________________ 78 Introduction indriyas. The Dipakara holds that the five sense organs have supremacy over the action of illuminating their own objects, as for instance, the eye 'perceives' a path as even or uneven.' The Vritti also quotes a view of the Elder acharyasz who consider that the five organs have domination over the following four actions : (1) in making the body beautiful, (2) in withdrawing the body from undesirable objects, (3) in the production of their corresponding vijnanas, (4) and in being a special cause of such actions as darsana, sravana, etc. The Kosakara also quotes this view of the Elder acharyas and criticises it from the Sautrantika viewpoint:& The latter maintains that the withdrawing of the body is a function of the vijnana and not of the organs. As regards the actions like darsana or sravana, they are identical with vijnana. It is therefore, wrong to attribute these functions to the sense organs. The adhipatya of the sense organs (says the Sautrantika) consists only in perceiving (upalabdhi) their respective objects. * It may be noted that this view of the Sautrantika (i. e. Kosakara) is not different from the view of the Vaibashika Dipakara. The former describes it as Svarthopalabdhi, the latter calls it svarth-vyakti. This identity gives a further occasion for a criticism of the Kosakara. The Dipa accuses him of claiming to be a "pandita'. The Vritti comments that this view of the Kosakara is borrowed from the Vaibhashika. Nothing new is said; the Vaibhashikas themselves have held this view.5 The causal relation between the object and the consciousness forms one of the most intricate problems that confront the Buddhist theory of perception. The Buddhist is committed to a doctrine of radical momentariness of all things, both mind and matter. According to him all dharmas are particular, 1 Adv. p. 45. 2 Ibid. p. 46. 3 See LVPAK, II. p. 103. Vide Adv. p. 47. 4 Ibid. 5 Ibid.
