis process of aystematization, Bos below, 8 * Samual of Bud. PM p10 Tite ob. 1 Bow above, p 36 + On tho origin and development ofthis category, te Joni, BSOAB, Vo. NXT, Pt 8 (1860 180 balow,p- 88. * B00 above, P-0.CHAPTER FOUR The Secondary Elements: Group A (Nipphanna) ‘T wasobervd in the previous oaptr that some of he wpldrpas th cndary tlements, thoagh lyst tothe rah of rpe-dlamma, are nang ut aa ‘no ale, mod, et. of mater T fahren n tar fr wun that with te peomge of tne the ‘ThrorEaioa theives razed th unatcornet {dis ecngorents ‘Th extow ofthe Abhidhamnis commentaries end the kind wont ek to rendy the dation by ceding all he mete cents, Trituzy us well essary, ino two group alld pp end onipponne ‘Th postive tem, nipplonna, with tho ntnnee prof port (= parinipphanna) scouts ths of the Rahdoate omer, in nor ol iene sss ‘When something is qualified as parinipphanna, the following characteristics are ‘implied : it is impermanent (anicca), conditioned (saikhata), causally dependent (pate samepponna), abject to devay (aye dame eto to waning vey (eop-dhomy, capable of predating dipaion(ordpr-dhomna),vebjet to come: ‘tion (nirodha.dhamma) and to change (viparindma-dhamma). Tro this i fallow that the tern, pornipphnna ke ots, pint al rectal ond sari clone ha ke up he totaly ontingen exten, for tiny shoo allo sbove chaotic Narowing down the Sl, me may sy het all the raped conceal Darinipphona, "Wht voto hold we titer wat ite bana) orp emer deigaton wih wo corespending Sbjeotinereniy* the commentator, oo, se the term nipphanse with th same implication then t flows at only ten teme whieh they qual by at tae olde coer Ghred an tun ropedionman. Ton fot thatthe dati! sometime vee pret ‘hone intend of nipphena? hows nt the commentators made no eegocton Ptouing btween teapot and tht hth nese, part Aad ay the term ool th tho pm npioton its down bythe given explaaton, ‘Badahoghoe cbervs that nipphana-ripas aro elled wo bests they can be sie in tnt tins ntave wthaenons pagal) "Th ret are Contry Chorio (aibigarta\* Semmdgat any Cat only nipplonna ropes are rouge thou by to four gneve conan of mate, viet romroum), Raa Op. pp 460-49 5698-27, 1 80 bom, P68. 1 Op, at. 34. Vom pe 3, a s (wolitional act), ui (temperature of cold and heat) and dhdra (nutsiment)* ‘This is fsnother wey of esying that they slone are true rSpadhammas, for no rGpa-dhamma ‘ould come into oxiatanco without reference to certain conditions. ’ ‘This is further shown hy the use ofthe peculiar compound, ripa-rdpa, to describe the same ostagory.* Tn almost identical words, Dasmmeplla and Sumaigala observe that only nipphanna-ripas are called rGpa-ripa, because they slono are ‘mubjeot to ruppana? On the eoinage of this compound, they make thia intresting comment: "This term rdpa, as a matter of convention, has een used to indicate things which are devoid ofthe nature of ripe (mattar). ‘Therefore the term is qual fed by another rip” This into admit that in tho Abbidhamme Pak certain ‘tems, which do uot answer to the definition of rdpa in tho senso of matter, aro also brought under it and that thereby ite meaning has become unduly “ srvtahed ”. Hence aries the neceseity to reduplieate tho term." ‘Anuruddhs adds three moro terms to distinguish the nipphanna-rapas from tho reat, namely, eabhoa-ripa, salatihana-ropa and eammasona-ripa.* Tho frst is meant to show that the nipphanna-ripas alone have their own intrinsic natare attano sabhavena sidaham).? ‘The second indicates that they slone aro endowed with tho three salient features, viz. ania (Impermenenee), dua (the fac of being a souro0 of suffering) and anatia (the absence of any abiding essence); elternatively, vast they ‘lone are characterized by the threo saakiate-laktionas, viz uppAda (orginetion), ‘iti joratd (subsistence decay) and Shaiga (oexation)* ‘The third ia indieative of the fact that, sinco the anipphanna-rpaa have thoir own intrinsie nature, one could ‘ttzibuto to thom the thre enient features of anize, ete. and thus could make use of ‘thera as proper objects of meditation * All thoae diferent terms combine to show that only thoeo clementa, described as nipphanna, are true ripa-dhammas. Of the twenty four upéda-rapas, onl fourteen, fare brought under thin category. They aro: the first five seaso-organs; tho ft four objective flds ; ithindriya, porivindriya, jtitindriya ; kabalthira-diaira : nad Jadaya-vatthu. The four mahabhdias of which three constitute photthabbdyalana end the other comes under dhammdyatana—ere also brought under the same category. ‘Thue thore are in all eighteon nigphanna-rdpa.dhammas, four being prmary and Sourtoon sooondary, 1Of. .. Korth pannyehi nipphannlt nipphantarGpam nina —ADSPT. ps 113, tn ao Abb. p 21. * Plum, p. 862; ADS. p. 27 Flom. pp, 60-00 ; ADB p. 1185 ABhok . 201. * Vien. 4893 ADSVT. 9. 11S. « susjor réponadiorihiyd alapsathive pi ava tt aparna ripondena vistas ‘nip ripardpon tien. pp. 468-80, ADSVT.p. 118. * Of he a, Shan dy, Subtha-ulha, +408. p27. + aDaVF. p11 * Ti. toot ef mee pag oparinipphannary na enietdtabhioon iys—KouA. zp 108-8 (nthe thre nitthatsatbhanay, co blow, pp. 81M“ ‘Thus it will be seen that the commentators havo recognised only five dhammaya- tona-upada-rapas os true ripa-dhammas. Tho Sfth, hudaya-oatth, is one of theft ‘own additions. “Hud they drawn tho lin in euch «-way 20 that evan thes five item would have fallen under the opposite heading, ie. anipphanna, then there would remain only the tan (rSpa) dysianas plus one dlammajatana rapa, i.e, apo-dhat And, atthe same time, ifthe dpohaty tao, had been inelided in the phofthadbaya- ana, as was actually done by the Vaibhisikna and the Sautréntias, then all the true ‘apa-dhammaa would bo represented by ten Ayatonas only, Aa far as the number ‘of rapa. dhammas is converued, ono could notice here where the Theravadine have liffered from the Vaibhisilas end the Sautrintikas. It may be recalled here thet ‘hilo the Vaibhasikas have recognized ene dharmayatana-ripa, the Seutrintikes hhave not rotognized any. Let ws now examine the fourteen elements brought under the generel heeding “ nipphanea-updda" and seo what their more apeciic characteristics are. Senso-organs ‘Tho first five sense-organs, which aro conceived as five secondary material elements, are cabki, soa, ghina, jiohd and kaya, io, the ongana of sight, boating, smell, tasto and touch reapeotively. On thoir naturo as «species of matter, the Nikkyns aro lew informative, ‘True, they figure oft and again in meny a sutta, However, the parpose is not so much to explain their nature asa vaciaty of matter. Sometimes they oeour instock formulae ‘where the causality of senso perooption is explined:! oftener than not they occur in ‘whet may bo describal as hortative disoourtes where the Buddha is exhorting the lineiples not to become victims to sensual pleasures leet they should fall ahort of the highest ideal In the Abhidhamma Pitaka they came to he descibed as panida* Literally it ‘means clearness, rightaes, serenity, or faith. But aa a descriptive term of the sanse-organt, it had not been weed in tho earlier PAli texts, ‘Taken causatively ", observes Mrs. Rhys Davids, “it may conceivably havo meant either that which ‘make clear—o revealer ea it were—or that which gratis of satisfies, .."™ Tt {nin fact suggestive of both mesnings, fr the frst indiates the receptive and reacting nature ofthe sense-orguns and the seoond brings into relief the part they playin the _ratificetion of sensual pleasures In the Sanderit sources, too, the wnse-organs are deotibed as proatda. Consider- ing the contexts in which it ocours,* it could also be sai that in using this term the ‘Buddhists are intent on showing that the senso-organs are ofa very subtle and delicate ‘matter. This is borne out by the fac that, according to the Dhammassigant, they * Of eM, pp. 111-2, 250-80, 1905 8. TV, pp. 20-40, 67 $f 088.209 95; Ms pp O81, pp 2, p30 IE pp OE A. Typ 18 “Bud. Pay, Bbica p80 0.2 Of 0g. AR. Ch Ep. 18; AB. p26 6 cannot beknownby any ethane tert the mind (man) The Vadis, tSereonarve thea n'a sar oy. Thay are supe stale (andre and troalcot eh? Becur of ti nes, He tho Ii of «gee {ronfathaty they cannot be buat or weighed * Nor ca thnytn etint two. Sor ecole, whee par ofthe dy hopped of rey tho ody some Gaye rasa) dove not mally ioe Eoe tho prt that scat o is eve of dyes ae need rom tho Sct ta on the bai of hepa? that topurta, to dvs not aie tcl enation® (a this pot Yasmin mses this nrg oberon" Fw then coal thar aro lc emontion with refs oto tip of he noe when ot bab ot egret fra homeo Sint i omnetl Wh th no dhe Dx srl Bay endo) arte aga ‘Hones shore i no conan. But ow i it newton to tah of hone iat, te, are chopped of, they gin 7 worte it dey are david of oda Thi od to so lan th) of fe aitdement Since the sense-organs are concsived as a species of extremely subto matter, it i explicitly stated that they shonld not be understood according to their popular ‘conception, ‘The ADhidharmatoéa says thot what in common parlance ere knows, ‘as oye, ea, te, are the adbigthina, tho support, of the real eonse-ongens.* ‘The ‘same distinction is upheld in the TheravSda, too. ‘The Atdastlint remarks tat ‘the very purpose of using the term paodda is to dismiss their popular conception, eck asnse-organ (i.e in a brood and general sonso) consists of two parts: the compound or peripheral organ (easambhdra) and the sentiont organ (pasida). ‘Tho fires ia whot we ordinarily mean by eyo, ear, ete. Tho socond is the real sense organ, and haa the fit aa its basis (eattbu)® Jin parguanco of this distinction, the Vinddhimagga and the Atthasliat give, in almost dential words, « long disquisition on tho nature and constitution of the fsense-organa :"The sesomBara-cakthu or tho compound eye is white from the ‘sbundence of phlegm, blsck fom that of bile, red from that of blood, rigid from ‘aot of tho clement of extension, fluid from that of cohosion, hot from that of heat ‘and oscillating from that of mobility. The posddacabthu or the sentient eyo ia 5 Opa ps 2a Ca L, ps 18; AKoy.Tp-24, Hone sndrge Sa weed with rfoence to he Tat 6 emao- ‘rgeas only. 9 ATE Ob. 9. Te tot ‘na hind dobdh8 Warontt sinnarydngaaro Lipid apeglans nicindrtad, iam on Rotiam gampate mindy lad pgm yas china had apagatam i. yoo at pray eprofay Sitar en ky any Rdndmarapaih, Alyy. 8. ‘Tathem trkt chimena’ ponar lagmena”ndsit'gena blyo-ijfnotpal ibm finbandhena saab Biymdrsetpateh adnyah. Elko iho qhayodit Oty puschnt ‘Kwang spondante gad tate Miyndrigare nas elude oa ihre, Ay, Zp. 1183 to alo Stohr, Cen. Coen. 12. 1 Op. ot Ch pp 86 87 olen Alo Tp. 8. 0p. cit. pp. 88-7. ner ae)46 sitaated in the centre of the oompound eye, It permentes the ooular membranes fs pptinkled oil permeates seven cotton wicks. I is sorved by the four elements doing the functions of ewstaining, binding, maturing end vibrating, jast as a prinosly Doy is tended by four nortoe doing the functions of holding, bathing, drosing and fenning him. Teisnot bigger in sizo than the head of louse. ‘The oryan of hearing ‘is aituated in the interior of the compound ongan, at « spot shaped like a finger ring and fringed by tender tawny hairs snd is tonded by the foar primary elements, ‘Tho ongan of smell i in the interior of the compound organ, ab a spot shaped like ‘goat's hoof. The organ of taste is sbove the middle of the compound organ, ft'e spot shaped like the upper part of e toma lotusloaf. The organ of touch i to ‘be found everywhere in this piysical body like a liquid that soaks alnyer af eatton? ‘Although the ongan of toush Is said tole co-extensive with the whole body, yot ‘the powsibilty of confusion (saikara) betwoen tho sonse-organs as to their funelions in repeatedly ruled out. The chazuotorsti (akRiana), function (rasa), manifestation {(paccupatthina) of one eeose-organ are diffrent from thoes of another. For instance, the organ of sight bas the characteristic of being sensitive only to the sphere of ‘isbility, but not to sounds, tastes, oto; ita function is to draw attention to its eapective cbjestve field only ; and it manifets itself as the physical basis of visual ‘conssiousness, but not as the has of auditory or any other kind of eonsciovsness.* Prof. Stohorbatsky observes that the Buddhist conception of the sonse-organe ‘as composed of matter subtler than the Wings that bosome the corresponding objects, is reminiscent of the Sazyichys view, namaly, that matter developed along ‘oro diffrent lines, the one with predominance of the translucent intelligence stuff (cattea, the otter with predominance of dead matter (lamas), resulting in sanse objects in their subtle (ten-mdiva) and gross (mahdbhata) forms. But the funds rental difference, to which Prof, Stcherbatacy himself draws attention, is thet, ‘unlike in the Sémkhy, in Buddhism the two groups are not conceived “ as modif- cations oF appurtenances of an eternal substance.” * ‘Moreover, the force of thie parallelism tends to fue awny because of the cireums- ‘tance that, in mast ofthe ayetems of Indian though, the venss.organs are conceived ino more or less sitar manner, The Jainas speak: of bwo kinds of sense-organe Aracyendriya, the physical senseorgan, and Bhacendriya, its paychiosl correlate. ‘Tho former, in tar, consists of two parte; rior, the organ Stes, and upaéaran, ‘tho supporting environment, Acoording to Carake tho sonse-organs are distinct from their peripheral wotte. ‘The Mimimpeakse maintain that ‘the sense-organs consist in the faculty of potonoy (Aabid) abiding in the sockets " ‘The Senkaite ‘Vedintin is ofthe view that the orgons of sight, hearing, smell, taste and touch are ‘compoted of the ade parte of light, other, earth, water and air respectively.* ‘Transation manly based on Ravamal's Pot of Pucifontion (Vien. pp 8-6 Ad pp wera, 1 Ben Alp 312; Vim. $48 * Stckatatiey, Gon, Oonyp. 12 ‘8 Sa, Ind. Poy. CT. a ‘Tt is of course very likely that this somewhst common tradition it due to the influence of the Siuihyys on the other ayetoms of Indian thought. It is also signi- ‘icant to nctice that» almilar viow sooms to have been held by Ajit Kesalambali, vwho, sa we gether from the suites, was contemporaneous with Buddha. In the Simnafiiephala-sutta ho is reoorded as having told King Ajttasnttu that man is composed of four mahabhalas, vit. pathavt, Apo, too and wi, and that after his ‘death, while the four makabhavas join with thelr respective groups (inthe extemal ‘world}, his indrigas join the dkfsa (ether) On tho boss of its general usago, if Jindriga is understood as refercing to the senso-orguns, then the fact that they aro nid to jola the dkisa suggests that, in Ajita Kesakambali's viow, they are a very Aelioste vascty of matter, ‘Tho association of such charuoteratios as subtlety, transparence, trenslucence ‘with tho sense-orgens is understandable, for this is an attempt to exzlain the big problem as to why the aense-organe are sensitive to external phenomens, Once the sense-ongana wero distinguished from the other upddd-rapas by their boing described as pastda-ripa, the next problem that roquirod an explanation ‘was why they were different, one from another. ‘There was the welldenown theory of tho NySya-Vaitesikas : The difference is ue to the cireamstance that the organs of sight, hearing, smell, tests and touch aco composed of ght, ether, earth, water and air respectively. ‘Each organ ie sensitive to that phenomenon which is the particular quality (eigeqa-quna) of tho tubstance that enters into Ste composition. Colour, sound, emell, tasto and touch sro tho respective qualities flight, ether, earth, water and air. As euch they become the cbjosts corresponding to the organs of sight, hearing, smell, tasto and touch reapectively. Thote is thas ® community of interest betwroon the sonse-organ and the corresponding cbjestivefeld.* ‘That thie Nyaiys-Vaidsike theory, in # modified form, was accepted by certain ‘Buddhist is shown by somo commenta made by Buddhaghoss.on two similar theore ‘Aocording to the fst, among the primary elementa that support tho organ of sight, hea isin excess; lkewiag in the caso of the organs of beating, emell and taato, air fnrth oud water are inexoess, And, as for the organ of toush, thar is no diffrence between the supporting primery elements. According to tho second, tho fv senso. organs (in the onder they are mentioned abovo) have respectively heat, other ? (Givara), ais, water snd earth in exons? 7 Oiammaliaiito ajo pure, yodd Blam ares patos papas kyon soup omupe guchaty 0 ape-kiyam coup enupegersha, 0 taa-kiyor amupes andpupscka, wo ‘iga-kiyor onvpet apapccht, Ghandi’ aaplomant. DD. Seo Bhedus,Siudeo im Nydye Voilerita Mtsphysey, pp. 162 £. Kook gona Uyiditonams thcunan pooSio calthu, edhupahtGpldhihinam Bhdtinan ‘peste vote ghanesisha, hago sabre olan. Apareildhadnore pando eth, vied ‘ige-ip-puthecdikhinay ste ghnagch-Kiys vnts—Vism,” 376 mn alt A. pr 918-9; our inlaptetation of" bkatinam” oa among tho espportngpeimaryelomaate™ ‘Srvanportad iy ho es ofthe pssge fn the Far. th Fem. V, pp 58.4s ‘The bwo views ate cited only tobe rfuted. Thet they wore advoostod by oartain Buddbista ip dear from Buddhsgheea's contention, namely that thos» who put forward them should be presod to quote a sate in favour of their argumont— fan attempt, aayn Buddhaghosa, in which they would be diseppointod.* Tn tho {ik to the Visuddhimagga the fest is abtributed to certain Mabdedighikas and is ‘eid to have been advoosted by one Vasudhamms.* And in the Sinhalese sanné to the same work the second is attaibuted to the Abhayagitivasins, the rival eect of the Mahsvihira.* Buddhoghows argument is as follows :‘ But some givo se their eason that it is Docauso these (ieveralscraltivtiee —sensoorgans) ore (rexpectivly) sided by nine date, et, a= quien of foo and goon. They should be saked, "But who haa aid that visible data, ot, oxe qualities offre endo on or itis aot posible to ay of primary elements which remain elvoys inseparable, that This ina quelty ofthisone, thatisa quality ofthat one." ‘Then they mayany," Just ee you sume, Irom exeecin euch and such mataial thing, the (wspestive faneions of upholding (condhrana) te, for earth, ota, 30 Srom fading viability, ote, (rexpestivay) in {ate of exces in material things that have isin exeess, one may cosume that ile date, ota, axe (Fexpestively) qualitics of thew” Thoy should bo tld, “We might aamumo iif there were mom odour in cotton which hus carth in excos than in fermented liquor whish hua wate in exec, aad if the colour of cold watar ‘were weaker than the oclosr of hot water which has hest in exous. But sinco either of those isa fact you should threfore give up ccnjeotring the diference 40 bein the sporting primary doments.”# ‘Buddhaghote’s geoeral refutation of the two theories is understandable, For, ‘oa repretonied by him, their underlying assumption is that colour, small, ete. uxo the qualities of the primary elemente—« view to which Buddhism in general took. strong exception. Hie own explanation—repeated by his euoossor, too—ae to the difference between the sonse-ongant is based on an eaiior tradition, namely that they come into being through tho action of kamma (kammasameaffiina).® The diffrence between the sense-orgens, it i anid with much emphasis, is due to the ‘Aifference inthe amma of whi they are the results.* “However, as pointed out hy Dr. Sarathchandra, ltuough tho Buddhiets reooted ‘the Nysya-Vaienie theory an regards the sfinity between o given sense-organ end ‘the corresponding senie-object, yet. they soom to hove been influenced by it in postulating the media in which the sensory etimali travelled, The media for the organs of sight, hearing, smell, testo and touch were, respectively, light (dloka), space or ether (Ahm), ai (wy), water (5px) and earth (pasha)? 2 Voom, pe 4 eo aon Ap 312, 2 op. eit pl. 4 Op. et Vy 98. ‘Ninomol Path of Puritan, pp. 401-2 (Vim. pp. A448) io As pp. 12-8, # Beo below, pp. 110, 1 Yio pr 4 alo tp. 313, 3 Buds Py. of Peep. p40. ry [Bafore we end this section we need examine why the sense-organs are called indriya, Baddhiate interpret the term es expressive of power, dominsnce oF suze- reignty (Gdhipacon, isariya)* As the bages or supports (saith, niseaya) of the ‘conceiousnees (oifdna), the sense organs ar sald to woild a dominating iniuence on. the former Since consciousness cannot arise without reference to « sven senas- ‘organ and the corresponding object, the quostion is raised ae to why the former ‘lone js called éndriya, ‘The snwer ia that the intensity of tho eonseioumess relative to the strength of the seage-organ. Ifthe otter is" sharp”, strong (litkha) ‘the former, too, hooames" sharp, troog ; likewise if the lattor is weak (manda) the former, too, becomes wealk.