Abhidharmakosa Study Materials

Chapter II: Indriya (Faculties)

Contents Overview Attribute Study of the Indriyas (Table) 75 Dharmas of the Abhidharmakosa Development of Dharma Lists Related Ennumerations of Dharmas Attribute Study of Viprayukta Dharmas (Table) 24 Conditions Hetu, Pratyaya, Phala Study On the Succession of Mental States (Table) 28 29 30 36 38 41 41 42 44

Basic outline of Chapter II Karika K1-8 K9-22 K23-34 K35-48 K49-65 K66-73 Indriyas (Faculties) Inclusion/Subsumption and other exposition in terms of the Indriyas Citta-Samprayukta Dharmas: Mental Factors associated with mind Viprayukta-Samskaras: Mental Factors disassociated from mind Hetu, Phala, Pratyaya: Causes, Results, Conditions Enumeration and succession of cittas

Abhidharmakosa Chapter II: Indriyas (Faculties) Overview: Chapter II continues the analysis of Chapter I in laying out the basic underlying principles of the Abhidharma approach. Chapter II begins with an exposition of the indriyas which continues the treatment of traditional teaching categories from Chapter I (which analyzed skandhas, ayatanas and dhatus). After the analysis of the indriyas (see below for summary and table), Vasubandhu lays out the dharmas associated and not associated with mind along the lines of the less traditional Panca-vastuka (five groups) formulation (this was an later Abhidharma development). To some extent, Chapter I covered the rupa (material form) group of dharmas, as well as the mind/consciousness (citta/vijnana) group (just 1 dharma). The unconditioned dharmas are treated in both chapter I and II. Chapter II then unfolds the mental dharmas and the dharmas not associated with mind (which comprise the 4th skandha: samskaras). By treating the indriyas first, Vasubandhu may be trying to give a more sutra-based foundation to the exposition of the samskaras before unfolding the later Panca-vastuka formulation. After the analysis of the indriyas below, there is a study of the 75 dharmas (and some thoughts on the development of dharma lists. As the dharmas are not things, but functions or causal forces, Vasubandhu follows up the exposition of the dharmas with a treatment of causality (K48-73, see overview below).

22 Indriya
Indriya: literally, belonging to Indra, a chief deity. Indriya comes to connote supremacy, dominance, control, power and strength. Soothills definition of the Chinese: mla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works
DEFINITION:

Predominance means predominant power. The eye is predominant, for (1) it exercises this predominance with regard to the arising of the consciousness that knows visible things, being the common cause of all consciousnesses of visible things, whereas each visible thing merely aids the arising of but one consciousness; (2) the visual consciousness is clear or obscure, active or well, accordingly as the eye is active or weak: now visible things do not exercise a similar influence. The same holds for the other sense organs and their objects. (AKB II.2)
ABHIDHARMAKOSA DEFNITION: TRANSLATIONS:

Indriya: predominating influence, sovereignty, power, organ, faculty, controlling faculty, controlling principle, directive force, function. Indriya is the title of the 2nd chapter of the Abhidharmakosa. Vasubandhu preserved most of the chapter headings in the Kosa from the Hrdaya texts, but in this case, he changed it from Samskara (formations) to Indriya (faculties). In the Hrdaya texts, Indriyas are treated in Ch VIII, on Sutra, a somewhat miscellaneous collection of teachings. An analysis of the indriyas occurs in karika 1-22 of chapter II of Abhidharmakosa. The presentation of the indriyas at this point in the Kosa can be seen as flowing out of the analysis of the sense-organs at the end of Ch I. Some commentaries note that the analysis of the indriyas takes up the points not addressed in the analysis of the dhatus. After the analysis of the indriyas, Chapter II then goes into an exposition of the caitta (mental factors), the citta-viprayukta-samskaras (conditionings disjoined from thought), causality and the succession of mental states. Vasubandhu may have wanted to ground his treatment of samskara (caitta & viprayukta) as well as causality (hetu, pratyaya & phala) in a teaching category based in the sutra literature (AKB I.48: A Sutra enumerates twenty-two indriyas). The commentaries characterize Chapter I as being concerned with substance, Chapter II with function. In general terms, Chapter I, in terms of Skandha, Ayatana and Dhatu, can be viewed as a static analysis (what is pure? what is impure?) whereas Chapter II, in terms of Indriya, Samskaras and Causation, can be viewed as a dynamic synthesis (what defiles? what purifies?).
PLACE IN ABHIDHARMAKOSA:

The classification of the five sensations (which constitute the single dharma of vedana) as five distinct indriyas may seem out of place when compared to the other faculties included in the 22 indriya. A possible rationale for considering each of the five sensations as indriyas can be seen particularly in the analysis of the indriyas in terms of which realm (dhatu) they are included in and how they are abandoned (heya through seeing or meditation or not abandoned).
FIVE SENSATIONS:

Kusala (K) skillful Akusala (A) unskillful Avyakrta (N) non-defined

Abandoned by Seeing (S) Meditation (M) Not Abandoned (N)

How many indriyas (and which indriyas) are possessed when one possesses this indriya?

Indriya Sanskrit, Chinese

Translation(s)
Vipaka (V) retribution or not (N) (non-neutral)
Sasrava (S) impure Anasrava (A) pure

Teaching categories (subsumed as dharmas)

(Note: Indriya are used in the early (see definition and translation of sutras in reference to a number of lists, the term indriya above) which are combined with other groups to form the 22 indriyas see Teaching Categories column)

Chapter II: K9 1. cakurindriya, 2. rotrendriya, 3. ghrendriya, 4. jihvendriya, 5. kyendriya, 6. manandriya, 7. strndriya, 8. puruendriya, 9. jvitendriya, organ of sight, eye organ of hearing, ear organ of smell, nose organ of taste, tongue organ of touch, body mental organ, mind female organ S S S S S

K10

K11

K12

K13

K17-19 Five: 1,5,6,9,14 Five: 2,5,6,9,14 Five: 3,5,6,9,14 Five: 4,5,6,9,14 Four: 5,6,9,14 Three: 6,9,14 Eight: 5-7,911,13,14 Seven: 5,6,811,13,14 Three: 6,9,14 6 sensory faculties, organs, bases (6 ayatana)

V/N V/N V/N V/N

N N N N

K/R K/R K/R K/R

M M M M

viprayukta-samskaras: sexual organs = sabhagata, life = jivita)

3 physical faculties (maybe

V/N

2 things (6: rebirth,dharmas, 7-8: 2 differentiations, 9: arising, prolonging) Defilement (as the defilements attach to the sensations)

A/S V/N K/A/N K/R/A S/M/N

male organ

V/N

10. dukhendriya, 11. sukhendriya, 12. daurmanasyendriya, 13. saumanasyendriya, 14. upekendriya, 15. raddhendriya, 16. vryendriya, 17. smtndriya, 18. samdhndriya, 19. prajendriya, 20. anjtamjsymndriya, 21. jendriya,

A/S V/N K/A/N

K/R S/M/N

5 spiritual (or moral) faculties (bala) (17-19 are Mahabhumikas,

sensation of dissatisfaction, S N K/A K S/M sorrow, mental faculty of sensation of A/S V/N K/A/N K/R S/M/N satisfaction, joy, mental faculty of sensation of A/S V/N K/A/N K/R/A S/M/N indifference, bodily & mental faculty of faith, confidence A/S N K K/R/A M/N faculty of energy, zeal, enthusiasm faculty of memory, mindfulness faculty of absorption, meditation faculty of discernment of dharmas, wisdom faculty of "I shall come to know the as yet unknown, of learning [Darsana, Seeing] faculty of knowledge (ajna), of highest knowledge, of having learned [Bhavana, Meditation] faculty of one who has already come to know, of perfect knowledge [Asaiksa, Beyond Training] A/S A/S A/S A/S N N N N K K K K K/R/A M/N K/R/A M/N K/R/A M/N K/R/A M/N

15 & 16 Kusala-mahabhumikas)

n/a

Eleven: 6,9,11, 13-19,21 Eleven: 6,9,11, 13-19,22

22. jtdvndriya,

n/a

Final-knowledge (supramundane) faculties. 3 Pure Faculties (K9: these = indriyas 6,11,13-19 above)

n/a

Thirteen: 5,6,9-11, 13-20

Purification (leading to (15-19) and Actualization (20-22) of abandoning the defilements) Ascending Acquisitions & Purification - That which Nirvana - That which does prepares for purification purify it

Four: 6,9,11,14 Eight: 5,6,9-14 Five: 6,9,11,13,14 Three: 6,9,14 Eight: 4,9,14-19 Eight: 4,9,14-19 Eight: 4,9,14-19 Eight: 4,9,14-19 Eight: 4,9,14-19

Defilement Enjoyment of support

5 feeling or sensation faculties (vedana, a Mahabhumika)

sensation of displeasure, suffering, pain, bodily sensation of pleasure, bodily

V/N K/A/N

Seven:
5,6,9-11,13,14

Duration Prolongs

vital organ, life

K/R/A

Gender, subdivides, Origin

4 things (beauty, protection, mind, activity) Perception of objects Support of Transmigration

V/N

K/R

Predominate with regard to: Predominate with regard to: K1 K2-6

In Kamadhatu (K) In Rupadhatu (R) In Arupyadhatu(A)

75 Dharmas of the Abhidharmakosa

Dharmas (factors, efficacies, events, reals, entities,
attributes, elemental constructs, qualities, phenomena distinct types of real forces): #, Sanskrit, Chinese (T1560,T1614), English translations: Dhammajoti (in bold) Miscellaneous (Jha, Kunsang, Tsering, Batchelor, Patt, Sthcherbatsky, DDB, Stalker) Anacker (underlined) Haldar (Tohoma font) Engle (italics & underlined, from Tibetan) BTTS (Courier Font, from Chinese) Lusthaus (italics, close to Anacker)

Definition The first word is the translation by Poussin & Pruden (UPPERCASE) (Pruden

influenced by Jha). Definition(s) from the Abhidharmakosa: roman numeral = AKB Ch #, and number = karika (verse), including the Bhasya, commentary. (also a few extra translations of some terms) [Included in brackets are comments, notes and additional definitions from: AVA = Abhidharmavatara by Skandhila, Dhammajoti translation, which covers a very similar set of dharmas from the orthodox Vaibhasika Sarvastivada 5th c. standpoint. PSP = Pancaskandha-Prakarana by Vasubandhu, Engle translation (or Anacker when noted). SAM = Abhidharma-samuccaya by Asanga, Rahula & Boin-Webb translation, a Yogacara text. Bhasya: prajnapti = these 18 dharmas are refuted in the Kosa-Bhasya: Avijnapti in Ch IV, the viprayukta-samskaras (14) and the asamskrtas (3) in Ch II. Rather than being real (drav Guenther/Kawamura (Tohoma italics, from Tibetan) ya) forces of causal efficacy, Vasubandhu argues they are merely designations(prajnapti). Rahula/Boin-Webb (Arial Narrow Underlined) [Basic outline (Roman numerals: Rupa, Citta, etc.): Panca-vastuka, Five Categories.] Vasubandhu (100 Dharmas Shastra): The first (rupa) are supreme, the second (citta) interact with the first, the third (samprayukta) are shadows manifest by the preivous two, the fourth (viprayukta) are positions in which the previous three are not found, and the last (asamskrta) are revealed by the previous four.

