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Santa/pa, gloom, vexation (= pradasa). 5. Karpanya, or selfishness (— matsarya). 6. Irsya, or envy. 7. Sathya, or dishonesty. 8. Maya, or deceit. 9. Vihimsa, or harmfulness. 10. Mada, or arrogance. 11. Ahrlkya, or shamelessness. 12. Anapatrapya, or impudence. 13. Styana, or sloth. 14. Auddhatya, or recklessness. 15. Asraddha, or lack of faith. 16. Kausidya, idleness or remissness. 17. Pramada, or carelessness. 18. Musitasmrtita, or forgetfulness. 19. Viksepa, or confusion. 20. Asamprajna, or wrong judgment. Comparing the Sarvastivadin and Yogacarin lists of these subsidiary klesas, we find that the Yogacarins have adopted all ten of the Sarvastivadin lists (Nos. 1-10), and have, further, included the two Akusala dharmas of the Sarvastivadins. Again, the four dharmas which the Yogacarins ejected from their place among the fundamental klesas are here given a place (Nos. 13, 14, 15, 16, 17). As regards the last three items of the Yogacarin list, the Abhidharma Kosa 2 mentions them as being included in 1 V.M.S. 6-27 ; A.S.S. 1-46. 2 4-56. COSMIC ANALYSIS 149 some accounts, but rejects them as being but subdivisions of Mati. A comparison of the Northern and Southern lists shows how different the line of development of the two traditions has been. These differences, however, call for little or no remark. IV. The Indeterminate Mental Properties This category, as we have seen, is not found among the Sthaviravadins, and is therefore peculiar to the Northern schools. The Sarvastivadins x enumerate eight such dharmas : — 1. Vitarka, inquiry or initial application. 2. Vicara, investigation, or sustained application. 3. Kaukrtya, remorse or worry. 4. Middha, or torpor. 5. Raga, or greed (= lobha). 6. Pratigha, or ill-will (Dvesa). 7. Mana, or pride. 8. Vicikitsa, perplexity or doubt. The Yogacarins have but four such dharmas, and these are identical with the first four of the Sarvastivadin enumeration. The remaining four of the Sarvastivadin list have been put among the fundamental klesas by the Yogacarins.2 It has already been seen that by the Sthaviravadins Vitarka and Vicara are placed among the particular general Caitasikas, while the other members of this category are placed by them among their ordinary demeritorious Caitasikas. GENERAL DISCUSSION OF THE CAITASIKAS The Sarvastivadins The first point to be noticed is the relation between the Citta ragas and the Caitasikas, and also the functional co ordination of the two groups. There was a good deal of 1 A.K. 4-7a. 2 V.M.S. 7-29a ; A.S.S. 1-56. 150 MANUAL OF BUDDHIST PHILOSOPHY difference of opinion on this subject, but most of the Sarvastivadins were of the opinion that the function of Citta was universal, and that of the Caitasikas was particular. That is to say, Citta and the Caitasikas arise at exactly the same moment, but Citta grasps the general nature of an object, while the Caitasikas grasp each of its attributes separately, making them into a synthetic whole. The functional relationship between the Cittas and Caitasikas must be five-fold,1 viz. : — (1) Uniformity as regards time. — Citta and its inter-related Caitasikas arise at exactly the same ksana, so that the Caitasikas of a past ksana are not connected with the Citta of an immediately preceding ksana. (2) Uniformity as regards basis. — Here the word basis refers to the sense organs. The Citta and Caitasika, which are called inter-related, must have originated from the same indriyas. (3) Uniformity as regards cognized objects. — The sense objects of Citta and the Caitasikas must be the same. (4) Uniformity as regards essence. — The essence or the essential qualities of the inter-related Citta and Caitasikas must be the same. (5) Uniformity as regards function. — The activity of the Citta and Caitasikas must be directed along similar lines. The preceding classification of the Caitasikas was given with reference to their essential nature, all the goods and bads being placed together. Let us now examine how these Caitasikas are grouped together in any one human or other type or personality, or, in other words, how the analytical grouping of the Caitasikas corresponds with their synthetic grouping as found in