* Objective tetas "The Nikiyan descriptions of rp (the visible), cada (sound), ganda (wml), asc (taste) and photthabba (the tangible) take « general form, determined mostly by ethical and practical considerations. ‘Thoy are nob petmanent (anicea) and have no abiding essenca (astra), Attachment to them cannot, therefore, be made the basis of true happiness, It only nousheaand prolongs“ somatrie” existenso. For the realization ofthe highest ideal oll sensual pleasures should be eschewed. But rp, adda, oto, are the Sve atrands of sonsua} plessures (pavica Iiima-gunl). Hence itis that they are sought to be deeeribed in such a way as to bring home the perils {Gdinaca) that result from attachment to them and thereby to emphasize the need to czchew all kinds of oraving in respect of them (wissarana) ‘This, in brief outline, is how the earior texts approach the anbject under con sideration, Tn the post-Nikéyen works they have booome the subject of a mare detailed study. Certainly the ethical approach prevails, but the emphesis is not as pronounced asin the Niktyas, Their treatment in the Abbidhamma Paka is very Tsconie; the logical implications are not dieoussed. However, tho commentaries snd the sources of Sanat Buddhism help us to understand the descriptions ina ‘wider perspective Lot us take réptyatana, the sphere of the vib, frst, Tn the Dhanmasaiigant ‘under rapdyatana are enumersted fzet come exannples of eslour—blue, yellow, red, ‘white, ete —and then some examples of fgure—sirouler, oval, quar hexagonal, eto® "As far a6 the inclusion of both iteme under ripayaiana is concerned, this ex- ‘anation is fundamentally the same as that of tho Vaibhigikas, ‘They, too, maintained that it consisted of colour (earna) es well a8 figure {eamathana). "The vsibo ean bo clogs without being gure (samsthina-sirapelqam); 6g, blus, red, yellow, whit, shade, nunight (6t8pa), light (Blok, dackseas (Lamas). Te can be figure without being colour (earna-irapekyan) ; og: that part of long, ¥ Soo Fiom, pp. 401 eo Pim 4, 1 Bo Vim. p.493 200A. Ch. I, pp. 107-8 onl ART, p. 0 whore wists explanation ig. D. p 289; MX, p- 608,10, pp. 14,280; 8.T,p, (44, 1, pp 107, 19, + Opal ple,o short, ote. which constivates the kiya-sijiati, bodily expression Or else, it can ‘bo, at one and tho same time, both eolour and figure, ic. all other variti of tho vibe? ‘The Soutrintikes, in whose aystem of thought one could detect the burden of omphasis sifting from the outer tothe inner, oclared that colour (earea) alone was real, that it elone constituted the visible, and that figure (somsthdna) was only & ‘montal construction (mdnaauy:) with 20 corresponding objective reality (pra} aphisay * ‘Their theals is sought to be established by three main srguments, One can sbtain the notion of long, short, ote. by seoing or by touching eomething. ‘Therefore, if the igure were a reel entity, then one shonld adit that i could be perceived by {070 eonse-organs—s view which goes aguinst the canonical definition of ripayatana, according to which it is the objective feld corresponding only to one sense-orgun, namely, the organ of sight. "Tho Vaibharikns contend that when we cbtain the idea of, aay, long after kaving touched something, itis not that we actually perosive it by the organ of touch, but ‘hat we are reminded of the figure (long) because itis associated with the tangible. Ii fs just sa whon wo so0 tho colour (visfble) of sito we aro rominded of ite heat (tangible); or when wo smoll the odour of a flower wo aro romindod of its colour. ‘The Sentrintikas point ont that this analogy is not of universe) validity. Con- coming the two examples cited: colour reminds us of the tangiblo and the odour reminds us of the colour, because thero is an invariable aasosiation (axabheda) Detween the two things given in each example. But every tangible is notassosinted ‘with particular figure. “Henoo it ia not enrrect to say that th perooption of a given instance of tangiblo should necesesrily and alveye remind us of ita igure. Tf it wore otherwise, nme the argument, then every time we touched something ws should also know the oslour assorted with i. ‘Sooondly, if igure isa roal rp then it has to be conceded that there could be a plurality of rdpas in one and the same locus (ekadela). In variegated carpet for instance, there area large numberof figures, If figure ise roal entity, then s igure ‘hatin part ofa longline cannot, at the samo time, bea part ofa short line. ‘Thirdly, colour iso constituont element ofthe smallest unit of matter. ‘same cannot be predicated of figure But the * Bee below, po. 70% * B00 AK. Oh Xp. 10 ABO 1, pp 95-28, * S06 AK.Ch. [pp 16-1, Ch. TV, 9p. 828; KBP + MOB.1V,pp.200 a0 lao Stiharbatey, Cen. Cone. 11 of Yaboaitee's corument: na i cidquam wot sortie gala a ‘The Vaibhésikas rotort that, if fgure is nothing but » certain disposition of celour, then the igure oun nevor chango ifthe colour ia thesame, The Sautrantikes ‘ect this objeotion by saying thet one calls something Iong, eto, when » number of seal dharmas (elements) ate placed in a cartain manner or disposition > ‘Tho strong opposition of the Vaibimikas to interpreting samatlina a8 a mental ‘construction with no corresponding objestiv reality, i, in all probability, motivated by their desire to establish the reality of kiyauifiapts. ‘They aro of the viow that it ina oortain figure of the body (of a living being) known aa an object of wiaul con- fiousness® Unie the Sautrintikaa, they oodld not deprive kapdvijRapti of ite reality bocauso along with sigeijtapti, iti closely associoted with avi Rapt-ipa.? ‘The foregoing Seutrintike argumenta agsinst the conception of something as & real entity eannot bo overlooked if wo are to understand ia a broad perwpective how the commentators interpreted the Dhammasaigant sooount of ripiyatoa, Tt was noted oarlior* that in thia manual some examples of sigur, too, are brought under ripdyetana. Bat in the Atthasttin’ they are interproted in such © vay that it presents a close parallelism to the Sautetntika thoory. Commenting on the examples of figure cited in the Dhammasaigant, the Attha- dln’ says : «0. the terms ‘long’, ete. are accomplished by mutual reforanco (aitham ‘fifa wpa-niihaya). The terms, ‘cirenlor’, eto. are accomplished by juxta ‘position (eaanivesena). Among them with reference to what ia ehort ‘long’ a #0 called as being higher (uecafara) than that ; ‘sbort” ia so called at boing lowor (icatara) than ‘Tong’. With reference to what ia big, a thing ameller than that is “itle’, with reference to which @ greater thing is hig’® ‘Thea it goas on to sey : Among thos» expressions, bosauao it i possible to know ong’, ete. also by touch, but not ‘blue-green’, ote., therefore in reality ‘long’ ie not eotly(nigpariylyena) a visible objec, nother is short or similar torms ‘That “Long? ie not diectly « visible object ”sleary shows that stxit'y speaking, figaro (santhdna) is nota part of répayatona. Explaining why in the easiae account some examples of figure are onmmerated under rUpdyatena, the Authastlint recast that this hee been done as 6 concession to popular ussge (sokdrato)?” No auch Inmplication could be drawn from the original ascount. * Soe AK, Gh TV, pp 6-12 ; AK. IE, pp $48 ©; KSP : MOB. IV, xp. 200, + Boo below. pp. 10 #8 above, pp. 30 © 4 os bores pH * Diphadi i oon'aRan upasidhiya sddhins,eodink samnnema, athe assy uponldhaya tate vector dighan, tm upanidhéys ial eaten rao, tlm wpa {ato Wnuddattaram enharm ap pantie tato mehenatarem lilem-—op. op. 317 Taha yor dighiins parte 7 aoBkd soni, mdind pao nab ta na ip periyiyea digham ripajtonor: ta anand oo TDi. te. ae2 Ono cennot ovetlock the fact that, among the Soutréatilns there was « strong tendency to interpret as nominal (prajfaptis!) some of the diarmas which in the ‘Vaibhisika ond in the Theravada were pstalated as rel (dravyaia, eacoitattha- ‘paramaithena). "Theft advocacy of the theory of repromntative perception (babydp- ‘meyavida) end thelr non-recognition of any of the dharmayatana-rapas, such as the vifiapt-ripa, are indicative of their aubjectivist tendencies. Tt is very likely, thorefore, that among Baddhista it ayaa they who firet advocated the theory in question before ib found expression in Therwotda scholasticam, ‘Whether it was an introduction from sn outside source, or ons of their own creations, the Theravidins oould easily aooomodate itinto their system. For, unlike ‘the Vaibbésikes, they did not interpreb Miya-oiftats as a figure (eanthdna) of the Dbody.? Nor did they recognize avijaapti-rdpa. Henos they could conveniently relegate eanfhdna to the domain of pats without thereby undermining the basis of any other established dootrine ‘And, it isan logical reslb of this new interpretation that in the Malate, the ‘der term rapéyatana ia sometimes substitated by the more specific eanpdyatana, Lc. “ tho sphere of colour’ As for sadda, sound, the nooount given in the Diammasaigant i, in the main, an enumeration of diferent kinds of sounds: of drums, of tabors, of chank-shells, of ‘tom-toms, of winging, of musie, ot In the post-canenical scholastiism wo are Presented with two different theories on tho subject. Barlier is the one given in the (Gihale) Apfakathd, Although tho work isnot extant now, « reference to one of ite ‘views is made in the Atasdlint§ According to this reference sound travels in an elemental seris—bdlaparampard (Of much interest is the example given in support of this view : The bodily move. ‘ments of mon felling treea of of wachormen washing clothes aro seen (quickly), ‘although they are at » great distance. On the other hand, the sound they make is relatively slow of escertainuent (ontatihdna), beceuse it comes in an elemental sores (@hatuparampardya) end strikes the auditory orgen.* * Boo Mn, Can. Phi of Budon, wp. 81 1 Boe blow, pp. 70. 9» Op. ee passin. + opie pl 8 Op. ap. 818. ‘Dare ration cindaninar pi raabine® co ston dhorantnam dino ex hiposthire potty Sadia pena dhdmporampariya ston ghee soikan seat goccat bite. SI a ‘The Aiakailt view, a8 noted by Dr. H.R Serathchandra?is ono parallel the one acvanoed by the Nylye- Vailas eonoerning thin abject: ther sounds reach tho ear in concen cen of waves like the waves af water or thy shootout {nal diretion like the filaments of « Kadamba."® ‘Tho Atthatling has alluded to the Atthakatd thoory of sound only te damian it a8 ‘unaoond. ‘The main objection raised is thet such « theory cauno: adequately scoount for out knowledgp of tho dretion of sound: If sound comes dowly having fcaen at distance then ie will bo approhended aftr some time, Coming in en tlemental erin and impinging on th sestiv portion of tho ea, th dzetion it comes fom might not be evident For when one hear 8 sound ope can (ely soonrataly) say whether itis» distont gound, or a near sound, or whother itis sound from the father baal o fom th hither bank * Folloving the AUasitns argument, Dhammaplla, #00, observes thet if sound ‘cavta foward tho oar, dion tharoennact be the deteenination of te Tocality and Aircon (eelesosanathana). Ho furthor nots thet when sound i apprehended it remains where it has arisen, As to how an osho asics, iis uid thu the sound, ‘hough i orininn at datance, becomes eondition (paca) forthe ssing of an ‘cho lannbere oven aa magnet (ao-kanta) for the movament of roa * ‘Thea there Js the obworraton of Sumangala: he fac that one hear the sound of thunder which tines af distance ofthe round gonersted within the body whichis covered by the kin, shows that fora epprebension sound need not travel towards the ext and ‘elke seoative portion Tis signifeant to notice that this theory, which has beon introduced in place of ‘the enti in amilar to the ono socptod by womo ofthe exhools of Suna Bul- hiss, eeserding to which sound Is characteried by “ apraothawartina”, i. it doce not exis ia a sexi.” © Dud Po. of Poeey ps 3 # Sho, Ins Poy. 20 * Sadie 9 sam azar Spcchyys dire uppenno crowa eiyeya.paramparighatandya co ‘yanked stam phen eaukadye nana ma poAdiynyo-—Al p. 81 «Tid, p. 3 1 eo Pion pp. 48-1 4 Bee ADB. AIS. ; 4S Ai. hp. 67s AKop-T, p09. Tho oetion, on thepartof the Plicommentator, ‘ofthe eal view la arovestated bythe introduction ofa new theory eanceralg the poaltion ‘tin nue orgca in Tolan to this rgpetive objet. According to tho (Sthla)ffa- ahd (oe dol. 819) tho amu-organs are" sampata goara La. ty epprbend tie objecta ‘hon tho tar come int etna contact with hen. Budahaghow and his wouaoremoded Thu tothe eft tt in to on of eats a st, ey ato not sampat gra, La they tppovtend hair objante ate ditence ae Pomp. 445; Alp 813; ADB. p10; Abe p. 67 Gthotp. 02. Thomaneitonienpromed in 4K-Oh-1, pp 87.0 Koy 1,9. #2. Cann ‘Bal. Pay af Pcon yp. 22. ol Oph. 16), 12 for lan. Although fot. danas that ‘bt and tte estan ior, soma wn th tm ampli in reat ofthe cor Fpondiagobjcta ag carne». -cehiscmpato(p. 014). Teoonthat sepa in amet nok ‘nly as rfering to the physio contact bute th organ and the joc, bat wrote a0 Irving to tbe approbnsion ofthe object by the wousmorgen. eo AN. Ch. Typ. 87 m2 Tre Fousin ela Tohgdpeogn, according to which pla wh, in this conte, Cowenponda ta PRL spt wine in she san tr enaoe ‘With the development of atom an important proto roppsd up convening ‘the production of sound. As wo shall soe in « Inter chapter , tho Vaibhiyikas deny ‘the possibility of stoms coming into immodiato contact with one enather. How, then, ie the phenomenon of sound to be explained ? ‘The Vaibhsleas of Kiémir had the answer resdy “si Tes atomes so touchatent, Tamsin en collision (cbiythata) avec Ia main #y fondeait? la pierre un collision aveo Ja pero s'y fondrait, comme do la gomme w fond dans de Ia gommo. Et lo con no so produirat pas." ‘Thus iti the very fact that atoms do not touth one snothor that makes possible ‘he production of sound. ‘Tho fact that sound aries is iteolf taken as proof in ‘support of tho theory of stomaie non-contact, With the development of the theory of rpa-daldpas, the Theravédine, too, hed to answer » similar question. For in thelr view, t00, the rjpa-lpas, tho utiate units of matter, donot come into immediate contact Tf this thesis were to be main tained, the production of gound could not be attributed to an actual concussion of ‘he ripa-Ralipas. “Heuos iti that tho fd to the Visuddhimagga, having absorred ‘that sound results from the glaslona, striking tagether, of the rapa-taldpas, goes ‘on to define what this phaglana is: tis tho arising of répa-talipas in proximity to fone another due to eonditions."® Tho words : “ avxing in proximity fe meant to rule out their actual contact ar wall ag their movement For the ‘theory thet, motion is an illusion created hy the genesis of momentary eloments in ‘djacent loostions (deviniaro(pati, is put forvan in the later works of the Thera ‘viding, too. On tho subject of ganda, dour, and masa, savour, the treatment is mainly a matter of loaiiations, ‘The Diammassigant does not commit itself to a definite number as zegaede the types of odour? The Autaadtint makes » clasification of all vavitice into two broad groups: (@) supana or ithaganith, ic. agreeable odour; (@) duggandia or ‘nithagondia, i. disagresable ofour® Tn the Vaibhisike esch group i again oon sidered oo uthala, excessive, or anuhafa, non-exoossive® Some Buddhista roooguize © variety called azma-gandha, odour which is neither agreeable nor disagreeable 1 Be blow, VET. * bros, apording to th Valbiatay heatontapartis and hance non.esating (oprah); see blow, pp. 147 4 Sta, pp. 161, * Op. 462. 1 8c above pp. 21 Ws ART, p27 5 4s to rae, savour, the Theravida souroos do not lay down definite number of types, ‘Tho Diamnasaigant desaription is an enumeration of diferrt typen, eg Diller, pungent, saline, alkaline, acrid, astringent, followed by the words "or whatever other savour there is” The Vaibhistkas, on tho othar hand, recognize ix fundamental vavistes (son-mdl-ja6), vie, awect, sor, sally, pungeat, bitter, ‘nd esteingent, and admit thot their mixtures could give rio to a wide vaisty2 AAs for the tangible, the objective sla oortsponding to the organ of touch, it ‘was already observed that, according to the ‘Thersvids, it consists of threo of tho four primary slomente. ‘This subject was diseased in the course of our chapter on the primary clementa. Faculties ot sex ‘By fecultie of sox wo moan ithindriya (faulty of femininity) and purisindriya (facalty of massulinity). According to tho Dhammasatigant dafnition, the former ‘means the physical appearance, marks, traits and deportmont peoulier to fomele oF tho state or condition of femininity—iehatta, idhidhden, Likewise, tho latter ‘moana physical appearance, ote. peealisr to a male, or the state or tondition of maooulinity—purisats, purivabhieas ‘Two passages in the Arigitaranibaya show thet the eatlirtoxts, too, save tinder- stood them in tho same seuse* But nowhere inthe Nikiiyee aco they brought under ‘ipo (matter), lot slone their being postalated es two nipa-dhammas, ‘The ootn ‘ontetors seem to have been rightly aware that, in the abstreot sense o femininity ‘and masculinity, the two itoms could not be included in the category of nipphann, ‘pa. Apparently, the oe and only ltaraative ia to bring them under the opposite heading, i.e. onipphanna-ripa, Bub instead of doing this they modified ther cai Aefinition so as to justify their inclusion in the present category. Hance itis thet according to the Atthaslint, the physical sppeatance and other features which azo pocalae {0 a female ore not expretsod by hindriyn, "They are ‘what ario becaase oft, Just ae, eoause ofa aeed tree grows, replete with tiga and branches, evan eo becauro of ithindriya there eome into baing wach physic features, ote as re peculiar toa female. With the nocsssary adjustments, the ame ‘observation spplios to purisindriya, to. ‘Thus the “ thst" (yom)? of the Diammasaigant is in the Commentary under stood aa“ that through which ” (gena)’. This commentarial explanation falls in Hino with the one given by the Vaibhigikas, For, in their opinion, too, tho two 7 Op op. HB. 2 ay v2 * Bo aves 25 39 0p. ep. 12 ne al YO. wp 182-8 tig panama ibindrigans yet Bye sl Bigam paion te md th. torcoampunna didson prada.” Evan ees ithdcweniaide teindsoe ol tat Wipkding Rett, Biya ge kt lindriyoe.—o. tp 3 {Tid p. 031 (yan Airopovacanay. Fa trons #860 Diep 133,ry sc mt ie tr hm a a er ee cons ances cea ee ese tests naar nn Din Dany ea ter a eect siete ota ee ee pain Sate erase ae hee ince sea ye rth esa eo ene ima ete, hue cape ne ie Ret ct ere Soe pay oe See ihe nt pp saa Gime ROA Re ieee ae ot ea see bon eas oe et ager see eecwent (Sits Ee ioatetiecatenmn os vsipatcomme noel ea ty etapa mma es oer ieee PES mae ee ees neat Se er en chal ope eapaiy veri et test tno “moran amin coer See re ero ee a ake ae PI erro re here aro tone ee pe ys mr at trom ih orci in er re ae see ra ye a cee ay a Fe a) Sen ae ome ompmnat tne sets open ce geal oe a oe A hp 106308; A: Tp oa Sane ken od ee an 8 tbn—Yiom,p ‘ee Apress tre tn Sn #08 eth Vien 18 {30 Pin tab ke 0 tre Sgopassona sor lsh ye soit pe. oh, 08 wos AK Tp 97 ‘i ate 9-08 Vom pa hs 8 ce ve 19.28 Bac Oks Ao Tp or ‘From what has been observed so far, it should become cloar that the Thereréda, ‘answer to the question amounts tothe seme? ‘Wo might note in passing some interesting comments made in the AUhastlint on somo differences between tho tivo sexes: ‘Tho shape of a woman's hands, fet, nook, breast, oto i not like that of a man's, ‘The female lower body is broad, the upper body is leas hnoad. ‘The hands aud foot ‘femal, the mouth s small. The female breast is prominent, ‘The face ie without beard or moustache. ‘The dreesing of the hair, the woaving of elothee aze als unlike ‘how of s man’s. The masculine features are just the opposite. For the shape of the hands, fot, neck, braast, oto. of s man is unlike the ahape of thoao of a woman. ‘For # man’s uppor body is broad, the lower bedy is ete broad, his hands and feat ‘are largo, the foc ie large, tho breas-fosh is los fall; beard and moustache grow. ‘Thon there aro differences as to hubite and deportment : Thus in youth women play with tiny shallow baskets, pestles and mortar, variegated dolls, and weave string with clay-fbro. Thore is want of assortion in women's walking, standing, lying down, sitting, eating, ewallowing. Indeed when a man of thet desceiption is eon, folk say : Ho walks, stands, eto lik « woman. In tho eago of men there ‘is e marked differonce. In youth they play with chariots and ploughs, eta, make sand-banks nd dig ponda. There assertion in their walking, ete, When a woman, sean taking long strides, ote, folk say, she wall ike « ma.” Coming closer to our subject, we may note hero « problem that has hoon created Dy tho Aithasdlint sooount of tho two faculties of aex. The view that they are the determinant factor of tho differences between the malo and the female as regards ‘their physioal features, ete, dows not acoord with the definition of indriya-paccaya, 12 given in the Patina of the Abhidbamma Piteka, Tn this work, with tho aole exception of itthindriya end purisindriya, all tho éndrigas aro poatalated as éndriya- _paceaya, " condition by way of faculty ”.® ‘The obvious implication seems to be ‘that tho two itoms aro not interpreted ae indrigae, although they are eo designated. ‘The situstion is perfectly understandable for, na we have scen,* according to the carlir toxts thoy moan femininity (jthalo) and masoalinty (purisats) and not, as interpreted in the Atthasdling, what aro responsible for them.* » Of. nara ca porsindriyoh os eaopabiy palofinam—Pat p10. 2 ty. frm Hepat TT. pp. 410; arrangement ia sbanged (Ad pp 821-3), * Se below, po. 186 {strodsetin), XLII. fa tho opinion of smn Gnryon, oly he 8 wene-rgine (de Bh ‘haner~thesoetal gan) for whats aed" milntnedroyo™ ia: thefendamestal tte ‘een of ving bang AK. Ch HE, p. 111m, Tend; ART. 98. Aa fat an he poon ‘ft tro ear in question is eoacarnad, both them tition accord well vith she above ‘Sistion which sbtainn in the Abidhentin Takeoe In all probability, st wes this situation that prompted the authors of the later ‘works to modify the Aldedlint view on the subjeot. Tt ie pointed out thst, as » ‘etter of fact, feminine foatures, ete. are dus to tho past amma, But, since they ‘ize mostly in a continuity endowed with the ittkindriya, tdhindrige isto bo 000g nized as their kiraya, reason”, Le. a sort of supplementary cause, ‘The same is ‘euo of purisindriya.® ‘That the two facalties of sox come into being through tho action of Lamina (kamma- samuffhna), is a view rfeered to Doth in the casior and the later works? When this viow and the sbore modification are takon into consideration, the following situation reelts: ‘Komma isthe cause, not only ofthe two faculties of sox, but also of those diferences ‘the wo sexes exhib at reparda their physical sppearancee, ta. ‘This reduces the fundamental difference betwem the two faculties of sex on the ono hand, and feminine and masculine features, ee. on the ther. Tho rovognition fof the former as e kérapa of the latter sxoms to bo only a dimsy device to anve the titustion. Iti als be seen tha, in these cioumstancee, the position of ithindsiga fand_purisindriya comes vary clove to that astigned to them in the Abhidhamms Pifeka. Teoma more proper thot the two itams were excluded from the category of nipphania-ripa, Such a step docs not necessitate a modiieation of theDhanma. ‘sigan definition ; nor does it give rise to the peculiar situation to which we hare drawn attention. ‘Before we close this socion we may refer hereto the fact that, inthe view of the Atthastling, purisindriga is superior to ithindriya; The former is brought about by higher morality (mahantena kusalona) and the latter by weal: morality (mandoxa Iusalena)? Mrs. Rbys Davids observes that in assigning a superior positon to tho former the author of the AUthasdlin is mindful to epprosiato the sax to which ho belongs”.* ‘This ia not unlikely. However, thero has boon an eater teedition teoording to which manhood Ia suporior to womanhoed. ‘The Vibhaiga fr instance, says that ther is no possibility of female heing tho Soka, the Mate or the Brahms.? An interesting view resorded in the Abhidharma. ola is that, although the two faculties of eox do not obtain in the Répaloka, yet the living beings there are mslea for this reason : “Tis pomsdent cote wutre mceu- Tiaité (purapabhdea) qwon voit chet lee males du Kénadhat, forme du easps, 202 do la voix, ete."* Hore, to0, one cannot fail to notice the attempt to boost up magcaliity. 