________________ 86 . Introduction Kosakara, in consistency with this view, says that they do not operate simultaneously, but only alternatively, each to the first rupa-dhyana having both these factors, he maintains that here the two factors are to be taken to belong to the same plane (bhumitah) and not to the same moment (na kshanatah). The first dhyana appears now with vitarka and now with vichara, but cannot have both angas together.? The. Dipakara reproduces this controversy from the Bhashya, severely criticises the Kosakara for his heterodox theory, and puts forth the Vaibhashika viewpoint. The Vaibhashikas, he says, assert only the co-existence of the vitarka and vichara in one moment of consciousness, and not their simultaneous activity. These dharmas are comparable to vidya and avidya or doubt and decision, which also co-exist but do not manifest together. It may be noted that this view of the Dipakara is identical with the view of Samghabhadra, quoted and criticised by Yasomitra. Samghabhadra too maintains that the vitarka and vichara are associated with each thought, but do not reveal themselves by their action (udbhuta-vgitti) at the same time. His examples are however, different from those of the Dipakara. He compares these two dharmas with raga and moha, which are always co-existent but only one of them is active at one time.8 Yasomitra, who favours the view of the Kosakara, finds Samghabhadra's explanation unconvincing.* He says that he too accepts the principle that a certain factor of an aggregate alone manifests itself in a given condition, and not the other. But this does not apply in the case of the vitarka and vichara as their characteristics are not fully differentiated. The Vabhashika contention that they possess independent characteristics, 1 Ibid. p. 81, notes. 2 Adv. p. 83. 3 Vide Adv. p. 83, n. 3. 4 Ibid.
