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The Sarvastivadins were especially insistent upon their separation and independence, and with them we may be certain that what was enumerated in their list of seventy- five dharmas was not co-incidental with anything else, for they refused to count any entity twice over, as may be seen from their refusal to count citta as six-fold. (For the fact that every dharma given in their list of seventy-five was distinct, see among many other passages, the discussion on the Citta- viprayukta dharmas, A.K. 4, latter half (136 to end), and also the discussion of Moha, A.K. 10-1.) With the Yogacarins, the Caitasikas along with the other dharmas, were not separate entities, but only real phases of the one true entity, mind,2 and even the later Sthaviravadins 1 For Sth. cf. C.P., part ii, pp. 94-110 ; also incidental lists in Book I of Dh. San. For Sarv. Dh. Kaya f. 1 ; A.K., 4-26 to 136 ; N.A. 10-30a ff. For Yog. all Sat. dh. and P. Sk. ; A.S.S. l-3a ff. ; V.M.S. 5-22a ff. 2 V.M.S. 1-56. 138 MANUAL OF BUDDHIST PHILOSOPHY seem to accord a certain relative unity to the Citta and Caitasika dharmas, where Citta is sometimes said to be considered as a sphere and Caitasikas as its separate sections. One other thing has to be borne in mind in this connexion. These Caitasikas do not pretend to be a list of all mental complexes which may be found in an individual. Rather are the Caitasikas the elements of which these complexes are com posed, and just as the four mahabhutas and the five sense object atoms may combine in an infinite number of ways to form the complex external world around us, so may the various Caitasikas be compounded in an infinite number of ways, ranging from the simple thoughts and desires of a child to the most abstruse metaphysical inference (cf. C.P. 237 seq.). Now a word as to the main groups into which the Caitasikas may be divided. All schools are agreed that there must be at least three such groups,1 viz. : — 1. General mental properties which are neither meritorious nor demeritorious. 2. Meritorious mental properties. 3. Demeritorious mental properties. 1. General Mental Properties. — The Sarvastivadins do not further divide this group, but the Sthaviravadins (at least, the Neo-Sthaviravadins) and the Yogacarins state that there are two kinds of general mental properties : (i) universal mental properties, which are found in every form of mental activity and common to all forms of vijnana ; and (ii) particular mental properties, which are found only under certain conditions and limited to a certain type of vijnana. 2. Meritorious. — The Yogacarins and Sarvastivadins do not divide this group, but the Sthaviravadins usually introduce a rather pragmatic four-fold division. 3. Demeritorious. — The Sthaviravadins do not divide this category, but the Sarvastivadins and Yogacarins go into great detail. The Sarvastivadins give the following three groups : 1 Further details in authorities cited above. COSMIC ANALYSIS 139 (1) The fundamental klesa dharmas ; (2) the Akusala or positively demeritorious dharmas, which are also fundamental or non-derivative ; and (3) the Upaklesa dharmas or sub sidiary klesas, derived from the dharmas of the preceding two categories. Of the two categories, Mula-klesa and Akusala, the latter is the more positively evil. The Yogacarins, on the otter hand, only make a distinction between the fundamental klesas and the subsidiary klesas, though, as we shall see later, they introduced several internal subdivisions, particularly as regards the second category. 4. Indeterminate. — In the Sthaviravadin school all of the Caitasikas were included in one or other of the preceding three categories, but both the Sarvastivadins and Yogacarins added a fourth group, consisting of those dharmas which are indeterminate and which may be either meritorious or meritorious according to circumstances, or which for other reasons can come under none of the preceding heads. From the preceding remarks, it will be seen that the Sarvastivadins l had the following arrangement of the Caitasikas : — 1. Maliabliumika dharmas, or general mental properties, ten in number. 