^{page 531 note 1} L'Abhidharma-kośa de Vasubandhu (tr. L. de la Vallée Poussin), ch. ii, kā. 35–48. Henceforth-referred to as BhāṢya.

^{page 531 note 2} Sphuṭārihā Abhidharma-kośa-vyākhyā, (ed. U. Woghihara). Henceforth referred to as Sakv.

^{page 531 note 3} A manual of Buddhist philosophy, I, 161–2.

^{page 531 note 4} The central conception of Buddhism, 23–4.

^{page 531 note 5} Henceforth referred to as Dipa.

^{page 531 note 6} Henceforth referred to as Vṛtti.

^{page 531 note 7} See The central conception of Buddhism, 20.Google Scholar

^{page 531 note 8} Ekuppāda-nirodhā ca ekālaṃbana-vatthukā/ Cetoyuttā dvi-paññāsa dhammā cetasikā matā// (Abhidhammattha-saṇgaho, ii, 1.)

^{page 532 note 1} Pañcabhiḥ saṃatabhiḥ saṃprayuktaḥ. … Tāḥ punar āśrayālambanākāra-kāla-dravyasama-tākhyāḥ(Vṛtti on kā. 126).

^{page 532 note 2} See Poussin's article‘ Le bouddhisme et le yoga de Patañjali’, Mélanges Chinois et Bouddhiques, v, 1937, 223 ff.

^{page 532 note 3} See Johnston's introduction to his translation of the Buddha-carita.

^{page 532 note 4} Tad ebhyaś caturbhyaḥ sarvāstivādebhyaḥ sthavira-Vasumitrah pañcaviṃśati-tattva-nirāsī paramāṇu-samcaya-vādonmathī ca (Vṛtti on kā. 302).

^{page 532 note 5} T'oung Pao, Sér. n, Vol. v, 1904, 269–96.

^{page 533 note 1} The word guṇa occurs in the Pali scriptures only in the sense of ‘string, a cord or a strand’ (as in the case of pañca kāṃa-guṇā). It is sometimes used to mean a virtue but never in its technical sense of a quality as in the VaiśeṢika or the Jaina schools.

^{page 533 note 2} Of these only 23 are enumerated in the Dhammasangaṇi. The hadaya-vatihu is a later addition by the commentators. See Aṭṭhasālinī, iv, 112.

^{page 533 note 3} Also termed parinipphanna and aparinipphanna in Aṭṭhasālinī, iv, 119. In this connexion compare the term parinipphanna with the Skt. pariniṢpanna (svabhāva) of the Yogācāra school.

^{page 534 note 1} Catasso dhātuyo, cakkhadīni terasa, kabaḷīkarahāro cā ti aṭṭharasavidham rūpaṃ pariccheda-vikāra-lakkhanabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbi-parītatāya anipphannaṃ (Visuddhimagga, xiv, 73). See Aṭṭhasālinī, iv, 119.

^{page 534 note 2} Sabhāvenevā ti rūpassa paricchedo, rūpassa vikāro … ti ādinā aggahetvā attano sabhāveneva … gahetabbato (Visuddlnmagga-ṭīkā, pp. 457–8).

^{page 534 note 3} Keci panettha, tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato ti kāranam vadanti. Te vattabbā: ko panevamāhu, rūpādayo tejādinaṃ guṇā ti? (Visuddhimagga, xiv, 43).

^{page 534 note 4} This is further confirmed by the description in the commentaries of the nipphanna and anipphanna rūpas. The nipphanna-rūpas alone are called rūpa-rūpa, i.e. matter having the characteristic of ruppana: Nipphanna-rūpaṃ panettha rūpa-rūpaṃ nārna … (Visuddhimagga, xiv, 77); Yadettha … nipphannaṃ ti vuttaṃ rūpaṃ, tadeva rūpa-lakkhaṇa-yogato rūpamruppanam rūpaṃ, taṃ etassa atthīti. … Yadi evaṃ, ākāsadhātu-ādīnaṃ kathaṃ rūpabhāvo ti? Nipphanna-rūpassa pariccheda-vikāra-lakkhaṇbhāvato taggatikamevā ti (Visuddhimagga-ṭīkā, p. 460).

^{page 534 note 5} cf. Kāyendriya-pradeŚa eva hi kaścit stri-puruṢendriyākhyaṃ labhate … (Vṛtti on kā. 73).

^{page 534 note 6} The Sautrāntikas go still further and enumerate only the four mahābhūtas and the four objects as real rūpa-dharnias. See Ālambana-parlkṢā (Adyar Library, 1942), Appendix D, p. 116.

