English
Vitarka (vitakka), inquiry or initial application of the mind. 2. Vicara (vicara), investigation or sustained application of the mind. 3. Adhimoksa (adhimokkha), or deciding. 4. Virya (viriya), effort or energy. 5. Priti (piti), zest or pleasurable interest. 6. Chanda (chanda), will or desire to act. The Sarvastivadins and the Yogacarins have the same dharmas, even though the arrangement is different. There is a difference, however, between the Sarvastivadins and Yoga carins on the one hand and the Sthaviravadins on the other. The former have only ten general dharmas, as opposed to the thirteen of the latter. The Jivitendriya or vitality of the Sthaviravadins is placed by the former schools among the Citta-viprayukta dharmas, and not among the Caitasikas. 1 C.P., pp. 94-5. Here, and generally speaking elsewhere, I have restored the words to Skt. in order to facilitate comparison with the northern list, the Pali forms being added in parenthesis. COSMIC ANALYSIS 143 Vitarka and Vicara are placed by them among the Avyakrta or indeterminate Caitasikas. This brings the Sthaviravadin list down to ten. But Priti is considered in the North a variety of joy (somanassa), and therefore one aspect of Vedana, and is not therefore counted a separate dharma. In place of the priti the Northern schools have mati, or intelligence, which corresponds to the Prajna (panna) of the Sthaviravadins, who, however, place it not among the general but among the meritorious mental properties. The Sthaviravadins, likewise, reserve the term samadhi for the higher forms of concentration, and give the term Ekagrata for ordinary concentration. II. Meritorious Mental Properties A. The Sarvastivadins 1 enumerated the following ten dharmas as members of this category : — 1. Sraddha, faith or devoutness. 2. Apramada, carefulness or self-control. 3. Prasrabdhi, serenity or cheerfulness. 4. Upeksa, equanimity or indifference. 5. Hri, or shame (at doing an evil action). 6. Apatrapa, or humility. 7. Alobha, or absence of cupidity. 8. Advesa, or absence of hate. 9. Ahimsa, or compassion, or harmlessness. 10. Virya, or effect, or energy. B. The Yogacarins 2 have the same ten, but have added an additional dharma, Amoha, or enlightenment (non-stupidity), which the Abhidharma Kosa believes to be identical with the Mati of the preceding category, and so does not list as a separate entity. The order of enumeration, however, is some what different, and is as follows : — 1. Sraddha, or faith. 2. Virya, or energy. 3. Hri, or shame. 4. Apatrapa, or humility. 1 A.K. 4-4a ; N.A. ll-16a. 2 V.M.S. 6-24a. 144 MANUAL OF BUDDHIST PHILOSOPHY 5. Alobha, or absence of cupidity. 6. Advesa, or absence of hate. 7. Amoha, or absence of ignorance. 8. Prasrabdhi, or serenity. 9. Apramada, or carefulness. 10. Ahimsa, or harmlessness. 11. Upeksa, or indifference. It will be observed that this arrangement contains the opposites of all of the three fundamental roots of evil, the famous lobha or cupidity, dvesa or hatred, and moha, ignorance. C. The Sthaviravadin l enumeration differs considerably from both the above lists, and is far more elaborate and involved, even though less scientific and logical. The various meritorious dharmas are arranged in four groups, as follows : — (i) Prajna (panna), wisdom or reason, (ii) The Illimitables :— 1. Karuiia (karuna), or pity (= ahimsa). 2. Mudita (mudita), or appreciation. (iii) The Abstinences : — 1. Eight speech. 2. Right action. 3. Right livelihood. (iv) General Meritorious Mental Properties : — 1. Sraddha (saddha), or faith. 2. Smrti (sati), or mindfulness. 3. Hri (hiri), or shame. 4. Apatrapa (ottappa), or humility. 5. Alobha (alobha), or absence of cupidity. 6. Advesa (adosa), absence of hate. 7. Tatramadhyasthata (tatramajjhattata), or balance of mind (= upeksa). 1 C.P., pp. 96-7. COSMIC ANALYSIS 145 8-9. Prasrabdhi (passaddhi) of citta or mind, and kaya,1 mental properties. 