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It is for this reason that they receive their name. 2. The particular mental properties. These are possessed of universality as regards nature and as regards sphere, but not the other two. 158 MANUAL OF BUDDHIST PHILOSOPHY 3. The meritorious mental properties. These are possessed of universality only as regards sphere, being found in all three dhatus. 4 and 5. Mula and Upaklesas. These are possessed of none of the four types of universality, but will be discussed at length below. 6. The indeterminate mental properties. These are possessed of universality as regards nature, inasmuch as they may be associated with either good or bad, but not the other three types of universality. Or, to put the matter graphically, we get the following chart : — The 4 types. The 6 classes. 1. Nature '*<^~~-~:==s^=:==--===^^t *• General 3. Time- " "" ^ ~ 3- Meritorious ! 5. Upaklesa Indeterminate C. The Internal Relation between the Mula and the Upaklesa dharmas. The various types of demeritorious Caitasikas, which received but scant attention in the preceding classification, are classified in various ways among themselves. The six Mula klesas have all a real and independent existence, and therefore receive no further classification, but the subsidiary or Upaklesas are classified in two ways : — (a) Those klesas which have a real existence, and those which possess only a conceptual or relative existence. The former are derived from the mula klesas, but have an independent existence. The latter are mere phases of the mula klesas which the mind singles out and names for pragmatic purposes. Of the twenty Upaklesas, seven belong to the former category and thirteen to the latter category. The absolutely existent are : (1) Ahrlkata ; (2) Anapatrapa ; COSMIC ANALYSIS 159 (3) Auddhatya ; (4) Styana ; (5) Asraddha ; (6) Kausidya ; (7) Viksepa. The relatively existent are the remaining thirteen. (6) Those which are greater, those which are intermediate, and those which are lesser. These three terms do not mean those which are greater or lesser as regards quality, but have reference merely to the number of states in which they are to be found. The great Caitasikas are to be found in all mental groups which are denied, whether classed as obstructing neutral or positively demeritorious. This group consists of : (1) Auddhatya ; (2) Styana ; (3) Asraddha ; (4) Kausidya ; (5) Viksepa ; (6) Pramada ; (7) Musita-smrti ; (8) Asamprajna. The intermediate Caitasikas consist of those which are found in those states of consciousness which are definitely evil. This group contains : (1) Ahrikata ; (2) Anapatrapa. Needless to say, the positively evil states of consciousness also include the Caitasikas enumerated in the last group. The lesser Caitasikas consist of those which arise separately, i.e. those which arise one by one in conjunction either with the intermediate or greater denied Caitasikas, as has been explained when dealing with the Sarvastivadin in groups above. The lower Caitasikas are, according to the Yogacarins : (1) Krodha ; (2) Upanaha ; (3) Mraksa ; (4) Pradasa ; (5) Irsya ; (6) Matsarya ; (7) Sathya ; (8) Maya ; (9) Vihimsa ; (10) Mada. D. Classification of the Caitasikas according to the eight vijnanas. Whereas every Caitasika must be associated with some aspect of mind, it is not necessary that each of them be associated or capable of association with every one of the vijnanas. In fact, each vijnana has a fixed number of Caitasikas with which it may be associated. These are : — 1. The Eighth Vijnana. — This is associated only with the five universal Caitasikas, which are necessarily present in every type of consciousness. The Alaya-vijnana is not directly associated with any other Caitasikas, even though it holds the seeds of all the other mental properties and vijnanas. 160 MANUAL OF BUDDHIST PHILOSOPHY 2. The Seventh Vijnana. — Since this is principally con cerned with distinguishing between the mine and the not mine, giving rise to the various atman heresies, all branches of the Yogacarins agreed that in addition to the five universal Caitasikas, the seventh Vijnana was also associated with the following four defiled Caitasikas : (1) Moha ; (2) Lobha ; (3) Mana ; (4) Drsti. Apart from this, however, there was some difference of opinion. Some asserted that this Vijnana was correlated with these nine and none other, but more contended that a certain number of other Caitasikas must be admitted. The principal theories on the subject may be summed up in the accompanying chart. 