________________ Introduction (15) tad atra Kosakarah prasnayati--ko vighnah'......tatra vayam prativadmah......durbodha khalu dharmata (p. 279). (16) atra Sarvastivada-vibhrashtir Vaituliko niraha vayam api trin svabhavan parikalpayishyamah.. ity etad aparam adhva-sammohankana-sthanam Kosakarasyeti (p. 282). Of these Nos. 3 and 4 refer to omissions of certain topics by the Kosakara in his Bha shya. Nos. 2 and 5 deal with certain aspects of the Sautrantika theory of perception. No. 6 deals with the Kosakara's definition of paramanu. No. 7 refers to a controversy about the co-operation of vitarka and vichara in a single moment of consciousness. Nos. 8, 9 and 10 deal with certain items of the much debated Vaibhashika categories called chittaviprayukta-sanskara. Nos. 11 and 12 deal with certain aspects of karma. Nos. 13 and 14 have a bearing on the Sautrantika theory of bija. The last two references, Nos. 15 and 16 deal with the fundamental Vaibhashika doctrine of the reality of three Tiines, i. e. the sarvastivada. In the following pages we propose to deal in brief with a few of the major controversies in the light of the Bhashya and the Vitti. 1. Theory of Cognition : While deallng with a topic 'kati deishtih, kati na dsishtih ?', the Dipa says that there are eight kinds of daishtis. viz., the five wrong views and three right views. In addition to these the organ of eye is also called drishti on account of its function of seeing its object. A question then is raised whether vijnana should also not be included under this term. The Vritti points out that the function of apprehension (darsana) cannot be primarily attributed to vijnana. Four things can be said to perform the function of seeing. The eye or the eye-consciousness, or the prajna (one of the eight drishtis accompanying all states 1 Ado. p. 29, n. 4. 2 Ibid.
