________________ 80 Introduction material object. One object-moment (rupakkhana) is equivalent to seventeen 'mind-moments'. The matter is born in the first moment, endures for fifteen moments and perishes in the seventeenth moment. It cannot become an object in its first (i.e. origin) moment, but can become one from its second moment onwards. 2 This theory apparently makes the object precede as well as endure a whole process of its cognition. This is indeed a very ingenious explanation. Both the object and the cognition are called khanika (momentary) but the speed of the perishing of the object is slowed down 17 times. Here we have a theory of two kinds of moments, put forth for the sake of convenience, regardless of the fundamental Buddhist hypothesis of universal impermanence. This theory of the Theravadins is shared by the Sammitiya. The latter also maintains that the mind and mental concomitants are momentary but that matter endures for a longer time.3 The Kathavatthu records a controversy on this assumption of two kinds of impermanence. The Pubba-seliyas and the Apara-seliyas hold that since all conditioned things are impermanent they must endure but one chitta moment. Having accepted the law of universal impermanence it is illogical to hold that one thing ceases quickly and other after an interval. 4 The Theravadin points out that if it were not so, the organ of eye and the resultant) visual consciousness would be sahajata" (born together). This would be contary to the Scriptures where it is said : "If the organ of sight within be intact, the object without comes into focus, and there be a co-ordinated application of mind resulting therefrom, then a corresponding state of cognition is manifested." 1 tani pana sattarasa chitta-kkhanani rupa-dhammanam ayu. Ibid. 2 eka-chittakkhanatitani va bahu-chittakkhanatitani, va thitippatta neva pancharammanani pancha-duare apathamagachchhanti. Ibid. 3 arya-Sammatiyah.....kalantar dvasthayi hi tasya rupam. chittachaittanam Kshanikatvam. Saku. p. 179. 4 Vide Adv. p. 107, n. 2. 5 chakkhayatanam chakkhuvinna nena sahajatan ti ? Kv. XXII, 8. 6 Ibid.
