________________ Sautrantika and Abhidharmika 57 viewed in four ways. It is applicable to a moment (kshanika) or many moments, i.e. three existences (prakarshika). Its links can be viewed only as a relation of the moments of cause and effect (sambhandhika) or as different states of the five skandhas (avasthika). In the Atthakatha the meaning of the term avijja and its place in the whole link is discussed in detail. According to the Sutras, avijja is ignorance of the Four Noble Truths, whereas according to the Abhidhamma, it is ignorance of not only the Four Truths but of the past, of the future, of both, and of the law of causality. In short it is ignorance and as such only the absence of knowledge, and hence is described as moha.* This view agrees with the Sautrantikas who also hold it to be only an absence (abhava)* of vidya or prajna. The Vaibhashikas, however, maintain that avidya is not just an abhava but a positive element, and cannot be included in any other dharmas.5 The Bhashya discusses this point in detail and examines the views of Bhadanta Srilata and Dharmatrata." The second link, viz., the sankhara (karma formation) is variously described in the Suttas. In some places like the Parivimamsana-sutta, it is described as meritorious, unmeritorious and imperturbable volitions. In the Vibhangasutta(r) or the Sammaditthi-suttalo it is explained as volitions manifested in bodily, verbal and mental actions. But these two meanings are put together only in the Abhidhamma explanation of the term. Commenting on this Buddhaghosa says : "Well, this Abhidhamma is not of recent composition, 1 Saku. p. 286. 2 Vm. XVII. 58. 3 Vbh. p. 144. 4 LVPAK. III. 28cd. 5 Ak. III. 28ab. 6 Saku. p. 302. 7 Ibid. 8 S. II. pp. 80ff. 9 S. II. pp. 2ff. 10 M. I. pp. 46-55.
