________________ 18 Introduction namely, the reality of the past and future elements, is discussed here in opposition to the Sautrantika arguments forwarded by the Kosakara in the fifth Kosa-sthana of his Bhashya. We are familiar with this controversy through the pioneer works of Stcherbatsky and Poussin. The Dipakara takes up each argument of the Kosakara, reinterprets the relevant sutras put forward by the Sautrantikas and establishes, with considerable success, the Vaibhashika doctrine of the Sarvastivada. Both the Bhashya and the Vritti quote in this connection the four theories advocated by Dharmatrata, Ghoshaka, Vasumitra and Buddhadeva. But there are a few important points found only in the Vtitti. The latter refers to the schools of Darshtantika, Vaitulika and Paudgalika and equates them respectively with the Lokayatika, Vainasika and Nagnata (Jaina) schools. The Vaitti quotes Kumaralatas view supporting the Vaibhashika viewpoint. It also examines the doctrine of Sunyavada, the Parinamavada of Samkhya, the Avayavivada of Vaiseshika and contains a valuable reference to the Tri-svabhavavada of the Kosakara who is described as a Mahayanist fallen from the Sarvastivada. [Karikas 325-359] The rest of this pada deals with different anusayas obtaining in different states of mind. The Kosakara is very brief and explains this point by way of an illustration of the sukhendriya. The Dipa devotes twenty-five karikas to this topic. [Karikas 360-370] The third pada is devoted to the exposition of other klesas grouped as asrava, ogha, yoga, upadana, samyojana, bandhana and grantha. The VIitti here differs very little from the corresponding Bhashya. [Karikas 371-383] The upaklesas or minor klesas collected in the Kshudraka-vastu (corresponding to the Pali Khuddakavatthu-vibhanga) are dealt with in detail in the Vritti. The Bhashya is very brief and mentions only three upaklesas. . The last portions of this pada and the entire fourth pada, containing details on the klesa-prahana and klesa-parijna are lost.