1 Boo Visi pAt@; ViemS.Y, p82; 2 Kohesp tiga’ ythdoabam hamming pacers soma ynyora pana ithindriyose yes tate fop-tadabrs hated ambos, ‘Gavan no Dhan 6 ny abBhoad Mo wpa inion pation gant main Abin p26. ee blow, pp. 107 op. clk p BD me sin Allok 9p. 267-8 AB. 8. Bak Pop thin, p 6,0 * Op. cit * Ops ot Oh Hp. 180 Faculty of lito tis faily certain that the rooognition of two fivitndriyas, faculties of io, octrinal development confined only to the Theravda. The Sit, lad arp iindriga (mnt), is on of the ty ino ctr | = _=SsSOOSONdsésidt_C a LhL™rLrti“—é™~—O~—S—SSOSOSssts—S wala the etn (onmioumone orcas) aha ean) Cotsminoe wih ey tan cote se oe a ee at hatte obese shor ays ‘The second, called répa.jivitindriya (material), is an updda-ripa, and as snob, is includ in the pth, "Te tho let et table el aan | i éééé===_ nesay te it Se meeps th te falar thn, ea ee — Lrrt———CsCC —Lrt—“—O—O—O_CmsSéS pratisaikiyd- and apratismikyd.nirodsa, js an asamelrtaharma. As ‘such, tho samatylalakganas® do not epply to it. Tt ia omnipresent (sarvagata) ‘and eternal (nilya). Tee nature is non-obetruction (andearaya-svabldva). ‘That 4s to-say, it does tot obatract (Zoryoti) matter which Srely existathervin; nor i it ‘obstructed (aoriyats) by matta, for it oannot be dislodged by the latter, However, it is not the moro absence of obstruction (axdsaranabhivamatra), but is something positively ra. ‘Thos what is celled asamsbria-dkdéa may be understaod ae apace, ‘considered as absolutely real end as constituting a receptacle for the existence sad movement of matter, 2 Bp parccind, nya oi porches ABR. p29, * Fame ple 4 AKoy Tp oh 4 AK Oho Zp 4050 5 AKT 87 * Seo ews pp 030 ead Hud. p85, 1 Bee abowo, P86 Be AK. Ch ype 8 AR. pIom ‘This io brief statement giving the fundamental charactoristos of the asamukria. kta, made for the purpose of showing that it haa its ountorpart in tho Theravada, 00, In the Méléadapatha we aro introduced to an akisa which ia quite diferent from the akiaindidtu of the Dhammasuigant. Tte fandamental characteristics aro 56 follows: In no woy oan it bo grasped (.abbaco agayho);itinspiree terror (eanideaniye) ; itis innite (nana), boundless (appandno) end immeasurable (aparimeyyo) ; it does not cling to anything (alaggy), ib not sttached to anything (asntc), rests on ‘nothing (apatite) and Se not obatrooted by anything (apalibuddho)3 “Blsewhere inthe eame work we are told that two things inthis world aze not born cof komma (akammajl) or of causes (ake) or of season (anu), namely, Nibbana ‘and abso? ‘With reference to this akioa of the Ilindapatha, Prof. Keith observes that itis certainly a more philosophic view than ie found in the Dhammasatigant of the Abhi- dhemme Pitake, where it is clacsiod as a material derivate ”.? According to this ‘observation, the adsa-dhatw of tho Dhammasatigan’ and the dbiea of the Milinda. ‘pata represent two different views on tho same subjoot end that tho lttor isa more refined version ofthe former. tis of course true that the Mikindapoitia is later than the works of tho Abhi- harm Pitika. However, as we shall so fairly oon, tho typo of dia refered to therein is knowa to the Abhidhemma Piteka. Moreover, when one considers the fundamental chareoteriston of the Milindapatha dla one cannot fail to notioe ite strong similarity with the asamalvtaddiéa of tho Vaibhisikas. Of much signif ‘cance is the statement that only Nibdno ond dla aro not born af kamma (aban ‘maja or of eousee (ake) or of season (anutuja). ‘Thin ias clear attempt to bring {bisa on 8 par with Nibbana. Tho Vaibhisins too elevate dada to such a position Dy recoguiuing dkléa and tho two kinds of nirdia as aswnstria. And wo ave already shown how tho adsadidiu of the Diommasrigans (and tho Vibhaiga) ‘correspon to the dléa dhatu of tho Vaibhisikes. In viow of those ciroumstances ‘ye vould quite jastiably asyumo that, as the Vatbhisikas do, the TheravSdins too distinguish between thro kinds of ahea, Ax such the type of dkdsa referred to in the Milndapatha should bo undemtord, not asa different (ater) version ofthe same kind of aidsa(-didtu) of the Dhamnaeargant (and the Vibkaiga), but ea the Ther ‘yada counterpart of tho Vaibhiiks asanulrts-dbisa. Tis notin the Milindopatha alone Wat wo get reference to the Thoravilda counter ‘part of the Vaibhiike aeamatriaakida, Ono of tho controversies in the Wathd talthe of the Abbidhassmas Pijaka conoorne the question whether zea ia aswitata, ‘In one of his enewers tho Theravadin admits that aka isnot eaithata.® Op. ct pp. 387-988. ad. 268. * Bud, Pap. 108, 4 Kou. 300; To the opronantsquostion, *Ahdto state the Tharsdin'anaveri, ‘Ne Mev eotabe®, 95 "This admission shows that tho disaa at jem here is not the same as the désa- atu of the Dhammasaigant, becanse the latter ia saithata, On the other hand, it ‘Points to the close eorrespondense between the dasa of the Kathdoatthu vonteoversy And that ofthe Hilindapaitha, Tt may bo recalled here that, according tothe latter work, both Nié8ane and dksa are not born of kamma or of canes or of eeason. This is onother way of saying that both are not saithata For all eoithaa-dhammas ‘arise and oxst becouse of causes. Since the alta ofthe Kathivatdhu and that ofthe _Mitindapana ove not sana, ite fairly cetain thet both works refer io the same kind of dks, ‘There i, however, this significant problem to be considered : Although the Thera- ‘vidi of the Kathdoaithu controversy denies that chia is swikhaia, h> does not ‘admit that it is asmithala® ‘Thus, in his viow, it cannot bo dasoribat either as anikhata or a8 asaithats, "The commentator anys that this is beoause Gidea is a more posatl (pont. ‘mottam),i. a nominal dlamma. As far aa the data are concerned this conclusion is certainly correct, For that whioh is neither smithata nor asaikhata sould be pata ‘Thero is, howover, tho following situation to be considered, ‘The definition of bia in the Bilindapatha does not give any indication of ita being rocgnized a @ ‘pafadli, On tho other hand, as already stated, it bears a strong reoanblancs to ‘the dada of the Vaibhtyikss, which ison asamekria-dharma. Tt hav alao been noted ‘that according to this werk both Nibbana and altsa are not earithale, Now, if Aktea is not o pafifati and if it i not souklala, it chould be an asahbhta-dhamma, But what is signifioant to note here is that, although tho Milindapasa apolis the term asaithata to Nibbana’ it (carefully) avoids epplying the same tern to ‘On thia point, aa we have ween, the Kathioathu is more positive, for it cxtegorically ‘mys that ahdea should not be desetibed as asadbhata (although of ooure it denies that it ie eaikhata), ‘When the above situation is taken into consideration, it ia dificult t» follow the ‘commentator. As wo have already observed, it is of course trae that hi conclusion is supported by the data in the Kathdeaitiu. But there are some good ressons to Deliovo that tho problom ot issue here is on quite a diferent lovel. Am much the ‘commentator's eonclusion does not seem to represent the actual sitastion thet ‘obtains in the Kathavath, ‘The Thoravadins it should be noted here, nvor abject to MiDbdna being qualified ‘ae asaithata. Whet ie moro, they soom to havo deamod it improper to extend the ‘term to something else oven ift is not sasbhata, lest this should give the impression * Parthr confined by: Yat & madris shiv ne spat na iat na abe na pana cvom'en Mo maldripa mikSnam ma gyal nao na mat na coal na upon — Brit pp. 320.21. 1 ow py. 328, 1 How 9. 4 Bes above, pp. 42,678. * Op ep 20.96 that iia 06 oxalted and as roble aa Nibbdna—tho highest ideal of Buddhism. ‘This seeme to be the reason why the Milindapatha and the Kathdoatthu do not apply the term assithata to akiea, although actording to both itis not eaiRiata. Tn othor ‘words, dasa, as conceived in these two works, Se nota paRatl; it isa resl amma ‘hich is not saikkata, but which isnot designated os asithata, (On the one hand, this euggestion explains the peculiar situation that obtains in the Milindapotha, On the other, it gota more positive support from the nature of ‘the TheravBda argumenta as ropresanted in the Kathdvatthu contzoverny. ‘To the statement ofthe opponent, namely that dhisa is asnihaa, the immedito reaction of the Theravdin is :“ Does this moan to way that abdea is Nibbana, the Shelter, the Cove, the Refuge the Goa, the Past-Deosaso, tho Ambrosial”.1 When the opponent denies this, the Theravédin retorta in Uhat eago one has to recognise ‘wo Nibbinas. Even his other argaments are mainly beced on the assumption thet ‘the extension of the term asaithata to dkiwa would necessarily amount to a eon- fasion, if not identity, between Nibbina and akdse, The msin ergument of the ‘opponent follows what may be oalled tho logio of language: “If you deny that aa is saibhata, you should adroit that itis asaitata "2 ‘The assumption of the Theravidin ie certainly farfotahod. To admit that LNibbina end Ahtso are asaithata does not nosesetily mean that they are identical inal respects, just as much as nima-dhammas (mental elements) and ripe dhammas (imeterial elements) are not identical in all respects, although both groups are (qualified an eaithata, Tn point of fact, similar controversies arising from the restriction of the uso of technicel terms do ocour in the KathAvatihu, A typical exemple is the ons con- ‘eeming the question Oould ripa (matter) bo a hetu (cause). ‘The Thersvidin fanswers it in the negative and tho opponent in tho afimative. At first wight it ‘pears that the former has rejected a fundamental tenct of Buddhist philosophy by not admitting that rdpa (matter) could constitute couse (elu). Bu in actual fact this ia not eo. ‘There is no disgreement between tho two pacties, The Theravadin (eather arbitrerly) restrioted the meaning of “ hetu'” to indicate only tho moral ‘oauiea”, namely, alsbha (non-covetausnees), adosa (non-hatred), amaka (non: elusion), ete Accordingly, and understandably, he denied the proposition that ‘ipa (nate) could constitute a hetu. Whoreas his opponent understood the term in the general sense of couse, and seoordingly he afimed it A simitar situation seems to obtain in the oontroveray over the question: Ts dhiaa asaikhata t ‘From whet we have observed so far it should bevome clear that the Theravddins, too, distinguish betwoon two kinds of dea and thst, exoept for some minor details, they correspond to the twa Kinds of alta recognized by the Vaibhasikas. One sometimes reads that whilo tho Vaibhisikss elevated itia to the status of an “Kon p 98 mn Pont of Oonroery). dap. 380 (nth subject so alo Dis pp. 124,188; Pep. p. 1. + Kou pp. S308. *” asonstriadharma, the Thoravédins brought it undor matter Such » contrast is ‘ot justified. It overlooks the fect that both schools have recognized two kinds of ‘bisa, ono of which (-= akdaa-dhatu) is included in, and the other (=dhisa) excluded from, matter. We might also note in passing thot porallel situations are met with in othor systems of Indian thought, too. The Stmkhya-Yogs, for instance, distinguishes between two kinds of dktde, namely, biryaidéa and kdraqakida. The former is Aerivative, because it is produced from dabda-tanmdiva, tho sound-potental; the Inter is original, becaus it ie associated with pratt, the unceused fst coueo of the ‘world of not-self* Similarly certain Jaina works, too, recognize two varieties of asa, One is logdgatsa, the pace tant gives room for the existence ofall extended substances (aslikiyn). ‘The other is alagdpted, the infinite epeco beyond the eoaz0s, ‘her tho two condone of motion (dharmastihga) and set (adharaadidiy) do ‘not have their iniuenoo OF course, the correspondence between tess theories dace mot go very far, Deeaus oach of them has been formulated acoording to the metephysioal asuump. tions ofthe particular system of thought to whieh it belongs, But what is stcking is ‘the similsity in the pattern of davelopment, ‘Whst mado tho Buddhists drew such a distinction could be traced to the Nikkyas thomsslves. Therein sometimes dkdea ia described particularly with referencs to holos, cavities, apertures, ete Such descriptions suggeat the baginuing of alsa. Babira Second alternative Cakihtystona No oolchyatana ‘Tho charactoristioe with reforence to which either the ajjlattika or bahiva-rapay ‘aro claaified into two groups ere all taken from the frat action, Hance the socand section is only « complex arrangement of all the classiflcations given in the first, Tis purpose is to show the position of the claaifcation into afftaliia and Bakira ‘vidoe the remaining hundred and three of the preceding ection, In the third there are twenty-two clasiioations, each into four groups. All of them aro traceable tothe vt fourteen clasiteations of the fst seation. A solooted classification into two groupe is made inte one with four, by arranging into two groups the items included in the fsb ae well ns in the second groups of the former og. ‘Upadne ———________anupada I I ———————_ ———— Upsdigna Anupidinna Uptdinns Anupsdinna All the characteratcs involved in these twenty-two claaiiations are taken from. ‘the fiat seotion. Aa auch they are en attempt to establiah some kind of relation. [between the diferent groups in the first fourtemn clasications of the frst section ‘The next seven sectiops containing seven clssifcations in order into five, si, soren, eight, nine, ten, and eleven groupe are more repetitive and therefore leat informative ‘That into ive groupsis the sameas thet into updd end anupAdd bat for this differ ‘enco: Since anuptda consist ofthe four primary elements, itisacoordingly arranged {nto four" groupe Tin the caso of the next three classiftcations into six, seven and eight groups, the ascending numerical onder is obtained by classifying into two a selected group of the immediately preceding clessiication—a process whereby the frst two classifi. ‘ations are rendered superuoas in the sens» that both get absorbed into, and thas rwprosonted by, the third. Their purpose isto show how the ripa-dhammay can be lussified according to the way they hooome objects of conscioumess, Colour 103 (r@pa), for instance, differs from aound (sadda) in that while the former is known by sal consfournes (cakEhureyya) the Inter i known by audory enssioumeat (cotton) ‘Tho clamifeation into due groups athe same as that into indrya and na indria excopt for this diferenoy Since indviyarape counts eight rdpa-dhanmes, the positive group is acordingly axmaged under eight heeding ‘This atmo cassifeation ia next made into one with ten groupe by clstifyng the ‘tern that come under the negative heeding, Le. a dndriy, into two groupe 82 sappatigha sod appatgh. ‘Tho last with lovon headings shows how the ripa-dlammae are dstribated in the er list of the twelve dyatana The fst ive seno-organe and the careapanding objetivo file constitute the ten dyatanas called after ther names a catthaytana, ‘Opiatana, ta. and the remataing Mien ripe dara form n part of the dhanind- salona.® ‘This brings ua to an end of oor survey ofthe two hundsed and thinty csiontions given in the Dhammasarigani. From what we have observed in ita courte, it should fppecr that iti not neveemry to go into each and every one of them separately. ‘We notied that all the elassifcatons given inthe eeond and third octane and three cof thesoven given in thenert ecven section ae ll zaceble to the fa ttion whith onset of daasdeations into two groupe. ‘The few exceptions were noted, and ‘we have indioted inthe relevent places that any date they yielded were donated in ‘ore appropriate contexts. In the coun of thi bie arvey if we have stressed ‘what ie obvious and repeated whst was said elentere, i beoaoae our a isnot ‘nly to elicit some tmportent casfetions for discaslon but alao to give a con- apectas of tho Abbidhemmio methodslogy as reveeed from the Abbidiammie exposition of matter* ‘The entuing dacumsion wil, therefore, be conned to an examinatinn of those lomifcations ofthe tection which camo under out fal eclectin, Section B First let us examine the implications of tho classification into upadiyna and amupt- ipnas ‘The positive term, upddinea Uterally means thet which has beon ‘approprinted or Inid hold of;; but in order to understand what it exactly connotes in the Abhidhammic terminology, we havo to got at the ageney behind this act of appropristion or laying hold of. Prof. Do a Valléo Pouasin is of tho opinion that the pair of terms, upldiena and ‘enupidinga of the Pali Abhidhamme conveys the same sense ae wpa and anupltla ‘sa explained in the Abhidharmakota 7 Bee baw, pa 3 Bae above, 35 "The appendedchata (ne below. pp. 117) will bap to undertand the relative positions of the various group volved in the olamications. 1800 above, p. 10D * AK Gh 1p. 6B104 ‘The Kola (= Abhidharmatota) defines wpitta ae“ oe que ia pensso at le mentaux prennent (upagrhita) et #’epproptient (evita) en qualité de support (adhiethana)." ‘Tho five eeeo-organs (with the exception of those that were and those that will be) ‘and thote other material elements which aro insoparablo from, or integrated with, ‘the sente-organe (indrigdbhinna, indriydoinirShdga), namely, répa (colour), anda (odour), rasa (tast) and spragfanye (the tangible) ane called wpatia. The relation Detreen this kind of matter and mind ia one of alos connootion: “en eas de bien- 4tze oa de malaise il y a faction reeiproque entee Ia pensée ot catte mate.” Tt in this matter, observes the Kola, thst the “ langoo vulgare” ealls *sacefana” or" sajfea.”2 hahould also be noted here that, os explicitly stated in the Koda, and also as ie ‘early implied by the very definition given to the texm in queetion, the mental ‘lementa are not pata, ‘With this background in mind, if we proceed to examine the meaning assigned to upddiega in the Dhammasaigani and also the meaning rovesled from its usage in different contoxts, ite identfioation with updtta presnts some dificltis. ‘Tho Diammasaigack makes it abundantly clear that whet is called upddinga- rae: comes into being through the action af komma (kammasea kafatif)* However, this etatemont doca not in itelf constitute a serious difieulty in identifying it with upatiaripa, For the Kola, too, refers to s category of matter said to be the resale of karma (eipataja), the contents of which aro the seme as those enomerated under ‘pata Tt could, therefore, bo argued that, when the Dhammasuigant says that ‘upidinna-rapa comes into being through the action of kamma, this has to be under- ‘stood, not da 8 dafintion of wpadigna as such, but os an explanation on the origin cf the matter eo designated. ‘There ia, however, some positive evideaco which suggesta that upddénna is not ‘uted in the etme senso ea upitia, The evidence comes from another passage of the Dhammasoigant purporting to give the complete denotation of the term upddinea. ‘To the question: “what dhammas are upddéneat” it provides the following answer — * aan0a iuzalibuslinam vipab himdoacart ripivacart aripBeacard wedanalk. Mandho saftakthandko saithirakbhandho vitkdnabthandho—yoR ca ripam Kammassa kajttt—ime dhammd upidinnd. ‘This statement moles it abundantly clear that not only matter but also tho other four aggregates (Hhandhas) that come into being through the action of kamma (cipata, kommassa kafaté) oro considered as upddinya. On tho other hend, a stated TAK, Gh, OB ale Lo Sidi. pp. 108. YE. Ch 1968 1 Gf, Las sph alas do pret, ls dhormtin o Pade (abdadNu) no rot jamais epee primi Ob 1, p62 a0 Disp. 168. "800 AK. Ch. 1, pp 88:20 Op ep BL; om albo-p. 255, NB Aa to why the term ep it not od in repect of ‘po wih aro on 0 rol of forma, wn below, Pp 10-110. 105 in the Kola, mental cloments (vedand, said, ote.) aro not called updtio—e fot {implied by the very definition given tot : “co quols pense ot es mentaux prennant en qualité de support.” ‘To eum up the diference : while the Dhammasaiigant uses upddinga to denote all resultant states of hamma, montel aa well as material, the Koa uses wpttia to ‘designata those rapa-dhammae which the mind and the mind factors taks as their ‘snpper. {Te eould, however, be sid that the original meaning of wpddipyaia the same as that of upatio and that when the DhommasaiiganS usc it to include mental elements 2 ‘well, it hae legitimately extended the meaning of the term. Hersin we are con- ommed with the meaning of upédipna a8 used in the Dhammasmigant. Whether it represents a aubeequent development or net, ia another question Such a viow could, howover, bo maintained if thero were evidence in the earlier ‘texte—tho Suttos for instance—which would lend support to the meaning assigned ‘to uptta in the Kola, An examination of some possoges in the Suttas stows that neither the Dhammasaigant nor the Xoda is representing the original meaning Ino numabor of Suttas the term upldina oooars in a stock formula where the four mahibhitas are decribed. Each mahabhaia is anid to exist eithorinternaly (ta vs paccatton), io. a pat of the complex that males the individual, or externally (Gahira), ic. n tho non-sentiont world. Tho distinction in question is.sought to be ‘established by desigasting tho former as upddiea. Such bodily oonstizaents es ‘tooth, hai, nila, bones, blood, ete. aro cited as upadinna Although the negetive ‘orm, anupadinna does not coeur, yot we may any that the matter which enters into ‘the composition of toe, hills, rocks, ete ia" anupadinna. Tn the Mabshetthipadopama Sutta where this distinction is extendel to the akaeadhatu ae well wpadippa is explained ax thot which ia appropriated by oraving—taphépddinna® ‘Thus in the Suttas wpdinya is wed to distinguish the matter that enters into the composition of « living being ftom other instances of matter. Since upidinna is farther oxplainod as faniiipddinna”, it mey be eaked why only the matter of the body is e0 designated. The answer i provided in the same paasago whero tho term Isexplained : One eppropriates one’s owa body with oraving (lapht), which manifests iteelf in such thoughts ax "This am 1” (akan fi," This ie mine ” (mama t6) and “Tam (this) (asm 15) Accompanied by oraving such thoughts ean be directed ‘to other things, too. But, in the main, itis one's own body that one appeoprites ‘with eraving, with It one identifies oneself. Tt is upddinea par exellenes, And {in this wonao the term is wied to qualify only the body (so aa to distinguish it from ‘other instances of matter) 7 Of ag MEI, pp. TOE 42 "at typ. 18s Ti ts106 ‘Buddhaghoss's remarks in this conneotion aro quite significant. Commenting on upaidinga, av wed in the Suttas, he observes that it moane: “ dafham ddnnam ‘cham maman 4 exam dafham adénnam gahitam pardmattiam.”* Tn point of fact, the commentators were quite aware that in the earlier texts upédinna was used in ‘8 sonso different from the eenee in which it came to bo used ia the Abhidhamma, FFor instanos, the commentator of tho Majjbimanikiya observes that uptdixaa {0a used in the Majjhimanikdya) rfers to all matter, irespective of the distinction fas to whether it is kamma-cuused or not, that enters into the composition of the ody (arérayhaka-rp).* ‘That the certior moaning of upadnga is different from ether of tho meanings given to it by the Diammasaigant and the Keds, is further confirmed by the difference in tho items brought under the term. Since the Suttas understand upddirna as referring to the matter that constitutes the body, they bring wnder it auch things a8 ‘air, bones, blood, urine, excreta, ce? For the Diammasuigani sincs wpddinna- ‘rapa means the mstter that eres by way of kammic fruition, it eliminates from the ‘atogory so designated much rGpa-dhammas as the triad of Iahult ete, boca they fare cittasanufthina* For th Kofa, since updtia means “co. que la penséo et les mentaux prennent . . . . en qualité do support (adhigfhdna) ”, it eliminates from the catagory to devignated auch thing as tho head-bai, bodily bai, nails and ‘tzoth—" en exooplant Is racine, laquelle est lige aa corps ow czgane du tact” and exereta, uring, saliva, mucus, blood, ete. ‘Prof. De Ia Valléo Poussin has drown attontion to the fuot that the Maijhima ‘Hk 240, roprodalt dane Pitipatrsaamigeme, donno les cheveux . «Tes ex- ‘ex6menta comme ajjhatlam paccatiom kabKhalom upidénnam.” Sinco “les cheveux ne tont pas upddina," he is inolied to believe thst one has confused the ajhattita- rapa with wpdt-ripa.