I. Rupa Dharmas (Matter, Form, Material Form, Physical Existence, Physical Elements) (11 dharmas)
Rpa, matter, is the five sense organs, five objects, and avijapti. I.9. Also see I.29 for discussion of rupa in terms of pratigha (impact, struck) & III.3: rupa is that which is susceptible to being struck (rupana). [AVA: these dharmas are 11 kinds of derived matter. Derived from 4 primary elements: Earth (prthivi), Water (ap), Fire (tejas) & Air (vayu), with specific natures (svabhava): solidity (khara), humidity (sneha), heat (usnata) & mobility (irana), and perform, respectively, the functions of supporting (dhrti), cohesion (samgraha), maturation (pakti) & extension (vyuha). PSP also starts its analysis of the dharmas with the elements. See AKB I.12-13. [Guenther: Our merest sense-experience is a process of Gestaltung or formulation. The translation of rupa by Gestalt, which I offer here, avoids the dualism of mind and matter, which does not exist in experience, and experience is the keynote of Buddhism.] 1.Caksur (visual faculty, eye (sense)) 1. ORGAN OF SIGHT. I.9. Point of support (asraya, basis for a consciousness, conveys sensation), subtle mate(1.-5. = 5 indriya 5 organs,faculties) rial element (sentient materiality, translucent matter), the atoms which compose the organ of the eye, to begin with, are situated on the pupil of the eye, like cumin flowers. I.44 [PSP:Clear form that has color as its object.] 2. ORGAN OF HEARING. I.9. Point of support, subtle material element, The atoms composing the organ of the 2.Srotra (auditory faculty, ear) ear are situated within the "birch leaf" of the [inner] ear. I.44 [PSP: Clear form that has sound as its object.] 3.Ghrana (olfactory faculty, nose) 3. ORGAN OF SMELL. I.9. Point of support, subtle material element, The atoms composing the organ of the nose are within the [nasal] cavity, like quills (salaka). I.44 [PSP: Clear form that has smells as its object.] 4.Jihva (gustatory faculty, tongue) 4. ORGAN OF TASTE. I.9. Point of support, subtle material element, The atoms composing the organ of the tongue are [situated] like a half moon. I.44 [PSP: Clear form that has tastes as its object.] 5. ORGAN OF TOUCH. I.9. Point of support, subtle material element, The atoms composing the organ of the 5.Kaya (tangible faculty, touch, body are situated [allover] like the body [itself]. I.44 [PSP: Clear form that has tangible entities as its object.] tactile, body (sense)) 6.Rupa (visual object, sight, forms, 6. VISIBLE MATTER is twofold. I.10 Color and shape, or twenty-fold: 4 primary colors (blue, red, yellow, visibles) (distinct from the rupa of rupa- white), 8 more colors (cloud, smoke, dust, mist, shade, glare, glow, darkness), and 8 shapes (long, short, square, round, high, low, even, uneven). [PSP: The object of the eye, which is color, shape, and informative [form].] skandha, rupa-vastuka, etc. see I.24) 7. SOUND is eightfold. I.10. Caused by (1) animate or (2) inanimate beings, (3) articulate speech and (4) non7.Sabda (auditory object, sound) (6.-10. = 5 artha, visaya 5 objects) articulate sound, and in all 4 cases, either agreeable or disagreeable. [PSP: The object of the ear.] 8. ODOR is fourfold. I.10. Good and bad odors that are either excessive or non-excessive. [PSP: The object of the nose.] 9. TASTE is of six types. I.10. Sweet, sour, salty, pungent, bitter, astringent. [PSP: The object of the tongue.] 9.Rasa (gustatory object, flavors) 10. The TANGIBLE is of eleven types. I.10. 4 primary elements (earth/solidity, water/humidity, fire/heat, wind/ 10.Sparstavya (tangible object, tangible, touch) (6.-10. = sense data) motion see above), softness, hardness. weight, lightness, cold, hunger, thirst. [PSP: The object of the body.] 11. Avijnapti (non-informative 11. NON-INFORMATIVE. There is a serial continuity also in a person whose mind is distracted, or who is without mind, pure or impure, in dependence on the primary elements: this is called the avijapti. I.11. Also see matter, character (Sthcherbatsky), unmanifest, non-indicative, unrevealing, exposition on avijnapti in Ch IV. [AVA: An action which can by itself inform [others] a specific variation in element with no manifestation, Gesture the thought and thought-concomitants [of the doer], is one that is information (vijnapti). An action which is of the same species as the informing action [being also material and an action] but incapable of [such] an inforunrevealing of intent) mation, is one that is non-information (avijnapti). PSP (Anacker): materiality which has arisen from manifest action or meditational concentration: it is invisible and exercises no resistance. Stcherbatsky: The vehicle of moral qualities.] Bhasya: prajnapti IV.3-4 (instead proposes a transformation of the mental series.)

8.Gandha (olfactory object, smell)

II. Citta Dharma (1 dharma)

1. MIND (citta) & CONCIOUSNESS (vijnana). Consciousness is the impression relative to each object. I.16. The names mind (citta), spirit (manas), and consciousness (vijnana) designate the same thing. The mind is termed citta because it accumulates (cinoti); it is (thought, mind, termed manas because it knows (manute) and it is termed vijnana because it distinguishes its object (alambanam vijnanati). Some say attitude, the mind that the mind is termed citta because it is spotted (citta) by good and bad elements; to the extent that it is the support (asrayabhuta) of itself, a moment the mind that follows, it is manas (i.17); and to the extent that it grasps the support through the organ and its object (asritabhuta), it is of consciousness) vijnana. Hence these three names express different meanings, but they designate the same object; in this same way. II.34 [AVA: The specific cognition, in a general manner, of an object-base such as a visible, etc., [without its particular details], is named consciousness (vijnana)which apprehend visible and other objects only generally. (Mental factors apprehend particular characteristics.) PSP (Anacker): It is awareness of an object-of-consciousness, visible, etc. Corresponds to 1 mind & 5 sense consciousnesses and manas.]

12. Citta or Vijnana

III. Citta-Samprayukta Dharmas (46 Caitta in 6 groups) (Associated (Intimately Combining) with Mind)
The mind and its mental states have a support, have an object, have an aspect, and are associated in five ways. The mind and its mental states have a support because they rely on the organs (organ of sight, etc., mental organ); have an object (salambana, i.34) or a subject of consciousness, because they grasp their sphere; have an aspect, because they take form according to their object; and are associated, that is, similar and united, because they are similar to one another and are not separated from each otherThe mind and its mental states are associated by reason of five equalities or identities, identity of support (asraya), of object (alambana), of aspect (akara), of time (kala), and equality in the number of dravyas. That is: the mental states (sensation, etc.) and the mind are associated (1-3) because they have the same support, the same object, and the same aspect; (4) because they are

simultaneous; and (5) because, in this association, each type is represented by only one individual substance (dravya): in any given moment there can be only one mind produced; to this one, unique mind there is found associated one sensation, one idea, or one mental state of each type (see ii.53c-d). II.34 [5 identities or equalities. See also II.53. Caitta: factors of mind, mental states, mental derivatives, concomitants of mind. Ye-shes rGyal-mtshan: To be aware of the mere facticity and haecceity of an object is mind, and, on the basis of this objective reference, to become involved with the object by way of other specific functions is said to the be the operation of mental events. AKB II.51: The companions of the mind are: the mental statesFrom the point of view of time, of result, etc., and of goodness, etc. They are termed companions of mind from the point of view of time because they have the same arising, the same duration, and the same destruction as does the mind; they are of the same time period as the mind. When we say the same arising . . . , we understand the word same in the sense of concomitance: the companions arise, last, and perish at the same time as does the mind; but their arising is distinct. In terms of result: The companions have the same result (purusakaraphala & visamyogaphala), the same vipaka, and the same nisyanda as the mind: same indicates identity. In terms of goodness: The companions are good, bad, or neutral, like the mind which they accompany.

i. Mahabhumikas (Universals, Great Grounds, Omnipresent, General) (10 dharmas):

