________________ 60 Introduction although the sutras speak of it as mere 'contact. Vasubandhu says that certain schools read the sutra differently as 'sangateh instead of 'sangatih", which too appears to be an Abhidharmika modification of the sutra passage.? The next link is called vedana (feeling). In the Sb., the vedana is explained with reference to the six organs through which it is generated (e. g. chakku-samphassaja vedana, etc.). In the Ab, it is explained with reference to its qualities as pleasant, unpleasant, etc., as they are obtained in the eighty-nine kinds of the consciousness. In both the Pali and Sanskrit Abhidharma, the sparsa and vedana are treated as mahabhaumika dharmas. They occur simultaneously in all states of consciousness. In the pratityasamutpada formula, however, the vedana is placed after sparsa, as the latter is the cause of the former. As the cause must precede the effect, the Sautrantikas hold that on account of their causal relation they cannot operate simultaneously." The Vaibhashikas, however, hold that the sparsa and vedana are co-nascent. They quote a sutra+ in which these two dharmas are spoken of as being saha-jata. The Sautrantikas take the term saha-jata to mean samanantara.5 Although the Pali Abhidhamma holds them 'saha-jata', the Suttaso seem to support the Sautrantika view. The Vibhanga is followed by a series of five Vaibhangas dealing with the items of the thirty-seven bodhipakhiya-dhammas They are Satipatthana-vibhanga, Sam'mappadhanao, Iddhipada', Bojjhangao and Magga-vibhanga. Only two groups (indriya and bala) consisting of ten dhammas (viz., saddha, viriya, sati, samadhi and panna counted as indriya as well as bala) are not separately treated here as they are already dealt with in the Indriya-bibhanga. 1 Sako. p. 305. 2 LVPAK. III. 31cd. 3 Ibid. 4 Ibid. 5 Ibid. 6 M. I. p. 111.
