________________ 5. Anusaya 107 -Buddhaghosa's reply to these schools is the same, that anusayas are identical with pariyutthanas. He once more returns to this topic in his commentary on the Yamaka. There also he repeats the same arguments and adds that these passons are called anusaya not because they are different from pariyutthana but because they are strong passions (thamagata kileso) and because they arise on obtaining suitable conditions for their operation (anusentiti anurupam karanam labhitva uppajjantiti....... ).. It is clear from these discussions that the Theravadin as well as the Vaibhashika interpretation of the term sanusaya, and the subsequent identification of the anusayas with paryavasthana are contrary to the sutra quoted above. They show a determined effort to uphold the Abhidharma in preference to the Sutra. The Sautrantika takes strong exception to the Abhidharmika theories and puts forth his theory of bija. He says that the word raganusaya should be taken as a genitive tatpurusha, i.e. anusaya of raga. Asked further if this anusaya is a samprayukta or'a viprayukta, the Sautrantika says that it is neither, because it is not a separate dravya (reality)." When a klesa (like raga) is dormant, it is called anusaya. When it is awakened, it is called barvava sthana. 9 When it is dormant it does not appear but persists in the form of seed. This form of seed is nothing else but an inherent power of mind to produce a (new) passion which is itself born of a past passion. It is comparable to an inherent power of yielding rice found in a sprout which is also born of rice. 4 The Kosakara openly favours this Sautranitika theory of bija (attributed in the Vritti to the Darshtantika) in his Bhashya, The Dipakara borrows this whole controversy from the latter and remarks that he will expose this indolence of the Sautrantika Kosakara in properly grasping the words of the 1 Vide Ado. p. 223, n. 7. 2 na chanusayah samprayukto na viprayuktah, tasya adravyantaratvat. Adv. p. 222. 3 supto hi kleso' nusaya ity uchyate, prabuddhah paryavasthanam. Ado. p. 222. This statement supports the Theravadin tradition where the same klesas are enumerated under anusaya and pariyutthana. 4 Adv. p. 222.