* Tt appears to us that it is not necessary to explain ewey ‘the anomaly in question by putting it down to a confusion between upddivea ond ajjhatt. ‘The enomaly porate because i is concerned with a term which has two. ‘meanings, thecarior andthelster. Ifin the Suttasa term ocours ina sense different from what it has assumed subsequently, this s understandable. or when a term ‘acquired a diferent meaning subsoquently, attempts were not always made to change ‘the contexts in which tho seifume term had been usod in the original sense, 80 a8 to bring al in ino with Uhe later meaning. Sometimes even in the seme work both ‘meanings do ocour. In the Vibhasiga* for instance, upddinna is upod in the Niksyan ‘ense ae well asin the eeaae in which it ia used in the Dhamimasaigan Views 880 * Of. Updtinaan i na kanmasorsifiénom eo, avisuna pane sriaabatna dam gohonam. Soriatitars hi wpaionei 5 hott anupidingam 5 mnagahteparémaploveena totam esldiepan ove nbn SP 30K Bee og, 1 pp. 186s 421 & ‘S90 Diep. 40 ao on Bolom, pp 112-13, AK. Ch 19.63, ftom ths pont of vow ofthe Keta-datattion Hoh np 6a). 11 ‘Sinoo the menning of wpddinea of tho Dhanmasaigant ia diferent from that of ‘wpaita of the Kosa, ana both from thet suggested by its usage in the Suttes, we may roasonehly assume thet the fret two essen arv tro separate developmaeats of the original idee, Tt may, however, be noted here that, sineo tho Koéa does not bring. ‘mental coments under wpatta, to that extent itis more feithful to the cexier.. Tho term is explained in a eimilar way in tho Abhidharmdmeta of Ghosaka, wher aleo all, ‘the mental elomonts aro exuded from tho category of updtia* von the Pai commontasics and the {ike do not lond any support to the inter pretation of tho wpdiinna ofthe Dhammasaigant In tho light of the wpdta of the Kola. "They all agro in maintaining that tho maticr 2 dosignted ia kammaja ‘or kammacamutidna, tie, given tiso to by karma. Tho Vivuldhimagpa ‘obeerves that i is called so, because it in grasped hy anima" lam kommen pe ‘dinnats upadinyam.” ‘Tho explanation given in the Vidhavint Pkt, although almost the somo, seems to combine the two meanings given tot in th Stas and in the Dhewmasnigans: “taphé-tithi upeona Ironmen attano ghaladicvena dignatis™ (60 termed) Deon It hos been graepod at by the Karna that le ‘lowly attended with oroving and erroneous opinion, by way ofits om frit.”* However, it should not be overlacked here that in the commentrial works the ‘Niksyan explanation of wpadinge i alo rooognized. "The items brooght under upadinea may bo considered now. On the basia of upddinna and its negative anupddivea, the Dhommasaigant arranges the rpa- hammas into three groups. ‘Tho fet group ia invariably upddinna. Tt consists of tho cight indriya-ropas, ‘namely, the five sense-organe, tho two Feculties of ex and the fasulty of lik. ‘Tho soond group is sometimes upAdiena and sometimes anuplaivea. Tk coniste of eleven itoms, namely, the four maldbhdias, ripa, gandha, rasa, Ahdro, akiea- dikdte, wpacaya and savtati.. "Thee items represent the type of matter with which the indriya-ipas are associated. Since the éndriya-rgpas axe a variety of wpdda- rapa, they cannot exist without being eupported by the mahaBhitas. And the mahithdtas cannot exist independently of four of tho upldi-ripas, namdy, rapa, gundha, rasa and dhdea.? This explains tho proaenco of the frst cight items in tho ‘00nd group. The inclusion of akdsa-dhdtu seems to have been necesskated by ‘the need to account for eny cavities or holes involved in the oonstitation of the senge-organs. ‘Tho inclusion of wpacaya ond sanlati appears rathor strange. We Inyo soen that both signify the growth of the matter of tho body. Their inclusion * Of, detatars banypatsh Kat nronupatth nae uptdnup aaa dvivkdhah indriyena ‘he pratylpasnd vpstah eitecnteitotharmtnd sated op. et. 8 1c dot pp. S807: ADS. p. 28; ADSS. p13), * 0p. a pe Ash 0p. tp. 108 Opa: p. 150m. 6, 1 Die. p16. 1 Bee above, p38.108 {in this group shows that acrording to the logic of the Diammasaigant the growth of the wpidinna-rapa ia iteelf upidigna. Tn other words the growth of the kamma- cated ripa is elo considerad as kemma-caused, ‘Why the items inchuded ia this (ssoond) group are not recognized sa invarisbly upidippa isnot fur to geek. When they exit in sazocition with the indriya-rdpas they are upadinnd, and when thoy exist otherwise they are anupddinna. 1 will bo seen thet in this (eocond) group there are como items which in tho commentaries ere brought under the heading, anipphanna, We have elresdy noted that, in the view of the commentators, strictly spenking, none of the anipphanaa- ipas can be described ae kamnasamutfhana (—= upddinga), although they ean be 90 described in an indirest way (pariydyate) or in 8 conventional sense Henee, from their point of view, eziclly speaking, dkdsa-dhatw, upacaya and sant are not upd, ‘The third group is invariably onuptdinna. Tb consate of eight items, namely ‘the two vifiRattis, the triad of labuld, mudutd and kammafikatt jarald ond nico, ‘end exdda, Elsewhere in tho Dhammasoigant the fist fve items are brought under the heading, citaeamuina* ‘This explains why they are completely excluded from the oategory of upddinn, whichis “kammasamutthina.” ‘Tho Kathawah shows thet, although the authors of the Abbidhamma Pitulea had no objection to ‘ssigning causes to jt (genese) and wpacaya-sontati (growth), they were not pre- pared 10 treat jarait and anizealé in the same way.) Tt isin keeping with this tradition that jarat@ and anioal@ ate ineladed in this group. For to have included ‘them in ether of the first two groups is to recogoize thet they ere brought about by arma, ‘The recognition of aadda (sound) a invatiably anypddinga shows that, os the ‘Vaibhisikas do, the TherarSdins, too, do not consider that sound could ever result from kamma. However, there were other schools which maintained the opposite ‘view, namely that sound, too, could be conditioned by karma. rom the Katha- ‘atthy and ite Commentary one gathers that the Mabtstighikas wero of this opinion.* In support of thele theory they adduso evidence from « passage in the Dighani- ‘kaya,! which rans aa follows: " He through having wrought, having socumulated, Iheving piled up, having increased euch karma beoomes reborn with the voice of ‘Brehm God, like that of the karavika bied”.* Hence the MahfsSighilas maintain that sound could certainly be a zesult of arma, The TherevAdin, on his patt, dss rot addueo a convincing counterargument. Ho merely aaje that sound is not vipata ; but, a we shall toon 400, in the terminology of the Abhidhamme Pitaks, 3 B00 above, pp 8-60. ‘B06 above, pp 78,7. * Bae Kou, po 40-482 58-95, ‘S00 Hupp 48.7 and Krad p 180. ¥ Opa rp. ‘ Tralation fom Poin of Conroury, p27. * Bao below, 110. 109 vipa is given a restricted denotation to include only those results of kamma which Delong exclusively to tho realm of mantel phenomena. Hence the Therayddin' argument, based as it ia on the definition of wipata—e definition which the non- ‘TheravBain does not acoept—takea the whola controversy to a diferent level with: out providing edinect snswer tothe opposite view as embodied in the cited antence. ‘The commentator, too, evades the atte by observing that the MahisBighikes have ‘come to this conclusion by a careleae interpretation of the quotation. ‘While the Theravaide view is sharod by the Vaibhiglas, the opposite view is based by the Vitetputrives and the Vibbsjyavédins? The Vaibhisikas, too, were con fronted with a somewhat similar paseago ocouring in the Prafiptidasra: * This mark of the mahdpuraga which one ealls' voico of Brahms” (brabmasvaratd) results from the perfect prnctioe of ebetinence from injurious language ”.* How is this to be reconciled with the thesia that sound is never a karmic result? Two slightly diferent answers are given, The following view is common to both: Tt ie true that voesl sound a produced by the concussion of the mahabbilias which have resulted from Korma ; yeb, since the sound iteelf does not result directly from arma, it ix not to be reganded a karma-cansed* However, according to the quotation, the ‘Brahma-voioe has its eauso in the good karma eocumulated previously. As such it recognizes the fact that the nature of tho sound is determined by the previous arma. ‘What ono éan gather from allthis ie that the early Buddhist texts—ariere the ‘mechaniain of kamnic fruition was not explained in detail—too the general view that 08 a result of good kemma one could possess in tho next birth « good voice ‘This idea is clearly implied inthe two quotations referred to, During tho period of the Abhidhamma systematization, when the mechaniem of kammic fruition eame to be explained in more detail, some echoole, notably tho Theraviding and she Vai- Dhasikes, changed the earlier view. ‘This chango veems to have been necessitated Dy this reason : OF the many rapa dBammnas only the indriya-rdpas ro recogniced 08 invarisbly kamma-oaused. However, ripa, andl, ete., too, must be ineloded in the ‘group of dhammas which axe sometimes Lamma-caused, becsuse, being avinsbhope pas, they are necessarily and inseparably integrated with the indriya-ripas ‘Sadéa (eownd), on the other hand, it not an avinibhoga-ripa, As such it is not Decesearily covsxistent. with every rpa-dlamma. Tonos ite complete exclusion from the category of kamma-catsed matter could bo effected without thereby ‘violating the principle thatthe eense-orgens and the other éndriya-rdpas are brought {nto being through the action of amma, ‘Closely connected with the theory that the sense-organs sre kammasarmuhna is ‘the problem arising from the definition of eipdha. In four of the Kathaeatu con- ‘roversice the Theravédine deny thst matter ean ever be wiptta.* Since wipika, as * ea AK. Oh. 1p. 180.4 # AK, Ch. 1, pp. 60:70, * Bed. Oh p10; 20 al ARoy, 1, p70. ‘Sou abv, p38; blow, pp 165 * Bon Ku pp 696-1 nop SME 480-00, an se 160ao {te generally understood means the reclta of kamma, ths denial at frt sight soem to contradict what we have been saying so far, namely that some wlpedhamnas ‘come into being through the action of kamama. ‘Tho Theravéda arguments, howerer, point to adifferent conclusion. Against the aseortion of the MabéoBighieas,* namely that the sense-organs are viplla, the following objection ia rend :“ The viptkais a matter of fooling, pleasent, poinful oF ‘neutral; ie oonjoined with feeling of thess threo kinds; iia conjoined with mental ‘contact fesling, peroeption, volition and thought ; it goes with « montal object; with it go adverting, attention, volition, anticipation and aiming. Are the five ense-ongane anything of this kind?" This oounterargument is meent to show that, in the view of the Theravidins, the orm ia applicable only tothe mental stats reculting from kamma. Tn other words, for the Thecavddins vptha is essentially smabjective experience ‘But thie does not mean that they objeot to the recognition of the sense-organs as the resulta of Kamma. Tt only meana that, in the terminology of the Abhidhamma ‘ital, the term vipika is given a rearieted denotation. ‘The controversy concerns question relating tothe use of terms. In actual fact both partis agree with the view that the snse-orgens aro kammo-rosalte, In point of fac, the commentator ‘obsorvos thet the Theravide exgument is meant to show thut the usnge (vokdra) of vipdka doce not apply to the rpa-dhammas resulting from kami fruition? This cexplaine why no objection it rated against the Mahdstiighiras’ assertion that the ‘mandyatana could be wipika-* Tt is also in keeping with this circumstance that in the Dhommasarigant pasaage which we have quoted above, while the four Bhandhas ‘which roprosont the mental elements are described as ipdka, the r@pa-dhammas are separately montionod with the qualification: kammasea fafa, Most probably it is this phrase that later gave rte to kalai@-ripa, which in the Patina became ‘the standard term for kammasamuffine-ripa, ‘Whother the aense-ongans are tho result of one kamna or of a multipicity of ‘kammias, is ancther question that drew the attention of the Buddhista. Nsgasons confirms the later eltemative, Just at—eo rune the ilustration—five different seeds sown ia a field later yield five different kinds of fruits, evon so the five sense ‘organs retult from diverse Lammas and not from one karma." ‘Buddbaghoes, too, coms to hove had tho sume theory in mind when he saya that the difference between the sense-orgens is due to kamma-isest, the difference in the ‘amanas of which they are the results * i owording to Kou p18 1 Point of Conroy, . 387: (Ret. pp $87). *Cf Ripon pnt vain 9 Maths ny phd saaninn— Fo, p.1%, Gee Ko, pp. 407 1 San above, 106 * op ea. Tip. 8; Dip. wp. 16, 1 it pas mt However, his commentator interprets, “‘kammaviseea”, not as refering to a ‘multiplicity of kammas, but as seferring to singlo kamma having the potentiality of differentiating the sense-orgens, In explanation iti aid that, although the hanma i one, sting as it does from the dasro for a mode of existence (attabhdns) complete with five scnse-bates, yet, sineo it isthe cause of the diferentition of the sense- organs iis desoribed sa" kanvma-viesa "Tt is further observed that that difer- ‘ence ofthis kamma by which itis a condition (paceaya) forthe organ of wight by thst same difference itis not a condition forthe organ of heating and wo on, for otherwise there will not be sny diforence between the sense.organs.* Te is very unlikely that Buddhaghoss had vsod “ tamma-viseea” in the same sense es his commentator interpreted it. ‘The probability is rother that he meant a ‘multiplicity of lemmas, as was recognized by Nigescna. Since “ Dhsta-vseso”, ‘which coeurs in the eae sentence,* meons the difference between tho primary clementa (plural), seams more proper that kamma-viste, too, should te similasly Interpreted ‘Whet interesta us more here ie the faot that both explanations attempt to show that the difference between the sonte-organs is duo to the kamma or kammas of ‘which they ere the resulte. ‘Tho reason for this is not far to seek. Ws sow how certain Buddhists, adopting @ Veitesike theory, maintained that the difference Detwoen the sense-organs was das to the diferenco in thoir supporting primary ‘lements, We also noticed what prevented the Theravidins from accepting that theory This explaine why both explanations insist on the fact that the difference between the sense-orgens is due to the kamma or kammas of which they are the romate ‘Finally © 1ét whieh has been implicit in. the foregoing account of kamnasamu ‘hdno-ropa should be made explicit here. ‘Tho matter that comes into being through the action of kama daca not obtain outside of the body of e living being. This is ‘only an implication arising from tho fact that only the indriya-ripas, the Aadaya ‘aldla? and what ie inseparably associated with them are recognized as kamma~ saint. However, there had been a tondenoy, on the part of certain Buddhists to extend the ephere of amnicinfuenoe on matter. Sinophuman astion is cometimes dirested ‘to ghin domination and sovereignty over the earth, somo Buddhists are reorded to hheve concluded that the earth itzlf ia the reult of kemma.* This view, which the ‘TheravEdins attribute to the Andhekas, is rejected by the former as completely tuntensble. Their counter.argument, in brief, it a follows. Tf. Bian ph amma patlotytontduathdeedhospathand nipphannam eakeSiirve Its ‘je ettancora antdhdranan fo hameacisn i x mtn data —VianT. pe. «Na tton yon vooma cokes paceyo lev sass paca hl sedriymarhavappalio —Vien p. 48h. “Rim pena to yom aiamaiasa ostihrenam, kammam os nes vseskdona form ‘nemmavins sam sta na Sotelo Vion pA ‘Bon above, pp. 47 ‘im asconding to th commenti, above p08. Of. Gated thé iacriyasamoatondior Garmom 2dlipecoeawatanta kommer tna ‘oe re ata past harap Re 383.ne {IF th earth wero the rut of komma, then sither one living being oral th living ‘ings in common shouldbe sexponsible forthe amma in quostion.The it hypo thea isnot tenable because in that cage many wil eojoy the frit of kama for ‘which only one is rexponsibl. ‘The second in equally untenable because all beings Alo not share the uo of th earth: there are thos who utterly pass away (parinid= ‘ayant without enjoying the we of it. But itis impositle—eo rune tbe argument —or one to pass awey utterly without exhausting the reul of Lorma fr which ho ‘or sho is reoponsble? ‘The objection of the Theravdins i sgnificent in that it shows that they did not ‘want to modify the view, namely that one i reaponaible for all the consequences ating from one's own kamma. This view is aid Lo be eupported by @ stange in the Khudiakapatha,3 where itis stated that kammic fruition is not commonly enjoyed by all (aoddhivanam afeam)+ Equally significant isthe opposite view in that it seems to show the beginning of an attompt to relat the revulta of kamma toe wider Dacia or if we miay aay 80 to" socialize” the fruition of kamma. ‘Tho arrangement of répa-tiammas on the basia of ciasamuffiina and its negative may be considered now. ‘The term citasamulthana, as observed by Mrs. Rhys Davide, dos not imply ‘reation of mete hy mind*” In our accoust of the two viata, it was stated thet ome rpa-dhammas risa in reaponsotoa thought, wholesome (busala), unwholesome (atusala) ar nenteal (onytkata)® The implication is not that they aro created but fl up or prompted by mind, Ibis precisely for this reason that in the Patthina, consciousness (ella) and ite concomitanta (casita) aro instencod as s condition by ‘way of eo-sscence (eahajia-pacenye) in relation to all rdpa-dhammas qualified by citasamusiina® ‘Asin the caso of updiinna and ite negative, on the basis of eittasnmutfhana and its negative, oo, all ripa-dhammas axe made into throe groups.” "Tho fist ia recognized ‘a8 invariably sitfsamisfina and it conaate of the two otitis. We havo alrexdy shown that these two items are uot two discrete ripa-dhammas in the senso that ‘eech signifies an akdra-vikira (a perticular position or situation) of a set of (other) ‘ipadianmas® We have alao drawn attention to the fact that, since the set of ripadhammas in question is etiasamulthana, tho Dhammasaigan’ has thought it ‘proper to extend the aame deaeription to tho two vitiattis, too.” And onoe the two So Kew. pp. S40 yO. lao sho following passage from Diny.p. 68: Péraime hai ring ant neha ea eh ar in i Dpriittbtow‘ipacynte ndbdhston me tedhion” na eSjuildio,” opi Apa ea Hlandhansyetonaps harms briiny, wpaciin’ wporyete ubksnyahbhlnl a. opr ett. * Hw. 38 4 Bua, Pry. Bip. 188 0.3. * B00 above, pp. 70,72 “hp. p. 3 on blow, p. 13. 1 Boe Dis pe 14-8. above pp. 75-76 See abore, p75. us vitals axe described av eitasamuldhing, i is but proper that wax desorption ‘should be farther quelifed ea " invariably”. For each of them representa an ‘sra-vikira of only those rpa-dhammas which are citasamulthana, ‘Thosovond group comes under both headings, Lc tasamatihana and ite negative Te includes the four mahabhatas, ipa, gandha, rasa, dhdes, eadda, akie-dhatu, tho ‘iad of Tahu, ete., upacoya ond saniati, ‘Thelr inclusion under the nogetive heading is because of the simple reason that they do not slwaye aso in response to, cor conditioned by, eonsciousneds (cll). ‘Their inclusion under the postive hoading in because of the fast that they aro the kind of rapa diammas, the dkdva-viktras of ‘hich are represented by the two vitatis. Tn this caso they are itasamfhana, {As to the selection of the items included in this group, the following fasta may be ‘boted here, ‘The fst eight item are the basic elements present in overy instance of Iatter, ‘The ninth, ie. sidda, refers 40 vooal sound adaociated with sacteiat Akisa-datu, which, in tis ease, reprocents the cavities and holes in the body, is also ‘connected with the wisatie, Tn the production of vooal sound the esvity in the ‘mouth, for instance, haa ite part to play. The triad of iahwa, ete, which represents bodily sficency, could fnclitate bodily movements involved in hiyaviRatt. Thowe, ‘it eceme tous, ae the reasons for recognizing the frst thirteen itams as (sometimes) cittasumudhina, ‘The inclusion of wpacaya and santati need not deter us kare. What ‘we have said about their inclusion under wpddipna applies her, too. In the above (second) group we find certain itoms, which in the commentaries 81% recognieed as anipphanna, Hence from their point of viow, svitly speaking, all such items are not citfesamultiana. ‘The thind group ie never cittasamndthina. Tt consists of the eight indriga-rupas, jarala and anscontd, "The fest eight, at wo have seen, aro invariably apddinna, Le ‘kammasamaifidna, Henes they must be included in this group. The inclusion of ‘the next two items fs because no enuse or condition is asigned to them. ‘The two headings, wpddinna (hammasamuthina) ond ettaszmutthins, which we hhave considered #0 far, imply two generative conditions (ammuftitna paccaye) of ‘matter, namely kamma and ota, ‘Co thie the commentators add utu ead dra ‘Utw (tempersture or season) is another name for tejo-dhaty, which is ons of the ‘mahahétas, and which representa the phenomenon of heat and cold. dra is tho some as kabafkira-dhdra, which is one of the wpdi-rdpas, and whioh represents ‘the nutritive aepect of matter, the “ quality” of nutstion. Both are recognized 1 two generative conditions of matter. ‘Tho kinds of matter conditioned by ut ‘and dhdra are called uvsamufthdna and dhdrasamul{hdna respectively. While itthindsiya 22 oy xpeenra 0 ste 18 purindsiya, 26 = sntath 1m gine 16 vita 26 = jaan = jens 17 kespaviaaats 8 aout = kaye 18 vasiingats T= ra (Gfadgya-votha a not known to the Dbsmmesacgnn) + tho item indicted by shin mark come under wpasinps un wall ae under anupings (oo shove, pe 10") oF under ctavomaifiéna oa wel ao uae na ltasanndphine_ 00 shove, p. ah ae & 50, 1616, wo, 13] 15, 1, #3, 24, 27 59, (8, 10, is" om bo, as, 10, "3° om = oa, 13) 14.36, 6 19,23 34 me 12 1418, 19,25 2] "I et 13,1048 ” 135 = = coy 1,19, 18, 20-22, 2, 2, (10, 12,18, 18, 25,3420 on 1,16, 20-22, 25 26, (618,28, 26,277" 11, 4-3, 10,13, 197 17,1, 20:2, 25.28, 18,35, 24,27)" 115-8, 10, 12,194 18CHAPTER SEVEN Matter and the System of Correlation (Ow of tho fundamental pastulates of Buddhist philosophy is thet » plurality of conditions is necessary for the origination of every element of existence, mental as vwoll as mstetial.In the tradition ofthe Theravddina this principle is sumamed up in ‘the phrase: “ ckadkammassa anckopaccaya-thiva” ‘The sume idee finds expres- ion