________________ 59 Sautrantika and Abhidharmika later addition introduced by the Abhidharmikas. This becomes evident from the attempt of the Vaibhashikas to apply this term not only to the moment of rebirth consciousness, but also to a long preceding period called antara-bhava (intermediate existence), where alone the six vijnanas could be understood to function. The sixth link called phassa is described in the Sb. as six kinds of contacts (chakkhu to mano-samphassa) as given in Vibhang-suttta. In the Ab. it is described in the manner of the Dhammasangaai : "Contact which is touching, the being brought into contact.... The term, however, is defined in the Madhupindika-sutta as the coming together of three (i.e. the organ, the object and the consciousness). 4 Here the phassa is a name given to the mere contact of the trio and not to a separate chetasika dhamma. The Sautrantikas also quote a similar sutras and hold sparsa to be mere contact. According to them the sparsa is contact, i.e. coming together of the trio in a causal relationship. In the Abhidharma, however, the sparsa is considered a separate dharma resulting from this contact. The Vaibhashikas hold this view on the authority of the Shatshatka-sutra, where the sparsa is enumerated in addition to the indriya, artha and vijnana.' This sutra corresponds to the Pali Chhachhakka-sutta. Buddhaghosa too describes phassa as (sensorial or mental) impression resulting from the contact of the trio. 8 Yogachara tradition also holds the sparsa as a distinct dharma. The Asm. defines it as that which determines the changes in the organs on account of the contact of the trio.' Thus we see that in all Abhidharma schools the sparsa is treated as a distinct dharma, 1 Sako. p. 299. 2 S. II. p. 2. 3 Dhs. 1. 2. 4 M. I. p. 111. 5 Saku. pp. 304-5. 6 sparsah shat sannipatajah. Ak. II. 306. 7 Sako. p. 304. 8 Vm. XIV. 134. 9 Asm. p. 6.
