THE CONCEPT OF DHARMA IN THE ABHIDHARMAKOSA-SASTRA

The concept of dharma in Abhidharmakosa-Satra describes and encompasses several meanings, including morality, law, religion and tradition. It talks about nature of reality or the nature of individual members of society. It also describes and explains the system of dharmas which refers to the individual elements of physical and psychological phenomena of human beings through transformation and development of stream of mind (citta) and consciousness (vijnana), matter (rupa) and mental (ndma) that collectively constitutes the empirical world. In order to elaborate in detail the concepts of dharma in Abhidharmakosa, first of all, we need to understand the biography of Vasubandhu and his Abhidharmakosa as well as its importance in history of Buddhist philosophy.

111.1. Vasubandhu and the Abhidharmakosa-sastra

DI. 1.1. Vasubandhu and his works

111.1.1.1. Biography of Vasubandhu

Vasubandhu is one of the most prominent figures in the development of Buddhist philosophy in India. He was born in Purusapura, the capital of Gandhara, around fourth century A.D., in a Brahmin family of the Kausika clan. The name of his elder brother was Asanga, who was also a great Buddhist philosopher. Virincivatsa was his younger brother; all these three brothers became Buddhist monks. At first, Vasubandhu followed Sarvdstivdda with his younger brother, after that, Vasubandhu followed his elder brother Asanga. He converted to the Mahayana tradition and established Yogacara school with him. Vasubandhu has written around one thousand works, among them 500 works are in the Hinayana tradition and 500 works are in Mahayana tradition. So he received the name as ‘Master of the Thousand Manuals’.

While discussing the date of Vasubandhu in the book the date of the Buddhist Master of the Law Vasubandhu”, the scholar E. Frauwallner made a comment that there are two Vasubandhus in Buddhist history one lived in the fourth century A.D. and the second lived in fifth century A.D. But other scholars Le Manh That and Stefan Anacker, do not accept the view of E. Frauwallner. They have cited multiple sources to prove that, “Frauwallner’s hypothesis rests squarely upon the postulation that Paramartha did give two different dates to the man or men bearing the name Vasubandhu. One quick examination of all the works, including translations, still extant under Paramarhta’s name does not yield.

However, no information which allows us to ascertain or assume that he gave two different dates to Vasubandhu. On the contrary, all we leam is that according to him Vasubandhu was bom 900 years after the Buddha’s Nirvana, that is, he gave only one specific date to Vasubandhu, and not two.” So they rejected the possibility of two Buddhist monks having the same name in the 4th and 5th century A.D.

III.1.1.2. Works of Vasubandhu

As stated earlier, Vasubandhu wrote about 1000 books. Most of them were in Sanskrit language. Unfortunately, in the last part of the 13th and early 14th centuries, many books were lost and burnt. Whatever books remained, were translated into Chinese and Tibetan (C. 5th - 11th A.D) and stored until now. At present, such books are around more or less 50 in number.

The works extant of Vasubandhu can be classified into two categories,

(1) independent works and (2) commentaries. While listing them, for each work, if its title in Sanskrit is known, it will be given as such; otherwise, it will be given the Chinese or the Tibetan titles are also given after that: Works that are still extant in fragments will be designated ‘Fragment’. Any title that still exists in original Sanskrit will be described as ‘Sanskrit’. Those still extant in Chinese Tripitaka will be designated as ‘Taisho’ and Tibetan Tripitaka will be designated as ‘TT’. Here is a complete list of the works of Vasubandhu:

a. Independent works

1. Abhidharmakosa-karika and bhdsya'. Sanskrit; Taisho 29; No. 1558, 1559 and 1560 (Treasury of Ahhidharma) (Trs. by Paramartha and Hsuan Tsang). TT 5590, 5591. 2. Astadasasunyatasastra'. Fragment Sanskrit; Taisho 31; No. 1616. AAAlm. 3. Buddhatasastra'. Taisho 31; No. 1610. WIAnra (Treatise on Buddha Nature). 4. Karmasiddhiprakarana'. Taisho 31; No. 1608, 1609. AAbfeHfra (The Treatise on Action). 5. Madhydntavibhagasastra'. ThA/zo 31; No. 1599. 6. MadhyantavibhagatTkd'. Sanskrit; Taisho 31; No. 1600. (Treatise on distinguishing between middle and extremes). 7. Mahay anas amgrahabhasya'. Taisho 31; No. 1595 (Commentary to the summary of great vehicle) (Tr. by Paramartha). 8. Mahdydnasatadharmaprakasamukhasdstra'. Taisho 31; No. 1614. AAAAlRIAfm (Treatise on Lucid Introduction to the One Hundred Dharmas'). 9. Nirvana'. Taisho 26; No. 1527 and Nirvanasdstra'. Taisho 26; No. 1528, 1529 fit Afro (Nirvana Treatise) (tr. by Paramartha). 10. Pahcaskandhaprakarana'. Taisho 31; No. 1612. (Treatise on the Five Skandhas). TT. 5560. \\.Prajhdipdramitdr. Taisho 25; No. 1513, 1514.

