________________ 4. Manas-karma 99 without advancing any new arguments in his favous, and criticises the Kosakara for favouring the Darshtantika interpretation of the Sanchetaniya-sutra.? The reason for the Vaibhashika treatment of abhidhya, vyapada and mithya-drishti as passions distinct from volitions is perhaps to be found in the Abhidharmika theory that two volitions (chetanas) cannot operate in one moment. According to the Abhidharma all evil volitions (like killing, theft, etc.) are prompted and sustained by one of the three, abhidhya, vyapada or mithya-drishti. In the case of an evil act like pranatipata, for instance, one of these three produces a vadhaka-chetana (a volition to kill) which is essentially accompained, till the accomplishment of the act of killing, by vyapada (ill will). If vyapada is also treated as a chetana then there will be two volitions (vyapada and vadhaka-chetana) operating in one moment. The Vaibhashika, therefore, maintains that these three are to be treated as klesas (passions) and not as volitions (karma). The Pali commentators also seem to recognise a similar theory. The Asthasalini states that of the ten evil karmas (viz. Pranatipata etc.) the first seven are chetana.dhamma (i. e. identical with volition), whereas the last three, viz., abhijjha vyapada and michchhaditthi are chetana-sampayutta-dhamma (i. e. factors associated with the first seven volitions). In the Bha'shya the Kosakara attributes the view of the volitional nature of these three dharmas to the Darshtantika. The Dipakara, however, attributes it to a kind of Sakyans (i.e. Buddhists) called "sthitibhagiya' whom he abuses as 'svalangulika' (having a dog's tail). 3 The significance of this abuse is not clear. It is common to compare an incurable person to a dog'g tail. For instance, in the Pancha-tantra it is said that it is as difficult to reform a rascal as it is to take the kink from a dog's tail. 4 By calling them sva-languilika the Dipakara also 1 Ibid. 2 Dhs. A. III, 158. Vide Adv. p. 149, notes. 3 Adv. p. 148. 4 Panchatantra, I, 78 (Edgerton's edition),