2. Kusala-mahabhumika dharmas, or mental properties common to all types of meritorious mental activity, ten in number. 3. Klesa-mahdbhumika dharmas, the fundamental passions or afflictions, six in number. 4. Akusala-bhumika dharmas, or evil mental properties, two in number. 5. Upaklesa-bhumika dharmas, the subsidiary passions derived from the preceding two categories, ten in number. 6. Avydkrta-bhumika dharmas, or miscellaneous mental properties, eight in number. 1 A.K. 4-3a. 140 MANUAL OF BUDDHIST PHILOSOPHY The Yogacarin 1 arrangement was as follows : — 1. Universal mental properties, common to every act of consciousness, and neither meritorious nor de meritorious, five in number. 2. Particular mental properties, found only in certain types of mentation, but neither meritorious nor demeritorious, five in number. 3. Meritorious mental properties, eleven in number, all of them fundamental. 4. Fundamental Klesas, six in number (demeritorious). 5. Subsidiary Klesas, twenty in number (demeritorious). 6. Indeterminate mental properties, four in number. The Sthaviravadin2 classification was: — 1. Universal mental properties, seven in number. 2. Particular mental properties, six in number. 3. Demeritorious mental properties, fourteen in number. 4. Universal meritorious mental properties, nineteen in number. 5. The Abstinences, three in number (meritorious). 6. The Illimitables, two in number (meritorious). 7. Reason (meritorious) (1). Before we can go into further details concerning general relationships it will be necessary to enumerate the constituent dharmas of each of the categories. I. General Mental Properties A. The Sarvastivadins made no distinction between the universal and particular, or rather they believed that all of the following dharmas are universal. They are 3 : — 1. Vedand, or feeling. 2. Samjnd, or ideation. 3. Cetand, or volition. 4. Sparsa, or sensation. 1 V.M.S. 5-22a. 2 C.P., p. 98, mnemonic verse. 3 A.K. 4-36. COSMIC ANALYSIS 141 5. Chanda, or will or conation. 6. Mali, or intelligence, or wisdom, or reason. 7. Smrti, mindfulness or memory. 8. Manaskara, attention, or mental excitation. 9. Adhimoksa, deciding, or determining. 10. Samddhi, or concentration. Vasubandhu tells us that there is no logical order in the above arrangement, and that one may be placed before or after the other (A.K. 4-4a). B. The Yogacarins1 were more logical and systematic in their method of enumeration. Not only did they divide the above ten into five which are universal and five which are particular, but the order of enumeration was also supposed to be based on the logical process of thought. The five universals are : — 1. Manaskara, or attention, or preliminary mental excitation. 2. Sparsa, or resultant sensation. 3. Vedana, or feelings aroused by sensation. 4. Samjna, or ideation, the framing of concepts as the result of feeling. 5. Cetana, or volition, the wishing to meet or avoid further such experiences. The five particulars are : — 1. Chanda, or will, or desire to act, more deep-seated and determined than Cetana. 2. Adhimoksa, deciding, or the definite placing of the object in certain categories, and determining to act accordingly. 3. Smrti, mindfulness, or memory, and deep and clear impression of an object as opposed to the more transient nature of the preceding categories, and enabling the image of the object to be recalled at will (volitional), or by the association of ideas (automatic). 1 V.M.S. 3-96. 142 MANUAL OF BUDDHIST PHILOSOPHY 4. Samadhi, or concentration, the singling out of a single object or notion and remaining fixed upon it. 5. Mati, or intelligence, or wisdom. This is the reasoning power whereby we can frame rational notions as opposed to the more automatic samjna, which serves merely to give an object a name. C. The Sthaviravadins J prepared the following list : — There are seven universals : — 1. Sparsa (passa), or sensation. 2. Vedana (vedana), or feeling. 3. Samjna (sanna), or ideation. 4. Cetana (cetana), or volition. 5. Ekagrata (ekaggata), or individuality of object ( = samadhi). 6. Manaskara (manasikara), or attention. 7. Jivitendriya (jivitindriya), psychic life or vitality. There are six particulars : — 1.