nature. A. First as regards being residing in the Kama dhatu.2 Apart from the more theoretical classification of dharmas into good, bad, and indifferent, the Abhidharma Kosa tells 1 A.K. 4-13a ; N.A. 11-14 ; A.P. 6-1 la. 2 A.K. 4-76; N.A. 11-9. COSMIC ANALYSIS 151 us that at any one time the mental state of an individual falls into one or other of the following five categories, and that each such state contains a definite number of Caitasikas. The five possible states of mind are : — (i) Meritorious, (ii) Simple demeritorious, (iii) Complex demeritorious, (iv) Obstructing neutral, (v) Unobstructing neutral. (i) When a meritorious state of consciousness arises, upon analysis it is found that the personality contains either twenty-two or twenty-three Caitasikas. These consist of the ten universal Caitasikas which are present in every state of consciousness, plus the ten fundamental meritorious dharmas, all of which are invariably present in every moment of meritorious consciousness, and finally vitarka and vicara. These constitute the twenty-two dharmas which are always found. To these may be added at certain moments Kaukrtya, or remorse, making twenty-three in all. At other times this number is increased to twenty-four by the inclusion of Middha, torpor. (ii) The simple demeritorious state of consciousness consists of those moments when the mind is rendered evil by association with moha, ignorance, but not associated with any of the other fundamental passions, such as Baga, or covetousness, or Dvesa, ill-will. As a minimum this group contains twenty Caitasikas. These are : (1) The ten universal mental properties ; (2) the six fundamental klesas ; (3) the two Akusala dharmas ; (4) Vitarka and Vicara (cf. A.K. 4-8). Some schools enumerated, in addition to the simple demeritorious state composed of ignorance and its con comitants, a separate category consisting of the concomitants of evil views, but Vasubandhu refuses to let erroneous views be added as a twenty-first Caitasika, stating, as we know, that error is but a negative phase of Mati, hence the number 152 MANUAL OF BUDDHIST PHILOSOPHY of names of the Caitasikas in a mental state associated with ignorance and one associated with erroneous views are the same. When torpor is present this category contains twenty- one Caitasikas. (iii) The complex demeritorious states of mind consist of mental groups containing other Caitasikas than those associated with ignorance. These fall into three classes : — (a) Those states of mind where one of the four demeritorious indeterminate mental properties (Raga, Pratigha, etc.) are present. These can only arise singly, hence any mental state which contains Raga is found on analysis to consist of the foregoing twenty Caitasikas, plus Raga as a twenty-first. (6) Those mental states where one of the ten subsidiary klesas are present. These also can only arise singly, so that when a mental complex containing, say, Krodha is analysed, it is found to consist of twenty- one Caitasikas, i.e. krodha and the twenty simple demeritorious caitasikas. (c) Those mental states containing Kaukrtya, or con sciousness of guilt. This also contains twenty-one Caitasikas, i.e. Kaukrtya plus the usual or constant twenty. Each of the three groups (a), (b), (c) here mentioned may contain torpor, raising the total number to twenty- two. (iv) Obstructing neutral states of mind. These are really demeritorious, but the Buddhist classes them ethically with respect to their consequences, and as these states of mind do not necessarily result directly in painful results, they are called obstructing neutral. Such states of mind contain a minimum of eighteen Caitasikas. These are : (1) The ten general mental properties ; (2) the six fundamental klesas ; (3) Vitarka and Vicara. To these may be added torpor, making nineteen in all. COSMIC ANALYSIS 153 (v) Unobstructing neutral states of mind, or those which are really neither meritorious nor demeritorious. These contain a minimum of twelve Caitasikas, viz. : (1) The ten general mental properties ; (2) Vitarka and Vicara. To this some would add a thirteenth dharma Kaukrtya. In any case torpor may be added, making either thirteen or fourteen. B. States of mind in the higher dhatus.