3. The first six Vijnanas. — Mano-vijnana or the sixth Vijnana is associated with all of the fifty-one Caitasikas, while the first five being more passive agents for the reception of impression are associated with only thirty-four of the Caitasikas, as may be seen from the accompanying chart. 5 Universals mi -TV , ^. ?\£.. 5 Particulars The First Five^_^- ~s 0 ,, ^ ., \r-~- c^^^ / 3. 11 Meritorious Vqnanas. ^><^4- Lobha, Dvesa, Moha Mana, Vicikitsa, Drsti s^r^^ _^,-. Greater Subsidiaries (8) Ihebixth e^gg- \7> Intermediate Subsidiaries (2) — _J8. Lesser Subsidiaries (10) Indeterminates We have already had a somewhat detailed account of the treatment of the Caitasikas by the Sarvastivadins and Yogacarins. Had the limitations of space permitted we should now have examined the treatment of the subject by the Sthaviravadins. The Sthaviravadins, however, were chiefly concerned with showing the co-ordination that exists between the fifty-two Caitasikas and their eighty-nine divisions of consciousness, not a very interesting subject, and as these details are already accessible in English (Compendium of COSMIC ANALYSIS 161 Philosophy, parts ii and iii, also Expositor), we may give ourselves the pleasure of allowing these matters to go untouched. V. The Citta-viprayukta Dharmas l Finally we have to examine the miscellaneous dharmas separate both from matter and mind, and which as a separate category were completely ignored by the Sthaviravadins ; in fact, the enumeration of these dharmas as really existing entities is an essential feature only of the Sarvastivadin school, with its curious half Platonic, half realistic philosophy. This category was the principal point of attack by rival systems, such as the Sautrantikas. Even the Yogacarins, who were closely affiliated historically with the Sarvastivadins, and who nominally accepted the fourteen Citta-viprayukta dharmas of the Sarvastivadins together with an additional ten of their own, were really in accord with the Sautrantikas, since they taught that the Viprayukta dharmas are not really separate and independently existing entities, but are merely modes of nama-rupa which the mind singles out and gives a separate name. This half-hearted acceptance of the Viprayukta dharmas was entirely repugnant to the Sarvastivadins, who believed that attainment (prapti) words (namakaya), or uniformity of characteristics (sabhagata), were quite as real entities as the four mahabhutas, or consciousness. From the point of view of the history of human thought, it would be of interest to deal at length with the long arguments for and against the separate or integral interest carried on by the Sarvastivadins and Sautrantikas, as recorded in the Abhidharma Kosa (4, latter half), but the scope of our present work renders this out of the question, and we reluctantly confine ourselves to a bare enumeration of the lists, hoping at some future time to handle the matter at length. 1 For Sarv. A.K. 4-136 ff. For Yog. 2-56 ; A.V.P. 1-ia. If 162 MANUAL OF BUDDHIST PHILOSOPHY (a) The Sarvdstivddin List 1. Prapti, or attainment. 2. Aprapti, or non-attainment. 3. Sabhagata, or uniformity of characteristics. 4. Jivitendriya, or vitality. 5. Jati, or birth. 6. Sthiti, or continuance. 7. Jara, or decay. 8. Anityata, or death. 9. Asamjmka, or unconsciousness. 10. Asamjm-samapatti, or mental training leading to unconsciousness. 11. Nirodha-samapatti, or the mental training leading to the cessation of all existence. 12. Namakaya, or words. 13. Padakaya, or sentences. 14. Vyanjanakaya, or letters. (c) The Yogdcdrin List The order of enumeration was somewhat different, but the Yogacarins retained all of the above fourteen Citta-viprayukta dharmas and added the following ten of their own : — 1. Pravrtti, phenomena as opposed to Nivrtti, noumena. 2. Evambhagiya, or individuality. 3. Pratyanubandha, or correlation. 4. Javanya, or change. 5. Anukrama, or succession. 6.