12. Pratiyasamutpadavyakhya'. Fragment; TT. 5496. \3.Saddharmapundarika: Taisho 26; No. 1519, 1520. (Treatise on the Sutra of the Lotus of the Wonderful Dharma). 14. Tarkasastra'. Fragment; Sanskrit; Taisho 32; No. 1633. (Real Treatise) \5.Trinihsvabhdvasdstra'. Taisho 31; No. 1617 (Treatise on the Three Non-Nature). \6.Trisvabhdvanirdesa'. Sanskrit; (The Teaching of three Own- Beings) TT. 5559. 17. Vadavidhana: Fragment 18. Vddavidhi: Fragment (A Method for Argumentation). \9.Vajracchedikdiprajhdipdramitdsutrasdstra\ Taisho 25; No. 1511 It (Treatise on the Diamond Sutra) 20. Vajrasucisdstra'. Taisho 25; No. 1512. 21 .Vijhaptimatratasiddhi Trimsika'. Sanskrit; Taisho 31; No. 1586 (Thirty Verses on Vijhaptimatra Treatise) (tr. by Hsuan Tsang) TT 5556. 22. Vijhaptimatratasiddhi Vimsatikd'. Sanskrit; Taisho 31; No. 1590 (Twenty Verses on Vijhaptimatra Treatise) (trs. by Paramartha and Hsuan Tsang). TT 5557, 5558. 23 .Vydkhyayuktv. TT 5562 (Proper Mode of Exposition) 24. AP!gcg^^: Taisho 31, No. 1607 25. : Taisho 32; No. 1655 (Treatise on Cessation and Clear Observation). 26. Taisho 31, No. 1587 (Treatise on the Transformation of Consciousness). 27. IMptWra: Taisho 31, No. 1618 (Treatise on the Revealing the Consciousness). b. Commentaries 1. Amitdyursutropad.escr. Taisho 1524. 26; No. MaWIS (Treatise on the Sutra of Infinite Life). 2. Aryahhadracdrydpranidhdnatikd'. TT. 5516. 3. Aryabhagavatiiprajhdparamitdvajracchedikdsaptarthatikd'. Taisho 25 No. 1510, 1511 and 1513.^M£CT^. TT. 5216. 4. Aryagaydsirsasutratikd'. Taisho 26; No. 1531. (The Treatise on the Sutra of the Bodhisattva Manjusn Asking the Boddhi) (TT. 5492) 5. Aryanirdesaprakarana'. Taisho 31; No. 1602. BISHS nffl 6. Aryasammukhidharanivydkhyana'.A)&\sho2A,S\G. 1361. TT 5489. (The six dharma gates to the sublime). 7. Bodhicittotpddasutrasdstrcr. Taisho 32; No. 1659. Ixllr- (Treatise on the Sutra of Arising the Boddhi-vmnA). 8. Caturdharmakaratnosnisasutropadesa'. Taisho 26; No. 1526. (Treatise on the Sutra of the Precious Topknot of Yowx Dharma). 9. Dasabhumikasutratika'. Taisho 26; No. 1522. - (Treatise on the Ten Stages Sutra) (TT. 5494). 10. Dharmacakraparavrttisutropadesa'. Taisho 26; No. 1533. 11. Dharmadharmatdvibhdgavrtti'. TT. 5529.� 12. Madhyantavibhagatika'. Taisho 31; No. 1599, 1560. TT. 5528. 13. Mahayanasamgrahabhdsya'. Taisho 31; No. 1596, 1597. (Commentary to the summary of Great Vehicle). TT. 5551. 14. Mahaydnasutralamkaravyakhydna'. Taisho 31; No. 1604. f^. TT 5527. 15. Satasdstravrtti'. Taisho 30; No. 1569. Kfra 16. Tryupasampadasiitropadesa'. Taisho 26; No. 1534. (Treatise on the Sutra of Three Implements for Worship). 17. Visesacintabrahmanapariprcchdsutratikd'. Taisho 26; No. 1532. 18. Taisho 26; No. 1528 19. illWniora: Taisho 26, No. 1529. (Treatise on the Sutra of the Teaching). III.1.2. The Abhidharmakosa-sdstra

Although there are many books in the name of Vasubandhu, he has been known generally for two significant events in the history of Buddhism: (1) the composition of Abhidharmakosa and (2) the co-foundation of the Yogdcdra system. The Abhidharmakosa written in about fourth century A.D, a collection of more or less six hundred verses. The name Abhidharmakosa-sdstra is called common to both karika and bhasya, it is very significant. Let us see the derivation of the word: Abhi means higher or special, Dharma means teaching or philosophy. Thus Abhidharma means the higher teachings. Kosa means�treasury house, Sdstra means treatise, explanation, text book, scriptures, commentaries (or bhdsya) etc. Thus the meaning of Abhidharmakosa- sastra is the treatise of the treasuries of the higher special teachings. The Abhidharmakosa-sastra consists of two things, (1) the Abhidharmakosa-karika and (2) the auto-commentary (bhdsya) on the verses (kdrikds). The kdrikds are in verse form while the commentary is in prose.

III. 1.2.1. Some of the Abhidharmakosa texts available

Some manuscripts of Abhidharmakosa are found in India and China. Here is a list of the published texts of Abhidharmakosa of Vasubandhu which are available at present:

1) The Abhidharmakosa-karika published in the Journal of the Bombay Branch of the Royal Asiatic Society, by V. V. Gokhale. 2) The Abhidharmakosabhasyam in Devanagari script. 3) Abhisharmakosabhasyam translated into Chinese by Paramartha (563-567 A.D), 9 chapters consists of 22 fascicules. Taisho 29; No. 1559. 4) Anhidharmakosa-sastra translated into Chinese by Hsuan Tsang (651-654), 9 chapters consists of 30 fascicules. Taisho 29; No. 1558. 5) Abhiharmakosa-kdrika translated into Chinese by Hsuan Tsang (651 A.D.) with 2 fascicules, 8 sections 602 verses, Taisho 29; No. 1560. After that, the Abhidharmakosa was handed down to disciples of Hsuan Tsang and it became Kosha school which is one of the ten schools in China. 6) A complete French translation of the Kosabhdsyam was carried out by Louis De La Vallee Poussin. This translation is primarily based on the Chinese translation of Hsuan-Tsang, but frequent reference is made to the Sanskrit text of Vasubandhu, the Chinese translation of Paramartha and Tibetan. This work was published from 1921 to 1931 (LAbhidharmakosa de Vasubandhu). Later was translated in French which is again translated into English by Leo. M. Pruden "Abhidharmakosabhdsyam" 1986 in 4 volumes. 7) Abhidharmakosa-bhdsya of Vasubandhu (The treasury of the Abhidharma and its auto-commentary), from Chinese translated into French by Louis De La Vallee Poussin, translated and annotated into English by Gelong Lodro Sangpo with a new Introduction by Bhikkhu KL Dhammajoti, Motilal Banarsidass Publishers Private Limited- Delhi, 2012, in 4 volumes.

III.1.2.2. Overview of the Abhidharmakosa-sastra

The Abhidharmakosa consists of nine chapters (kosas thanas). The first eight chapters 600 verses are the main text, and the ninth chapter (in prose) is additional chapter as a kind of appendix. The subjects covered in Abhidharmakosa-satra include all the main aspects of Buddhist psychology and philosophy. The verses of the main text are commented by the author, an auto-commentary, in which Vasubandhu criticizes and summaries the views of the Sarvastivadins in the Mahavibhasa. The first chapter, called Dhatu-nirdesa (exposition of the elements), consists of 48 verses. It contains a treatment of the elements showing the nature of the substance of all things. In this chapter, the author has classified the dharmas into two categories, namely, subjective and objective classification. The subjective classification includes three departments, namely, five skandhas, the twelve ayatanas, and the eighteen dhatus. The objective classification includes two dharmas, namely, samskrta-dharmas (conditioned dharmas) and asamskrta-dharmas (unconditioned dharmas). A detailed exposition especially on the nature and structure of rupa is also given here. This discussion gives an exposition of four great elements, namely, earth (prthivi), water (dp), fire (tejas) and air (vayu). These are called dhatus or elements. The second chapter, consists of 73 verses, is known as Indriya- nirdesa (exposition of the faculties). It contains a treatment of the faculties in relation to the dharma. In this chapter, the author explained twenty-two organs (irtdriyas) and five states of existence are rupa, citta, caitta, citta-