Bhumi or sphere signifies "place of origin." The place of origin of a dharma is the bhumi of this dharma. The "great sphere" or mahabhumi is so called because it is the sphere, the place of origin, of great dharmas (that is, of dharmas of great extension, that are found everywhere). The dharmas that are inherent in the mahabhumi are called mahdbhumika, that is, the dharmas that are always found in all minds. II.23 How do we know that these ten mental states, distinct in nature, coexist in one and the same mind? Subtle, unquestionably, are the specific characteristics of the mind and its mental states. One discerns them, only with difficulty even when one is content to consider each of the mental states as developing in a homogeneous series; how much more so when one envisions them in the (psychological) moment (ksana) in which they all exist. If the differences of the taste of vegetables, tastes that we know through a material organ, are difficult to distinguish, how much more so is this true with non-material dharmas that are perceived through the mental consciousness. II.24. (Sautrantikas object to simultaneous arising of mental states: Sensation, for example, exists in all the bhumis, as too ideas, volition, etc.: but this does not mean that every mental state includes all these dharmas, sensation, etc. III.32. See more below) 1. SENSATION is painful impression, etc. The aggregate of feeling (vedana-skandha) comprises three types of 13. Vedana (sensation, feeling, affect: pleasure (sukha), suffering (duhkha), and neither-suffering-nor-pleasure (aduhkhasukha). Again, that feeling-tone) [aggregate] can be divided into six groups of feeling (vedana-kaya): from feeling born of eye-contact through feeling born of mind-contact. I.14. Vedana is the threefold sensation, pleasant, painful, and neither-painful-norpleasant. II.24 See also II.7-8.[AVA: They are named sensation because they are the cause of craving (trsna).] 14. Cetana (volition, intention, will, 2. VOLITION. Cetana is that which conditions, informs, and shapes the mind (cittabhisamskara). II.24 (The chief Samskara (see I.15).) Also, IV.1: The variety of the world arises from action (karma). It is volition conscious effort, motivation, (cetana) and that which is produced through volition. Volition is mental action: it gives rise to two actions, directionality of mind) bodily and vocal action. [AVA: Volition is that which renders thought [karmically] creative it is mental karma. This is also to say that it moves forth the thought. It is differentiated into three kinds: wholesome, unwholesome and non-defined. PSP: the shaping of consciousness in relation to that which is good, bad, or neither; and it is activity of the mind. SAM: Its function consists of directing the mind to the domain of favorable (kusala), unfavorable (akusala) or neutral (avyakrta) activities.] 3. IDEATION. This is the aggregate of ideas, namely the apprehension(determination) of "marks" (nimitta) such 15. Samjna (ideation, cognitions, discernment, discrimination, idea, notion, as blue or yellow, long or short, female or male, friend or enemy, and so on. I.14. Samjna isthat which grasps the marks (male, female, etc.) of an object (ii.34b-d). II.24 [AVA: This is that which comprehends, by perception, conception, associativecombining conceptually the appearance (nimitta), name (nama) and the signified (artha) [of a dharma]It is the thinking, conceptualization) cause of reasoning (vitarka) and investigation (vicara). PSP: three types: limited, great, and immeasurable.] 4. DESIRE FOR ACTION. Chanda is the desire for action. II.24 [AVA: Predilection is the liking for an 16. Chanda (predilection, wish, undertaking. It accords with vigor. PSP: The desire for an object that has been thought about. Anacker: zest, aspiration, desire, interest, will) desire towards a range of events of which there is consciousness. SAM: It is the will-to-do which is in direct relation to the desired object.] 5. CONTACT. Sparsa is the state of contact arisen out of the encounter of the organ, the object and the 17. Sparsa , (contact, touch, consciousness; in other words, the dharma by virtue of which the organ, the object, and the consciousness are as sensory contact, rapport) (Guenthers if they were touching one another. II.24. See also III.30 (being non-physical, they dont actually touch) [AVA: translation: the totality of a given Contact is that which is born of the coming together of the faculty, the object and the consciousness, and which situation) enables thought to come in contact with the object. It has the characteristic of enlivening the thoughtconcomitants. PSP: The determination that occurs upon the convergence of three.] 18. Mati (=prajna) (understanding, 6. DISCERNMENT. Prajna, which the karika designates under the name of mati, is discernment of the dharmas (i.2). II.24. Includes amoha, one of the 3 kusala-mulas (roots of good), see also VI.15: What is prajna? The intelligence, intellect, discriminating, Blessed One said that it is the foundation of mindfulness. Also VII.1 prajna in relation to patience, seeing, knowledge, cognizance, wisdom, knowledge, view. [The 5 anusayas which are wrong view (drsti) are defiled understanding (klista-prajna). PSP: judgement, discernment, appreciative Discrimination with respect to that same object, whether it is generated correctly, incorrectly, or otherwise. As discrimination) amoha: PSP: The antidote to ignorance [that is to say,] the correct understanding of things as they truly are.] 7. MEMORY. Smrti is non-failing with regard to the object; a dharma by virtue of which the mind does not 19. Smrti (mindfulness, memory, forget the object, by virtue of which it cherishes it in order to so express it.II.24 [AVA: Mindfulness is that recollection, inspection) which enables thought to remember an object clearly, i.e. not to forget what has been done, is now being done, or will be done in the future. PSP: avoidance of inattentiveness toward a familiar object.] 20. Manaskara (mental applica- 8. ACT OF ATTENTION, Manaskara is the modification (abhoga) of the mind; in other words, "to bend" or "to apply" the mind towards an object. II.24 [AVA: that which alerts thought i.e. it directs thought towards an tion, mental engagement, attraction, object. It is also the holding in thought of an object that has earlier been experienced. PSP (Anacker): Entering attention, egocentric demanding) into done by a citta. SAM: mental tenacity. Its function consists of keeping the mind on the object.] 9. APPROVAL. Adhimukti is approval. II.24 [AVA: Resolve is the affirmation with regard to an object, i.e. it 21. Adhimoksha (resolve, enables one to be free from diffidence with regard to an object perceived. PSP: The certitude that an object determination, appreciation, belief, about which a determination has been made exists in just that manner. Anacker: holding to certainty. SAM: approbation, conviction, resolution, It is the action of remaining [fixed] on an object chosen by choice. Dhatukaya:"When the caittas are born, they confident resolve) all approve the object and that is adhimoksa." Guenther/Kawamura: intensified interest which stays with its object.] 10. ABSORPTION or CONCENTRATION. Samadhi is the unity of the object with the mind (cittaikagrata): 22. Samadhi , (agra=alambana, i.33); this is the dharma by virtue of which the mind, in an uninterrupted series, remains on an (concentration, stabilization, oneobject(viii.1).II.24[AVA:Concentration is that which causes thought to be focused on an object.]Bhasya: pointedness of mind, meditation) VIII.1:[Sautrantikas: minds which have the same object constitute samadhi: samadhi does not exist separately.

ii. Kusala-mahabhumikas (Skillful Universals, Wholesomes, Virtuous Great Grounds) (10 dharmas):
The "sphere" of the good dharmas of great extension is termed kusalamahabhumi. The mental states that arise from this sphere are termed kusala-mahabhumikas: the dharmas that are found in all good minds. II.25. [Universally good mental factors present in every favorable or skillful moment of mind.] 1. FAITH. Faith is clarification of the mind. According to another opinion, it is adherence to the doctrine of the 23. Sraddha (faith, confidence, results of actions (vi.78b), to the Three Precious Ones (vi.73c), and to the Truths. II.25 [AVA: Faith is that belief, confidence-trust, trust) which causes clarification of thought with regard to its object. It is named faith on account of being receptivity based on direct realization to the Three Jewels, the cause-effect relationship and the existence [of the dharmas]. It is a dharma which removes mental turbidity. PSP: Belief, aspiration, or clarity of mind toward karma, the [Four Noble] truths, and the [Three] Jewels. Anacker: firm conviction, desire & serenity towards action] 24. Apramada (diligence,cons- 2. DILIGENCE. Diligence is bhavana, that is, the taking possession of, and the cultivation of good dharmas cientiousness, self-control, heedfulness, Diligence is application to good dharmasdiligence is the guarding of the mind. II.25. [PSP: The antidote to dread of blame, vigilance, mindfulness, lack of mindfulness [that is to say,] the abandoning of nonvirtuous entities together with the cultivating of those virtuous entities that are their antidotes, on the basis of the mental factors ranging from avoidance of non-laxness, carefulness, concern) attachment to effort.] (acquiring and preserving good qualities) (exertion) 25. Prasrabdhi (calm,pliancy,con- 3. APTITUDE. Prasrabdhi is the dharma through which the mind is clever, light, and apt. II.25 [AVA: Calm is fidence, suppleness, tranquility,quietude, the aptitude of the mind. It is opposed to torpor. PSP: fitness of body and mind. SAM: It is maneuverability (karmanyata) [or pliability] of the body and mind acquired by relaxing the rigidity (dausthulya) of the body and agility,light-ease,serenity, alertness) mind. Its function consists of removing every obstruction.] (mental dexterity, dexterity of thought) 4. INDIFFERENCE. Equanimity, is mental indifference, the dharma by which the mind remains equal, even, 26. Upeksa (equanimity, free from modification. II.25 [AVA: Equanimity with regard to the aversion to the untrue and the inclination indifference, renunciation) towards the true. By the force of this, the thought neither inclines towards nor turns away from the true and the untrue [respectively], abiding in equilibrium, as a scale in perfect balance. PSP: Evenness of mind, inactivity of mind, effortlessness of mind.] 27. Hri (modesty, conscience, bash- 5. RESPECT. a) Respect, veneration, fearful submission, b) Modesty. II.32 [Hri & Apatrapya: the Guardians fulness, shame, embarassment, shame in of the World. The absence of these two dharmas (Ahri & Anapatrapya) define akusala cittas. AVA: Modesty internal sense, inner shame, self-respect) is that which conforms to the proper. It is produced on account of the dominant influence of oneself and of the Dharma. It is a mental freedom opposed to the emanation of craving. SAM: shame at doing wrong to oneself.] 28. Apatrapya (shame, fear of sin, 6. FEAR. a) Fear of the consequence of transgression, b) Respect for humans. II.32 [AVA: Shame has the consideration for others, dread of blame, cultivation of virtues as its precondition. It being opposed to the emanation of delusion, one [possessing it] scorns at lowly dharmas. By virtue of this, one dreads evil. PSP: Embarrassment about objectionable acts for shame in external sense, abashment, reasons relating to the world, and Hri is Embarrassment about objectionable acts for reasons relating oneself embarrassment, decorum, modesty) or the Dharma SAM: shame at doing wrong because of another person.] 29. Alobha (non-greed,absence 7. ABSENCE-OF-DESIRE. II.25 [One of the 3 kusala-mulas (roots of good roots because: They are wholeor lack of greed, detachments, avoidance some in their specific nature, and are also productive of other wholesome dharmas AVA)) Generosity. PSP: The antidote to attachment [that is to say,] dissatisfaction and freedom from acquisitiveness.](desirelessness) of attachment, non-attachment) 30. Advesa (non-hatred, non-ill- 8. ABSENCE-OF-HATRED (advesa, iv.8). II.25 [(One of the 3 kusala-mulas (roots of good), see IV.69). will,non-aggression, avoidance of hatred, Absence-of-delusion (amoha), the third root of good, is "discernment," prajna, by nature, already named among the mahabhumikas. PSP: The antidote to hatred [that is to say,] loving-kindness.] (lack of antipathy) absence of anger, lack of hatred) 9. NON-VIOLENCE is non-cruelty. II.25 [AVA: Harmlessness is the mental goodness. By the force of this, 31. Avihimsa (harmlessness, one does not harm others, and becomes averse to the harmful activities in which others indulge. PSP: The attitude of non-harming, non-injury, antidote to harmfulness [that is to say,] compassion.] (non-harmfulness) avoidance of harm, non-violence) 32. Virya , (vigor, enthusiasm, 10. ENERGY is endurance of the mind. II.25 [AVA: Vigor has the nature of being energetic in the production persevering effort, zeal, effort, diligence) and cessation, [respectively], of the wholesome and unwholesome dharmas.That is, it goads the thought of those sunk in the mire of transmigration to get out quickly. PSP: exertion of the mind toward virtue.] (courage)

