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1 The foregoing categories explain all possible constituents of mental groups as found in the Kama dhatu. In the two higher worlds, Kiipa and Arupa, the arrangement of the Caitasikas is necessarily different. These may be classified as follows : — 1. The Rupa heavens of the first dhyana. The states of mind found in these realms can contain only thirty-four out of the forty-six Caitasikas, for twelve Caitasikas cannot arise here. The twelve which do not arise are : (1) The two Akusala dharmas ; (2) the first eight subsidiary klesas ; (3) Kaukrtya, Middha, and Pratigha among the indeterminates. The thirty-four which do arise are : (1) The ten general mental properties ; (2) the ten meritorious mental properties ; (3) the six fundamental klesas ; (4) the last three subsidiary klesas ; and (5) the remaining five indeterminates. 2. The stage between the first and the second dhyanas eliminates Vitarka, but retains Vicara- and the other thirty- three Caitasikas. 3. The higher realms (from the second dhyana up) eliminate Vicara, Maya, and fSathya, but retain the remaining thirty Caitasikas. One final point in the Sarvastivadin classification of the Caitasikas deserves attention, and that is the internal relation that exists between (a) the meritorious and demeritorious Caitasikas, and (6) the fundamental and subsidiary demeritorious Caitasikas. (a) Meritorious and Demeritorious Categories. The disparity in numbers between the good and the evil mental properties 1 A.K. 4-96 ; N.A. 11-126. 154 MANUAL OF BUDDHIST PHILOSOPHY is obvious at the first glance, for the meritorious dharmas consist of only ten Caitasikas, while the various kinds of demeritorious come to twenty-two in all. Under the head of meritorious dharmas, however, Mati, or intelligence, in the list of general mental properties may be included, so that we get the following tabulation : — I. Meritorious 1. Mati . . . . . 1 2. The Akusala-mahabhumikas ' . 10 11 II. Demeritorious 1. The Klesa-mahabhumikas . . 6 2. The Akusala-bhumikas ... 2 3. Upaklesa-bhumikas . .10 4. Among the Avyakrta dharmas . 4 Total . 22 In order to make the contrast between the two groups exact, however, the Sarvastivadins class only eleven of the demeritorious dharmas as fundamental, while the remaining half are considered subsidiary to, or derived from, the preceding eleven, so that they are only indirectly or obliquely opposed to the meritorious Caitasikas. The eleven meritorious and eleven fundamental demeritorious Caitasikas are paired off in the following way l : — -Mula Klesa. Especially Pa-tsung, 1-105. Meritorious Demeritorious 1. Mati 1. Moha I 2. Apramada 3. Vlrya 4. Sraddha 2. Pramada 3. Kausidya 4. Asraddha 5. Prasrabdhi 6. Upeksa 5. Sty ana 6. Auddhatya . COSMIC ANALYSIS 155 _ fAkusala. >a J Meritorious Demeritorious 7. Hri 7. Ahrlkata 8. Apatrapa 8. Anapatrapa 9. Alobha 9. Lobha 1 . _, 10. Advesa 10. Pratigha (Dvesa) J Avya 11. Ahimsa 11. Yihimsa * : Upaklesa. (b) Fundamental and Subsidiary Demeritorious Groups. The remaining eleven demeritorious Caitasikas (nine Upaklesas and two Avyakrta dharmas) are considered subsidiary, and thus only indirectly opposed to the meritorious Caitasikas. The word subsidiary, however, is used in two different senses : (1) Those which are derived from the fundamental demeritorious dharmas ; (2) those which closely resemble, but are not derived from, the fundamental dharmas. The first method of classification includes only the remaining nine upaklesa dharmas. The second method of classification includes both the upaklesas and the two remaining Avyakrta dharmas. The Yogdcdrins Limitations of space prevent our going into all the details of the Yogacarins grouping and analysis of the Caitasikas, but the following points require especial attention : — A. Relation between Citta and Caitasikas. The Yogacarins postulate the following three points in explaining the relation between Citta and the Caitasikas. 1. The Caitasikas are connected only with Citta. In other words they have no direct connexion with any other dharma, so that Rupa cannot produce the Caitasika independent of the action of Citta. The Yogacarins suppose, of course, that all things are ultimately derived from mind, but they state that the relation between Citta and the Caitasikas is more intimate than between any other two categories. 2. Not only are the Caitasikas unconnected with any other group, such as Rupa, but they cannot exist even as a group 1 Vihimsa is an Upaklesa, and hence a derivative dharma, but owing to its importance it is here ranked with the fundamental dharmas. 156 MANUAL OF BUDDHIST PHILOSOPHY unto themselves, so integrally are they bound up with Citta. As with the Sarvastivadins, the Yogacarins distinguish two phases in the process of cognition : (1) The general awareness of an object ; (2) the detailed awareness of each of its attributes. It is the especial function of Citta to sense the first and of the Caitasikas to sense the latter, but owing to the synthetic character of the Caitasikas, it is said that they are also connected with the former process, or to express the matter graphically : — 1. Citta . . . general cognition. 2. Caitasika . . detailed cognition. 3. The Yogacarins claim only a four-fold uniformity between Citta and the Caitasikas, as opposed to the five-fold uniformity of the Sarvastivadins, omitting the last or uniformity of function. They explain this four-fold uniformity in the following way : — (a) Uniformity as regards time. Both Citta and its correlated Caitasikas must arise at the same ksana. (6) Uniformity as regards basis. The Yogacarins postulate two kinds of bases for all kinds of mental activity. One is the co-existent basis, which consists of the various sense objects which are immediately present, causing both Citta and the Caitasikas to arise. The other is the antecedent basis, which consists of the groups of mentals of the preceding ksanas, which in passing out of existence transmit their energy to the new mentals just arising. The uniformity of Citta and Caitasikas as regards basis must apply to both types. (c) Uniformity as regards cognized objects. The Yogacarins do not admit the existence of the material objects apart from the mind, so that all cognized objects are really but the ejects (+9 ^ hsiang fen) of Citta and the Caitasikas. By uniformity of cognized objects, therefore, is meant the fact that these ejects must be uniform. (d) Uniformity as regards essence. The nature or the essence of Citta and its Caitasikas must be uniform. COSMIC ANALYSIS 157 In the preceding four categories, the word Uniformity means " identity " as regards the first two classes, and " accord " or " close resemblance " as regards the last two. The Yogacarins insist that the functions of Citta differ very considerably from the functions of the Caitasikas, and that, consequently, they do not add to their list uniformity of functions such as is postulated by the Sarvastivadins. B. The Internal Kelation between the Groups of Caitasikas. The Yogacarins add a further classification of the six classes of Caitasikas, according to their universality or particularity. The word " Universal " is used in four senses : — (1) Universality as regards nature. The word nature (ti hsing) here applies to the four categories of Buddhism — meritorious, unobstructing neutral, obstructing neutral, and demeritorious. (2) The Universality as regards sphere or place of activity. Here the word sphere, place, or stage, applies either to the division of the universe into Kama, Kupa, and Arupa dhatus, or else to the still more detailed division of the universe into the nine abodes of sentient beings (mentioned under cosmic synthesis). (3) Universality as regards time, meaning those Caitasikas which never cease their activity. (4) Universality as regards co-existence. This applies to those Caitasikas which necessarily come into existence together, the arising of the one necessarily implying the arising of the other members of the same category. Reviewing the six classes of the Caitasikas with a view to seeing how far each category conforms to each type of universality, the following facts come to light :— 1. The general or universal mental properties. These alone conform to all four types of causality.