10-11. Laghuta (lahuta), or buoyancy of citta and kaya. 12-13. Mriduta (muduta), or pliancy of citta and kaya. 14-15. Karmanyata (kammannata), or fitness to work of citta and kaya. 16-17. Pragunata (pagimata), familiarity of citta and kaya. 18-19. Rjukata (ujukata), or rectitude of citta and kaya. Comparing the Northern, or Sarvastivadin, and Yogacarin list with that of the South, we have already remarked that Smrti changes places with virya. Karuna and mudita take the place of the single dharma ahimsa, so that the only dharmas contained in the Sthaviravadin list which are not also found in the North are the three illimitables, and categories 10-19 of the general meritorious dharmas, while, on the other hand, of the Northern list only Apramada is ignored in the South. III. Demeritorious Mental Properties Here matters become more complicated, and owing to the greater subdivision of the Northern accounts it is better to reverse our usual procedure, and give the Sthaviravadin2 enumeration first. This consists of : — 1. Moha (moha), or ignorance. 2. Ahrlkya (ahirika), or shamelessness. 3. Anapatrapya (anottappa), or impudence. 4. Auddhatya (uddhacca), recklessness. 5. Lobha (lobha), or cupidity. 6. Drsti (ditthi), erroneous views. 7. Mana (mana), pride. 8. Dvesa (dosa), ill-will. 9. irsya (issa), envy. 10. Matsarya (maccharya), selfishness. 1 That Kaya here means mental properties is to be seen from C.P. 96 note. * C.P., pp. 95-6. 146 MANUAL OF BUDDHIST PHILOSOPHY 11. Kaukrtya (kukkucca), remorse, worse. 12. Styana (thma), sloth. 13. Middha (middha), torpor. 14. Vicikitsa (vicikicca), perplexity, doubt. The Sarvastivadins l adopted the following arrangement of the demeritorious Caitasikas : — A. Fundamental Klesas : — 1. Moha, or ignorance. 2. Pramada, or carelessness. 3. Kausidya, or inattention to what should be done. 4. Asraddha, or lack of faith. 5. Styana, or sloth. 6. Auddhatya, or recklessness. These may be either positively demeritorious (akusala), i.e. leading directly to painful consequences, or obscuring neutral (U || $$ fg), indirectly leading to painful results. B. Akusala Dharmas 2 : — 1. Ahrikata, or shamelessness. 2. Anapatrapa, or impudence. These two are positively evil and lead directly to painful results. C. Subsidiary Klesas 3 : — • 1. Krodha, or anger. 2. Mraksa, or hypocrisy. 3. Matsarya, or selfishness. 4. Irsya, or envy. 5. Pradasa, gloom or dissatisfaction. 6. Vihimsa, or shamefulness. 7. Upanaha, or enmity. 8. Maya, or deceit. 9. Sathya, or dishonesty. 10. Mada, or arrogance. 1 A.K. 4-5a ; N.A. ii, 76. 2 A.K. 4-66 ; also 21-46 ; N.A. 6-86. 3 A.K.4-7a; N.A. 6-96. COSMIC ANALYSIS 147 These subsidiary klesas have four qualities peculiar to themselves,1 i.e. though other caitasikas may possess one or more of these qualities, only the upakle^as possess all four. These are : — 1. They are to be got rid of only by cultivation, and not by intellectual insight. 2. They are associated only with Mano-vijnana, and not with the other five vijnanas. 3. They are all associated with ignorance. 4. They may arise separately, and are thus not necessarily conjoined. The Yogacarin enumeration 2 of the demeritorious Caitasikas is as follows : — • A. T~he Fundamental Klesas : — 1. Lobha, or cupidity. 2. Dvesa, or hatred or ill-will. 3. Vicikitsa, or doubt. 4. Mana, or pride. 5. Moha, or ignorance. 6. Asamyag-drsti, or erroneous views, which are of five types, sometimes enumerated as separate dharmas. We see how widely the Sarvastivadin and Yogacarin enumeration of the fundamental klesas differs, even though both lists agree in giving six dharmas. Five of the dharmas which the Sarvastivadins regard as fundamental are placed among the subsidiary klesas by the Yogacarins, so that only one of the Sarvastivadin fundamental klesas (Vicikitsa) remains. To fill up this gap the Yogacarins have taken four dharmas, which the Sarvastivadins regard as Avyakrta or indeterminate dharmas, and enumerated them as fundamental klesas. These are Lobha, Mana, Dvesa, and Moha. Incidentally, this classification is much more in A ^ H E§ j|, 1-102. * V<M.S> Q_25b ; A.S.S. 1-4*. 148 MANUAL OF BUDDHIST PHILOSOPHY accord with the general spirit of Buddhism ; this gives us five dharmas. The sixth klesa, Asamyag-drsti, or erroneous views. The Abhidharma Kosa considers but a negative phase of Mati, and so does not consider as a separate dharma. B. The Subsidiary Klesas l :— 1. Krodha, or anger. 2. Upanaha, or enmity. 3. Mraksa, or hypocrisy. 4.