^{page 534 note 7} The eleventh dhartna of the VaibhāṢika is avijñapti (unmanifested matter) which the Yogācārins include in their eleventh category of rūpa, called dharma-dhātu-paryāpanna (matter included under dharma-dhādtu). For details, see A manual of Buddhist philosophy, 118 ff.

^{page 535 note 1} Citta-viprayuktā iti citta-grahaṇaṃ citta-samāna-jātīya-pradarśanārtham. Cittam iva cittena ca viprayuktāḥ ity arthaḥ. Kim ca teṢāṃ cittena samāna-jātīyatvam? Yad arūpiṇo 'mi bhuvanti. Rūpitvād eva hi viprayuktatve 'pi rūpam na viprayuktatve nāma labhate. Yad vā amiṢāṃ nāma-rūpam iti nāmatvaṃ tat teṢāṃ cittena samāna-jātīyaivam. Caittā api cittena tulya-jātīyāḥ. Te tu cittena sahālambane saṃprayuktās tad viśeṢaṇārthaṃ viprayukta-grahaṇam. Asaṃskṛtam api tat-samāna-jātīyam anālambanatveneti tat-parihārārthaṃ saṃshāra-grahaṇam (Sakv., pp. 142–3).

^{page 535 note 2} Sabbaṃ ca rūpaṃ, asaṃkhatā ca dhātu, ime dhammā citta-vippayuttū (Dhammasangaṇi, 1192).

^{page 535 note 3} Pariyuṭṭhānaṃ citta-vippayuttaṃ ti kathā (Kathāvatthu, xiv, 6).

^{page 535 note 4} Kathāvatthu-aṭṭhakathā, xiv, 6.

^{page 535 note 5} ibid., xi, 1.

^{page 535 note 6} Vātsīputrīya-nayena prāptir anuśayaḥ (Sakv., p. 442). See my article ‘The Sautrāntika theory of bīja’, BSOAS, XXII, 2, 1959.

^{page 535 note 7} Tattha yesaṃ jīvitindriyaṃ nāma citta-vippayutto arūpa-dhammo … seyyathāpi Pubbaseliyānañceva Sammitīyānañca (Kathāvatthu-atthakathā, viii, 10).

^{page 536 note 1} Visvabharati Studies (Santiniketan), 17, 1953, p. 130.

^{page 536 note 2} Viavabharati Studies (Santiniketan), 12, 1950, p. 10. Henceforth referred to as Asm.

^{page 536 note 3} Saṃkhata-lakkhaṇanīti saṃkhataṃ etanti sañjānana-kāraṇāni, nimittāni … uppādādayo saṃkhata-lakkhaṇā nāma … lakkhaṇaṃ na saṃkhataṃ saṃkhataṃ na lakkhaṇaṃ … (Aṅguttaranikāya- aṭṭhakathā, II, p. 252). See Aṭṭhasālinī, iv, 113–19.

^{page 536 note 4} Jāti-jāty-ādayas teṢām te 'Ṣṭa-dravyaika-vṛttayaḥ/(Abhidharma-kośa, ii, 47.)

^{page 537 note 1} Buddhy-aikatvādi-dhī-hānyai dhātūṃś cāṢṭādaśoktavān/(Dīpa, kā. 6).

^{page 537 note 2} See S. Mookerji's Buddhist philosophy of universal flux, ch. vi.

^{page 537 note 3} Sabhāgatā nāma dravyam. Sattvānām ekārtha-ruciḥ-sādṛśya-hetubhūtam. Nikāya-sdbhāga ity asya śāstra-saṃjñā. Sā punar abhinnā bhinnā ca. Abhinnā sarva-sattvānām sattva-sabhāgatā. Bhinnā punas teṢām eva sattvānāṃ … bheda-pratiniyama-hetuḥ (Vṛtti on kā. 134).

^{page 537 note 4} L' Abhidharma-kośa, ii, kā. 41.

^{page 537 note 5} ibid., ii, kā. 46. Yadi jātam-ity-evam-ādi-buddhi-siddhy-arthaṃ … jāty-ādayaḥ kalpyante … ekaṃ … dve … mahad aṇu pṛthak saṃyuktaṃ vibhaktaṃ param aparaṃ sad-rūpam iti … ādi-buddhi-siddhy-arthaṃ saṃkhyādayo 'pi VaiśeṢika-parikalpitā abhyupagantavyāḥ … (Sakv. p. 180).

