________________ Summary : Adhyaya V 17 the sravaka, pratyeka-buddha and the Buddha. The difference, therefore, is not in their Deliverance but only in their phenomenal excellences of equipments, faculties and aspirations. Adhyaya V [Karikas 259-261] The fifth Adhyaya is devoted to the exposition of the anusayas and other minor klesas. The Sutras speak of the six basic anusayas, viz., raga (bias of passion), pratigha (ill will), moha (infatuation), mana (pride), vichikitsa (doubt) and drishti (wrong views). In Abhidharma these are further divided into ninety-eight. As Yasomitra points out, the different schools attach different meanings to this term. The Vaibhashikas maintain that the anusaya means paryavasthana, the Vatsiputriyas hold it to be prapti, and the Sautrantikas consider it a bija. The Kosakara examines the first two views and openly favours the Sautrantika theory of bija. The Vtitti borrows that part of the Bhashya which criticises the Vatsiputriya, but strongly criticises the Kosakara for his Sautrantika bias. The Vritti is brief here, as it says, it has discussed this topic in the Karma-chinta (the Adhyaya IV) and also in a work known as Tattva-saptati. This work is unknown to us. It may quite well be an independent work of the Dipakara, written on the model of the Parmarthasaptati of Vasubandhu. :: [Karika 271] A controversy about a drishti known as the silavrata-paramarsha (grasping after works and rites) should be noted here. There are various views about the way this drishti is destroyed. The Kosakara strongly criticises the Vaibhashika theory that this doishti is removed by insight into the Second . Truth (samudaya-darsana). The VIitti upholds the orthodox Vaibhashika viewpoint shared by Acharya Samghabhadra. [Karikas 272-288] The rest of the first pada deals with several details about the ninety-eight divisions of the anusaya. [Karikas 289-324] The second pada of this Adhyaya constitutes by far the most important part of the whole work. The fundamental principle of the Sarvastivada school,