78 Akbs., pp. 10 - 61, Lata Bapat (1994). Abhidharmakosa A Study with a New Perpective, Delhi: Bharatiya Vidya Prakashan, pp. 37-39, and Indra Narain Singh (2010). An introduction to Abhidharmakosabhasyam, Delhi: Vidyanidhi Prakashan, pp. 5-6. 79 1) organ of sight-eye (caksus-indriya iktk), 2) organ of hearing-ear (srotra-indriya M®), 3) organ of smell-nose ( ghrana-indriya MtS), 4) organ of taste-tongue (jihva-indriya AtB), 5) organ of touch-body (kaya-indriya JFtS:), 6) mental organ-mind ( mana-indriya i&tk), 7) female organ (slrT-indriya AtS), 8) male organ (purusa-indriya JUtS), 9) vital organ-life (jivita-indriya AtS ), 10) sensation of suffering -bodily (didikha-indriya v'ytfl), 11) sensation of pleasure- bodily (sukha-indriya ^tH), 12) sensation of sorrow-mental (daurmanasya-indriya 5®), 13) viprayukta-samskara and asamskrta. In this chapter, the theory of skandha, dyatcma and dhatu are carefully reconsidered, analysed in detail and also systematized from the standpoint of the Sarvdstivdda. All phenomena are shown to be the result of those dharmas working together. The principles of interrelation are fully explained and also the relation of the dharmas to each other. There are six kinds of causes (hetus), four kinds of conditions (pratyayas) and five kinds of results (phalas)*Q At the end of this chapter, mind is classified into three types; good, bad and neutral. Their mutual relations are also dealt with in detail.

The third chapter, entitled Loka-nirdesa (exposition of the world) enumerates the world in 102 verses. In this chapter, according to Buddhism, the universe is composed of innumerable worlds (cosmos) of which the earth is one and that there are three spheres known as kdma, rupa and arupa in each of the worlds. The author gives overview of the world of suffering (duhkha\ rebirth (samsdra) and describes the various forms of existence. There are four kinds of existence of birth of living beings, organ of sensation of joy-mental (saumanasya-indriya WtS), 14) organ of sensation of indifference - bodily and mental (upeksa-indriya 15) organ of faith - confidence (sraddha-indriya jlfjS ), 16) organ of energy -enthusiasm (yirya-indriya Itifttjl), 17) organ of memory - mindfulness (smrti-indriya isTH), 18) organ of absorption - meditation (samadhi- indriya AjS), 19) organ of discernment of dharmas - wisdom (prajna-indriya STU), 20) organ of “I shall come to know the as yet unknown”, of learning (anajhatam-ajhasyami-indriya T<TllT'r' 5;-|lj'14)_ 21) organ of knowledge or organ of having learned (ajna-indriya, EAtS), and 22) organ of one who has already come to know or organ of perfect knowledge (ajndtddvi- indriya MATH)- Ak. P. 187 and Akk. ii, 1-8:

80 The six causes are (k. 50-54): (1) efficient cause (karana-hetu fbfTS), (2) co-existent cause (sahabhu-hetu 1MAH), (3) associative cause (samprayuktaka-hetu fBJffiH), (4) similar cause (sabhaga-hetu lAiKH), (5) universal cause (sarvatraga-hetu iSaffK), and (6) retributive cause (yipaka-hetu MAH); The four conditions are (k. 61-62): (1) causal condition ( hetu-pratyaya, HM), (2) equal-immediate condition (samanantara-pratyaya MMHM), (3) observed object condition (alambana-pratyaya WMM), and (4) condition of dominance (Adhipati-pratyaya if’TM); and the five results are (k. 57-58): (1) retribution result (yipaka-phala MAT;), (2) emanation result (nisyanda-phala MiTM), (3) disconnection result (visamyoga-phala flfJIT;), (4) virile result (purusakdra-phala M), and (5) result of dominance (adhipati-phala it_tM). Akk.ii, 49-65. namely, birth from the womb, oviparous birth, birth from moisture and birth having no dependence. It mentions the four stages of life namely; birth, existence, decay and fourthly the state intermediary to death and rebirth, and the twelve stages or links of causation are next dealt with in relation to the three divisions of time past, present and future. The fourth chapter, entitled Karma-nirdesa (exposition of action) consists of 127 verses. In this chapter, the author discussed the different types of karmas, considered as the cause of the repeated existences that take place, and explained the different kinds of karma, as a result of which beings take a variety of forms. First of all karma is analyzed, according to its ‘self-nature’, into three kinds (bodily, vocal and mental), namely, karma pertaining to the body, karma pertaining to speech and karma pertaining to thinking. The karma theories are also enumerated and explained in this chapter with special reference to the theory of the ten 8 3 akusala karma-pathas (ten unskillful path of karma).

The fifth chapter, named Anusaya-nirdesa (exposition of the defilements), consists of 71 verses, containing a treatment of 98 latent evils considered as the condition of the repeated existences. The six principal anusaya (greed, anger, pride, ignorance, false views, and doubt) become ten with false views beings divided into five. These ten anusaya further subdivided become ninety-eight deals with in relation to the three worlds (kdma, rupa and drupa) and each of the five classes of discipline. Upaklesas (secondary defilements) are also mentioned in this chapter. The sixth chapter named Pudgalamdrga-nirdesa (exposition of the path and the saints), presents a treatment of the noble ones, considered as an effect of nirvana. This chapter consists of 80 verses. In this chapter, the author begins with the two modes of removing defilement: (1) by insight into the four noble truths; (2) by discipline. He then proceeds to explain the method of removing defilements. The first stage includes the preparatory courses of the three dhatus (kdma, rupa and drupa) and four kusala mula*6 One who goes through these two initial courses enters the group of the Holy Ones. Vasubandhu disciplines himself by means of the darsana mdrga (path of seeing), insight into the Four Noble Truths and then, by means of the bhavana-marga (the path of cultivation), he destroys the ten kinds of defilements. The next stage is the asaiksa mdrga (the path beyond training) which brings the fruit of Arahantship. At the end of the chapter are given the different classifications of the path to enlightenment i.e., seven sets of thirty­seven individual qualities are given.