^{page 538 note 1} Hetu-phala-prabandhānupacchede pravṛttir iti prajñaptiḥ. Hetu-phala-āśu-pravṛttau Java iti prajñaptiḥ. Hetu-phala-prabandha-pravṛttau kāla iti prajñaptiḥ. Daśasu dikṢu hetu-phala eva deśa iti prajñaptiḥ. Saṃskārāṇāṃ pratyekaśo bhede saṃkhyeti prajñaptiḥ. Hetu-phala pratyaya-samavadhāne sāmagrīti prajñaptiḥ (Asm., p. 10). cf. Prayatnaḥ saṃrambha utsāha iti paryāyāḥ. Vego…. niyata-dik-kriyā-prabandhahetuḥ. Kālaḥ parāpara-vyatikara-yaugapadyā-yaugapadya- cira-kṢipra-pratyayaliṅgaṃ. Dik pūrvāparādipratyaya-liṅgā. Ekādi-vyavahāra-hetuḥ saṃkhyā. Saṃyogaḥ sañyukta-pratyaya-nimittaṃ (Praśastapāda-bhāṢya on the VaiśeṢika sūtras).

^{page 538 note 2} Hetu-phalaikatye prarrttau anukrama iti prajñaptiḥ (Asm., p. 10). cf. paratvam aparatvaṃ ca parāparābhidhāna-prati/aya-nimittam (Praśastāpāda-bhāṢya).

^{page 538 note 3} Hetu-phala-nānātve pratiniyama iti prajñaptiḥ. Hetu-phalānurūpye yoga iti prajñaptiḥ(Asm., p. 10).

^{page 538 note 4} ibid. Also see the refutation of the VaibhāṢika theory of the viprayuktas in the Vijñaptimātratāsiddhi; v. La Siddhi de Hiüan Tsang (tr. L. de la Vallée Poussin), I, 53–72.

^{page 538 note 5} L'Abhidharma-kośa, ii, kā. 35–48.

^{page 538 note 6} Ke punas te viprayvktāḥ saṃskdrāḥ? … Nahi vayam eteṢāṃ svabhāvam upalabhāmahe nāpi kṛtyam. Na cait dharmā loke prasiddhā nāpi Buddha-vacane …. Tad atropavyāhrīyate …. Yat tāvat svabhāva-kriyābhāvād iti. Tad atrobhayam abhidhāyiṢyate. Yad api Buddha vacane na paṭhyania iti. Tatrāpy āpta-vacanaṃ sārvajñam vyāhariṢyate…. Ye khalu sarvajñaviṢayā dharmāḥ buddhi-vrtti-viṢayam āyānty ānya-Maitreya-sthavira-Vasuinitrācārya-AśvaghoṢa pramukhānām … tejolpānām, stanandhaya-buddhīnām abhidharma-parokṢa-mati-vṛttīnāṃ ca kathaṃ sāndhakāreṢu manassu gocaratām āyāntīti (Vṛtti on kā. 128).

^{page 539 note 1} Atra punaḥ Kośakāraḥ pratijānīte sacittilceyaṃ samāpattir iti. Tad etad abauddhīyam (Vrtti on kā. 136).

^{page 539 note 2} Siddhā sabhāgatā. Kośakārañ punas tāṃ VaiśeṢika,-parikalpita-jāti-padārthena samīlcurvan vyaktaṃ pāyasa-vāyasayor varṇasādharmyaṃ paśyatīti (Vṛtti on kā. 134).

^{page 539 note 3} These three saṃskāras have been separately dealt with in my article ‘ The VaibhāṢika theory of words and meanings ’, BSOAS, xxii, 1, 1959.

^{page 539 note 4} Imāni kho āvuso pañcindriyāni āyuṃ paṭicca tiṭṭhantīti…. Āyu usmaṃ paṭicca tiṭṭhatīti. … Seyyathāpi … acciṃ paṭicca ābhā paññāyati, ābhaṃ paṭicca acci paññāyati … (Majjhimanikāya, I, p. 295).

^{page 540 note 1} Te ca kho āyu-saṃkhārā abhaviṃsu te vedaniyā dhammā, na-y-idaṃ saññā-vedayita-nirodhaṃ samāpannassa bhikkhuno ruṭṭhānaṃ paññāyetña (ibid.).

^{page 540 note 2} Yadā kho panāvuso imaṃ, Kāyaṃ tayo dhammā jahanti: āyu usmā ca vi˜˜ānaṃ, athāyaṃ kāyo ujjhito seti yathā kaṭṭḥaṃ acetanaṃ ti…. yvāyaṃ … mato … yo cāyaṃ … saññāvedayita- nirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇaṃ ti ? Yvāyaṃ mato … tassa … āyu parikkhīṇo, usmā vūpasantā … yvāyāṃ … samāpanno tassa … āyu aparikkhīno, usmā avūpasantā … (ibid.).