in what the schools of Sunekrt Buddhism call pratyayasamagrt "Accord. ingly, iis with reference to a concurrance of relations thatthe occurrence of an event is sought to bo expltined. ‘The Theravida Abhidhanymn seeks to explain the inter dependense and tho con- Aitionality ofall dhammas (cloments of existence) with reference to what it called “ paccaythtra-naya”, the system of oorelation. Iti said to provide an explena- tion as to the causal relation ofall lamas, not only ia their temporal sequence but ‘also in their spatial concamitanco. In rogard to this eubject there aze two things ‘which should be noted at the vary outeet, namely, (2) paceaya, the eondition or the relating thing and (8) paceayupponna-dhammma, the conditioned or the related thing. Ine given relation between two dhanmas, if ono constitutes & necessary ground for ‘the existence of the other, then itis designetod as paczaya and the other, Le. what is conditioned thereby, gaccayyppanna-dhamma. In the words of Buddhaghoes, ‘whatever dhamma which isa support for the paristenee or origination of another is to botalen as the paccaya of the latter. Tbia to be understood, he may, in the sense ‘af assisting in tho arising or coming to be ofthe (qcanyuppanna)dhamma* In all there are bwenty four pasoayas, i.e. twenty four ways in which one dhamma ‘condition for another, namely, hetu (moral root), drammaya (object), addipati (dominance), ananiara (contiguity), samanantara (immediate contiguity), sahajita (conascence), afiamaia (reciprocity), mitsays (basis), wpanieeaya (induoement), _purejtia (pre-nascence), paccidjata (postmascence), Guevana (hebitaal recurrence), ‘bamma (volitional action), vipa (retsibution), akira (autriment), indriya(Inculty), _$sina (Absorption), magya (Path), sampayrta (sociation), eippaytia (Assocation), At prem), ah (be), tn apace) nd np (ong "Pp. p68. * Alfo. 1.286. + Yo A diana yaa dhanmous (byt 06 uppatipd wl wpakrabo het tana pony th ect hp. So bi to ot i, po 6 137 ‘The schools of Sanskrit Buddhiem postulate six kinds of hetu (cause) and four ‘kinds of pratyaya (condition) as factors responsible for the originetion of all dharma ‘Kérapa-het (tho raigon dre), sahabha-haly(00-exisent caus), sabhiga-hetw (iden tioal cause), azmprayrlia-hetu (sooiated cause), sareatraga-etw (universal case), fand ipdia.hetu (ceuse of reteibution) aro the six Kinds of etu. Hotw-pratyaya {causo-condition), samawavlara-praiyaya (immediate contiguity-condtion), dlam- dapa-praiyaya (object-condition) end adhipat-pratyaya —(dominance-condition) are the four kinds of pratyaya, © ‘Yesomitrs says that no distinction is drawn betwoen helu and pratyeya and that both are syronymous.? Wo may then ase why come items are brought under hat ‘and the others under pratyays. ‘The answer given is thet the exposition of heius is bated on an examinetion of causes by way of non-obstacle (avighne-bRawa), eo existence (sahabhdiva), identity (sadrdata), ete, whereas that of the pratyayas is ‘based on en examination of oausas by way of immediate contiguity (eamanantara), ete.? That there is, however, an element of redundancy involved here is shown by ‘the explanation given a to the relation between the twa groups. Inhis Systems of Buddhistie ‘Thought, which a mainly based on the Chinese soure- x, Yamakami Sogen gives the following diagram to lustrato tho relation between, hetu, pratyaya snd phala (effect) as understood by the Sarvdstivédina, ¢ Heta-pestyeys Sohabhivhota Sampmayukteh Atambane-pr Sabhige-h Sarvatrage Samanantere-pr ip Aabipati pa. 200 ‘Wiaapyoge-ph. Asis shown here, hetu-pratyaya corresponds to five of the sus, while karana. hata cotrssponilsto three ofthe pratyayas—s fact which clearly shows that the two elass- ‘floations in quostion aro not mutually exclusive but that they completly coslese, fone into tho other. The five varities of phala which are posited agairat the hetus should be understood es related to the pratyayas, too, because the four pratyayas do correspond to tho six helus. ‘That isto any, while hotu-protyaya refers to five of the “Bow AX. Os, p. 246 nd 200 * hanes prataytndm co hab prasila. fn Bald dy Sha. dah pratoye midis ‘arorom nim. ign upaninad i pariah — A. 7, . 188. Akoy ep. 188 Opec pil128 ‘etus, the remaining three pratyayas are referred to by the last of the hes, ‘This ‘explanation as to the relation between hetu and pratyaya is identical with the one which, aocerding to De la Valise Poussin, waa ndvanced by the premiézes maitres” of thes PsBhag,* ‘The Abkidharmakota and ist Vyakhya givo a slightly diforent oxplanation® The ference lies in the faot that according to them Airayw-hetu corresponds only to cdhipati-pratyaya. ‘This explanation is identical with the one atteibuted to the “ seconds maitres ” ofthe Vibhay3 and alzo with tho ono adopted by the Prakaraya,* ‘The masters ofthe Mubfyne explain tho relation in question in » stl different way “Le eabhagahetu et 8s fois hetupralyaya ot adhipati pratyaye, les artres cing Kets sont adtipatipratyaya ”.* We may ilusteate thene two Kinds of relation between the Aetus and the pratyayes, a3 follows : ‘The “seconds muitrea” of the ‘Matters of the Mahsyina Vibhags, AK., AR. &s Probarana Pratyaya Retw Pratyaya Hew etn, Sebhage Heta. bes Sampryukta Samprayakta Aambona\ Alambane Saha bho Sababhi Sarvatrage Sarvatraga Semanantare Samanentara/ ipa Viptke ‘Adhipati_____trana Aahipati Karena In the frst, hetu-pratyaya ands as a gonoral designation forall the Relus exoopt Iarapa-hetu which corresponds to adhipati-pratyays. Tn the second, it isthe ah. ‘Pati pratyaya that stands asa general designation for all the hetw, the frst of which ‘corresponds to hetw-preiyaya, too. Tn both, alambaya- and samanantara-pratyayas Ihave not been related to any of the hats, ‘What one can gather fromthe throe differentexplanations as tothe relation between ‘the six etus and the four zratyayas is thatthe two groups have not boen eonsidered 1 completaly exclusive of each other. In other words, the tio terms in quostion ‘are understood as more or less convertible, This is im keeping with the terminology ‘of the Nikayas whore ftw and paccaye are used in apposition, but is quite in contrast sey Ai. Gh Tp 200,n. 1. AB Ch IE, pp. B44 Hy ABT, ype 188 94K, 1 p00, * Td tos Ofc ng, DWH, p 204; 8.1, p 224, IV, pp. 65, 11 A. Tp. 06, 129 ‘to the Abhidhamma Pitaka where the use of htu is restricted to denote only those factors (lobha, dosa, mola, etc) which determine the ethioal quality of volitional acta. ‘This is briofréowmné of tho Theravadine’ paceayabiira naya and of the hats and _protyayae of tho schools of Sanskrit Buddhism.* Wo aro interested in the subject ‘only ino fara it bears some rolovanoo to the analysis of matter. Hence all abstruse snd haireplitting detals have been omitted. In regard to this subject, too, tare sre many points of contact between the Theravada and the other echools cf Buddhist ‘thought, Tn this connection there are three things to be note. ‘It is true that the Theravidins have postulated comparatively # large number of ‘paceayas. However, an examination of the list should show that it ie unduly in. fisted : sometimes an item is repeated under different names ; sometimes group of (elready mentioned) items aro brought under « new heading. That the scholists ‘wore not unsware of this element of redundancy is chown by Anuraddha's obsarva- tion, nomely thet the twenty four paccayas aro reducible to six." Secondly, a6 we havo already observed, in the schools of Sanskrit Buddhism the two terns hetu and ‘protyaya aro recognized es more ot less convertible. ‘Therefor, in Anding out what corresponds to (Pali) paccayas one need not confine oneself to (Sanat) pratyayae, ‘but may talento account the iets, too. ‘Thiedly, aa De ia Vallée Povesia rematke, cartain differences concern the nomenclature but not the interpretation Por example, the aftiamaiia.whajéla-paccaya of the Theravidins is the sume as the salabhi-hetw of the Socvistividins,* To this should be added: sometimes the omendiature remains the same but the interpretation difers, For example, the etwpaccaya of Pali Buddhism has practically no correspondence with the hau ‘prosyoya of the Sanskrit echools. © ‘Taking all these points into oosideration we may examine how matter entara into the system of correlation of the Theravidins, Wherever ponsblo we may sao obaerre the parallel ones as found in tho other systoms of Buddhist thonght. In the main, ‘we aro intarested in thogo relations where matter constitutes either a puceaya oF & ‘Paceayyppanna-dhamma._ In other words, the following dizoaasion is an attempt to ‘unfold the implications of tho phrase," rapam sappaccayays” which ooxars in the Dhammassigani.? + Sen bolo, p87. ‘For mmore dail on the bots Irs ys Davide’ etna onrltionn (Dai! in ERE Lodi Sader, Ponnddeadipant, hs wile, The phiarply of rlsony, JPIS, 1016 Nyunatiloke, Guide ough te ABNdhonine Fab, pp. 681; Ti, eke on Pzcassmup Plo, Nous ilanda.Mhiviire Resorch Publication, Vol. 13 W. 8, Karonaraae, Deoy- en of ha Theory of ssa iy Thronide Buon, * 600 ADS. p. 29. + AK. Gh. T, p29, 2.1. Bee below, pp. 130-31. * 800 bem, Pp. 17-88, 0p. ot yp. 1265,130 ‘Arammapa-paceaya Arammapa-paceaya (—=Olambapa-protyays) can mean anything which, as object, constitutes « condition for the crsing of conssioumess (citta) and its eoncomitants (celasita).1 Wo have already indicated how allrdpa-dhammas fall under sx different headings according to the way they become the objects of conscioumess.? Répa, adda, ganda, rasa and phothabba are known sa objecta ofthe five kinds of oiina ame after the corresponding eense-ongans (= cabkiu-vitana, sota-ibRna, ote), ‘and the remaining rpa-diammas as the objocts of mano-viiéna, Honce, while the fiat five items are instanced as drammana-pacenyas in relation to the fist five Kinds of vitiina, the remaining rdpa-diammas are instanced ax drammapa-paceayas in relation to the sixth ‘Adhtpatl-paceaya : Aahipati-paccaya, the condition by way of dominance, is of bwo vatetios: Gram. manddhipnss ond eakajitadhipat ‘Tho former ia the samo aa drammane-paczaya but for this differenes: only there ‘objecta which exert a dominant influeneo on the coosciousnese ond its conoomitants ‘aro rocognizod as drammanddhipat.* ‘Tho latter applies only to the four kinds of idihipdd, namely, chanda-somadhi {concentration of intention), sirya-samadhi (concentration of energy), eilta-samddhé {concentration of conscionmess) and vimansa-samddhi (concentration of investign- tion). These four factors alone are recognized as aahajaddhipati because they exert ‘an overwhelming influeno® on the mental states whioh arise simoltancouly with them. ‘They are #0 poweeful that at a given moment only one of them can acae.* If e particular consciousness and ita eoncomitanta, which are fnuenced by one of ‘these iddhipadas, give rise to ciltsomufidna-rapa, then this ciasamuthana-rdpa in also reoognized se inluanced by that (ddhipada.* This is the position of matter fn relation to sahajatadhipati-paccaya. In this perticular relation the position of ‘matters only that ofthe pacznyuppanna-dhamma,(oonditioned), "The adhipat-paceaya of the Theravédina hould not be conguved with the adhipat _pratyaya of the ABRidharmakota. According to tho latter work, it a the same as Btrana-ketu. As such its soope is sgrosterthan that of sny other pratyaya. or what scald kirapa-hetw applies to all, ‘sxmakri-dharmas but for one exception: « dharme in not the Barana-Retu of ite, ‘The funetion of Kirana-holu is to be understood, not in » positive wnse, i, a6 & ‘kiraka (agent), but in nagative sense, ©. ae offering no obstacle, te universal * Seo Php. pp 3 12 * Seo above, pp 10% 108 +p. pp 1,28 * Of. Na ekubthaye bah fob naa honi—Tip, p.B. 1 Boe Dip. pe 2 * AK. Bo I, p37 wm pplication is based on the contention that no dharma constitutes an obataclavighna- Didedoaathd) to the origination of those other dharmas, which ate destined to be originsted (uppatinant):! The implication is that“ it doee not directly make any ‘isturbance in the eousal nexus "2 It is heoanse of two reasons that Aaraya-hetw ia also called adBipati-pratyaya: ‘The fist is that it applies to tho largest numabor of dharmas (adhilah prtyayad), ‘Tho second is that it constitates & condition in relation to the largest number of ‘armas (adbitarye pratyayad). * "That thore is @ big diforence betwoen the aikipat-praiyaya of the ABkidkarm- ‘akada ood that of tho Theravédine is obvious. Stated brief : for the Atkidharm- ‘akoia, adhipati signifies dominance mainly by way of quantity, whereas for the ‘Theravidins,adipati signifies dominance solely by way of quality. © In view of the faot that Kirapa-tetu (=adhipati-pratyaya) applies to sll dharmas, 1t goss without saying that eech and every ripadharma constitutes @ Lémana-hely, ‘ot only in elation to the other répadbarmas but elsoin relation toll atpa-dharmas (mental elements), Sabaita-paccaya = In the ease of two dhammas, if one cennot srise unless simultaneously with the arising of tho other, then the Isttr i recognized as » sahajita-paccaye (co-nascence- ‘condition in relation to tho former. If thorelstion hetwoen A and B ie euch, that B lwaye arses smultaneouily with A, then A is the paccaya and B the paooayuppanna- kama, This dose not nooeesarily mean that A cannot are independently of B. Tt only means that under no circumstances can B arise independently of A. The ‘pro are not on a par. * ‘When they are on ® par, the relation between them is described as afikamaftia, reciprocal. Tea one of mutual support, Tn this oate, while A i 8 eahajdtr-paccaya, in relation to B, B too i a aahajta-paconya in relation to A. What is true of one i ‘equally truo of tho other,* Accordingly, in such » relation each becomes at one and ‘the same time tho pacenys as well es the paccayuppanna dharma? ‘The letter vatiety of eahajota-paccaya, whichis distinguished from the former by being qualified as affiamafia, isthe same as the sahaBhd-hetu of tho Sarviutivadiew. For in the case of aahabbd-Retw, too, the related things are considered net only as causos but also as effocts in relation to oach other. © (AK. Gh I, 9. 2485 o0 aloo AK. Ts pp. 189 Bogen, Sptoma of Buddhist Though, p86. © AK. Ch Tr, 308. ‘Of Jethatanna wpabtrako damn edkipalipaccnye—hp p13 1 Boe hp. pp. 1, 96. Tot Nmind oa: desam dhemmdnam babies paccoyabhoak wa pacyuppannabhat oo ‘ipso. 88. 1800 ANC Ch Th, pp. 248; AR pp. 101182 "The SeutrEntikas take atcong exception to this principle ofrociprocal conditionality ‘or enuastion. They concede, however, that botwoon two eo-eristont things one ‘ould become the enuse of the other, and cite the relation botwoen the visual organ. ‘and the visual consciousness as a aso in point. But they rofuso to beliovo that two ‘ovexistent things could be related in such s way that one becomes at ane and tho samo time the caute as well a the effect of the other. ‘The counter.argument af the Servistivéding amounts to this : There aro certain things which alwaye sree inal ‘tanooualy ; when one ie present tho others éro also present and when one is absent tho others ere also absent. ‘Therefore, itis to be concluded thatthe relation between seh things is one of osiproeal eausation ? ‘Tho well-known example sited in this connoction ia that of, throe sticks sot ‘upright, all leaning against one another, at their upper ends. ‘The SeutrBntikas contend thet there is @ complex of antoriar couses which ie responsible for this ‘peouliar position of the sticks (because of which esition the three ats do not fall, ‘to the ground). ‘The objeotion of the Sautrintikas to reongnizing the sakabha-hetw is not without signifoance for it shows that their ganeral poliey of reducing, the lista was applind to thelist of Hatus and pratyayac as well, How the two kinds of eahajata-paczaya opply to matter may be considered now. ‘Two cases were noted in two previous chapters : (a) The four malabhatas are & cahajite paseaya {non-tosiprooal) in relation to the wpdds-rapas.® (b) Each of the mahdthdtas is 0 sahajita-paccaye (atiamafiia reciprocal) in relation to the other." ‘The first establishes the necessary dependence of the wpddd-rpas on the mahabhitas ‘and tho second the co-ordinate postion of the mahabites. ‘There are two more cases to be noted: (a) Consciousness and conscioumess- concomitants are a eahaja-paccoya (non-rciproenl) in relation to cillsamndthana- ‘ipa Haro the conditionalty is not reeogaized as reciprocal because of the simple reason thet conscioumess and ita concomitants can arise without nevosaily {giving rise to eitzsamutthina-rdpa. (6) Tho other refers to the relation between. ‘dina (tind) and rapa (matter) at tho moment of conception (pafisendli). Her ‘the condltionality ie recognized ae reciprocal with a view to showing that both come into being simaltaneously and that the one exnot come into being independently of tho other? * co AK. Ch. 1, pp 263 * tid oe. ot {1 256; mo abo Php p14 «AK. Ou T, pe 255. Bee above, 3. 1 Seo shove, pp 3-3, 2 See above, pp 23.24 1 800 Thy. 8, My 81 mh. pp. 3 133, Nissays-paceaya : ors to something which wide eomething else im the manner of a base or foundation. Consequently, all tho examples given with reference to sahajaia- ‘paciaya are repeated as nisoaye-pacenyas, 00. Agnin, since the frst five sense: ‘organs ere the physical besea of the fist five kinds of conscioumess named aftor ‘them, the former are instanced as nissaya-pacoayas in relation to the latter. Siallarly {is enplained the position of hadaye-catth (.e. yom pam tam pam ofthe Potina*) {in te relation to mano and mano-viaténa. Parojita~ and Pacehfjita-paccaya : Pureta-paceaya (pronaacent condition) refers to something, which, having ariten fet, tomes s aupport to sainething ele which arses later ; and patchjala- ‘paccaya (post-uascent condition) to something, which, heving arian later, beoomes ‘support to something elie which hae orien easier. Tn the frst as well sain the ‘second, that which becomes the paccaya (condition) and that which besames the _pleinyuppanna (conditioned) ary not co-nsscent. ‘Tho fist is like the father who ‘supports his son. ‘The stoond is Iiko the son who supports his father. ‘The fiw five ene-organs (cibH, sot te) and the corresponding sene-objoote (ripe, sadda, ete.) are recognined as purcjdla-paccayas in relation to the fist five Kinds of conacioumess (cakkin-eiffiina, sta.cinhana, ote.) ‘Their recognition as such is because ofthe cirouztance thet by the time, aty, visual consciousness arises, the organ of sight and the visible hove been exiting. ‘The organ of sight end the visible do not come into existence simultaneously with the visual ennsciousness, in relation to which they become pacoayas, This statement ia true enough from the ‘point of view of tho Abhidhamma Pitaka and the earlier works where the relative uration of matter ia recognized * But as wo have alreedy aben, the early doctrine of impermanence later gave rive toa formulated theory of moments ‘Te may bo recalled hero that aooording to the thoory in question, esch ekment of ‘existence, mental or material, hea three momentary phases, namely, the nagoent (upda), the static (it) and the oassent (bhaiga). ‘There is, however, this dif. Torence to be noted : the static phase (2s) of a material element is longer than that of e mental element.? ‘Therefor, if material element and a mental elemant come into existence simultancoualy, they will not oeave to exist simultaneously. Tho former wil continue to exist (for somo time) oven after the cessation of th later ‘Thus the principle, namely that matter ie of longer duration than mini, is not bendaned even after the development of the theory of moments Tee above, pO B00 Tap pp. 3-4 2 id pp. 17, 42, 9 Bee Vand. pp. 25; Pom. p68.rt rom thle follows tht a mateilelament, which aie eter, an Boome # condition in rlton to mental element, which rine ltt: Ta eter wed the former can boom » pieita-pacoaye in lten tothe ater. “Wo have atoaly noted that tho fe ve sente-orguns andthe comeponding tweets re puritt-pazayes forthe ft Sve kine of snwloumes. The tine cernce var hepa! by th emit a lwe When eran ri, ny wth Wieogan of ght ate base and tho vss (rp) aaa object then both the organ of sight and th vlog) ato intheitaio phase (Qt) * "That ‘tony ot ihistin both the organ of ight tn te rile (ps) hve pared Ue !mepnt hao» (uppade). Tes bcoue of ti chrealogicl prc that they te Aowribed as pee, andi bran they hese the be and the see ten prelively of visa eonaioume that tey ate omit paren, ‘Tho other item that is considered as pursjtta-paccaye ia the hadaye-vath ie. in relation to mano and mano.vigidna.* At the moment of conception, however, tho rolotion is not of this kind. For, as we have already indiosted,? at this moment ‘addaye-vatthu and mandyatana come into being simultaneously. lt th ion hy wa of it psy rye met Jonsciounes (ita and te conomiaat cask} conse prj for (he prevervaton af the bly. "This too is bacon the pel ha mater icflonger duration than mind, Sine the state phage (his) ofa material slement is longer than thot of «mental lament, shor isthe polity ofthe mater of the dy being conditioned by postnascent (paccijs) consivasness and i ean. comitanta [wile wen tht prt end zoskjte gang donot apply tothe lations her both prey (oon and pasnypenne (enon) ae metal, Tit 5 bens of the fallowing noon Monta eemen rie either tulianeealy orn immetine contiguity.” the ars simtatecny they mus pra lon IE they ato in immotinte contig, then the temedaely prong one hat to er fs he medty sang oe sl ype sta ‘ont camot booms ether a pret ota pha in lation fo nother iene aha geny in eton to an Kamma-psccaya : Ao a paceaye in the system of correlation, kamma is of two kinds: If whot is coa- Aitioned thereby arises simultaneously with it, it e known as eahajdia, If what is cio yarns stn occ a roference is to catand, volition. ce Tip. 3.42 tp, ps8. 1 Bee above, p. 80.2.8 hp. pp. 8, 43 * Basnd on the fmplotins of the euationbetwown ols and cokes and the dentin of somanantraasoya, te bolo, pp 180 135 Concerning the first, it is said that celond, whether wholesome (bvsala) or snwholesame (abueala), forma a pacaaya for those mental states which ario together with it. If these mental states give rio to (ctasamsffiana) ripa, thon the Iatver ‘00 is considered as conditioned by that cland. The implication is that the mental states and the matter in question are determined, fashioned and impelled by the free of catand.? Cetand (volition), it may be noted here, e ono of thoco cetasikas which arige with covery kind of conssiouances, Hence itis desoribed as sabbo-cita-sidhirana.* From this it follows that citasnmulthdna-ripa ie alwaya conditioned by celand. Sod, if ‘komma ia another name for cstand, it may be asked why citasam{hana-raga ia not decoribed a5 “ kammasamusthina-ropa”. This calle for & consideration of the ‘Buddhist theory concerning the fruition of kamma. ‘The Buddhists maintain thet the effect of Kamma never takos place conearrently ‘with the hamma* Tt ie argued that if komma frucifes st the very moment of ita cceeurrence then # person who performs a komma which is conducive to birth in heaven will be born a deva at that very moment This view, namely that the tiTect of kana is not synchronous with the komma itl, is maintained in the \ABhidharmakola too: La rétibution n'est pos simultanée b Yacte qui la produit, car Io frit do rétribution n'est pas dogusté an moment ot I'acte ext scoompl.”