The seventh chapter, known as Jndna-nirdesa (exposition of the knowledge) consists of 56 verses, it contains a treatment of 10 knowledge considered as the cause of nirvana. In this chapter, the author detailed of the ten kinds of knowledge,89 the ten powers (dasabala)^' the four forms of fearlessness (yaisaradyas)?x the three applications of mindfulness (smrtyupasthanasf1 and great compassion (mahakaruna')93

89 (1) Samvrti-jnana (worldly, conventional knowledge), (2) dharma-jnana (a knowledge of dharmas), (3) anvaya-jhana (inferential knowledge). (5) dukkha-jhdna (the knowledge of suffering is the 1st Noble Truth), (5) samudaya-jnana (the knowledge of origin is 2nd Noble Truth), (6) nirodha-jnana (the knowledge of Cessation is 3rd Noble Truth), (7) mdrga-jhana (the knowledge of the path is 4th Noble Truth), (8) paracitta-jndna (the knowledge of the mind of another), (9) ksaya-jhana (the knowledge of destruction with regard to the truths, the certitude that they are known, abandoned etc.), (10) anutpada-jnana (the knowledge of non-arising).

90 Ten powers (dasabala fdj) are: (1) the power which consists of the knowledge of what is possible and what is impossible (sthdnasthana dj), (2) the power which consists of the knowledge of the retribution of actions (karma 1HW dj, (3) the power of the knowledge of the dhyana, Vimoksa, samadhi and samdpatti (WMMSSdj), (4) the power of the knowledge of the degree of the moral faculties (indriya) of beings (MW^'Wt'J), (5) the power of the knowledge of the different aspirations (avimoksa) of beings (SSO® dj), (6) the power of the knowledge of the different acquired dispositions (dhatu) of beings (®®#^3 dj), (7) the power of the knowledge of the paths which lead to the different realms of rebirth and to nirvana dj), (8) the power of the knowledge of former abodestWfil®^^dj), (9) the power of the knowledge of death and rebirth of beings (dE^^idJ), (10) the power of the knowledge of the destruction of the cankers (l)S^W>6); See detail in Akk. vii. 28-33.

91 Four from of fearlessness (vaisaradya HMM) are: 1) The assurance that he has attained supreme comprehension with respect to all the dharmas (fE^rJfeMM), 2) The assurance that he has the knowledge of the destruction of all the defilements (»^MM), 3) Assurance that he can fully explain the dharmas and 4) The assurance that he can explain the path leading to definitive deliverance (BSttitSMM). (Akk. vii. 11-14).

92 Three applications of mindfulness (smrtyupasthdna A^(3E) are nature, mindfulness and awareness. 1) When his disciples, unanimous, respectfully listen, accept and practice his teaching, he experiences neither joy nor satisfaction, but he remains indifferent, in full mindfulness and awareness. 2) When his disciples, unanimous, do not hear, do not accept and do not practice his teaching, he does not experience displeasure nor impatience, but he remains indifferent, in full mindfulness and awareness. 3) When some of his disciples hear, accept and practice his teaching, while others, not hearing, do not accept and do not practice his teaching, he does not experience joy and displeasure, but remains indifferent in full mindfulness and awareness. (Akk. vii. 15-17)

9j Great compassion (mahakaruna ^v^l) is a conventional and mental state; it is great through its factors, its aspects, its object, its equality, and its excellence...; 1) By reason of its factors (sambhara)-, it is produced in fact by a great provisioning (sambhara) of merit (punya) and knowledge (jhana). 2) By reason of its aspects, of the modality under which it grasps things: it considers things as painful by reason of the threefold suffering, the suffering inherent in suffering itself, the suffering inherent in change, and the suffering inherent in the samskara (vi. 3), whereas ordinary compassion only envisions the suffering inherent in suffering itself. 3) By reason of the object, for it has for its object all beings in the three dhatus. 4) By reason of its equality, for it is equally concerned with the happiness and benefit of all being. 5) By reason of its excellence, for no other compassion which has arisen surpasses it. (Akk. vii. 18)

It also enumerates the virtues common to the Buddha and ordinary beings, namely, the six abhijna (supernormal knowledge), the three vidyds and three prdtihdryas (methods of conversion). The eighth chapter is called Samapatti-nirdesa (exposition of the meditative attainments). A treatment of the dhyanas considered as a condition of nirvana is presented in 43 verses in this chapter. This chapter gives a detailed explanation of the different forms of samadhi?6 It tells about the gain resulting from the different types of samadhi, namely, the attainment of the four immeasurable (apramana) loving kindness, compassionjoy and equanimity. The ninth chapter is called Pudgala-nirdesa (exposition of the study of the person). This additional chapter is written in prose as a kind of appendix and also as an independent treatise. This refutes various theories of a soul or self, focusing mainly on the teachings a Buddhist school that held to a conception of the person (pudgala) neither different from nor identical to the skandhas. The chapter consists almost entirely of detailed arguments. In conclusion, the author Vasubandhu again affirmed that Buddha teaches selflessness that can make us free from suffering, in contrast to the misguided interpretation of the Pudgalavddins. He also expresses the hope that what he has explained in this treatise will spread and serve to protect and purify the Sangha.

. 1.3. The Place of the Abhidharmakosa-sastra in the Buddhist Philosophy

The Abhidharmakosa-sastra written by Vasubandhu is a manual and a compendium of the Abhidharma treatises. It occupies an important place in the history of Buddhism for its systematic philosophy (see table 1 below). This is the most systematic exposition of the Buddhist philosophy of the Hmaydna. It contains a full account of the tenets of the Sarvastivadins. Moreover, in almost every case he justified his arguments by quoting original passages from canonical literature, especially from the Sanskrit Agamas. It may be the reason why the Abhidharmakosa was widely read in India and abroad as a reliable guide book and a manual for study of abhidharma. In China and Japan it is still used as a text book and also considered an authority, when going to settle some controversial points on Buddhist doctrines.

As mentioned earlier the doctrines of the Sarvdstivada school were given a definite form in Jhdnaprasthdna, but the systematization was not yet complete. The Mahdvibhdsa too, though it was so voluminous as to contain almost every doctrine and theory, was itself not a systematic treatise. The first work then which systematized the teachings of Sarvdstivada school was the Abhidharmahrdaya (the heart, soul and mind). The Abhidharmakosa followed the hrdaya very closely but it rearranged the subject matter of the hrdaya and added to it. It was not so much a creative work or a new philosophy, in some places the author has expressed his own commentary views, e.g., interpretation of the pratitya-samutpada theory and the interpretation of the theory of the karmapatha (the way or direction or character of an action).