^{page 540 note 3} Katamaṃ taṃ rūpaṃ jīvitindriyaṃ ? Yo tesaṃ rūpīnaṃ dhammānaṃ āyu ṭhiti … jīvitaṃ … (Dhammasangaṇi, 635). Yo tesaṃ arūpīnaṃ dhammānaṃ āyu … jīvitaṃ (ibid., 19).

^{page 540 note 4} Tattña yesaṃ jīvitindriyaṃ nāma citta-vippayutto arūpa-dhammo, tasmā rūpa-jīvitindriyaṃ natthīti laddhi, seyyathāpi Pubbaseliyāma˜ceva Sammitīyānaṃ ca (Kathāvatthu-aṭṭhakathā, viii, 10).

^{page 541 note 1} Vṛtti on kā. 138.

^{page 541 note 2} Na cānyad indriyaṃ vipākajaṃ traidhātuka-vyāpy asti yaj janma-prabandhāvicchedena vartamānaṃ gati-prajñapty-upādānaṃ syāt, anyatra jīvitendriyāt…. Āgamas tāvad ayaṃ: ‘Āyur ūṢmā 'tha vijñānaṃ yadā kāyaṃ jahaty amī/ apaviddhas tadā śete yathā kāṢṭam acetanam//’ (ibid.)

^{page 541 note 3} Sarvaṃ hi jīvitendriyaṃ kāma-dhātāv avaśyaṃ kāyendriyoṢma-sahacariṢṇu. Tattv avaśyaṃ vijñāna-sahavarti nāpi cakṢurādindriya-sahavarti. Rūpa-dhātau tu sarvaṃ kāyādi-pa˜cendriyasahavarti. Na tv avaśyaṃ citta-sahacariṢṇu. Ārūpya-dhātau tu sarvaṃ vij˜āna-sahavarti, anyatra nirodha-samāpatteḥ(ibid.).

^{page 541 note 4} L'Abhidharma-kośa, ch. ii, kā. 45; Sakv., p. 167.

^{page 542 note 1} Jīvitendriyaṃ gati-praj˜apty-upādānam astīti dravyam … (Vṛtti on kā. 138).

^{page 542 note 2} See L' Abhidharma-kośa, ch. ii, ka. 44.

^{page 542 note 3} See my article ‘Buddha’s prolongation of life ', BSOAS, xxi, 2, 1958.

^{page 543 note 1} Trīnīmāni bhikṢavaḥ saṃskṛtasya saṃskṛta-lakṢaṇāni. Katamāni trīṇi ? Saṃskṛtasya … utpādo 'pi praj˜āyate, vyayo …, sthity-anyathātvam apīti (Sakv:., p. 171). cf. Tīnimāni … saṃkhatassa saṃkhata-lakkhaṇāni … uppādo pa˜˜āyati, vayo pa˜˜āyati, ṭhitassa a˜˜alhattaṃ pañ˜ānyati … (Aṅq.-nikāya, I, p. 152).

^{page 543 note 2} Jātir ādiḥ pravāhasya vyayac chedaḥ sthitis tu saḥ/ sthity-anyathātvaṃ tasyaiva pūrvāpara-viśiṢṭatā// (Sakv., p. 175.)

^{page 543 note 3} L'Abhidharma-kośa, ch. ii, kā. 47.

^{page 543 note 4} Etāni khalu catvāri saṃskṛta-lakṢaṇāni bhagavatā 'bhidharme 'bliihitāni. Etāny eva vineyaprayojanavaśāt sūtre sthity-anyathātvam ekīkṛtya trīṇy uktāni (Vṛtti on kā. 139).

^{page 543 note 5} Uppādo ti jāti, vayo ti bhedo, thitassa a˜˜athattaṃ nāma jarā … (Aṇg.-nikāya-aṭṭhakathā, II, p. 152).

^{page 543 note 6} Ācaya-lakkhaṇo rūpassa upacayo, … pavatti-lakkhaṇā rūpassa santati … ubhayampetaṃ jāti-rūpassevādhivacanaṃ … (Visuddhimagga, xiv, 66). See Dhammasangaṇi, 643.

^{page 543 note 7} Sakv., p. 176.

^{page 544 note 1} ibid.

^{page 544 note 2} Yadi hi dharmasya sihitir na syāt, tasyātmany avasthitasya hetvākhyaḥ śakli-prabhāvaviśeṢo na syāt … (Vṛtti on kā. 139).