iii. Klesa-mahabhumikas (Defiled universals, Fundamental/Major/Basic Afflictions, Great Grounds of Afflictions) (6 dharmas):
The sphere of the mahaklesadharmas is termed mahaklesabhumi. The mental states that belong to this sphere, that is, the mental states that exist in all defiled minds, are klesamahdbhumikas.II.26 (Sthcherbatsky: Universally obscured elements present in every unfavorable citta, not always absolutely bad; they may sometimes be indifferent (avyakrta) for the progress towards Final Deliverance, but they are nevertheless, obscured (nivrta = klista)) 1. ERROR is ignorance (iii.29), non-knowledge, non-clarity. II.26. Avidy is a separate entity (dharma), the 33. Moha , (delusion, folly, opposite of vidy or knowledge, like a non-friend, the untrue, etc. III.28. [One of the 10 anusayas (as avidya), ignorance, bewilderment, absence of proper knowledge, stupidity, confusion, one of the 3 akusala-mula (roots of evil, as mudi, all delusion), Ch V, also see IV.68. Being associated with all the klesas, ignorance is associated with the five sensations. AVA: Nescience in the three spheres. It is lack of intrinsic awareness) characterized by non-discernmentlike a blind man.] 34. Pramada , (non-diligence, 2. NON-DILIGENCE the opposite of diligence, is the non-taking possession of and the non-cultivation of good dharmas. II.26 [AVA: It is the inability to guard thought. PSP: causes one to engage in activities of body, non-conscientiousness, heedlessness, negligence, absence of diligence, lack of speech, or mind inattentively. Anacker: any non-guarding of citta from afflictions, and non-cultivation of the beneficial, which comes about by being linked with greed, hostility, confusion, or sloth. SAM: nonvigilence, laxness, carelessness) development of the good due to craving, hatred and delusion associated with idleness.]( unconcern, indolence) 35. Kausidya , (slackness,sloth, 3. IDLENESS is the opposite of energy. II.26 [PSP: the minds lack of exertion toward virtue; and the antiindolence, absence of energy, passive-ty, thesis of effort. Anacker: a lack of enthusiasm towards the beneficial in a citta, and is that which is not in accord with vigor. SAM: lack of mental effort caused by the pleasures of sleep and rest.](heaviness,clumsiness) laziness, lethargic negligence) 4. DISBELIEF is the opposite of faith. II.26 [AVA: Faithlessness is non-clarity of thought. PSP: lack of trust, non-faith, non-belief, faithlessness) belief and lack of clarity of mind toward karma and its results, the [Four Noble] Truths and the [Three] Jewels. Anacker: lack of trust in a citta, which is not in accord with faith, toward action and its results, etc.] 5. TORPOR is the opposite of aptitude (vii.lld). II.26 [AVA: It is the heaviness [of the mind and body]. [PSP: 37. Styana (torpor, absence of aptitude, mental fogginess, gloominess) Unfitness and immobility of the mind Anacker: [and]thickheadedness.(depression, Rahula/Boin-Webb: inertia, lethargy) 38. Auddhatya , (restless- 6. DISSIPATION is non-calmness of the mind (vii.lld). II.26 [PSP: Lack of calmness in the mind. SAM: It is mental disquiet in him who pursues a pleasant object.](excitability, excitedness, addiction to desire, ebullience) ness, absence of quietude or serenity)

36. Asraddhya (lack of faith or

iv. Akusala-mahabhumikas (Unskillful universals, (Major, Basic) Unwholesomes, Non-virtuous Great Grounds) (2 dharmas):
These two dharmasare always found in bad minds. Consequently they are called akusala-mahabhumikas. II.26 (Universally bad elements) 39. Ahrikya (non-modesty, lack 1. DISRESPECT is lack of venerationthe lack of fearful submission with regard to the qualities (maitri, of respect, lack of conscience, disrespect, karuna, etc.) of oneself and others, and with regard to persons endowed with these qualities, is ahrikya; ahri is a immodesty, irreverence, lack of shame, mental dharma opposed to respect. II.32 According to other Masters, ahrikya is the absence of shame vis-a-vis oneself, in the commission of a transgression; anapatrdpya is the absence of shame vis-a-vis others. [PSP: Lack shamelessnesss, lack of self-respect) of embarrassment about objectionable acts for reasons relating to oneself.] (non-shame) 40. Anapatrapya (shamelessness, 2. ABSENCE OF FEAR. The dharma that causes a person not to see the unpleasant consequences of his inconsideration for others, imprudence, transgressions. "Transgressions" are what are scorned by good persons. "Unpleasant consequences" are called in lack of dread of blame, absence of abash- the Karika bhaya or fear, because these unpleasant consequences engender fear. The condition of the person who does not see the consequences of transgressionthe dharma that produces this condition,is anapatrapya ment, lack of remorse, of pro-priety, of or atrapa. II.32 [PSP: Lack of embarrassment about objectionable acts for reasons relating to others.] modesty, non-embarassment)

v. Parittaklesa-bhumikas (Defilements of Restricted Scope, Derivative or Minor Afflictions) (10 dharmas):

They are called this because they have parittaklesas for their spheres. Parittaklesa, "small defilement," means avidya or ignorance (iii.28c-d) in an isolated state, not associated with lust, etc (kevala aveniki avidya, v.14). II.27 (10 lesser evils, illusions, temptations, vicious elements of limited occurence) 1. ANGER is irritation of the mind with respect to living beings and to things (sattva & asattva), an irritation 41. Krodha (anger, fury, distinct from that of regret, anger or hostility. V.48 [PSP: Animosity of mind toward a current source of harm belligerence, wrath, indigination) that has become evident. Anacker: tormented volition of citta which all of a sudden becomes intent on doing harm. SAM: Not subsequently abandoning the intention of revenge, which also forms a part of repugnance.] 42. Upanaha (enmity, vengeance, 2. ENMITY is aversion. V.49-50 [AVA: the harboring of hatred within and not letting go of it, which results from the repeated thinking over of the objects of anger. PSP: Adherence to enmity. Anacker: taking hold of breaking friendship, malice, grudge, hostility.] resentment, hatred, rancor) 43. Sathya (dissimulation, trickery, 3. DISSIMULATION. Double-dealing or crookedness of mind causes one not to say things as one should, not to deny when one should, or to explain something in a confused manner. V.49-50 [PSP: A deviousness of mind fraudulence, perfidy, deception, hypothat adopts a means of concealing ones faults. Anacker: deceitfulness of citta [to make secret ones flaws].] crisy, flattery, guile, dishonesty) 4. JEALOUSY. Envy or mental dissatisfaction concerns the prosperity of another. V.47-48. [AVA: that by 44. Irsya (jealousy, envy) virtue of which the mind becomes unable to bear the excellences of others. PSP: The complete vexation of mind at anothers success. Anacker: agitation of citta at the attainments of another.] 45. Pradasa (depraved opinionated- 5. STUBBORNNESS. Esteeming evil is that which causes one not to accept remonstrances.V.49-50 [AVA: Clinging to various reproachable things, as a result of which one would not accept any rightful admonition. ness, obstinacy, envious rivalry, spite, PSP:Acrimony [expressed] through heated words. Anacker:being enslaved by unpleasant speech.](vexation) rage, [verbal] maliciousness, malice)

46. Mraksa (concealment, pretense, 6. HYPOCRISY is hiding one's faults. V.48 [AVA: hiding ones own evil. Lusthaus translation of mraksa:
ingratitude, dissembling, covering, slyness-concealment) 47. Matsarya (avarice, parsimony, possessiveness, jealousy, stinginess, miserliness, selfishness) 48. Maya (deceptiveness, duplicity, trick, wile, deceit, illusion)

Resist recognizing own faults. PSP: Concealment of objectionable acts. Anacker: unwillingness to recognize ones own faults.] 7. GREED. Avarice is "tenacity" (agraha) of the mind, which is opposed to either spiritual or material giving. V.47-48 [AVA: that which causes the mind to be hoarding with regard to ones own belongings and wealth. What belongs to me must not go to others. PSP: Acquisitiveness of mind that opposes generosity.] 8. THE SPIRIT OF DECEPTION. Cheating is the dharma that causes one to delude another. V.49-50 [PSP: The displaying of something that is untrue [in order to] deceive others. SAM: It is a display of false virtues by him who is set on gains and honors.] 9. PRIDE-INTOXICATION is the abolition of the mind of one who is enamored with his own qualities. II.33 49. Mada (pride, boast, selfThe drunkenness of pride. V.49-50. [AVA: Pride has the nature of being arrogant and caring for no-one, which infatuation, self-admiration, results from an attachment to ones own physical appearance, strength, lineage, purity of precept, learning and complacency, haughtiness, conceit, eloquence, etc. PSP: delight of someone who is infatuated with [his or her] own well-being. SAM: joyful mental inflation, self-satisfaction) contentment arising from health, youth, or a sign of longevity or of any intoxicating advantage] 50. Vihimsa (harmfulness,menacing, 10. THE SPIRIT OF VIOLENCE. Hostility is what is translated into deeds and words harmful to another. V.4950 [PSP: [The impulse to do] injury to sentient beings. SAM: It is cruelty, lack of compassion or love. ill-will, injuriousness, cruelty, malice)

