________________ 10 Introduction the atomic theory of the Vaibhashika and a criticism of the Kosakara's definition of paramanu. Karikas 112-115] The third pada contains a long discussion on the 46 chaitta dharmas and the 14 chitta-viprayuktasanskaras. The Vritti gives definitions of these dharmas. [Karikas 116-120] The Vtitti here contains a criticism of Bhadanta Buddhadeva's view that the chitta and chaitasikas are not different dharmas. Buddhadeva also holds that the bhuta-rapa and the bhautika-rupa (primary and derived matter) are not different. The VIitti makes a reference to its arguments contained in a previous chapter : Bhuta-bhautikanyatvachinta. This, however, belongs to some lost portions of the Adhyaya I. The Kosakara deals with this in the Kosasthana I while discussing the bhata and bhautika dhatus. The Kosakara, the Dipakara and the Theravadins hold identical views on this point. [Karika 123] Of the aniyata (miscellaneous) chaitasikas, the Vtitti deals in detail only with the vitarka and vichara. This is one of the major controversial points found in the Abhidharma literature. The vitarka and, vichara are characterised as coarser (audarika) and refined (sakskma) sensations simultaneously operating in all kinds of the kamavachara consciousness. Since these two partake of two opposite natures (audarika and sukshma), the Kosakara maintains that these two cannot co-operate in one and the same moment of consciousness. The Vsitti strongly criticises' this unorthodox contention of the Kosakara. It may be noted that the views expressed in the VIitti are identical with the views of Samghabhadra, a celebrated Vaibhashika contemporary of Vasubandhu. [Karikas 126-149] The rest of the Adhyaya II is devoted to the discussion or rather the defence of the viprayuktasanskaras, accepted by the Vaibhashikas but strongly criticised by the Kosakara and rejected by the Sautrantikas. There are fourteen such samskaras which cannot be included among