^{page 544 note 3} Naitad yukiam uktaṃ pariṇāma-doṢa-prasaṃgāt … bhavatā Sāṃkhyīyaḥ pariṇāmo 'bhuypagato bhavati (ibid.).

^{page 544 note 4} Anya eva hi no jarākhyo dharmo, anyaś ca dharmī. Sāṃkhyasya tv avasthitasya dharmiṇaḥ svātmabhūtasya dharmāntarasyotsargaḥ svātmabhūtasya cotpādaḥ pariṇāma iti (Vbtti on kā. 140).

^{page 544 note 5} Etena bhūtendriyeṢudharma-lakṢaṇa-avasthā-pariṇāmā vyākhyātāḥ (Yoga-sūtra, iii, 13).

^{page 544 note 6} Atha ko 'yaṃ pariṇāmo 'vasthitasya dravyasya pūrva-dharma-nivṛttau dharmāntarotpattiḥ pariṇāma iti (Yoga-sūtra-bhāṢya, iii, 13).

^{page 545 note 1} Paramarthātas tv eka eva pariṇāmo dharmi-svarūpa-mātro hi dharmaḥ … (ibid.).

^{page 545 note 2} So 'yam evaṃvidho bhūtendriya-pariṇāmo dharmiṇo dharma-lakṢaṇāvasthānāṃ bhedam āśṛtyāha. ‘Paramārthatas tv’ iti tu śabdo bheda-pakṢād viśinaṢṭi pāramārthikatvam asya j˜āpyate … (Tattva-vaiśāradī, iii, 13). See Pātañjala-s˜trāṇi, Bombay Sanskrit Series, XLVI.

^{page 545 note 3} Nanu dharmiṇām dharmāṇām abhinnatve dharmiṇo 'dhvanāṃ ca bhede dharmiṇo 'nanyatvena dharmeṇāpīha dharmivad bhavitavyam ity ata āha … ekānta-vādinaṃ Bauddham utthạpayati (ibid.).

^{page 545 note 4} See T. E. V. Murti, The central philosophy of Buddhism, 133–4, 168 ff.

^{page 545 note 5} The central conception of Buddhism, pp. 27, 47, notes, and ‘ The dharmas of the Buddhists, and the guṇas of the Sāṃkhyas ’, Indian Historical Quarterly, x, 1934, 737–60.

^{page 545 note 6} ‘ Documents d'Abhidharma (Sarvāstivāda) ’, Mélanges Chinois et Bouddhiques, v, 1937,. 1–158.

^{page 545 note 7} See Yoga-sūtra-bhāṢya, iii, 13 and 15.

^{page 545 note 8} Guṇa-svābhāvyaṃ tu pravṛtti-kāraṇam uktaṃ guṇānām iti (ibid.).

^{page 546 note 1} The central conception of Buddhism, 45.

^{page 546 note 2} L'Abhidharma-kośa, ch. ii, kā. 2–3. For full details and other Ābhidharmika references on this controversy, see ‘ Documents d'Abhidharma (Sarvāstivāda) ’, op. cit., 148–58.

^{page 547 note 1} Kāritra-mātra-nāśāc ca. Viruddha-pratyaya-sānnidhye kriyā-mātraṃ nodeti, naśyati (Vṛtti on kā. 141).

^{page 547 note 2} ‘ Utpannānām akuśalānāṃ dharmāṇāṃ nirodhāya ’, ‘ lhaikatīyaḥ prāṇātipātiko bhavati ’, ‘ Tisraḥ saṃvartanyo … yāvae chubha-krtsnā vinaśyante ’, ‘ Jāti-pratyayaṃ jarā-maraṇam ’ … (ibid.).

^{page 547 note 3} ‘ Documents d'Abhidharma (Sarvāstivāda) ’, op. cit., 149.

^{page 547 note 4} KṢaṇa-trayāvasthānāt kṢaṇikatvaṃ bādhyata iti, Esa eva hi naḥ kṢaṇa iti kāryaparisamāpti- lakṢaṇo na tūtpatty-anaṃtara-vināśa-lakṢaṇa ity arthaḥ (Sakv., p. 178). See The central conception of Buddhism, p. 41, notes, and ‘ Documents d'Abhidharma (Sarvastivada) ’, op. cit., 135–58.

^{page 547 note 5} Uppāda-ṭṭhiti-bhangavasena khaṇa-ttayaṃ eka-citta-kkhaṇaṃ nāma (Abhidhammatthasaṅgaho, iv, 8).