* "This work goes on to aay that the fruition of karma does not take place even im- mediately after (anantara) the oocarrence of the karma In view of the fact that kamma and kowmic fruition do mot take plaeo simul- tancously, the eitasomutihina-rpa which erisee together with, and conditioned by, cetand eannct be understood aa the fruition of thet zland (Lamina). In other words, the relation between eetané and cillasamufthond.rGpa isnot the same as that between, ama (celand) and ite frit (pbala). "Thin docs not mean that cxtand is not partly responsible for the arising of the mstter in question. or otherwise the former ‘would not have beea recognized aa e paceaya in relation to the later. Consequently the second variety of Bamma-pacenya, which is described 98 niin ‘ayia, ia the kamma-paccaya por excellence. The relation involved here is that hhotween amma (odana) and ite phala (fruit, effect), beomuse the qualifeation, ‘ndnathaqiba sigaidiea « diference in time in their ocourrence. It is in order to ‘account forall thote mental and material elements which come into being a8 the recut (phala) of Ranma that this varioty of paccaya is established. As for metter, swe have already stated that the frst five conae-orguns, the two faculties of sex, the "ee kp. pp 46% * 00 ADS. p 8. #00 Th. pp. 5. ‘ Kemldeuslo bi hanna aan poveilthane phalam na das. Yet daderye, yom manna ewlokipegabwclahommam harcti; tar Snuthsoma tami pee Bane dso Bones ip. p48. Op. oe, CT, p 216 + Ai. a Ih pe136 physical basis of mental activity and all other material clemente which exe in- ‘separably assosiated with them are results of kamma (kammasamudthtna),* Bufice It to note here thot itis in relation to the above Kinds of matter that kamma (nnabapita) constitutes © paceaye, ‘Vipaia-paceaya In tho previous chapter we drew attention to the fact that in the Abhidhemma ‘itake the use of the term eipdka is restricted to denote only thowe rests of anima that are mental." Ttis in keoping with this tradition that only manta elemente ere instanced as examples of vipdba-paccaya. "Thin dots not mean that matter cannot ‘become the pacanyppanna (the conditions) in relation to wipdka-paczaya. Vipdta (results of karma which are mental) is considered to be of « very delicate ‘and tranquil nature (soniabhdva). For it comes into being as it ware not impelled Dy any efort (nirusedia). Hence, in the capacity of « paccoya, vpaka exerts tren- quilting inftuence on its paceayuppanna-dhammaa.* At the time of conooption (okkantikthay.), ell the mental elements are vipa As such, at this time they all form a pacaya by way of vipba for the matter thet comes into being simultaneously with them. ¢ Again, tho (cittesxamulhina) rapa ‘hich arises in response to 8 conseloumess and ita concomitanta which are epi, {i also recognized as conditioned by vipaha-pacoaya. "Theco aro the two ovensions ‘when matter comes under the influence of eipaka, ‘Tho eipdta-paccaya of Pali Buddhism docs not correspond to the vipabe-Retu of the schools of Sanskrit Buddhism, i the onee of tho former, as we have seen, sipila itelf'e the paceaya. As such, vipdia-paccaya does not mesn condition in relation to vipaka, Te means condition by wy of eipala. ‘The kind of relation involved here apples to things which arise simultoneovaly. Zn contrast, the Inter rofes to the cause (helu) of vipdta: vipadzeya phalarya Aetur viptka-hetup”.* "Tho cause (hot) of wiptia is karma. Therefore the viptha. ‘etn of tho achools of Sanskrit Buddhiam corresponds to the kanma-paccaye ‘ndnathopita) of Pali Buddhiam. ‘The kind of relation involved here is between Antecodent karma and the subsequently arising barma-reault (phala). Abtra-paceaya: In its technical senso, thdra (food, nutriment) means not only kabaftkira-thira ‘which is one ofthe material eloments, but also phases (eensory or mental impression), ‘extand (volition) and eitta(conseioumess), for they ll nowtab, euetain and keep going 1 Sco atows, pp 107. 3 Bag above, pe 109-110. AR. p 1. 137 ‘the empiric individuality ae composed of mental and material factors, eck of ‘them is thoreforo cited as en didra-paceaya, condition by way of nuriment. In ‘heir capacity as paccayas, they nourish their related things go aa to enable them to endure long, to develop, to flourish and to thrive, * ‘Of the Inet threo items phassa and cetand are two of tho clasitas which atiso with ‘every hind of conseioumess,* And the other, i, citla means consciousness Stef, As such, whonover eitasamulthina rapa arises, it is always conditioned by these three aKdre-paccayas. And, aa stated above,§ at the mament of conception all the mental elements are a condition in relation to all the materia elements, ‘Therefore matter atthe tims of conception i also simalaely conditioned, & ‘The last, io, kaboftkira-thara which stands for the material “ quality " of nui tion nourishos snd sustains the body. Hence the former is postulated as an dhdra~ _paceaye in relation to the latte. © Indriya-paccaya : Indriya-paccaya, the condition by way of faculty, is ike adhipati-pascaya, the condition by way of daminanco, inthe senso that it exercises a dominating infenco ‘over the things related tot. € Tn all thero are tenty two indriyas, OF them fourtoen are arin, mental (one is mano and the other thirteen axe eetasitas). They bocome indriya-paccayas in relation to oitasamuttiana-rapa, 7 "The remaining eight éndriyac, namely, the first five cense-organs, the two faculties, of sox and tho (material) faculty of lif are rpino, material. Tho two faculties of ‘eax, though designated as indriya, aro not postulated aa indriya-pacoayas ‘Over what ond what things the first six itoma wield a dominating inflsence has slready beon indieated : The vense-organs ace indriya-paccayas in relation to the five kinds of consciousnews named after them in the sense that if the former are weak the Jattor too become weak and ifthe former are strong the Istver too became strong.” ‘The uninterrupted continuity of the kammasasauithdna-ripadepends on the presence of tho materia faculty of lif." Teis in thia sonse thatthe latter wields a dominat- {ng induence on the former. 1 See Thp. pp. 48 8. #590 ADS. 8. * Sco above, p31. ip. pti Tip. pp. 6,16. 1 Php. po {ip pp. 8,1. * Ti tot.138 As to tho non-rocognition of the two faculties of sex as indriya-pacenyae, the commentators give the following explanation: At the initial tage of the embryonic evelopment, althoagh the faculty of masculinity and the faculty of femininity are Present, they do not perform their reapective functions, that i to aay, thoy do not bring about the manifestation of sox distinctions, Since they remain dormant and {inactive at this stago, ita to be concluded that they are nat éndriya-paccayas, This conelosion is besed on tho contention that at no time does an element of existance, ‘whether mental or material, which con rightly be called'en éndriya-paccaye, remain inactive or dormant. ‘From the point of view ofthe Abhidhamme Pitaks the sbove explanation has no relevance. For, a8 we have acon, * according to the Abhidhazatma Pijake, the two faculties of sex mean femininity and masculinity, and not their raison détre aa Interproted by the commentators, ‘Thana ond Magge-paceayas ‘The seven jhdna-fectors (eg. vtakka, thought-conosption, visira, discursive think. ing, ete) and the twelve Path-fuotors (0. pod, wisdom, viriys, energy, ete) ‘luenoe those mental states which aise in assooiation with thom. And, such mental states give tise to (casamuidna) rapa, the lattes too is considered aa indaenced ‘accordingly. * ‘Hetu-paceaya : We have already indicated how hetu-pratyaya in explained in the Athidharmatose : ‘Bvory dharma is 8 hetu-praiyaya in relation to all other dharmas. ‘The implication is that no dlarma constitutes an obstacle (avighnaBidueasth) to the origination of ‘hoe other dharmas which aro destined to be originated, Heneo helw-pratyga ia not « kirako, is, iis not something thst helps something olse positively. Ita fane- tion is negative, ic. mon-obatmuction.¢ According to the TheravEding, on the other hand, Aelu-pucoaya signitis those {actors which determine the ethical quality of volitional acta. ‘The factors in ques- tion are iobha (corstousness), dow (hutred), mola (delusion) and thelr opposites {is on the basis of these factors thot a particular thought is judged ae wholesome (lusala) or unwholosome (akueal). ‘They form paccayas by way of hets, “moral root”, in relation to those mental states which aise together with them. "And if uch mental tates give rise to (clla- samuthina) rapa, the later too is considered as conditioned thereby. * + Seo Tipp. 60. 1 Ben above, pe 65. co Thy. 89. 4 300 above, p a 06 Thy. yp. 12,28 Php. pp. 1,38 6. 139 ‘This does not mean that material elements too bovome morally qualifiable 28 wholesome (kusnla) or unwholevome (ahvsala). Vor it is a well established thesis ‘hat no ethicel quality can be prodicated of matter! Tn this connection it should be ‘noted that the funtion of Iobha, das, ete. ia not limited to datarmining the ethical Gqality of mental states. Thovo mental states which aro conditioned by them ere aid to be firm and well-ixed like firmly rooted trees.* Consequently tho (cia ‘samuithina) riya which ariees in response to such mental states does also become firm and well-fixed, Tt isin this eneo that Jbha, dose, oto. are instance! as hel ‘pareayas in relation to eitlasomuthdna rapa, Atthi- and Avigeta-paceayas : As two paconyas, atti (presence) and avigata (non-abeyance) aro completay identi- cal. They need not deter us here, for they aro two names given to a combination ‘of four pacaayas, namely, eahajfta(co:ascence), afiiamatia (reciprocity), niseaya (bess) and pucejta (pre-nascance).» Wo have slrady examnined their implications ‘with rferenoe to matter. Upanissaya-paccaya ‘The Patthina doos not include any of the materiel elements in the relation based on the upaninaya-paceaya, the condition by way of indwoement. Tn the commen- tate, howaver, the sonte-objecta are cited as constituting drammana-upanissaya- pacsayas, object-indvoement.conditions, in relation to consciousness and ite con- omitants, What is ealled drammapa-vpaniseaya need not be examined here for it corresponds to drammanadhipat. © So far we have boon considering those relations with reference to which matter ‘becomes either « paceaye or a paccaywppanna-dhamma. ‘There are cortain varieties cof relation into which matter doce not enter. ‘They aro based on the following pac- cayas : dsevana, sampayatia, anantara, eamanantare, natthi and eigata. We may consider, a briefly ae possible, why auch relations are not obtainable in the domain of matter. ‘The function of dsevana-pareaya, tho condition by way of habitual reourrence, is that of cansing its paccayuppanna-dhammas to aocept lis inspiration for them to gin greater and greater proficienoy. Ttis just asin learning by heart through con- stant repetition the later recitation becomes gradually easier and casier.* Now, this so-elled energy or profileney which ouch sucoseding event comes to soquire is apam atny—Dis.p 135: aman Vo p. 125 Kev pp, 2 2860 Thy p12 3 Soo Top, pp. 85 “See above, pp. 180. 80 above, p80 : "Boo Led Bada, Pafhinuddsons, p12; cf, Aaancttena enonornany pokivabs dorama Giwana-poroye pont puri primablazgo wiya-—hp. 140 interpreted and evaluated entirely in ethical terms. But, a atatod earlier, no ‘ethical quality can be predicated of mattor—henee ite exclusion from this kind of relation. Consciousness (ctl) snd its concomitant (éetasita) exw anid to be related by ay of sampayutia, association, when they have the following four chazeteristis ‘the seme sense-organ aa their basis (ekovatthe); the same object (ekdrammana): simultancous otigination (ekyppda) ; end simultaneous cossation (ekanirodka)> Material elomonts cannot bo 0 related eoaute of the simple reason that they cannot shazo the abovo-mentionod four charncterstce in toto, For although tho last two characteristics apply to them, eg. the four mahdbhitas which come into being simultaneously and ceate to exist simultaneously, the fist two do not, Nor oan ‘ind (ndma) and matter (ripe) bo so related, For a mental clement and » moterial ‘lement can heve in common only one of tho above four ehazacteristis, je. ether simultaneous origination (ekuppada) or simultaneous cesstion (ekanirodha) : Tf they ‘tise simultaneously, eg. st tho moment of ooneoption, then they do not coase to exist simultanoously. If they cease to exist simultaneously, then they sould not ‘have arisen simultaneously, This is based on tho theory that the duration of a ‘material clament is longer then that of a mental element. tis for thote roasona that the relation between mind and matter is deoribed ae one of wippoyuita, dissociation, and not sampayutta, All mental elements are vippayutta in reltion to all material clements and vice versa." However, only the physical bases of consciouanes, vit, the ir five sense-ongans and the heart bass adaya-vatthu), aro considered ee vippoyutte-paccayas:* Tt iv anid that when oon: sciousness springs up, it springs up ae if it were “inwing forth” (aikbhanta viya) ‘rom within its physicel bass. ‘Thus thero is some kind of close astociation between ‘the conscioumes and tho physical basit—an ssiociation not observable between the conscioumess and tho sonso-objeat. eno» the physical basis alono is said to constitute a vippayuttapaccaya in relation to the consciousness.” ‘This conclusion seems to be besed on the idea that when something ix related to something cle by way of vippayrta-paccaya, there should exist a close connection bebween thean— fan idea which appears rather paradoxical, ad which reminds one of the definition given to cilt-viprayuktasomekdras in the schools of Sensleit Buddhism. Anantara (contiguity) and samanantara (immediate contiguity) are but two names given to the mame kind of pacoaya. All clases of conscioumess (cia) and their oncomitants (casa), which have just ceased to exist, are anaitarae or sama ‘antora-paceayas in relation 2 all elses of consciousness end thelr concomitents, * ive Thp. pp THB, 44 * Boo aba, 137 $80 ADS. p 8. ‘Bee abovo, p13. $00 hp. p 8 ‘tie. 1 eo Th. pp. 58-4. "Of. cdaepraynbe i cite grohonan cite rmdnaiynpradariansths, cam ia tena ea vprayul fy erhah A Tp. 1. uM which ariso in the immediately suooseding moment. ‘The schools of Sanskrit Buddhiem, too, understand samananlara-pratyaya in e similar way and like the ‘Theravide they, too, apply it only to mental elements. What concerns us here is why samanantara-paccaya is exsloded from the domain ‘of matler, It is tated that only those phenomena which are eapablo of giving rao to other phenomens, immodiatoly ator their ceattion, are reckoned aa samanantara- ‘pacooyae, conditions by way of immediate coatiguity.* Sinoo azmanantara-paccaya {s applied only to mental clement, itis implied that tho succession of elements in a regular onderis not always tre of material elements, ‘The following argument, attributed to Vasumitra, elucidates the abo situation: “Dane un méme oorge, sans que la sério d'un rapa d? acerossement aupacayita) soit rompue, peut naitte tn seaond ria d'aoeroiaament ; done lo rdpa n'est pas sama rantaropratyaya."™ Here, “ripa d'scorwisaoment (oupacsyika)” rafore to that ‘raricty of matter which evalves in the body aa a result of food, sloop ox trance. ‘Yatomitra adds that when a person having eaten food ware to sloep or enter into trance (dina), then concurrently there would be aupaoayita or aocumulation bora of food ag well as that born of sloop or tranco.* ‘Tho underlying assumption ie thet in the case of ammanantara the sntecedent harma ehould cease to exist at tho moment when the subsequent darma arises ‘As shown in Yasomitra’s example the aupacayil born of food and the aupacayita horn of sleep or of tranco co-exist. If the principlo of samanantara, immediate contigaity, applies to the domain of matter, then the aupacayika born of food should coaso to exiet the moment when the aupacayia bom of alaep or of trance arises. As two paccayas there ia no difference betwoon natthi (abeones) and viguta (abey- nce)” ‘The definitions and the examples given in respect of them, show that they aro identical with samanantara-paceaya, The Patihdna says : “Samanancave-vioala citcstasba dhammd pacruppanndnam eitncetasibinam vigala-paccayena paczayo” ® (Those eanseioutresien and thelr cancomitante which have just ceased to exist ero ‘condition by way of dissppesranoe to thove eonssiousneases and their eopcomitants which have just arisen). This the same ns samanantara-paccaya aabed diferent. ‘The immediately proceding dhamma Is a condition for the immediately succeeding amsna, in the sense that the disappearance of the former efords an opportunity for the origination ofthe later. Since these two pacenyas ropresent only a restate- ‘ment of the somanantara-paceaya, what has boen observed a to tho exclusion of ‘matter from the relation by way of aamanantare, applica equally to these two cases, ‘a0. 4K Ch Ht p20. san tone cme)CHAPTER EIGHT Atomism xn of the Theravida theories, without, apparently, any antecedent history in the Pati Canon itsolf, is the theory of rdpalalapae. A pest.canonical development in all sta essentials, it makes its frst epponranoo in the Visuddhimagga and in the Abhidhammic ecmmentarice. In ite folly developed form, however, it occurs in ‘the manuals end commentaries of the twelfth cantury and later, notably tho ABRi- dhammathasaigala of Anuruddhs, ite Sinbeleos sannt by Skriputta, ite PAL fa by Sumangala and such Abhidharomie oompendims as the Namaripasamdsa and the Saccasumhopa, ‘An examination of the fundamental principles of the theory of rapatalapas would show that it is nothing but the Theravada counterpart of the stomic theory of the schools of Sansirit Buddhism. Much has been done by modern scholarship to critically examine the etomism of the Vaibhlaikas and the Sautrantikes. Very. lide, however, is known about the cloge anslogy which the theory of rapataldpas presente to the atomic theory of Sanekrit Buddhian, ‘There are valid rousons to beliovo that in developing the theory in question the ‘Theravidins wore much inftenced by the Sanskrit, Buddhist scholasticiam. De la ‘Valléo Poussin and Me. Govern have drawn attention to the fact that atomiem as a subject is discussed in the Makdvibhdyd,* ‘The allesion therein to the opinions of Vasumitra, Bhadante snd Buddhadeva on the question whether the atoms come into contact or not, shows oleurly that in ite time the atomic theory had become a well-ertablished tonet of Saxakerit Buddhism. * ‘Ie is true thot the (eueliet) Pali oomunentaries, where wo meet with the theory of rapakalapas in » very undeveloped form, are based on the Sthala Affhakathds which aro not extant now. It s also truo thet, in view ofthis cireumstanco, i ia not easy * G00 De a Valo Pou, AN. Ch 1, pp. 18 6, Lo Siddh,wp. 98; Bop, tans of Ba aie Phowps, pp. 121; Me Gover, 4 Mont of Budd Phileope, pp. 125%: Syvain Tovi, Mateious pour Clade du syutina Voitaptndir, yp. St fer Saherbatky, Cm Goneption of Bruddom, pp. 200 S-; Mort Central Phasephy af Buddbiom, pp." 200 Renters, Proline der Deddhniscien plewophis, pp. 188 800 AK-Ch, Zp. 90.1 Maral of Bud. Ph. 128 3 B60 AK ChE, pp. 80. ABU. yD 8 *0n the various ther of inion stenia and on th qustion oft oxgin an development, ‘00 Toco, Atoms They Undian, EI: Kaith, Zndion Logie and Atom Bashar, ‘Hisory amd Docrines of he Aon pp. 282 8; Beda, Studs dn Npayo Vatiyha Mate helen pp 68. wa ua to ascertain how much of the Abhidhemma wee developed in the later before the ‘compilation of the former. However, sinco the Theravide acholasticiam devoloped {in comparative jolation in Ceylon, it ia vory unlikely that it influenood the Buddhist schools which flourished in tho mainlend. "Therefore, and in viow of the close parallelism that exists bebwoon the ThoravEdine’ theory of rpakalayas and the ‘tomio theory of the schools of Sanskrit Buddhiam, it soma very probable that the former was formulated on the basis of the latter. Tn tho manusle and the ‘commentaries ofthe twelfth century and later, where the theory under consideration is presouted in ite flly developed form, the signe of external indlvence are mote ‘marked and therefore moro unmistakesblo. ‘This is not to suggest that the theory of rdpakalapas isa complete repion of the ‘tomio theory of Sanelit Buddbiam. Ax we shall soon eee, there az» certainly ‘ome differences, But most of them are unavoidable, stemming as they do from, ‘the fundamental differences as to the way the Theravddins and tho non-Therevadins Ihave conceived tho various clomenta of matter. For instance, anos the Theravdine hve postulated comparatively large number of moterial claments, itis but nataral that this numerleal diaotepaney should reflect itelf in the theory of ripabalépas, ‘oo. It ie alzo worth noting here that between the Vaibhasikaa and the Sautrénteas ‘there had been some differences of opinion concerning cortain aapects of the theory. ‘A close examination of the theory of rdpabalapas will show that in rogerd to some sipeota the ‘Theravidine prefered to follow the Vaibhlsikee end in regard to othors ‘the Sentréntikes ‘The Vaibhiyikas have postulated two kinds of paramdns (atom), vis. the drasya= ‘poramayu (the unitary atom) and tho camghdta-paramay (the oggregate-atom, 5, the molecule). ‘The former is the smallest unit of matter: tio the most subtle (sarwastigma):? it in partles(niravayanat) and therefore no apatial dimensions (dig-biage-bhedatsa) ‘ean bo predicated oft. Songhsbhadte, one of the osebrities of the noo-Vaibhanike school, dene ites follows: Partai leripas' susceptible do sitance "(apatigha), ta partio Ta plus aubtile, qui mest pas susceptible d'étre scindée rowvesn, s'appelle paramdnu; c'stA-dire : le paramdnu n'est pos suscoptible tro divisé on plusieurs par un autre rip, par Is ponsée, Crest ce quon dit étre le plus potit rapa ; comme il n'a paw do partis, on lui donne le nom do’ plus petit’ ‘De meme un Hyapa* est norm Je plus petit temps ot no peut ttre diviss en demi- Fanaa.” « "B00 AMC Oh Tp. 14k and AKoy 1, pp. By 185; of sarcoma bal ropanapubtropa- ‘asamcayebheeparjaniah poramruritpapapte—ADhd. 6 4 Of. tad od dig hago that neha Vary, dig-dgotledo Wi camyhdtaripana- ‘ews holpajteAiey. Typ 36500 ale La BIG, pp 30.3 Fp. 7 * Boe above, p. 84. AK. Ch. Tp. 14d. 8Ma A droeya-paramdi never erises of exiats in iolation. Te always arises end ‘cists in combination with other diavye-paradpus. A collection of ther, forming ‘@ unity and having « slmultansous crigination and a sinvalteneous eestation, ‘celled samghata-poramdgsr, " aggregateatom”, is. molwle.' The smallest ‘somghdta-paramdipu ia an oxtad consiating of tho four primary elements and four of the secondary elements, namely, rpa, gandha, rasa end bhauitka-spraslanya® ‘That the four primary clementa always aso simultaneously and that the ssoondary ‘elements cannot aris independently of the primary, are the two fundamental ‘prineples involved in the eonoeption of the samghdta-paramany. ‘This is 0 brief statement of the two kinda of paramdyu postolated by the Vaibhi- tikas, We have given it in brief outline with a view to finding out whether the ‘hwo vericties are repreeented inthe tomio theory of the Therovidins, too ‘Ae tho ctst it should be noted that a fran th medioval manusla and tho commentariea, wherein the theory of répaalagon appears in its developed fora, tre conceroed her isno evidence to suggest tat tho Travia have ncorpore ted ‘he Vaibhigite. coospton of the drmys-parandnu.” However, Ovo intigang ‘uteagon in tho Vnuddhimaggaacem to cotain an aluion to such «conception. 