There are three points which we have to take into special consideration with regard to this work." (1) The Abhidharmakosa occupies an important place in the history of the Sarvastivada abhidharma literature. (2) It is related to the development of Indian Buddhist thought in Mahayana. (3) It has a special meaning as a text book of the fundamental doctrines of Buddhism. With regard to the first point it may be said that the Abhidharmakosa-sdstra completely systematized the Sarvastivada doctrine, that it marked an advance in Sarvastivada doctrine and that it introduced Sautrantika views. Besides, it is also corresponding with exposition of the Pali Abhidhamma in Buddhist philosophy of Theravddins v,'i

The Abhidharmakosa is also a background to the development of Mahayana thought and principles. It has a very close relation with Abhidharmakosa system and the Vijhaptimatra philosophy, one of the two main philosophical systems of Indian Mahayana Buddhism. From the Sautrantika’s point of view Abhidharmakosa is regarded as a bridge between the Hinaydna and the Mahayana. In this way, the Abhidharmakosa presents itself as an introduction to or a forerunner of the Mahayana Buddhism.

Understanding the Abhidharmakosa-sdstra is the only door of entrance to the philosophy of the Hmayana and background to study the philosophy of the Mahayana. The Abhidharmakosa is a repository of the principal Abhidharma works of the Sarvastivadins. It has systematized and given a definite form to establish the Sarvastivada Abhidharma Pitaka. When the Abhidharmakosa-karika and bhasya were translated into Chinese by Paramartha (between 563 - 567 A.D.), and by Hsuan Tsang (between 651 - 654 A.D), the Abhidharmakosa became the basic text of the Kosha school (one of the ten main schools in China), an important school of Buddhism during its early period in China. The Kosha school or the Kusha school as it is called in Japan is generally understood to have been brought into Japan in 658 A.D. by Chitsu and Chitatsu, two Japanese monks who studied some time under the famous Hsuan-Tsang. Up to 793 A.D., under the support of the imperial court the Abhidharmakosa text registered and it became the Kosha school, one of the six schools of Nara Buddhism in Japan.Table 1

The Position of Abhidharmkosa in Abhidharma literature

Mahcisamghika or mahayana Sthaviravada (Hinayana)

III.2. The Classification of Dharma

The first two chapters of Vasubandhu’s Abhidharmakosa are the expositions of the Buddha’s dharma, in these chapters; Vasubandhu describes the basic elemental forces. He introduces and defines the five skandhas', describe the relationship between the five skandhas, twelve dyatanas and eighteen dhatus. These elements are the first glance to structured clear background doctrines of Sarvastivada. The elements with which the Sarvastivada constructs his conception of the person and world are clearly set out and discussed. The conditioned elements (samskrtas) are dealt with first, followed by the unconditioned elements (asamskrta). Material (rupa) is described straight away in the first chapter. The second chapter deals with the mind (citta), the mental factors (caitasika), and the conditioned factors not associated with mind (citta-viprayukta samskara). All the elements are divided according to five categories, namely; rupa, citta, caitasika, citta- viprayukta samskara and asamskrta. The Abhidharmakosa holds two methods of classification of things (dharmas), viz., the subjective and the objective. The subjective method of classification or siitra teaching is common in all Buddhist schools. According to this methodical classification, all things are divided into three departments:103

1) The five skandhas or constituents of being, 2) The twelve dyatanas or locations and 3) The eighteen dhatus or elements According to the objective method of classification or abhidharma teaching, all things are classified into two kinds: 1) Things composite or conditioned {samskrta-dharma) 2) Things in-composite or unconditioned {asamskrta-dharma).

.2.1. Subjective Classification

The subjective classification is a presentation of the five skandhas, the twelve ayatanas, and the eighteen dhdtus which is a description of the elements that makes up a person consisting of twofold factors, that is rupa and nama, namely, physical and psychological or the material and mental.

111.2.1.1. The Five Skandhas (Aggregates)

The term pahcaskandhas (the five aggregates) is defined in the simplest classification of all elements of existence which is represented by a division into five groups of elements: 1) the aggregate of material form (rupaskandha), 2) The aggregate of feeling (vedandskandha), 3) the aggregate of perception (samjhdskandha), 4) the aggregate of mental formations (samskdraskandha), and 5) the aggregate of consciousness (vijhdnaskandha). “Everything in the universe is due to the various compositions of these two classes i.e. rupa and nama {nama consists of vedand, sarnjhd, samskdra and vijndna)™ All the externals are the compositions of an infinitesimal particle or atom (rupa-paramdnu) or the matter particles which always cluster together and form a pattern (dravya). The entire class of manifest matter formation is known as rupa-skandha in the widest significance; in a limited significance rupa implies the visible only. The items under ndma constitute all psychic materials.” In other words, rupa and ndma are also called matter and mind.

(1) The Aggregate of Material Form (rupaskandha)

Matter or material form is the five sense-faculties, the five object­referents, and the non-informative (avijnapti). The bases of the consciousness of these, namely the subtle material elements (rupaprasdda), are the five sense-faculties, i.e., the sense-faculty of the eye, ear, etc.” Rupaskandha refers to the collection of various types of rupa, which is subjective to transformation, disintegration or modification. Rupaskandha comprises the five sense-faculties are: the eye sense-faculty (caksur-indriya), the ear sense-faculty (srotra-indriya), the nose sense­faculty (ghrdna-indriya), the tongue sense-faculty (jihva-indriya) and the body sense-faculty (kaya-indriya). The five objects of sense referents are: the visible form (rupa), the sound (sabda), the smell (gandhd), the taste (rasa), and the touch (sparsa), which are regarded as the supports of eye­consciousness (caksur-vijhana), ear-consciousness (srotra-vijhana), nose­consciousness (ghrdna-vijhdna), tongue-consciousness (jihva-vijnand), and body-consciousness (kdya-vijhdna).