vi. Aniyata (Indeterminates, Irregulars, Unfixed, Variables) (8 dharmas): There are other mental states that are indeterminate, aniyata,
which are sometimes associated with a good mind, and sometimes with a bad or a neutral mind. II.27-28. (can enter into various combinations, changable) 1. REGRET relative to an error. When is regret good? When it is relative to a good action omitted or to a bad 51. Kaukrtya , (remorse, action accomplished. It is bad when it is relative to a bad action omitted or to a good action accomplished. II.28. repentance, contrition, worry, regret) [PSP: The minds sense of remorse. Anacker: a piercing sensation in manas. SAM: mental repentance.] 52. Middha , (sleep, sleepiness, 2. APATHY. Languor is a compression of the mind which rends it incapable of commanding the body. Languor can be good, bad, or neutral. V.47-48 (II.30) [AVA: the inability to sustain the psycho-physical series. PSP: absent-mindedness, dreamy state, The uncontrolled contraction of the minds activity. SAM: mental contraction which is part of delusion languor, drowsiness, torpor) because of a certain cause of languor, be it favorable (kusala), unfavorable (akusala) or neutral.] 53. Vitarka (reasoning, searching- 3. VITARKA. The gross state of the mind. Grossness of mind. II.33 [AVA: Reasoning has the characteristic of state, investigating, discursive reflec-tion, causing thought to be gross with regard to an object. It is also named discriminative reflection. Struck by the wind of ideation, it operates in a gross manner. PSP: a form of mental discourse that investigates; and a (general) examination, initial mental particular type of wisdom and volition that is coarseness of mind. Anacker: a discourse of inquiry by application, selectiveness) manasan indistinct state of citta. SAM: mental debating (manojalpa) which seeks.] (deliberation) 4. VICARA. The subtle state of the mind. Subtlety of mind. II.33 [AVA: Investigation has the characteristic of 54. Vicara (investigation, fixingcausing thought to be subtle. It is this dharma which serves as the cause that accords with the operation of state, sustained application of mind, mental consciousness on its object. PSP: It is a form of mental discourse that examines [an object] closely. It precise analysis, judgment, discerning, is like [the previous mental factor, except that it is] a fineness of mind. Anacker: A discourse of examination reflection, [subsequent] discursive by manasa more precise state of citta. SAM: mental debating which reflects.] (analysis) thought, discursiveness, deliberation) 55. Raga (greed, covetousness, incli- 5. LUST is associated with pleasure and satisfaction. V.55. (Mentioned in II.29) [One of the 10 anusayas, one of the 3 akusala-mula (roots of evil), Ch V, also see IV.68. No clearly delineated definition in AKB? Aniyata as it

can function in meditation? AVA: greed (raga) for sensual pleasure. PSP: Strong affection for, and attachment to, the five grasping heaps. Anacker: adherence to any fixed intent in appropriating aggregates.] 6. HOSTILITY. Hatred is associated with displeasure and dissatisfaction, for lust and hatred have respectively happiness and dejection for their aspect. V.55 (Mentioned in II.29) [One of the 10 anusayas, one of the 3 akusala-mula (roots of evil), Ch V, also see IV.68 No clearly delineated definition in AKB? Aniyata because it can function in meditation? AVA: It is named hostility as it is characterized by the delight in harming and not being benevolent to sentient beings. Anacker: tormented volition towards sentient beings.] 7. PRIDE. Mana, the error of pride, is arrogance. II.33[One of the 10 anusayas, Ch V. AVA: It is characterized 57. Mana (conceit, pride, selfby mental elevation when one compares ones own virtues with those of others. In AKB Ch V, Sknadhila and importance, pretension, egoism, PSP, 7 (and sometimes also 9) types of mana, pride or conceit, are discussed in detail: ordinary pride, arrogance) extraordinary pride, extreme pride, exaggerated pride, pride of inferiority, wrong pride, ignorant pride. SAM: It is exaltation of the mind which rests on the idea of self.] 8. DOUBT. He understands the two thesis; he doubts [which is true]. V.32 (Mentioned in II.29) [One of the 10 58. Vicikitsa (doubt, afflicted anusayas, Ch V. Not clearly delineated definition in AKB? AVA: That which causes hesitation in the mind indecision, ambivalence, twomindedness, uncertainty doubting turn of with regard to the Four Noble Truths. It is like [a man] being undecided when confronted with an inter-section or a straw-man. [In the first case he is uncertain as to which is the right way to take; in the second case, he is mind, indecision, skepticism) uncertain when seeing from afar or in darkness as to whether it is a real man or simply a straw-man.]] nation, desire, appropriational intent, (cupidity-)attachment, craving, passion) 56. Pratigha (hostility, hate, antipathy, animosity, repugnance, anger, aversion)

IV. Citta-Viprayukta-Samskara Dharmas (Not Associated with Mind, Disjoined) (14 dharmas)
These dharmas are not associated with the mind; they are not of the nature of rupa or physical matter; they are included within the samskaraskandha: they are called the cittaviprayukta samskaras, (1) because they are disjoined from the mind, and (2) because, being non-material, they resemble the mind. II.35 AKA: Non-concurrent Formations, Dharmas Disassociated from Mind, Dharma Not Interactive with Mind, Non-associated Compositional Factors, etc. 59. Prapti (acquisition, possession, PRAPTI. Prapti is acquisition and possessionWhen a conditioned dharma falls into the personal series, there is prapti or aprapti of this dharmaPrapti is: cause of the arising of the dharmas or origin of the obtainment, collection, attainment, condition of beings" or "special state of the person. II.36 [AVA: the cause which permits the affirmation: One achievement, conditioning, cessation is in possession of a certain dharma.pure, impure and non-defined [dharmas]. PSP (Anacker): It is being [karmic] accrual, obtaining) connected with something attained. SAM: a designation (prajnapti) indicating the increase and diminution of favorable (kusala) & unfavorable things.] Bhasya: prajnapti II.36 (instead proposes a theory of seeds (bija).) APRAPTI. Prapti and aprapti are in opposition: everything that is susceptible of prapti is also susceptible of 60. Aprapti (non-acquisition, aprapti.II.36 [AVA: All non-acquisitions are of the non-veiled-non-defined nature only.] Bhasya: prajnapti non-possession, dispossession, nonII.40 (the state of Prthagjana is a series in which the dharmas of the Aryans have not arisen.) obtainment, non-achievement, deconditioning, [karmic] divestment) 61. Nikaya-sabhaga ,() GENRE. Sabhgat ("genre" or sameness of class designation) is that which causes resemblances between (group-homogeniety, similar class, com- living beingsA dharma by virtue of which living beings, as well as the dharmas "that fall into the series of munionship, human commonality, taking living beings", have resemblance between them. General: found in all being. Particular: differentiations according to sphere(dhatu), stage(bhu), realm(gati), womb, caste, sex, etc. II.41 [AVA: The cause for the part in an organism, likeness, class similarities in striving and inclination among sentient beings. PSP (Anacker): any close interrelationship of affiliation, generic similarity, bodily parts as regards sentient beings. SAM: a designation indicating the resemblance of individualities of commonality of species, similarity of different beings among the various types of beings.] Bhasya: prajnapti (no need to substantialize similarities.) types) NON-CONSCIOUSNESS is that which, among the Non-conscious Ones, arrest the mind and its mental 62. Asamjnika , (ideationlessness, no-thought, [state of] statesBy this dharma, the mind and future dharmas are, for a certain time, hindered from being produced and do not have the power to arise. It is retribution. II.41[PSP: a result of the state of composure without conception non-perception, non-discrimination, (asamjni-samapatti); and the cessation of inconstant minds and mental factors of a being who has been born having no conception, reward of noamong the deities who lack conception.] (fruition in thoughtless heaven) Bhasya: prajnapti (see below) thought, realm of Thoughtless beings) NON-CONSCIOUS ABSORPTION. (Like asamjnika:) it is a dharma that arrests the mind and its mental states. 63. Asamjni-samapatti th (ideationless attainment, perceptionless It is an absorption entered from the 4 dhyana. As it is mistaken for deliverance, The Aryans consider this serenity, thought-less ecstasy, absorption absorption as a precipice, a calamity, and do not value entering it. II.42 [PSP: cessation of inconstant minds and mental factors (non-stable events) that is preceded by a form of attention that conceives of deliverance.] without discrimination, attainment without cognitions (or of non-perception (non-thought concentration) Bhasya: prajnapti (What is called absorption is simply the non-existence of the or of thoughtlessness),state of composure mind for a certain period of time; not a thing in and of itself (dravyadharma), but a thing of designation. without conception, no-thought samadhi) [The argument is also extended with regard to asamjnika (non-consciousness) & nirodha-samapatti.] II.44) 64. Nirodha-samapatti (cessa- ABSORPTION OF EXITINCTION. (Like asamjnisamaptti:) it is a dharma that arrests the mind and its mental states. It is an absorption entered from the 4th Arupya-dhyana (neither-conception-nor-non-conception), regarded tion attainment, annihilation trance, as tranquility or stillness (not as deliverance) and practiced by the Aryans. II.43 [PSP: cessation of inconstant serenity of cessation, attainment of minds and mental factors (non-stable events), as well as a portion of the constant minds (more stable events), cessation, state of composure that is a that is preceded by a form of attention that conceives of abiding [in a state of ease].] (absorption of cessation) cessation, concentration or samadhi of Bhasya: prajnapti (above) extinction) LIFE. Jvita is life (yus) (The ayus of the three spheres of existence). The support of warmth and conscious65. Jivitendriya (vital faculty, nessa cause of the duration of the series, named ayus. II.45 [AVA: projected by previous karma, serving as life-force, force of life-duration, lifethe cause for the uninterrupted series of the six entrances (ayatana) [of the human personality], and forming the faculty, vitality) basis for the designation (prajnapti) of the four births and the five planes of existenceit is also called the lifeprinciple (ayus). PSP (Anacker): It is, as regards any events taking part in an organism, any continuity, for a certain time, of motivating dispositions which have been projected by past action.] Bhasya: prajnapti (1. Warmth & consciousness are simply retribution, 2. Rather, it is like a seed which places a certain power in the sprout to grow, 3. There can be premature death not solely from the exhaustion of jivita.) ARISING produces or causes to produce conditioned things. II.45 [AVA: When dharmas are produced, there is 66. Jati-laksana (productiona force of internal cause which makes them achieve their specific functions. PSP: The origination of characteristic, arising, origination, previously nonexistent formations in relation to a class affiliate.] Bhasya: prajnapti (Arising, duration, etc., origin, existence, birth) are not entities, separate things in and of themselvesin fact, the production of the moment, its aging, and its disappearance, are not the objects of consciousness; whatever is not the object of consciousness cannot be a mark[rather] production or arising is the fact that the series begins; disappearance or impermanence is