1m the ft posmg it in atated that tho bodily contitaenta sachs honda, ‘odly-hai, eta should bo undrstod by way of dpa, groupe: What in common Devlanon isola hee hai a only colton of eight mstorial element, name {he four primary coments an fou of the stondary elmente: pa, ram, gah ‘0d did. Thorfoe, te pasiage got on 0 my, fom the point of view of tho “itimete anaes headceit is an." aihadhenena-hldpa-matis”, ie, merely @ collection of eight elmenta® ‘The sooo paomago enjoins anotor way offoktng atthe matter that enter into tho composition of the body, Le. by way of cia, particles. “a this body the pothetdt ton as edaeed to fine dst and pounded to tho sizeof parame git emcunt to en evorag donasiasnte fa, aad that f held togother by the ‘pode moaraing bal ew mach”. {in tho medieval works ofthe Theravaine th term Holip is usd in a technical sends ean referrng to theamallent unit of matter, which is collection ef teria Clemente In this tckniea env, lala corepands 0 the sanghata-paramdgu ew AK. Oh. Th pps MA end ARoy. Typ. 1884 (naval poremdgeeripam sam sig htm owt Ay. 9-80, ‘Did lee its Cf srtotninah hal répasomebirepadanesomoays-bhataparynich zara. ‘maori prajRapyata sat sgladrowysterthigt eatthi Eh Bid cope rOpaie [Pith trir of thd cont coped rapa aviiragovert ade apna ba —ABhd. p08. 1 Raldpate 1 cpa hat od 160d nya atipd ddr pattie, ptt sehen "i adind.nogens Gnadantdrelt Spode nulAp.d, atta yam : Vays gna reso 8 (loo ofpidhatupelalhedhommesamodhind hath #sarmatiieoa. eve wthags als int © soma |] Toomd hal ph athadhansmabalipomction «= pd . 64 1 amin Marie mahi uth ‘mavoplhiespathonttin dopant iyo tale wposdhappamandy Spodhdeys exgahi— SGp.cg ADS. p29; ADQS. p68 ; ADSVT. p 88:85. p. 45 NAB. p. 10. Ms ‘of the Vaibbigikas, Tf one were to understand the kalipa of the irxb paesage (eb ‘ttha-thamma-kaldpa) in this technicel sense, then one could suggest that aff ‘hana talopa corresponds to the samghite-paremdqu and that cunpa ce pared ff the second passage corresponds to the dravys-poramdnu. However, © close ‘examination of the implications of the two pastages along with s consideration of ‘the contexts in which they oocur would lead to different interprotation. ‘That in the Visuddkimagga passage the term kalapa is not used in the same sense ‘ait eame to be used in the medieval works, ie cesily seen. What the Visuddhimagga ‘says ia that the head-helr, for instance, is an attha-dhamma-taldpa, a ealeation oF group of cight elements. If ib had used the torm kaldpa in tho tochaloal wens, ‘then it should eay that the head-hair ia oallection of kaldpas (each consisting of ‘ight olements). ‘The term should be put in the plural and not in the singular. ‘For, in its tochnical sense, kalépa moors tho smallest unit of matter end as such ‘the head-hair should consist of a largo number of halipas. Te is clesr thoreforo that when the PisuddKimagga says that the heed hair i en aiia-dharsma-aldpa, {tia reforring to the eight kinds of material elements thet enter into ite composition + ‘As yet, there is no implication here that, in the “ ultimato ” analysis, material ‘hinge consist of atoms. Nor is thero any contradiction between the two usages of the term, for « given material thing can be described in either sonso of the term. ‘From the Buddhist point of view, one can say that the hair on one's head ies kalipa ‘of eight material elementa, beoasan it consis ofthe four primary elementaand four ‘of the socondary elements, vic. niga, gandho, rasa and dhira,* One esn also say ‘thatthe hairon one's head conslate ofan enormous number of haldpas each consisting of the abovementioned cight msteriel clements.* Tt is inthe former senso that Baddhaghoea, the author of the Viewldhimagga, uses" the term Balapa, On the ‘other bend, Anuruddhe, the author of the Abkidlammatihasnigaha, wee the term ‘alapa to mean tho smallast unit of mattar. Por the former, it means @ group ‘(he goners! seuse) ; for the lator, the amallst group (the technical sons). (On the other hand, it can be shown that what the modiaval works call Laldpa (ho. in the teohnieal sense) corresponds to what the VieuddSimagoa in the seoond passage calls cupna or param ‘We havo slrosdy showa thet in the Buddhist works the names of the four primary ‘The muia objection divoctod against the Vaibhisiks theory i that itis but absurd to deny contact botweon the atoms while recognizing contact Detooen the aggrogates. + Since the theory of raipakalpas, as suggested cali, ia modelled on tho atomic ‘theories of the schools of Sanskrit Buddhism, it may be interesting to consider whet ‘postion the Theraviine tool up in reapost of this problom. According to the ‘Theravédinssineo the baldparigusthatconstitate a kaldpa ave positionally ineeperable, ‘tho poosbility of their being separated by an interval doss not arise. Hence the problem boils down to this: Can two kalapas come into (physical) contact # ‘Tho question is not raised, lt slono being enswered, in the earlier commentaries sehore we mect with the theory in ite rudimentary form. The authors of tho later vwoiks tool up the matter end prorlded the anawer: patalapas do not come into contact; botween them there is space. ‘Bvery rtpabalépa is delimited (parichindat) by the environing abéea, space. * ‘This addaa isco small thatthe fact of delimitation is described as a if delimiting " (paricchindanii vga), Towerer, the kalépas aro not touching one another for STi fn os fronton te apyta-eampie wt Bhadanlah. Bhadonta maton coianyar i. Yoithapte asare Foe noianjor non Vaiirtni apy comm uber al enim rn levahor so mage nas Kine i aty eva, abvalatey la saan Ae 1, SS ‘anid bi sdnladnde sara HOnjem avaran_ path hens pratadiete patie Si abby sp * 800 4K. Oh, 1s. lem 1800 AK. Oh, p+ 0%; Finda, i of mca parombeuthy'ngeamghitch yh Volek Paipayant 0 le amghtah. params Sorte yold penta iim AKey. Ie. 85. 1 500 Vim. p. 468; ADSV. p08 AB. p 270; Pim. Vp. 87 OB eadhat), arnt 2 i pranrayn somite o cabardatods Lldpayan Lapontaray M soma nova Ihyin prinindsnoDhiea 0 GbSbals tno (parse rapa nama) pariecholaripa nom se 4088. p. 16h ast cach kalapa is qualified a8 not touched " (asamphuifha) by the other kalipas sopa- ‘ated fom i+ The implication fs thatthe vacuity is fk although tis infinies ‘mally small. Hence the ea in sai to manifest itaelf nn“ untouchedness ” (asa- Phutha-pacoupathina)* In maintaining this view the Theravidins wore anxious to stress the separateness of each faldpa. Striputia and Sumangela take special coro to emphasice the fact that each kalipa isin itelf an entity, physically separated from the others, This fcparation is not possible if there is contact, And it isthe dhao, tho eo-olled ‘porerhediea, that ie responsible for their being provented from mixing iasambara- baa) ‘The admission, on the part ofthe Theraviding, of ahve botwoon baldpss suggests ‘Vaibhisike influence. However, the reasons given for aecpting this view ae quite differnt, Thien inovitable, beeaoae the Vaibhtsea theory of non-oontact between the dranyo-paramdqs is mainly based. on the denial of theit spatial dimensions (and the denial of motion), whereas fr the Theravidins the question as t th possl- bility or otherwise of physical contact is a question relating to the hulépae, the spatial dimeneions of which ore not denied. ‘Henco it is that King Parskramabih If, the euthor of the Sinhalee ouunt tothe Visudahimagga, atompts to show how the non-contnct of the kalapas is only logical corollary arising from the fact that the dalapaigas of « kalipa are positionally inse- parable (padsvate avinbhoga). Ttis argued that if the kaldpas axe not separated by ‘iaa, then this leads ta the acceptance of one of two elternatives, both of which are ‘not compatible with the above-mentioned principle Ialipas.* Tae llapaigas of e balapa, bo it repeated hero, aro positionally inseparable. Now, if ‘there is no actual separation between two Laldpas then tho characteristic of positional ‘naeparsbiity which applios only to the kaldpaigas of a kalpa, hes to bo extended. to the two haldpas ne well! That isto aay, the soparatoncss of exch of the Ralépas ‘veniehes and both combine to form a bigger Ealdpa. If the prineiple eould bo ox= tended to two kaldpas, then it could alto be extended to threo or more, and so the process could bo indefinitely extended. If given pieoo of stone is composed, Int tus sey hypothetically, of one million kaltpas, then theoo million kalipas would beoom one big haldpa, precisely as big as the pieoo of stone. This wculd wnder- mine the very foundation of the theory of Lalpas. * Bid ee > (rapa-marinepooapapind) i yarn Daldpe Dbitinam porichelo N'xa chomphfho. ‘harepceuraiins Pio. 458 * Abtok p. 210) ADSGp, 155: +. ebehatallpegata-ripdnan helipanart auido pidano tose pariedaon rip parcaedoropon- Dhermmepila akon the fact of toparstenes a syzenyous wih wstochedase—abptyid Movants. 458. sop npr ds pins pts hana ie indie Tien * Of Bit ht nan Elabyet rd ehaolabayehi ri ayia ovnethoabacta prminena hey ht ‘nomena lo14 In the fiat place, it gooe against the established thesis that the kalapaigus of a Jalipa are not eeparable, one from another. For, ifthe stone in question isa (big) Talipa, then i shonld be of euch a nature that no part of it ean be separated. ‘The ‘moment one bretks the stone weare speaking of into plove, then the theory, namely ‘hat the constituents of a kaldpa are not separable, one from another, t00, 80 to say, broaks into pines. Jn the scocnd place, it would ali go aganet the view of plurality of dalpas or, scoring to ths alternative under emnalderation, tho Mount Himslaya would ‘bo one big baldpa, But the Mount HimSlaye isnot completely separated from the rest of the physio word. Ifthe physical word ia chamctrid by unbroken Continuity, fa the seus that no pare off is completely separated from the ret, ‘hen one wil bo foroed tothe conlasion thatthe whole physical world is one mighty Inlay. In this connection itis interesting to note that one of the arguments advanced by tho Vaibhisikue of Kiémir to deny physical contact of the atoms js that if two of ‘hem toush in thei totality, then the atom being non-tessting (apratigha) and parties (wiramyava), ll tho atom woald coalesco into ono, the whole universe would ‘coalesce into one atom, go small that no spatial dimensions can be predicated of ik? ‘The objection of the Theraviding, when its implications are fully developed, i that if kalapas aro not separated by dea, then the whole physieal world would become ‘one enormous kalips, ‘The Valbhisiia objection ia that the world will be rodused ‘to parilees stom ; the Thoravide objection is tbat the atom willbe inflated to the ‘sino of the world—two situations literally with a world of difference, ‘The other alternative stoadtirm thatthe Lalipaigas not the kaldpas, aro neparated bby abtea, This oo would led to muny difioulties smowhst similar tothe onos that stom from deaying the eeparatencts of the Halgpas. If it wero assumed that in & given baldpa the haliparigas are aeparated by abe, then the separsteneas and in- Aepondenes of tho kaldpas would fade eway, establishing the separateness and inde- ppondenco ofthe alapaigas.? ‘Tho ultimato unit of matter, than, would be the consti ‘tuent (Lalipasiga) and not the sggrogate (2alapa). For the reasons we have given above. the Theravidina were not prepared to accept such a conclusion. Although iia logiealy true that the Baldpasiga should be smaller (subtler) than the lalapa, ‘yet in a given Ralépa the kalépaigas aro not separable, one from another. They ‘rise, exist end perish as one unit, There is therefore no point in postalating the Inlipaiga as the ultimate unit of matter. The refutation of Uhe second alternative, althongh itianot explicitly stated, doosamount toa exticiam of the Vaibhisika stand- Point. 7 Lodi Sedaw, tho Burma thr, angun that i nlaly boos thao i hua round taldpar {int lumpe of tone and iran can be broken up, or cut int Pee, or pounded into dst oF ‘sled Suddhi Sngland, 1990, Vl. V, No 00 AK. Ch tp. 80 "Of, Hhtalspeyotoma rave sn hoje piiindigen, ME wate ot belobuyet #0 da nd Talipapht rt in mo enirShopatonsta pominona Bein hi da no mansea.—Vsom3. Vip. 68. a0 ebove, pp. 6.2. 165, Tn all there are seventeen kinds of kaldpa, Tho emalest in an ooted consisting of the four primary elements end four of the socondary, namely, rpa (colour), rasa (laste), ganda (odour) and ahara (nutriment). This collection of eight material ‘leonents, called euddhafhake the bare octad, corresponds to the smallest sigh. araméq of the Vaibhigikas, but for two differences: Firstly, in place of ahtra the Vaibhisila list contains spraylany (the tangible) * ‘The difference is unevoidable, According to the Theravadins, phoifabba (the ‘angiblo) includes only the primezy elements with tho exception of one, i. dpo- ‘had? Frenoo from the point of viow of the Theravidins, it isnot necessary to repeat ‘phcthabha heoausa it is already represented by the enumeretion of tho primary ‘lomonta. According to the Vaibhbaikeepragfarya includes the four primary lomonts, jie. Ohtizeprastaya (the primary tangible) and eleven secondary elements, ie. ‘hawtike-sprastary (the secondary tangible Tt isin order to represent the later, the so-called bhauttka-epraptaeya, that sproslaoye is repeated, although one sapeat of itis represented by the primary cloments. A similar situation is reapouaible for tho inclusion of dhdra in the ‘Thersvida lst. While the Theravisins have gostulated hare ee a coperote clement of matter, the VaibhSpikas have conceived it as a com bination of rase, ganda and epraglasya, which three items occur i thei Bet. € ‘Tho two late are thus representative of the sume items exoept for the fect that Dhaulska-sprayiaoya is not represented in the lst of tho Theravidins, This is un- ‘evoidable, because the later do not admit that any of the secondary elements of ratter come under the object of touch, ‘Tho other difference is more signifcent, Ita a Vaibhasike principle, with which, the Suutréntikas do not seem to have hed any sympathy, thet each seoondary tloment is dependant on « seperate tetrad of the primary elements, Those primary Cloments which serve 0s support (Zirmya) for a given aocondary clement, a folour, do not at tho seme time servo ae a support for another, sy, mell Hence, ts the ABAidharmatota rightly points out, the smallest amghata-param should fonsiat of, nob eight, but twenty elements, for, sinos each secondary element i dependent on a soparate tetrad ofthe primary elements, the four secondary elements ‘of the samghtia-parandove should have, for Uhoir support, siteun seperate primary Clomenta? Tho Vaibhisika reply is quite reasonable, They aay thet lo nataro (Gat) de la totends do grands mente resto la méme, que ooux-ei supportent Io ratiéro derivée odour ou lee mstines derivéos visible, sxveur, tangible” and that "Gee ADS. p. 295 55-p. 6: NAP. p. 30 * 690 AKC. Ob. I. 18. * B00 above, yp 29:30 4 800 AR. Oh 1 pp. 18% * 800 above, pp. 6-82 * CfoyadBhitncatshan Séaja eaayrpSdayerOpana niloae pllanya vt. na tal etuyees. Gapwmnye gongs oonaye vSiagah hr fark. nd et Bilacetuson tartirys 3 atin vadhnth-—aiy. 2, 128 + AR. Ch. 11,9. M8.158 therefore there in no anomaly in counting tho primary elements as four, although there are four of each type In oontrast, the TherarEdins believe thet the four Primery semonts of the euddlaitlaka are the common support (eka nissaya) of the secondary cloments.* ‘These, then, exo the two signifant diforences between the eudihaifhake of the ‘Thoravisins and the ootuple camghdte-parandq of the Vabhizikaa, ‘Tho conception of the ostuple samyhita:paremdnu, on whick the auddhatthaka is modelled, rominds one of th NyBya Vaietie theory of the four elemental sub. tances and their eepeative quolities. The Nybys-Vaigesies maintain thst odour (gandha),taato {rasa}, colour (rdga) and touch (spardo) ete respectively the special (Tualition eega guna) of earth, water, fiw and ait Tt willbe soon that it ie the same iHome that constitute the ootuple samghdta-paramdn. ‘The epecil qualities, ae the Nyiya-Vaiéeskas maintain, are invariably associated and co-exiatent with their oapective elemental substances The eight items of the sughdta-paramént, 09 tho Vaiblislcas maintain, ere noooeaily co-existent, (niyata-sahotpanva). Te thould of courwo be conceded that in the Buddhist schools the secondary elements fare not recognined aa the quelities of the primery. However, by recognizing four ‘Of the octad as sacondary to the other four rather than assigning equal status to all the eight, the reoulting picture appears to be a veiled reoognition of the Nysy- ‘Vaitentea theory. It should bo more logeal and more in keoping with the Buddhist denial of the duality between subetonce and quality to have given equal statas to the eight items in question, Yn point of fect, » suggestion in thie direction was sven by the Sautsintilxs, which, tho Vaibhbsikas, with their usual dogmatism, {Gd not want to eocept! Pechape i was the desire to escape from this sooming smarty with the Ny8ys.Vaitesika view thet impolied the Veibhisikas to declaro ‘that each gecondary element of the ootad is dependent on a separate totred of the primary clement, ‘The remaining sixteen kalapas aro formed according to the samo principle as adopted by the Veibhipikes in forming the sxmghate-paramdnus other than the ootad. ‘The (eight itows ofthe ootad aze the basio material clamenis; they are present in fovery instanoe of matter. ‘Therofore, in all the kaldpas these eight material elements fre presont aa their basis, The other kalépas aro formed by adding one ot more, ‘the situation demands, of the remaining material elements (= those other than ‘the eight in question) tothe beste oot. ‘Since we have alzesdly examined all the material elements, * we shell eongino ourselves to the way they enter into the composition ofthe kaldpas, Tad. Oh. 1, v.18 1 B00 ADSSL'p 1061 of Suddhaphahon Wate moh tonnes vonporgandia raves kon Abhok 297 * Sao Bonus, Nyya-Voteiha Mophyscs, pp. 82. 4 1. 9p. 62 + Of te Batriatika eric of the Ehvory ofzelpoeal omssion (baBhl-ht) in AX. Ch. 1, p.266. * Selsbowe, Oh. 1,1, 1¥. ast Next to the basi octad comes sadda-navake, the sound-nonad, ding tho sound-nonad, whish, acco to both schools, is formed by adding one element of sound to the basic ectad:* ‘ato th foroaton of th ve om ongan ap ores, th two follow two slightly different methods. eee pea laying ty Latta aap Ki serie abe uti cere i See ce erm ene te ee ee ni Yor tho Thrariina ory ssosecrgun aia isu dead Gama Pint one Aelipigs orp lind (ho tater ely ff) ded the bualelad to mle organs. Tho routing nod nell iv mma, the vl aa, ‘The ve seanorgun Inipa ae then formed by ng enh athe soso tpi the saan, ha th uclibc yeaa dasaka }, ghina-dasaka (nose-decad,) jivhi-dasaka (tongued ! ‘Riya-dasaka (body-decad).* ° Joe : eat) ao ‘he Vad a one duoyepiramien of hiyndriya to the otter fone samp st, mena tn oes ou et epan sl ab cool with hen trate) eyo thre ake itt She onan fh Leasing ate adel ars sora mations ete ran of tuthavow spd by corain Nyage Veta, ton? Teter sage tha tho Tarrio onal oe page of Kiger toto ar fee tampa apn” erin th stent atte ho ope of Yonah is promt in evety prt ofthe hy (aera), eiting an ree cited in coon. Why th Vaan le Terri; donot alae Sete donors coon ioe Pa a ca ay have recognized only one variety of jivitendriya inthe category of (riipa)-citta-viprayukta-samakiras. ae Sinco tho TherorEdins have dafinod the two faculties of sox as soperio clomenta of matter rather than conceiving them as part of the organ of touch and since they heve postulated the hesrt-bass aa the eat of mental activty,* these thr item, ‘oo, are expleined by way of kalégas, to which corresponding samghdle params 1S AN bs A840 p28 8 * Of Meromaetedsh porn . eran cnndryah ged nade daar! paren Seas» 3 pte» a “Gf yeah cakah ro i tro Kyeniona Shaver t-prladdhaatiod ea nt , Sing —ARoy,p2h = ce Bhadary yop Vite Mathys, hE oe As pl, Pomp. 138s ane cove, py. 1332 1 Soabove pt 1 Se above 8, © So above pp 6 tae158 ‘are not found in Sanskrit Budhiem, ‘The method of their formation is like thet cof the senseorgans. ‘That is to say, one kalapaiga of ihindriya (faculty of femininity), purisindriya (faculty of matoulinity), and hadaya-atthe (heat-basis) is added to the jivita-nauaka; tho resulting three decads aro called ithibhdva-daaaka (Gemininity-deced), pumbhdea-dasaka (mescolinity.decad) and vutthudasal (busi ‘deond) respectively ‘The Balspaigas oF the constituents of tho kaldpas which wo have consideced #0 far ate all nipphansw-ripo. Of the ton anipphaunacrdpas only five are recognized 8 balapaigas. The five which aro not recognized as haldpurigas are dhse didtu (spaoe-clement), gn roth) onal onto, jn ly) ad nat garmanen), Why they aro excluded needs hardly any explanation. Abdsa-dhstu, Aoliited by mater, isnot something that eatereinto the composition of the kale; it ia that which intervenes betwoen the kel@pze. ‘That is to cay, it eote bounds to, and is itelf bounded by, the kaldpas. Tho other four itoms are merely indiestive of cortain phases of maiter? As euch they are not materiel constituents of tho alapass ‘The five anipphansa-rpas which are recognized as kalapargasare the two viata (Gntimation) and tho triad of lahutd (ightnees), mudutd (plasticity) and kammaii- ‘ald (wieldiness). We have slready shown that, altbough the anipphanna-rdpas ‘or called rapa-dhamnmas, they do not stand for something distinct from the mip. pPhonna-rapes Accordingly, although some anipphanna-ripas aro recognized ‘ae kaldpaiaas, they do not stend for something distinct from the nipphanna-kala ‘paigas, Lot us take one example to darify th situation. Kayoviat, it rny be reslled hor, signies an ahaeidra (a potular position or situstion) of a sot of cia.mamulfidna-ripas which sro 1 ‘Rcong sth theory wndarooaidien Hien dee an Geta of the oidasamutthana-lalapas (for the cttasamutthdna-rpae too exist by way of alapas). Now, each of these Baldpas, en ditra-cikira of which is ealled kiyaoi- fiat, in indieated by the addition of kayaviniiati a8 one of its kalipaigas. ‘Thos the recognition of hiyavitati as a kaldpaiga does not carry the implication that it fs something distinct from the nippianna-kalapaigas, Tta purpose is to indicate the ‘type of Baldpas, an dkira-vikdra of which is ropresmnted by the klyaviniati. Te in in this manner that we should understand the signifleanco of the five kalaparigas ‘which are anipphanna. Let us now consider thowe zaldpas some of the kaldpaigas of which are anipphanne-ripa, ADB.» #0 * eo above rp 90-91 * Kelipinom perches bidopat eats] na Klipoar iS Ghd tlthaps ol! * Bop above Bp 7-1 169 ‘The fs, called kiyavinati-naoaka (bodily oxpresiononad), i formed By the ‘dalton of one falipoiga of RigaviRfalt to tho besio octad. Tt rpreeots the tita-semhanataldpa, an abdroswikira of which is called yavitaali.. Next comes vol hat dasaka (vocl-expresion deca), whichis formed by the adaition of two balapaiqe of sound and vacviiatti tothe basic ooted. ‘This represents ‘he edasamtna-kalipa, an. dkire-eikdraof whi is oalled waefeitiati,!” The ‘ulition of sound ia necomnry, boas» wctitt fe ftimately cornected with ‘ooelsound.