Thus, in the Rupaskandha, Vasubandhu described the ultimate material dharmas which are called the four great elements (mahdbhutas). These elements are earth (prthivT), water (ap), fire (tejas) and air (yayu). These are also called elements (dhdtus) as they retain their individual characteristics. They are called ‘great’ as they are regarded as the supports of all derived matters. There are to show the characteristics and function of the four great elements:

Element Characteristic Function

Earth (prthivi) Hardness/solidity (kharatva) Supporting (dhdrana) Water (ap) Humidity/moisture (snehatva) Cohesion/collecting (samgraha) Fire (tejas) Heat (usnata) Ripening (pakti) Air (vayu) Motion/mobility (irana) Expanding/spreading (vyuhana)

(2) The Aggregate of Feeling (yedanaskandha)

There are threefold kinds of felling (Vedanciy 1) pleasant (sukha), 2) unpleasant (duhkha) and 3) neither-unpleasant nor-pleasant (aduhkhdsukha). Seeing a particular object somebody becomes pleased, somebody becomes displeased, again somebody remains indifferent. These three kinds of feelings together are called vedanaskandha. Through the contact of six sense-organs, six kinds of feelings are possible. These feelings are bom of eye-contact (caksu-samsparsaja-vedana), of ear-contact (srotra- samsparsaja-vedana), of nose-contact (ghrana-samsparsaja-vedana), of tongue-contact (jihva-samsparsaja-vedand), of body-contact (kaya- samsparsaja-vedandi) and of mind-contact (manah-samsparsaja-vedana).

(3) The Aggregate of Perception (samjnaskandha)

The aggregate of perception (samjhdskandha) refers to a group of various kinds of perception, which perception of various characteristics such as blue, yellow, long, short, male, female, agreeable, disagreeable, pleasant, unpleasant, etc, of some objects are called samjhdskandha Through the direct contact of six sense-organs, six kinds of perceptions are possible. They are produced of eye-contact (caksu-samsparsaja-samjhd). of ear­contact (srotra-samsparsaja-samjha), of nose-contact (ghrdna- samsparsaja-samjhd), of tongue-contact (jihva-samsparsaja-samjha), of body-contact (kdya-samsparsaja-samjhdj, and of mind-contact (manah- samsparsaja-samjha). The two skandhas, vedana and samjhd are distinguished from the other skandhas. Because, they are mainly responsible for disputes (vivadamula) among men and it is also for the repeated existences (samsarahetu), on account of their (skandhas) causing attachment to desire (kdmddhyavasdnam) and wrong views (drsti-abhisvahga). In fact, one becomes attached to desire because one enjoys senses and becomes attached to wrong views (mithyadrsti) because of one’s erroneous or false notions. Vedana is regarded as food (bhojana) while samjhd makes it tasteful. They have got supremacy on the two spheres of existences i.e. kamadhatu and rupadhatu.

(4) The Aggregate of Mental Formations (samskaraskandha)

The aggregate of mental formations (samskaraskandha^^ refers to a group of mental formations. The general reference to this regard in the texts is as: “Whatever there exists of mental formations whether past, present and future; one’s own or external, gross or subtle, lofty or low, far or near, etc., these all belong to the mental formations.” There are six classes of volition (cetands) called samskaras or samskaraskandha. This definition of the mental formations like feeling (vedana) and perception (samjhd) shows its relation with the six sense organs. It includes all the mental formations excluding the feeling and perception. The different schools of Buddhism present different lists of the samskaraskandha. For example, there are fifty dharmas properties under this group according to the Theravadins while the Sarvastivadins lists forty-six dharmas under this group. These dharmas are associated with the arising and ceasing of consciousness.

(5) The Aggregate of Consciousness (yijhdnaskandhd)

The vijhanaskandha consists of six classes of vijhdinas'U* Eye­consciousness (caksur-vijhdnaj, ear-consciousness (srotra-vijhana), nose­consciousness (ghrdna-vijhdna), tongue-consciousness (jihva-vijhanaj, body-consciousness (kdya-vijhdna) and mind-consciousness (Mano- vijhdna) this is called the consciousness group. The vijhanaskandha is the mana-ayatana consisting of seven dhatus'. six vijhdna ( vijndnakdya = vijhdnadhdtu) and the manodhdtu or the mind. What is this manodhdtu or mind? Vasubandhu explains that of all the vijhdnas that which has only just passed or perished is called manodhdtu or mind or hrdaya or mana- indriya (manas, i.e., manodhdtu). Likewise a man is once a son (putra) and again a father (pitfy the same seed (hlja) once become fruit (phala) and become seed again.

III.2.1.2. The Twelve Ayatanas

The other categories of the subjective classification of existence consist of the twelve ayatanas and the eighteen dhatus. These must be the best considered together. Both are categories which were formulated not from an analysis of the human personality nor from an objective analysis of the external world, but as the result of the investigation of the functions of consciousness and means, whereby consciousness is produced. Here all the component parts of being are grouped together with reference to the part they play the consciousness producer is not an eternal self-existent thing but is the temporary product of certain pre-existent material factors. Ayatana means place or sphere of meeting, or of origin or the ground of happening. A dharma of ayatana cannot be independent but it is dependent on combines by organ, objective of organ and consciousness or skandha, ayatana and dhdtu. “All the factors (dharma) are included in one aggregate (skandha), one sense-sphere of material form (ayatana) and one element (dhdtu). A dharma is included by that which has the same intrinsic nature (svabhava), for it is distinct from the nature (parabhdva) other.” Classification of the elements is made with a view to a division into cognitive faculties and their objects. There are six cognitive faculties and six categories of corresponding objects. They make the

ITT

twelve dyatanas in number as follows:

1. Object of sight (caksus-indriya-ayatana) 2. Obj ect of hearing (srota-indriya-dyatana ) 3. Object of smell (ghrdna-indriya-dyatana) 4. Object of taste (jivha-indriya-dyatana) 5. Object of touch (kdya-indriya-ayatana) 6. Object of thought (mana-indriya-dyatana) 7. Colour and shape (riipa-dyatana) 8. Sound (sabda-ayatana) 9. Odour (gandha-dyatana) 10. Taste (rasa-dyatana) 11. Tangible or touch (sparsa-dyatana) 12. Non-sensuous objects (dharma-dyatana or dharmah).

In this classification the first eleven items (ayatana) correspond to eleven elements (dharmas), each including one. The twelfth item contains all the remaining sixty-four elements and it is therefore called dharma-dyatana or simply dharma, i.e., the remaining elements. According to the Buddhist philosophers of the abhidharma, the term ayatana means entrance. It is an entrance for consciousness and mental phenomena (citta-caittanam). Consciousness is a pure sensation without any content and never arises alone. It is always supported by or introduced by two elements a cognitive faculty and corresponding cognitive elements. These are the supporters or the doors for consciousness to appear. Visual consciousness (caksur-vijnana) with the sense of vision {caksur-indriya) and some colour (riipam) in the case of the sixth cognitive faculty i d o (manas) consciousness itself i.e., its preceding moment acts as a faculty for apprehending non sensuous objects. The trend of this classification, which is a characteristic feature of Buddhism from its very beginnings, is unmistakable. It intends to give a division of all objects of cognition into sense-objects and non-sensuous ones. The first are then divided into ten groups according to the five senses and their five objects, and the second (dharma-ayatana or simply dharma)^15 including every non-sensuous object is left undivided. There six items corresponding to six cognitive faculties. Thus the twelve dyatanas are bases of cognition represent all elements of existence distributed within six subjective and six corresponding items. Their synonym is everything. When the principle ‘everything exists’ is set forth it has the meaning that nothing but the twelve bases of cognition are existent.

