________________ 77 1. Theory of Cognition After showing the real meaning of the sutra, the Kosakara turns his polemic against the 'dravyavada' of the Vaibhashika. The use of such words as dravya, kartli, sakti and 'kriya' by the latter echoed the views of the heretical Puggalavadin, who also maintained the reality of an 'actor doing an action. The Vaibhashika, however, uses these terms to show the reality of his 'dravya' in the three Times. The Kosakara points out that this 'kartsikriya-bheda' is repugnant to the spirit of Buddhism and puts the following words in the mouth of the Sautrantika : "What is this chewing of the empty space ? A visual consciousness arises conditioned by the organ of vision and the object. Here who sees and who is seen ? There is nothing else but the elementary factors appearing as cause and effect. In usage, however, such expressions are employed--'the eye sees' or 'consciousness knows'. One should not attach any importance to such expressions. Indeed the Buddha has declared, "Do not stick to the expressions used by common people, do not run after the worldly terms". The Kasmira Vaibhashikas, however, hold that "the eye sees, the ear hears, the nose smells, the tongue tastes, the body feels and the intellect knows."'! The Dipakara notes these provoking words of the Kosakara (identified with the Sautrantika) which repudiated the Sarvastivadin's theory of karitra (vyapara = activity of a dravya) and condemned the Vaibhashika as a literalist. He brings an accusation against the Kosakara of not only showing his ignorance of the Abhidharma but also of heading for the precipice of ayoga-sunyata." The term ayoga-sunyata, as will be discussed below, refers to a Mahayana doctrine attributed by the Vtitti to a Vainasika schools which repudiated the reality of not only the past and future but also of the present.. This Vaibhashika theory, i.e. 'the eye sees' etc. is again alluded to in the Vtitti in a discussion on the adhipatya of the 1 Adv. p. 33, n. 2. 2 Ibid. 3 Adv. p. 257.