#” Since the Vaihbhkas test Kijavjtaph as © part of spyalan,* thay do not recognize a separate anighila-paramiqu corresponding tot. Bub the same isnot true of eiifiagti. Although itis troated as part of debddyalana,* Its compotion as amghdta ia more complex than th of ordinary sound. For “To non (Gabdayatna) qu ext prodat par lee grands eémesta qui feat parla do YVorgeninme (wpa) n° existe pas indépendament des organca’™* Hence in tho cao of sorehdta paramdnu of wégeijRapi sound, tho usual sound.aonad beoames fn undeead bythe addition of two dratyo-poramdgue of kiyendriya and fibvendriya® ‘The Int four kaldpas, towhich, except perhaps to one, no corrssponding sumghdta- paramdyus can bo traced in Sanskrit’ Buddhism, havo as their kaijpaigas the ‘anual eight ineeparsbles ofthe basi ootad, tho triad of abu, muduld and kama Fiald and the two eats,” ‘The frst, called Tahutdidehidasaka (undon0d of plasticity) coasista of the basic otad plus three kalipaigas of abut, muduld and kammasfaid, Tt may be recalled. hore that the last. threo items, which roprosent the body when itis beslthy snd Mlciont, arise always topsthor (na afam’ aitiam vijahanti) This explains why ‘the three stoma ate included in the same.taldpa rather than establishing three separate Ealdpas, ‘Tho second and the third, called hipavitfattilabutddi-deadasabs (dodocad of bodily-expreasion and plasticity, oto.) and waciuiARalt-soddalahuladitorasaka (Gredcead of vooal-exprestion, sound, plasticity, et.) are formed by adding labuta, ‘muduli and kanmafibata to tho proviously mentioned kdyavinatiinavaka and acivintat-dasaka respectively. Tho occurrence of tho tro wifaés could be ‘accompanied (facilitated) hy the triad of laut, eta. It seems that itis in order to ‘explain such situations that theee two kaldpas have been postalated. ‘Tho lat falda is saddetahutadt doadasake (dodecad of sound, plasticity, oto.) Ht ia the mame oe the proviously mentioned mmefuitiatt-sadda labulidéterasaka ‘exoopt forthe absence of one constituent, namely, eacfoinati. Since the triad of 1 Bio above, pp. 1677 * See above, P7 4 S00 above, p. 76 SAK. Gu Th p16, Toto. 1 5e0 above, p77. "Bee above, p11.160 laid, eo, i included here, it cortainly concorns itself with a phenomenon easocated with the physical body of living boing." And.inee acto is lacking, we may’ Interprot it a repreabatative of vocal sound unacoompanied by waefeiRat ae well, 8 sound produced by the other parts of the body. In the Abhidharmatota there is roforonco to» eamphata-paramdp, called the sound-docad, which consists of the Dasioootad and two drasya-paramdpuecfsound and tho rgancf touch. Terepresents ‘the phenomenon of upiltz-mahabbaiisa sound, is. sound produced, say, by tho lapping of hands, ote" Cases like thes, it may bo observed, are ropresented by th kaldpa in question. Tho non-inclusion of Biyendriya as constituent of this alapa in understandable, for wo have slzeady seen thet, unlike the Vaibhasikas, the Theravidine do not add Biyendriya either to the kaldpas of the first four sonse- ‘organs orto the Lapa of eactotAattt-sound, ‘This brings us to an end of our survey of the soventoen kinds of kala. ‘They all aro again clasfied into four groups on the basis ofthe foar generative conditions (rdpa-eomuithina poccaya) of matior, namely, bamma, ota, tu and dita. Since ‘we havo discussed them elsewhore, horsin we shall confine ourselves to indicating hhow the falopas are classified secordingly. I ehould also be nated here that if a ‘kalipa i conditioned by more than one of tho four faotors, say, by three (ti ‘samufhina), then that pstoular kelépe ia counted thrice, a this way, although ‘there are seventeen distinet kalpas, the aumber is brought up to twenty one. ‘Sinoe the eight ripe-indriyar end the hadaya-tthu aro recognized as coming into being through the action of kumsma,¢ the fre sonse-organ dasalzs, the two sex. asakas, the jvta-navaka and tho watthu-dasaks aro brought under kmmasomujfidna. Sinco the two vilitattis ropresent dkdra-vikiras of eitasamulfhdna-rapa,® the four Lalapas—kiyovintat.mavaka, vacvinilt-dascka, bayavitattilahutdds-deddasaka and eaotoinRatt-oadda-Lahuiddt-raoaka—aro brought under oitasamuttiina. "Tho ‘wo kaldpas, eadda-navaks and sadia-labuiddi-duddasaka, aro uéusamulfidna. These ‘two balipas refer to two varieties of sound, the first to sound produced in the body ‘of «living being, and the seoond to sound produced in the inentient (avian) ‘world. Tt should be noted here that, although sound arises owing to the concussion, iaitana) of the primary elements, utu (the temperature of cold and heat) is considered ae a apecial condition for Its continuity. * On the other hand, the two kaldpas, Iabulddektdasaka end suidhatthaka axe ti-samoutfhdna in the sense that they are alternatively conditioned by citta, lu and ahaa. 3860 above, p77 1890 AME Gh Hp. 148 and CI, p17 ‘co above, 9.58. #0 above, pp. 69. Of. ADS. pp. 107-8 ae ‘Yo fr which refrn to tho tind of lah, eta ia tsamulshina bocnase body ffcency which simpli by the triad could bo brought about by a wholsoome state of mind (ita), oF hy agreeable nutrition (Bhdra), or by goed tampocatar (ut) ‘When the ewliSatiaks, which oonsiata of the four primary elements and the four seoandary elements ineyparably associated with Uhor, in brought into relation with conecionmaass, ae in the ease of bodily movements arising in response toa thought, itis callad citasamu{hdna, When it arises conditioned by nutrition or by tempera: ‘tore of eold and heat, itis called ahdrasamutthdna and ulusomuflidna respectively. ‘All matter, other than that which onters into the composition of Living boings, ia ‘ullimetoly constituted of euddhatfiakzs and eadda-navatas, both conditioned only by uu? For the temperature of oold and heat, according to tho ‘Thoravédin, ‘an eateatial factor forthe araing, continuity and all changes of all such mattor.* Why the auidhatthata ia not kammasamutthina needs explanation. Tt is trae ‘that the (eight) oonstituenta of this octad exter into the composition of all kalépas, including those that are Lamma-conditioned. It ahonld, howover, bo recalled hero ‘hatalthough some material elements come into being, being conditioned by kamma, yo their uninterrupted continuity issaid to depend on the répajeitindriya.t Thore- {foro » kammasomulthina-kalipa should at least be » nonsd (navaka), oonsisting of ‘tho cight insoparables (basic ooted) and ono kalipaiga of ripa-iviindriga. An ‘cctad in teelf can never be kamemasamufhina, ‘Before we conclude this chapter fow comments aro called for on the position of, ‘ealapos in relation to Bapa-oka, the second plane of existence eccording to Buddhist oemology. ‘Tho Thoravaidins and the Veibhasikas share tho view that all cloments of mattor exist in tho Kama-lola end none in the Ardpa-loha. Therefore tho samo situation is tras of the kalépas/enpghdta-paraméqus in relation to these two planes of caxistence. ‘That some material elements exist in the Ripa-Toka is admitted by both schools, Dbut opinion difer as to what they are. ‘The Vaibhisiks view is that gandia, rasa, ond the two fuculties of sox which aro a part of Biyendriya, donot obtain In the Rapaokz® The first two areal rated because along with eprayfaeya they form what ia called kavagtbdrdhdra.? Since “personne ne nalt dana le BGpadAaéu qui ne soit détechs de oot aliment™® it has to be excluded. But epraptayya which is also a part of kavadttarahdra is, Of Tagiaraya(weouahira) eteiye ys prsanna citys saprya Chaya yon sayin (eamblot)wonndyt—ADSS.p. 186 "Op otha musdhafhakon sddancwnion col dv wusomushinatalips bakiddhs paths franend pone sbbe pt epttaneed ADS. p. 20. * B20 ADSS. p. 122; NRP. p. 4. ‘Sie AK. Gh Tp. 85 7 of. ma oo rBpo-thtou gondhornu. nibprayrenae. ae ‘Poripnirie-siagarad —ARey. Zp Ble Bie abover. 82. SAIL pos.162 retained, partly becouse in itadlf it cannot constitute kavagthirdhara, and partly ‘Decause-—this is the more important reason—the four primary elements are included. in the spraylanya. Since the primary elements aro the support (Béraya) of the feoontary eloments (Bhastiéa), their presence rust be admitted. ‘The reason given, for the elimination of tho two faclties of sox is that they arise as a result of desire for tactile consciousness agsociated with eaxusl union, from which desire the beings ‘who are destined to be bora in the Rapa-laka aro completely free? ‘Since the two faculties of sox are concsired not as independent material elements Dat as a pert of the orgen of touch, the elimination of tho former does not affect ‘the principle of atomic aggregntion. On the other hend, since savour (rasa) and ‘odour (gondia) are conceived, not only as two aeparate eloments of matter, but also fs two of the constituents of the baeio ootad, their elimination nocossitates tho reduction of every aamghatz-parandu of the Riga.oke by two dravya-paramaps, Consequently the smellet amgidte-paramdnuof the Répe-laba becomes an sggregete of sx constituent; and this quantitative deficiency is reQocted in the composition ‘of the other samghata-paramdyna, too ‘Tho Theravidins ogroe with tho Vaibhigitas in eliminating the two faculties of sox, presumably fortho samo reason. However, they disagree with the later over the other element of matter to be eliminated. Tnsteed of anvour (rasa) and odour (andha) they have exoluded tho two sonee-organs corresponding to them and also ‘the organ of touch. Consequent on this reduction, the two bhdea-dasakas (eox- decade), the jivkd-dasabs, tho ghinadasala and tho kiyadasaka got eliminated from the Ripa loba. ‘A comparison between the toro late of material elements eliminated by the two schools should show that the diferenoes are of considerable nature, tho Vaibharileas climinating tho sonao-objecta snd tho Theravidine the sonse-organs. Although it might appear that the two schools have completely parted ways, yot on closer ‘exatinetion it will be seen that they are following two differnt methodsfor g common. ‘purpoee. ‘Both schools agree on the view that jishditAdna (gustatory consciousness) and ghina-itidna (olfactory conscioumest) are absent in the Rapa loka ; the ‘Theravide eliminates, in addition, hiya-of%Aane (tactile consciousness). If this lntter fact ie overlooked for the moment, then thore is complete agreement betwean the tro schools. Since consciousnosa (oN Adna) roquirosfor tearising the conjunction ‘between the seaso-orgen and tho senso-objec, its absence can be indicated in one 2 Be above». 28 * feo AX. Ch. Tp 6 5 OF madana-spartaitaréga ca ripdrscrsh sales. aamst tara ne ‘teed pasa harma Bava. tana chattel ALOY., p53. Geo A. Ch. Tl, pp. 147 fly. thaypedronya who nnd! dabdab. a tata go “rorjakth. yo nina drama hiyedrigés so sopadronah, yo dalodrocals porodeiah. Pitre seat par se sean ae Ay eter A. Bs 2 a0 ADB. p. 0. * Deh oo Tao. 183 of two ways : ether by the exclusion of the sonso-orgen or by the exclusion of the fenseobject. The Theravédins have followed tho frst alternative, and the Vatbhi- ‘kas tho sosond. ‘Although the two methods brought the two schools to a common conclusion, yt they separated them over one vital isoue, an issue concerning the composition Of the semphdtaparamdgu/ dalipae. Ia pursuanco of the second altemstive, the ‘Voibhtsikas had to elioinate gandha and rasa from oach and every sanghdla-para. inde of tho Répetobe. ‘Thereby the theory of avinirthaga-rapa, according to which the four mafabhatas and rapa, rasa, gondha ond bhowika-spraytarya_ oro necessarily co-exatent (niyala-sahoiparina), could not be retained in tho same form both in the Kéma-loke and in the Bdpaoka. On tho other hand, the adoption, con the part of the Thereviine, of the first alternative did not necessitate such course, For what required reduction waa not the number of oonstituats of each ‘alapa but the nuber of Lalépas. ‘The concern of the Theravidins to retain the theory of avinibhoga-rijpe unmodified fs elso shown by the way they solvod the problem of dhdra-rapa. They, too, were of the opinion that the beings in the Rips-loka were completely detached from Iaboitarahira. Bat, sinoo ahora ia one of tho avinidhoga-rdpas, ib could not be ‘liminated from the kaldpas. ‘The deeieed effect was roalized by eliminating all the ‘ahtra-samuithdna-kalipat from tho Rapa-loka.! Thoreby they admitted that ‘there was dhdva-ripa in the Rapa-loka, but denied that tho beings theroin were nourished by it Bee ADS. p. 30.tot Avwrntetions 1. portavt- atin (erthclement) 2m poate (rateralamant) 8 = taeda (eo semant) 4 = vivo cinalerint) 5 = ripe ooas) 6 = ms (ound) 7 = ganna (enol) 8m rae (sto) 9m Ahie (autrinent) 10-= cx (organ of sight) 11 = sta oop of basing) 12-— gbhan (open of mal) 12. jv (organ of nate) 14m ks (organ of tosh) 16 = fvtndspe Gacaty of iy 16 = tehindspa (holty of fininity) 7 = porblndsye (culty of aos) 15 = hadayavatth (boat bas) 19 = Have (bait exprnion) 20 a vata (you! expr) 21 = sipaem abot (ighina of mation) 22 = ripaeoa maduls (plaey of matin) 23-— ripsaoa Lammagats(wsdinony of matle) ‘Composition of he Rupstalapas ealipecgue ery THEESPaPONTEOEOFO MeabareeeTeSpOnIS THEEO FETE ET HOEOTIOLIO eee TE SREOR THR OF TERE [Hatsrerereereeie [etereroreeronese [ereeereeteerorienie TRE SHAPOPTO FOF LEIT peceerereresrreyerseT) LeabseroeTeeronie TEES ereE THEE OF EHD. ‘Kye tahow'a dvidama (Dodeond ol lly expresion end plasticity) ‘Vouvianetifaadde kbuttdlersaka Cede | cd of vos! exprmin, ound and platy) ‘Sade bev Ba didema (Doda of wand ‘od plasty) ecrereerrere rave reecresy pe rerren rere resetrereesee'y LpREaeesoeTeSheHIOFOPaI BEE ED TEEESPOLOPTEeHOFOHeLE REE —CHAPTER NINE The Ethico-Philosophical Basis of the Buddhist Analysis of Matter ‘Tan exnot nature of the earliest form of Baddhiem is sila matter of controvensy:+ Howover, on the bass of the Pali Nikbyaa os thoy exist in their prosent form, it may be said thet Buddhism is, in the main, a doctrine of ealvation. Deliverance from the «"samarie” plane of existence, in other words, tho realization of Nibbana, in its final gosl. Tis analysis of the world of experienes in undertaken, not for its own sake, Dut for evelving & rationale for ite proctioal doctrine end discipline. Attention is ‘not conceniretod on the empizical world in and for itelf. The Buddhist inquiry into the nataze snd constitution ofmttar and itsrelovanoe to Buddhism asa epiitual and since gantha nourishes and prolongs opi, th flood (of samadricexiatance), it inal callod oghaniya,¢ ‘That ropa in itelf fe neithor a samyojana nor & gantha ie vory well illsteated by ‘conversation between Saviputte and Mahilketthita,® When the latter aces whether the eye (cakthn) isa bond in relation to the visible (rp), or vie versa, the former enies both alternatives end gooa on to say that what eonstitates the bond i the handardga—eny desire oF passion thet might erise aa ¢ recut of theie omtact. IF ‘two axan, one white and one blac, are tied by a yoke of a yoko-to, itis not correct to say that the black ox is bond for tho white ox or vies versa. It is tho yoko or the yoke-tie that constitutes the bond, it ia that whieh unites them both. So itis in the case of theeyoand the visibla. ‘Tho amyojane lies in the chanda-ripa.® This situation is truo of tho relation batwoon the whole eoguitirs apparatus on the ono hhand and the extarnal senso.cbjeola on the other. If it were otherwio, then one had to rule out the very basi of the practioe of higher life Gralmacariyaedsa), whioh thas as its goal the elimination of all suffering (aammd-dubkhakehaya).? More or Jess the ssane idea is reflected inthe Indriyabhvant Sutta’ where Budde quostions 2 disciple of PirSeariya how hia master tasches tho oultare ofthe senoes, In roply ‘the Inter enya that tho sunses are to be trained to the extent when they fail to full ‘their respective functions : The eye doos not seo form; tho ear doesnot heor sounds, ‘Buddha rojoina that this kind of senso-oulture would lead to the eonclusca that the ‘ind and the deaf have their senses best cultivated. Tho implication i tat mental cxlture ia not to be associated with the suppression of the ssnved ; they should be cultivated to see the truth, to seo things es they really are (yathabhGiam). Beonuse rapa in iso ia not a samyojawa—thorofore freedom from répa (ripasea nissaranam) means, not the abendonment and elimination of rdpa, but the abandon. tment and elimination of chanda-riga towards riza. Oneis sad tobe fool from the ‘BvilOno whon ono couses to grasp 8: ripa—rapa anupddiyamano mull pipimata,™ eis with tho oomplote waning avay (haya), ootation (nirodhd), leting go (cig), or abandonment (pafinistgpd) of whatever desire (ckanda), passion (rige), attach. ment (nandi), craving (tanh), grospings (upidana) and all kinds of mmntal pre- {dis ond binoes (claso adhilthanabhinioesinuaaya) towards (in zeation to) rips, S ihe, Toads TT, p17 sabe Dha. pp. 125 138, *Dha pp 195, 188. Tid £8.1V, pp. 182-8. ‘Na hie Goto Kotha cab ipa samyeynan na rips cathe smpaymam. Yok ‘0 fata fod utbapas pli uppayyal andar tam aha somyosonah ek Soeeo je talvado oiivawa telioasiane eapyojanan népt olde Solonddo Ras henddara ‘somgojznan. Yevace bho ehna damnavt yutona ee samt tom tata xmyezem, am tc Bo donno na cab. 3. TV, p. 288 "Got wf Gruso ropanensoropiam cblovee rips a5 cabtheme sapyoyanan ne sila brahmacarigouieo poh yhe somndaubthabtheyéyo-S. IV, p18. 1 S00 Bi Ith, pp. 28 "Of. Yo bhikthawe ree etondardpavinoyo chandardpoppabdnam am répana minaret 5.1¥, p00 ws The.108 ‘thatthe mind isaeid to bo euvimulta , wollreed, from rapa.» Hlnco tia that the ‘moni ere consiantly advised to eschew all kinds of desire and passion in respect of pao bhikkAaws rapaenim chandardgo tam pujahatba.® ‘But this chanda-rdga cannot be properly diseiplined or eliminated without » proper mowledge about the nature cf ipa. In other words, beesvse rpa is oameygiantye— ‘thorefore it shoulA be pariffeypa (understood, comprehended)? Ignorance breods ‘stachinont which in turn impedes apintuel progress, For itis by not knowing, not feoing things aa they truly are that one gota attached to them—ajdnam apassane ‘Sirajati Elenco if one wants to free oneeelf fr rpa, 0 to free from the sttach- Jhont to rapa, one should know its truenatare, Ono whois wanting in such knowledge ‘anuot be expected to mako an ond of muforing (dukKha}—Rdpar bhikiave anabli- Janam aporianam .. . habbo dubbhakBiayiya.* Henco itis that tho monks are ‘avined to bo" rapaiie”, knowers of matter”. One who is not réponis cannot bo expected to reach the higher stages of spiritual progress (eudahi, viral). ‘Hero then i the relevanos ofthe analysis of matter to the practical doctrine and igeipce of Buddhism. Buddhism recognizes thet ripa is aamynjeniya and con tdodes thet it should (cherefore) be pariiieyya, ‘The anslysis of mattcr is thus hrecestitated by an otbioal need and is therefore elaborated maainly in the intereste ‘Gf othice. ‘This is also true of the Buddhist analysis of mind (ndma), Both mind (dma) ona matter (rdpa) aro analyeed and described with a practical end in view. ‘nthe carlie taxte where ripe in explained in simple and general terms tho etbical ‘approach to the subject ie much more pronounced. ‘That ripe is tmpermanent td that therefor it eannot be made the bass of truo bappiness is the main theme ‘hat rans throughout all suck discussions ‘Whatover form it assumes rapa is certainly not permanent (nice diwwo)." Tis cxigimtion amenifested (updo paiRdyal)00 nite dissolution wayo'pi pany * “arises owing to complex of cqusea (pation samuppanna) i conditioned (saikhata), js eubjeot to beooming otherwi oF change (offiathabMet), to waning away (Haga homme), to passing away (vayadhomma), to cessation (nirodhadhamma).* This fe truo of ell ripa, whether ib exlets as e part of the complex that makes the living Del (aibattor,ojfattta) oF whether it exists externally (whiddha, bahira), "There Comes a time when tho external watorlement is wroth and the external earth. Stamont diseppoats before it, ‘Then will this external earth-clement, encient though See, reveal how irensient is its nature, how gubjest to dissolution and deony, how Truteble, And what of this short-lived body bred of cravings!” ® Since all rapa 28D oj ipa bith portgyo harm... —8- TE, p18 1h p28. {7 soe eposialy8.I1, pp. 200-83. pp. 280-33. 3 foe. TEs pp 2 4, 128. SSBB, Vell Vs p 134 (Tp. 180) 169 sn which ono participates is characterized by impermanence, i eannct be med the ihre ately rma et ed ‘he living beings would not got attached to it—buteertally not permanent heppe, rest. ‘The things one gee attached to ace constantly changing, Hence attachment to them would inevitably lod to unrest and sorzow.* One who follom therm with spit ge and noni harehi ed eteredtinpldtta )* for they give Fino to ios of attachment co and eno to a dase t tatity tho feelings no exited, _ Accordingly rip often describe in sucha way ato bring into rele he dangers (sin) ha retro ache oo ie ppines trols ion dc sent from it. Hance i in thet rapa is often deerbed at, or compared to, Mea, ‘9 slayer (maretd), a disesce (roga), a pestering wound (ganda), an arrow (sell), pain. (agi), a slaughtorer (oadhaka), fre (Adita)* Thoso azo descriptions mada for tho purpose of rlgius edifeation, and oe such should be understacd ine profoundl lig content They ty nok ony to ely ripe bt aloo prove. ‘With this seme purpose i view, somtimes ropa ie sought to be deserbed in qi Audet yin’ ay whieh Sona to segue ts tei. Bie io, should be approached as fia (void) fuecha (ale) ri (emptyand astra (once, Jem) * Similar statemente are extended tothe other four Khandize, ton. Tn tho Samyrutonitiy, for instonce, ripais compared to drop of froth (phesapinde), cedond toa bubble of water (ublula}, soins toa mirage (mari), eat ira to © plantaio-trenk (lads) und ihiiéna to en illusion (mdya)."” In the. Setinipte a —h—rti“—™—O—O—CSCsr—sSsSs—

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