III.2.1.3. The Eighteen Dhatus (Elements)

Dhatu is called factors of consciousness or correctly the elements of existence regarded from the standpoint of consciousness and its causes, since the dhatu category contain all the twelve dyatanas and in addition the six major divisions of consciousness itself making eighteen in all.

Dhatu means race, element or gotra, it is also called the source (akara) of its own species, the allied cause (sabhagahetu) of the origin of mind and mental states. According to both the Vaibhasika and Sautrdntika, the dhatus are real (dravyasat), Vasubandhu himself agrees with them. According to Vasubandhu, Buddha gives his exposition in the way of skandha, ayatana and dhdtu, on account of individuals {pudgalas') being of three categories, viz. some subject to delusion (moha), who become entangled with mental phenomena have sharp faculties and like teachings in brief. Some possess sharp, medium and dull faculties of speculative consciousness. The skandha-desand is meant for the first category of individual the ayatana-desana for the second category and the dhdtu-desana for the third category of individuals.

The elements are called dhatus, just like different metals (dhdtu) might be extracted out of a mine, just so does the stream of an individual life reveal elements of eighteen different dhdtu-gotras. The eighteen dhdtu-gotras give its name as follows:

1. Sense of vision 2. Sense of audition 3. Sense of smelling 4. Sense of taste 5. Sense of touch 6. Faculty of consciousness 7. Colour and shape 8. Sound 9. Odour (gandha ayatana) 10. Taste (rasa ayatana) 11. Tangible or touch (sparsa-ayatana) 12. Non-sensous (dharma-ayatana) 13. Visual consciousness (caksus-vijhhdna-dhdtu), 127 Mohendriyarucitraidhattistrah skandhddidesanah. . (Ak.i.20 cd) 14. Auditory (srotra-vijhhdna-dhdtu). 15. Olfactory (ghrdna-vijhhdna-dhdtu). 16. Gustatory (jihva vijhhdna-dhdtu). 17. Tactile (kaya- vijhhdna-dhdtu). 18. Non-sensuous (mano-vijhhdna-dhdtu).

It is said that these eighteen elements are distinguished in relation to the flow of life in the three realms of existence: the realm of sensuality (kamadhatu), the realm of subtle matter (rupadhatu), and the immaterial realm (arupadhatu). The first twelve constitute the above twelve bases {ayatana), to which are added the six corresponding consciousnesses: visual consciousness through to mental consciousness. Generally speaking, the Abhidharmakosa had given the division of elements (dhatus), through this they are categorised to explain many function of life.128 And it has also given more attention to the characteristics of each of eighteen dhatus, even though the non substantiality position of Buddhism made it impossible for them to carry out the theory of inherent attributes possessed by self existent substance. All these varieties of consciousness exist only in the ordinary plane of existence (kdma-dhatu)n9 In higher worlds (rupa-dhatu) sense-consciousness gradually disappears, in the immaterial worlds (arupa-dhatu) only non-consous consciousness is left. A division of consciousness into various kinds (dhatus 13th - 18th) is thus made necessary for the composition of formulas of elements 1 Of) corresponding to the denizens of various worlds. ]“8 Akb. pp. 37f. 1'9 Narakapretatiryahco manusyah saddivaukasah) kamadhatuh sa narakadvipabhedena vimsatih\\\\\ WZ1+ iTMWM. Akk. iii. 1; Akbp. Vol. 1, p.365. k,° "When the three dhatus are mentioned the term dhatu means world (loka) or plane of existence (avacara). It has nothing to do with the eighteen dhatus. The worlds are divided into material (rupa) and immaterial (arupa) worlds, the former again into worlds of carnal desire or defiled

From the above discussion we came know that all the samskrta- dharma are included in the skandha', all the sasravadharma (sasravcr. connected with) are included in the upadanaskandha and all dharma in general are included in the ayatana and the dhdtu. But to make it more brief, it has been said that all the dharma of the constituted world are included in one skandha i.e., dharmadhatu, one ayatana i.e. mana- dyatana and in one dhdtu i.e., dharmadhatu only. This dharma is made according to the individual nature of each and every dharma which is distinct from the nature of other dharma. If it is so, then why the two eyes, or two ears, or two nostrils are regarded as one dharma instead of two? The answer is: they have got their common characteristics regarding their nature (jati), range (gocara) and consciousness (vijnana).^

In short, the relationship between the skandha, ayatana and dhdtu is explained below (see table 2 below) and meaning of them is as follow:

1) Instruction by the skandha is heap, aggregate or group. The term pahcaskandhas (the five aggregates) consists of one matter (rupa) and four mental (cittas). 2) Instruction by the ayatana is gate of entry, access-door. The twelve dyatanas (sense faculties and corresponding objects) consists of 10 matters (rupas) and two mental (cittas).�

3) Instruction by the dhatu is lineage, species source. The eighteen dhatus (elements) consists of ten matters (riipas) and eight mental (pittas').

(Table 2) Relationship between the Skandha, Ayatana and Dhatu

1) Form 1) Eye a 2) Ear 3) Nose > < 4) Tongue 5) Body J 6) Mind 7) Forms 8) Sounds 9) Smells 10) Tastes 11) Tangible objects. 1) Eye 2) Ear 3) Nose 4) Tongue 5) Body 6) Mind — 7) Forms 8) Sounds 9) Smells 10) Tastes 12) Mental objects 13) Eye-consciousness ' 14) Ear-consciousness 15) Nose-consciousness 16) Tongue-consciousness 17) Body-consciousness 18) Mind-consciousness > 11) Tangible objects9 12) Mental objects— -5) Consciousness '2) Sensations J 3) Perceptions 4) Mental formations

III. 2.2. Objective Classification

As mentioned above, in the Abhidharmakosa as well as in all Buddhist schools the classifications of dharmas are divided into two methods on their classification of things, viz., the subjective and the objective. In the subjective method, all things are divided into three departments: Skandhas, ayatanas, and dhatus. In the objective method, all things are divided into two; conditioned dharma (samskrta-dharma) and unconditioned dharma (asamskrta-dharma).