the end or cessation of the series; duration is the series continuing from its beginning until its end; evolution or old age is the modification of the continuous series, the difference between its successive states.) DURATION stabilizes them (conditioned dharmas) or causes them to last. II.45 [AVA: The cause which 67. Sthiti-laksana (durationenables [a dharma] to stay temporarily, so as to be able to project a distinct fruit, is named the durationcharacteristic, subsistence, stability, characteristic. PSP: The uninterrupted succession of their continuum in relation to that. Anacker: the serial abid-ing, growth, dwelling, propagation in the stream of those like that.] Bhasya: prajnapti (see above) continuity/abiding) 68. Jara-laksana , (deterio- OLD AGE makes them (conditioned dharmas) deteriorate. II.45 [AVA: Deterioration is that which impairs [ a dharmas] efficacy of projecting fruit, rendering it incapable of further projecting another distinct fruit. PSP: ration-characteristic, decrepitude, The modification of their continuum in relation to that. Anacker: an alteration in the stratum of those like change, changing, death, aging/decay) that.] Bhasya: prajnapti (see above) 69. Anityata-laksana , IMPERMANENCE destroys them. II.45 [AVA: Impermanence is that which causes a present dharma, whose activity having been impaired [by the deterioration-characteristic] to enter into the past. PSP: The destruction (impermenence-characteristic, of their continuum in relation to that. Anacker: discontinuity in the stream.] Bhasya: prajnapti (see above) extinction, disappearance, destruction) 70. Nama-kaya (words, category NAMAKAYA. Collections of sajs. Name or word is understood as that which causes ideas to arise, of names, name and form, collection of for example the words warmth, sound, odor, etc. [Kaya or "body" means "collection] II.47 [PSP: The words (or names), nomenclature, bodies expressions [that describe] the essences of entities. Anacker: denotations for the own-beings of events.] (group of stems) Bhasya: prajnapti(Are not words, phrases, and phonemes (naman, pada, vyanjana) voice of nouns, Name body, word-group) (force imparting significance to words) (vac) by nature, and consequently sound (sabda)? Hence they form part of the rupaskandha; they are not samskaras disassociated from the mind as the Sarvastivadins believe.) 71. Pada-kaya (phrases, category PADAKAYA. Collections of vkyas: a) "Phrase" is understood as vakya, a discourse, a phrase allowing the of words, formation of phrases, collection development necessary for a complete sentence, for example the stanza, "Impermanent are the samskaras . . ." b) that which causes one to comprehend the different modalities of activity, quality, and time of phrases (or assertions), vocabulary, which concern a certain person: for example, he cooks, he reads, he goes; it is black, yellow, or red; he cooks, he bodies of sentences, Predicate body, will cook, or he cooked. II.47[PSP: The expressions [that describe] the distinguishing characteristics of phrase-group, groups of words) entities. Anacker: denotations for the particularities of events.] Bhasya: prajnapti (see above) VYANJANAKAYA. Collections of akarasor phoneme (varna), vowels and consonents, for example, a, 72. Vyanjana-kaya (syllables, formation of syllables, category of letters, d...(ka, kha, ga, gha) II.47 [AVA: Words, phrases and syllables are those which are produced with the collection of syllables, alphabet, syllable support of speech, and which causes the understanding [in each case] the respective signifiedproducing in others a comprehension of the signified to be illuminated. PSP: they are what allow both of them to become group, bodies of phonemes, groups of consonants, Utterance body,) (force im- manifest. They are also the [basic] sounds [of spoken language], because meanings are communicated on the parting significance to articulate sounds) basis of names and assertions. Moreover, they are phonemes because they cannot be replaced by any alternative form. Anacker: actual sound through which the other two are disclosed.]Bhasya:prajnapti(above)

V. Asamskrta Dharmas (Unconditioned, Unconstructed, Non-phenomenal, Non-created) (3 dharmas):

A) The unconditioned has neither cause nor result. II.55. B) Samskrta, conditioned, is explained etymologically as that which has been created (krta) by causes in union and combination. There is no dharma which is engendered by a single cause (II.64). I.7. C) These four dharmas, arising, old age,
duration, and impermanence, are the characteristics of conditioned thingsa dharma in which they are not found is unconditioned...the unconditioned lasts eternally in its own nature. II.45. (immutable, eternals) [Note: I IV above are Samskrta Dharmas conditioned, constructed, phenomenal, created.] PRATISAMKHYNIRODHA is disjunction(Conscious) disjunction (visamyoga, ii.57d) from the impure 73. Pratisamkhya-nirodha dharmas is pratisamkhyanirodha (ii.55) [or Nirvana]. Pratisamkhyana or pratisamkhya signifies a certain pure (cessation through deliberation (or prajna, the comprehension of the Truths. The "extinction" of which one takes possession by this prajna is called contemplation), extinction through intellectual power, cessation occasioned pratisamkhyanirodha... Each [disjunction occurs] separatelyThe objects of "disjunction" are as numerous as by analysis, analytic cessation, extinction the objects of "junction." I.6. Also II.55: [The Sarvastivadins:] This dharma, in its nature, is real, but indescribaattained by selection, cessation through ble; only the Aryans "realize" it internally, each for himself. It is only possible to indicate its general characteristics, by saying that there is a real entity (dravya), distinct from others, which is good and eternal, and which understanding, cessation attained with receives the name of pratisamkhyanirodha, and which is also called disconnection or visamyoga. (more in II.55) acquired knowledge) [Nirvana. AVA: The absolute annihilation of all unsatisfactorinessthat which causes the non-production of unsatisfactoriness. PSP: cessation that is a separation; and it is the permanent non-arising of the heaps that is related to an antidote to the mental afflictions.] Bhasya: prajnapti II.55 (Pratisamkhyanirodha or Nirvana iswhen both the defilements already produced and the existence already produced are destroyedthe absence of any other defilements or any other existence, and that by reason of the force of the consciousness. That is, nirvana is basically the non-arising of defilements, the absence of seeds for future defilements. This non-existent thing is the most distinguished of all non-existent things. The Bhiksuthrough the possession of the Path, has obtained a personality contrary to the defilements, and contrary to a new existence. This is why the Sutra says that he has obtained Nirvana.) 74. Apratisamkhya-nirodha APRATISAMKHYNIRODHA. A different type of extinction, which consists of the absolute hindering of (cessation independent of deliberation arising. It is so called because it is obtained, not by the comprehension of the Truths, but by the insufficiency of the causes of arising. I.6 [AVA: absolutely obstructs the production of a future dharma. It is acquired simply by (or not through contemplation), nonanalytic cessation, extinction which is the deficiency in the conditions, not through deliberation. PSP: cessation that is not a separation; and it is the permanent nonarising of the heaps that is unrelated to an antidote to the mental afflictions. Anacker: any nonunselected (or through lack of a separation from cessation without antidotes to afflictions figuring in. SAM:It is cessation which is not disjuncproductive cause), cessation without understanding, cessation attained without tion.] Bhasya: prajnapti II.55(When, independent of the force of consciousness and by reason of the mere absence of causes there is an absence of arising dharmas, this is what is called apratisamkhyanirodha.) acquired knowledge) SPACE is that which does not hinder. Space has for its nature not hindering matter which, in fact, takes place 75. Akasa , (space, ether, freely in space; and also of not being hindered by matter, for space is not displaced by matter. I.5 Note: empty space, spatiality) distinguish from the space-element, which is conditioned: Cavities are called the space element; it is, one says, light and darkness. I.28 [AVA: accommodating resistant thingsif it were non-existent, there ought not to be the production of resistant things, since there would be nothing to accommodate them. PSP: A place for form. SAM: It is the absence of matter (rupa), because the latter permits the manifestation of all kinds of activities.] Bhasya: prajnapti II.55 (Space is solely the absence of any tangible thing.)

