________________ 11 Summary: Adhyaya II material or mental groups. The Kosakara argues that these - sanskaras have no independent nature or function, nor are they preached by the Buddha. The Vritti provides an answer to this criticism. It is its claim that only such great Buddhists as (arya) Maitreya or (sthavira) Vasumitra or (acharya) Asvaghosha comprehend the teachings of the Buddha and not those infants who are ignorant of the Abhidharma. Much of this valuable discussion on the first two samskaras, viz., prapti and aprapti is lost. The third samkara known as sabhagata,, a , force producing generalily, is defended against the criticism of the Kosakara, who 'holds it to be identical with the realistic generality (samanya) of the Vaiseshika. The next two samskaras, viz., asanjnika and the nirodhasamapatti (forces stopping the functions of consciousness in the realms of unconscious trance) are dealt with in the traditional way. Here too, the Vritti launches a strong criticism of the Kosakara for his 'unbuddhistic' (abauddhiya) theory that these states of trances are not unconscious (achittika) .but are conscious (sachittika). The valuable criticism is unfortunately interrupted as one folio containing it is lost........... . Tha next sainskara is jivita, the force of life-duration. The Vaibhashika holds that it is this sanskara which (as determined by the previous karmas), at the time of conception, is instrumental in determining the life-duration (sthitia hetuh). The Kosakara holds that if the karma. determines the duration, the function, of the jivita is superfluous and hence has no reality. The Vtitti puts forward arguments to prove that the jivita is a dravya, a real element. I The Vtitti here introduces a very interesting controversy regarding the nature of any possible prolongation of life by yogic powers. According to the Vaibhashika theory such a thing is contrary to the laws of karma. The life span ( jivita)