III.2.2.1. Samskrta Dharma (Conditioned Dharma)

As we classified above, in the objective method the dharmas are divided into two major groups: Samskrta dharma and asamskrta dharma. Etymologically samskrta (sam +^kr+kta) means ‘done with’ viz. caused, collected, made up, constituted or conditioned. So the samskrta dharma are those which are caused, conditioned, mundane, temporal, impermanent, non-etemal and associated with asravas (taints). The asamskrta dharmas are those which are not subject to cause or condition and there are transcendental, unchanging, eternal, inactive and free from the asravas.

According to Abhidharmakosa, the samskrta defines as follows: Conditioned, because they are made 'krta' by conditions co-existing in assemblage. There is nothing which is produced by a single condition. What is conditioned is what is dependently originated and characterized by four characteristics of the conditioned (samskrta-laksandni: jdti, sthiti, jard, anityatd). These four are real entities belonging to the class of viprayukta-samskdra, each a distinct force, which together cause a so- called conditioned dharma to be impermanent, momentary (ksanika). Such as, a dharma is said to be conditioned (samskrta) dependent on cause and conditions, arising and ceasing, cause and effect; and acquires the characteristics of the conditioned. A dharma is said to be unconditioned (asamskrta) is no arising and ceasing, cause and effect; and acquires the characteristics of the unconditioned.

133 Sasrava'nasravd dharmah samskrta mdrgavarjitdh\ sasravah asravdstesu yasmdtsamanuserate\|4| | Anasrava margasatyamtrividham cdpyasamskrtam | dkasam dvau nirodhau ca tatrakasamandvrtih 11511 MSB# WArM T A.A®. Akk. i. 4 & 5; Akbp. Vol. 1, pp. 58-9.

According to A Dictionary of Chinese Buddhist Terms, the term samskrta-dharma means as follows:

‘Bamskrta-dharma active, creative, productive, functioning, causative, phenomenal, the processes resulting from the laws of karma, verb W ft; opposite of passive, inert, inactive, non-causative, laisser-faire. It is defined by rifft to make and associated with samskrta. The three active things are ft material, or things which have form, mental and ftftft>L> neither the one nor the other. The four forms of activity are coming into existence, abiding, change and extinction; they are also spoken of as three, the two middle terms being treated as having like meaning. the result or effect of action. activity implies impermanency.

the mortal samsdra life of births and deaths, contrasted with effortless mortality, e.g. transformation such as that of the Bodhisattva. the unreality of the phenomenal.

the permutations of activity, or phenomena, in arising, abiding, change and extinction.” 1

III.2.2.2. Asamskrta Dharma (Unconditioned Dharma)

According to Abhidharmakosa, the asamskrta-dharma means the unconstituted. There are three kinds of asamskrta-dharmas{35 viz. dkasa (infinite space), pratisamkhya-nirodha (cessation of the impurities by

134 A Dictionary of Chinese Buddhist Terms (eds.) by William Edward Soothill and Lewis Hohous (2003). Delhi: Motilal Banarsidass Publishers Private Limied, p. 214b. 135 Ak. Pp. 12-18.

means of knowledge or prajhd, pratisamkhyd) and apratisamkhyd- nirodha (cessation of the impurities by means other than knowledge or pratisamkhydi). Two kinds of nirodhas are annihilation by means of discriminating wisdom (pratisamkhyd-nirodha) and annihilation not by means of discriminating wisdom (apratisamkhyd-nirodha \[ 3(> Abhidharmakosa states that, the asamskrta are not subsumable under the skandha taxonomy, from skandha means a heap (rasz); and unlike riipa etc., the asamskrta do not form separate heaps of ‘past asamskrta", ‘present asamskrta", etc. the essential characteristic of the asamskrta dharma is that they are neither temporalized nor specialized. This, however, does not mean that they are not distinctly individuated; rather, they exist as a plurality or real entities (dravya). Being beyond the space-time dimension, they can neither arise nor cease and accordingly are not directly involved in any causal process. Only the past and present samskrta dharmas have the functions of ‘grasping a fruit’ (phala-grahana) and ‘giving a fruit’ (phala-ddna). These two functions lack among in the future samskrta dharma as well as the asamskrta dharma. Nevertheless, according to Vasubandhu the samskrta-dharmas are real forces and can have an impact on the human existence (sasvabhava). Meanwhile, the asamskrta-dharmas are not real but a concept (prajhaptisat) only.

In “y4 Dictionary of Chinese Buddhist Terms ”, the term asamskrta- dharma was explained as follows:

“Asamskrta-dharma non-active, passive; laisser-faire; spontaneous, natural; uncaused, not subject to cause, condition or dependence; transcendental, not in time, unchanging, eternal, inactive and free from the passions or senses; non-phenomenal, nominal; also interpretation as nirvana, dharma-nature, reality and dharmadhdtu. asamskrta-dharma, anything not subject to cause, condition or dependence out of time, eternal, inactive, supra-mundane. Sarvastivddins enumerate three: akasa, space or ether; pratisamkhya-nirodha, conscious cessation of the contamination of the passions; apratisamkhya-nirodha, unconscious or effortless cessation. asamskrta- dharmakaya, the eternal body of Buddha not conditioned by cause and effect. (#) the realm of the eternal, unconditioned nirvana, the pure land. the birth and death of saints, i.e. without any action; transformation. asamskrta sunyata, the immaterial character of the transcendent. 1 causeless and spontaneous, a translation of nivrtti.

dry the nirvana home.”

However, the details of the classification of the samskrta and asamskrta accordingly Sarvastivddins as well as Abhidharmakosa had again classified with the consisting of 75 dharmas. In which the samskrta- dharmas are seventy two in number as follows:

X.Rupa consists of 11 dharma,

2. Citta has only 1 dharma, 3. Cetasika consists of 46 dharma and A.Citta-viprayukta-samskara consists of 14 dharmas.

The asamskrta-dharmas are three in number as follows:

1. Akasa, 2. Pratisamkhya-nirodha and 3 .Apratisamkhya-nirodha.

According to Abhidharmakosa, the seventy two samskrta-dharmas constitute the entire universe. The samskrta and asamskrta-dharma together make up the aggregate of the phenomenal world, the relationships between the teachings of the five skandhas, twelve dyatanas and eighteen dhatus (sutra teachings) and the five categories with seventy five dharmas (abhidharma teachings), connecting early taxonomies to the later, and more developed analysis of the dharma. The above was the general explanation and definition of the concept of dharma in Abhidarmakosa-sastra. In order to know detail information regarding 75 dharmas of samskrta and asamskrta, they are analyzed in the next chapter.