Development of Dharma lists The Skandhas, Ayatanas and Dhatus can be seen as precedents for the formulation of a list of dharmas. In the Sarvastivada, the Pancavastuka (5 categories) developed to better accommodate the distinctions of the formations associated (samprayukta) and disassociated (viprayukta) from mind as well the unconditioned (asamskrta). These categories were developed considerably by the Abhidharmikas. Almost all of the terms in the lists of dharmas can be traced to Sutra/Sutta sources. There is one notable sutra source for the notion of an assemblage of mental states associated with mind: Majjhima Nikaya 111 Anupada Sutta: One by One as They Occurred. In this Sutta, the Buddha states: During half a month, bhikkhus, Sariputra had insight into states one by one as they occurred. Now Sairiputras insight into states one by one as they occurred was this: Here, bhikkus, quite secluded from sensual pleasures, secluded from unwholesome sattes, Sariputra entered upon and abided in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. And the states in the first jhana the applied thought, the sustained thought, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus: So indeed, these states, not having been, come into being; having been, they vanish. Regarding these states, he abided unattracted, unrepelled, independent, detached, free, diassociated, with a mind rid of barriers This same formula is then repeated as Sariputra ascends the 4 rupa and 4 arupa-jhanas, as well as a state here defined as beyond the 4th arupa-jhana, cessation of perception and feeling, contemplating at each point the arising and perishing of the mental states. Traditionally, Sariputra is closely linked to Abhidharma. In this Sutta, the discernment of the mental states occurs in highly developed meditation states. Canonical Abhidharma texts include proto-types of a list of dharmas. The Dhammasangani (Pali Abhidhamma) enumerates the mental states associated with kusala, akusala and avyakrta minds. The lists included in this text incorporate a number of Sutta teachings and makes no attempt at avoiding repeated instances of one dharma. Here is the enumeration of mental states in a good mind:
Sense (phassa) impression (5 factors): phassa (contact), vedana (feeling), sanna (perception), cetana (volition), citta (consciousness) Absorption (jhana) (5 factors): vitakka (thought-conception), vicara (discursive thinking), piti (interest), sukha (pleasure), ekaggata (onepointedness) Faculties (indriya) (8 factors): saddha (faith), viriya (energy), sati (mindfulness), samadhi (concentration), panna (wisdom), mano (mind), somanassa (joy), jivita (vitality) Path (magga) Factors (5 factors): samma (right): view (ditthi), sankappa (thought), vayarna (effort), sati (mindfulness), samadhi (concentration) Powers (bala) (7 factors): saddha (faith), viriya (energy), sati (mindfulness), samadhi (concentration), panna (wisdom), hri (moral shame), otappa (fear of blame) Wholesome Roots (kusala-mula) (3 factors): alobha (non-greed), adosa (non-hatred), amoha (non-delusion) Ways of Action (kusala-kamma-patha) (3 factors): anabhijjha (non-covetousness), avyapada (non-ill-will), samma-dhitti (right view) Guardians of the World (lokapala) (2 factors): hri (moral shame), otappa (fear of blame) Six Pairs of Wholesome (yugalaka) (12 factors): kaya-passaddhi (tranquillity of cetasikas), citta-passaddhi (tranquillity of mind), kaya-lahuta (lightness of cetasikas), citta-lahuta (lightness of citta), kaya-muduta (pliancy of cetasikas), citta-muduta (pliancy of citta), kaya-kammannata (wieldiness of cetasikas), citta-kammannata (wieldiness of citta), kaya-pagunnata (proficiency of cetasikas), citta-pagunnata (proficiency of citta), kaya-ujukata (uprightness of cetasika), citta-ujukata (uprightness of citta) Helpers (upakaraka) (2 factors): sati (mindfulness), sampajanna (mental clarity) Pairwise Combination (yuganaddha) (2 factors): samatha (calm), vipassana (insight) Last Dyad (pitthi-duka) (2 factors): paggaha (exertion), avikkhepa (undistractedness) Supplementary (ye-va-panaka) (9 factors): chanda (intention), adhimokkha (decision), manasikara (attention), tatramajjhattata (equanimity), karuna (compassion), mudita (sympathetic joy), vaci-duccarita virati (abstinence from wrong speech), kava-duccarita virati (abstinence from wrong action), ajiva-duccarita virati (abstinence from wrong livelihood)

Nyayaponika Thera argues that the repetition of terms above is actually a key aspect of the vision of mental functioning offered in the Dhammasangani: In a given moment, a dharma may have multiple functions corresponding to its multiple spheres of relation which correspond to groups of factors of which the factor is a member. The sub-groups signify sets of internal relations within the same moment of consciousness, each of which can have a variety of external relations, and relations to this, past and future cittas. There are also prototypes in the canonical Sarvastivada texts. The Dhatukaya includes the following enumeration of dharmas:
Maha-bhumikas (basic states) (10): vedana (sensation), samjna (notion), cetana (volition), sparsa (contact), manaskara (attention), chanda (desire), adhimoksa (approbation), smrti (mindfulness), samadhi (concentration), prajna (discernment). Klesa-maha-bhumika (basic defilements) (10): asraddhya (lack of faith), kausidya (idleness), musita-smrti (forgetfulness), viksepa (distractedness), avidya (ignorance), asamprajanya (non-discernment), ayoniomanaskara (wrong attention), mithyadhimoksa (false resolve), auddhatya (restlessness), pramada (carelessness) Paritta-klesa-bhumika (minor defilements) (10): krodha (anger), upanaha (enmity), mraksa (hypocrisy), pradasa (vexation), irsya (envy), matsarya (avarice), sathya (dissumulation), maya (deceit), mada (pride), vihimsa (harmfulness). Klesa (defilements) (5): kama-raga (sensuous attachment), rupa-raga (attachment to material existence), arupa-raga (attachment to immaterial existence), dvesa (hatred), vicikitsa (doubt) Driti (views) (5): satkaya-drsti (personality belief), antagraha-drsti (extreme views of nihilism & eternalism), mithya-drsti (wrong view), drstiparamarsa (attachment to views), silavrataparamarsa (wrong view of rules & rites) Sparsa (contact) (5): pratigha-sparsa (contact by sensorial reaction), adhivacana-sparsa (verbal or mental contact), vidya-sparsa (contact by knowledge), avidya-sparsa (contact by ignorance), na-vidya-navidya-sparsa (contact by neither-knowledge-nor-non-knowledge) Indriya (faculties) (5): sukkha (pleasure), duhkha (pain), saurmanasya (satisfaction), daurmanasya (dissatisfaction), upeksa (indifference) Dharmas (5): vitarka (reasoning), vicara (investigation), vijnana (consciousness), ahrikya (absence of shame), anapatrapya (absence of fear of blame) Kaya (6 groups of 6): vijnana-kaya (6 groups of consciousnesses: visual, auditory, olfactory, gustatory, tangible, mental), sparsa-kaya (6 groups of contacts, visual, etc.), vedana-kaya (6 feelings), samjna-kaya (6 notions), cetana-kaya (6 volitions), trsna-kaya (6 cravings)

Tendencies to abstraction led to elimination of repetitions in such enumerations, by establishing the dharmas as basic categories which subsume or include (samgraha) a range of intensity and quality (for example, musita-smrti (forgetfulness, mindlessness) is nothing but defiled smrti, viksepa is defiled samadhi, asamprajanya is defiled prajna, etc). Additionally, the list above from the Dhatukaya and other early lists did not contain explicit enumerations of kusala (skillful) dharmas which became standard in the later formulations. Definitions of the dharmas became more refined. Lists of dharmas were developed in a number of the early non-Mahayana schools of Buddhism. The Mahasamghika incorporated a larger number of unconditioned factors (including dependent co-arising). The Lokottaravada taught that only the unconditioned factors are real. Vasubandhu does not actually present an explicit enumeration of the 75 dharmas in the Abhidharmakosa. The presentation of these dharmas is distributed in Chapters I and II (Ch I includes the rupa dharmas (I), citta dharma (II) and the asmaskrta dharmas (V), Ch II includes the samprayukta (associated, III) and viprayukta (disassociated, IV) dharmas). Pu-guang (7th. c), a disciple of the great scholar and translator Xuanzang, appears to be responsible for abstracting the 75 dharmas from the Kosa. The 75 dharmas represent Pu-guangs distillation of Vasubandhus presentation of the Sarvastivadin system. The Sarvastivadin master Skandhila (in Abhidharmavatara, Entry into Abhidharma) enumerates what may be considered a more orthodox presentation of the Sarvastivada dharmas. Skandhila includes two dharmas not enumerated in the 75 dharmas: pramodya or rati (delight) and nirveda or arati (disgust). Skandhila also employs traditional teaching categories in his exposition (avoiding the abstraction of the Panca-vastuka), structuring his work around the 5 skandhas and the unconditioned dharmas. He includes the 3 roots of wholesomeness whereas in the 75 dharma system, non-greed & non-hatred are kusala-maha-bhumikas, but non-delusion is subsumed under mati/prajna (a maha-bhumika). Skandhila also includes the 3 roots of unwholesomeness (aksuala-mula) and extensive enumeration of defilements including (as does AKB Ch V): samyojana (9 fetters), bandhana (9 bondages), anusaya (7, 10 & 98 proclivities), klesa (defilements), upaklesa (10 secondary defilements), paryavasthana (10 envelopments), asrava (3 outflows), ogha (4 floods), yoga (4 yokes), upadana (4 clingings), kayagrantha (4 bodily ties), nivarana (5 hindrances). The lists of dharmas are the product of extended analysis but in this process the abstract presentation could be deceptive (the map is not the territory). It is often not clear as to why certains dharmas are included and others not. The four great elements, for example, appear on some lists and not on others. It seems clear that the early lists were somewhat open-ended. But in later efforts at a comprehensive presentation, covering all cases, this sense was lost. There are a few expressions in the Kosa which suggest that these lists were not closed (for example, in II.36 the list of viprayukta-samskara-dharmas ends with an etc./and others of this type). The dharma lists came to represent a quick way of summarizing what a particular school regarded as real (and not real). Vasubandhu did not feel drawn to an explicit enumeration. He was perhaps more drawn to how the dharmas relate, how they are studied, how they function in cyclic suffering and liberation. Mipham Rinpoche considered the lists open-ended: With these mental states are mainly stated the distinctions of the general mind bases and the virtuous and negative mental states. It should be understood, however, that there are a tremendous number of different kinds, such as sadness and elation, difficulty and ease, patience and impatience, and so forth, which result from the different kinds of grasping patterns apprehension, perception and so on. Master Hua states (in his commentary on the 100 Dharmas of Vasubandhu): There aren't just one hundred dharmas; there are 660 dharmas. But actually there aren't just 660 dharmas; there are really 84,000 dharmas. Geshe Tashi Tsering proposes a number of mental states that can be added to the traditional categories of afflictions (gloryseeking, power lust, obsession, fear of loss, hopelessness, guilt, self-hatred, grief, low self-esteem, depression, prejudice, loneliness, etc.) and wholesome factors (friendliness, optimism, altruism, etc.). Guenther is especially critical of the numerical dogmatism of the dharma lists, It has been unfortunate that a number should have been taken as absolute, as it initially must have been only meant as some indeterminate number, and although the various schools adopted various numbers, by insisting on their absolute number of factors they set themselves an artificial barrier which hampered further progressThe Sautrantika must be credited with not caring for a rigidly numerical schema. Enumeration was a common device in early Buddhism perhaps primarily serving a mnemonic function. The numerical lists developed, however, into artificial and arbitrary limitations to further investigation of topics in general and toward a rigidly defined system in terms of the enumeration of dharmas. Guenther adds, Whatever the defects of numerical limitations may be, since they so easily induce us to believe that a static-mechanistic model and quantitative aspects will suffice to account for all organismic activity, they should not be allowed to make us forget the Buddhist conception of universal flux. The 75 dharma system may represent the presentation in the Kosa, but the Bhasya refutes the existence of 18 of these dharmas (as noted above: Bhasya: Prajnatpi). Vasubandhu while presenting the Sarvastivadin system, a beautifully coherent and internally consistent approach to understanding the world and liberation, is not confined by the substantialistic tendencies of that system, and its approach to a comprehensive description. In general, we see in the 75 Dharmas, much more emphasis on psychological phenomena than on physical, in keeping with the practical function of the formulation in a tradition that emphasizes the primacy of mind in its analysis of the basic human problem and its resolution. Also, the 75 Dharmas include an extensive taxonomy of defilements. The Sarvastivadin approach to liberation is to some extent a set of stages defined in terms of the abandoning or elimination of defilements. The Sautrantika objects to the simultaneity of the caitta (mental factors). AKB II.32 quotes a Sutra from the Samyuktagama: By reason of the eye and visible things there arises visual consciousness; the coming together of the three is contact; together there arises (sahajaba) sensation, ideas, volition. However, Sautrantikas note: the word together (saha) is used, not only to indicate simultaneity, but also to indicate immediate succession[The Sarvastivadins:] But the Sutra (from the Madhyama) says, The dharmas of sensation, ideas, volition, and consciousness are mixed; they are not separate. Mixed signifies arisen together. From this Sutra we conclude that there are no consciousnesses, sensations, ideas or volitions which are not simultaneousSautrantika response: The question is thus posed whether sensation, volition and ideas are called mixed because they have the same objectwhich is our opinionor because they are simultaneous, as you say. This is the Sautrantika stance, but from later writings such as the Panca-Skandha-Prakarana and the Thirty Verses, it would appear that Vasubandhu did not subscribe to this Sautrantika position. These texts identify 5 mental factors present in every mind, etc. (see below).

82 dharmas from the Theravada text, Abhidhammatta-sangaha by Anuruddha (10th-11th c.) (I-IV: 4 ultimate realities):
I. MIND (CITTA) (1): Anuruddha analyzes 89 (or 121) cittas, defined in terms of all the possible combinations of cetasika which accompany them. II. MENTAL FACTORS (CETASIKA) (52): ETHICALLY VARIABLES (ANNASAMANA) (13): I. Universals (Saddharana) (7): 1. phassa (contact), 2. vedana (feeling) 3. sanna (perception), 4. cetana (volition), 5. ekaggata (one-pointedness) 6. jivitindriya (life faculty), 7. manasikara (attention); II. Occasionals (pakinnaka) (6): 8. vitakka (applied thinking), 9. vicara (sustained thinking), 10. adhimokkha (determination), 11. viriya (energy), 12. piti (enthusiasm), 13. chanda (zeal) UNWHOLESOME FACTORS (AKUSALA CETASIKAS) (14): I. Unwholesome Universals (4): 14. moha (ignorance), 15. ahirika (shamelessness), 16. anottappa (recklessness), 17. uddhaca (restlessness); II. Unwholesome Occasionals (10): 18. lobha (greed), 19. ditthi (wrong view), 20. mana (conceit), 21. dosa (aversion), 22. issa (envy), 23. macchariya (stinginess), 24. kukkucca (regret), 25. thina (sloth), 26. middha (tropor) , 27. vicikiccha (doubt) BEAUTIFUL FACTORS (SOBHANA) (25): I. Beautiful Universals (19): 28. saddha (confidence), 29. sati (mindfulness), 30. hiri (moral shame), 31. ottappa (fear of blame), 32. alobha (non-attachment), 33. adosa (non-aversion), 34. tatramajjhattata (equanimity), 35. kaya-passaddhi (tranquillity of body), 36. citta-passaddhi (tranquillity of mind), 37. kaya-lahuta (lightness of cetasikas), 38. citta-lahuta (lightness of citta), 39. kaya-muduta (pliancy of cetasikas), 40. citta-muduta (pliancy of citta), 41. kaya-kammannata (wieldiness of cetasikas), 42. citta-kammannata (wieldiness of citta), 43. kaya-pagunnata (proficiency of cetasikas), 44. citta-pagunnata (proficiency of citta), 45. kaya-ujukata (uprightness of cetasika, 46. citta-ujukata (uprightness of citta); II. Abstinances (3): 47. vaci-duccarita virati (abstinence from wrong speech), 48. kaya-duccarita virati (abstinence from wrong action), 49. ajiva-duccarita virati (abstinence from wrong livelihood); III. Illimitables: 50. karuna (compassion), 51. mudita (sympathetic joy); IV. Non-delusion: 52. panna (understanding) III. MATTER (RUPA) (28): CONCRETELY PRODUCED (NIPPHANNA) (18): I. Great Essentials (mahabhuta): 1. Pathavidhatu (earth element), 2. apodhatu (water element), 3. tejodhatu (fire element), 4. vayodhatu (air element); [the remaining rupas are derived (upadaya):] II. Sensitive Phenomena: 5. cakkhu (eye-sensitivity), 6. sotam (ear-sensitivity), 7. ghanam (nose-sensitivity), 8. jivha (tongue-sensitivity), 9. kayo (body-sensitivity); III. Objective Phenomena: 10. rupam (visible form), 11. saddo (sound), 12. gandho (smell), 13. raso (taste); IV Sexual Phenomena: 14. itthattam (femininity), 15. purisattam (masculinity); V. Heart Phenomenon: 16. Hadaya-vatthu (heart-base); VI. Life Phenomenon: 17. jivitindriya (life faculty); VII. Nutritional Phenomenon: 18. kabalikaro (edible food). NON-CONCRETE (ANIPPHANNA) (10): VIII. Limiting Phenomenon: 19. space element; IX. Communicating Phenomenon: 20. bodily intimation, 21. vocal intimation; X. Mutable Phenomenon: 22. lightness, 23. malleability, 24. wieldiness; XI. Characteristics of Matter: 25. production, 26. continuity, 27. decay, 28. impermanence. IV. NIBBANA (1): to be blown out, to be extinguished (the defilements). Final Deliverance. Twofold: with and without remainder

Note: Although there is clearly much overlap between the Theravada enumerations of dharmas and the Sarvastivadin, there are a number of differences. For this reason, Theravadin sources are not included in the translation study or definitions of the 75 dharmas above. Tibetan Yogacara translations are included as the Yogacara formulations are based on the Sanskrit tradition of the Sarvastivadins. Also for more on dharmas, definition, etc. see the section on Dharma Theory in the Introductory materials. Comparison with Sarvastivada 75 dharmas: the Abhidhammatta-sangaha includes an extensive analysis of the possible sets of mental states that can include each citta; the analysis of unwholesome factors is not as extensive while the study wholesome factors is expanded to include the 6 pairs (35-46); does not include the category of dharmas disassociated from mind but many of these dharmas have correlates placed in concretely produced & non-concrete rupa; there is only one unconditioned dharma (rather than 3): nibbana.

Related Ennumerations of Dharmas

The Panca-Skandhaka-Prakarana (PSP), A Discussion of the Five Aggregates, is an explication of the dharmas by Vasubandhu that seems to lie somewhere between the 75 dharmas of the Abhidharmakosa and Vasubandhus later Yogacara enumerations of the dharmas (see below). Translations: Stefan Anacker in Seven Works of Vasubandhu & Artemus Engle in The Inner Science of Buddhist Practice. I. MATERIALITY (RUPA) (15 dharmas): a) The 4 elements (see Chapter I Study of the 5 Skandhas) b) That which is derived from the 4 elements: 5 organs, 5 objects and avijnapti (as dharmas #1-11 in the Table above) II. SENSATION (VEDANA): as dharma #13 above. III. CONCEPTION (SAMJNA): as dharma #15 above. IV. FORMATIONS (SAMSKARA): ASSOCIATED WITH MIND (51 dharmas): a) 5 universals: contact (#17), attention (#20), sensation (#13), conception (#15), volition (#14) b) 5 limited to a particular object: aspiration (#16), resolve (#21), recollection (#19), concentration (#22), discernment (#18) c) 11 virtuous: faith (#23), respect (#27), fear (#28), non-greed (#39), non-hatred (#30), non-delusion (subsumed under prajna (#18)), effort (#32), aptitude (#25), diligence (#24), equanimity (#26), non-violence (#31). d) 6 root mental afflictions: desire (#55), hatred (#56), pride (#57), ignorance (#33), views (under prajna (#18)), doubt (#58). e) 20 secondary afflictions: anger (#41), enmity (#42), dissimulation (#43), stubbornness (#45), envy (#44), greed (#47), hypocrisy (#46), deceptiveness (#48), pride (#49), violence (#50), disrespect (#39), absence of fear (#40), torpor (#37), dissipation (#38), disbelief (#36), idleness (#35), non-diligence (#34), forgetfulness, distraction, lack of awareness (these last 3 are not in the 75 dharmas). f) 4 indeterminate: regret (#51), sleep (#52), reasoning (#53), investigation (#54). NOT ASSOCIATED WITH MIND (14 dharmas): acquisition (#59), non-conscious absorption (#63), absorption of axtinction (#64), non-consciousness (#62), vital faculty (#65), group homogeneity (#61), arising (#66), duration (#67), old-age (#68), impermanence (#69), words (#70), phrases (#71), syllables (#72), quality (or state) of being an ordinary being (not included in the 75 dharmas (but see Ch II, K40 where it is discussed with non-possession (#60)), a person who has not acquired the way.) V. CONSCIOUSNESS (VIJNANA): as awareness of the object, it is as consciousness (#12), but as the storehouse consciousness (alayavijnana), it is not included in the 75 dharmas. (2 dharmas.) (VI.) UNCONDITIONED (ASAMSKRTA): These are not included in the 5 skandhas (which only encompass conditioned dharmas) but are included in the analysis of the 12 ayatanas (4 dharmas): space (#75), cessation through deliberation (#73), cessation not through deliberation (#74), suchness (not in the 75 dharmas).

This list of 86 dharmas differs from the list of 75 dharmas in the following ways: - The analysis of rupa includes the 4 elements and the explicit distinction of the primary elements and derived matter (also see below) - Rather than 10 universals, there are two groups: 5 universals & 5 particular - There is one additional virtuous dharma: non-delusion. - The analysis of the defilements is quite different: the 6 root afflictions includes 1 of the defiled universals, 4 of the indeterminates, and 1 dharma (views) not included explicitly in the list of 75 dharmas. - The category of secondary defilements is expanded from 10 dharmas to 20, by including the 2 unskillful universals, 5 defiled universals, and 3 dharmas not included in the list of 75 dharmas: muitasmtit: forgetfulness, confused memory asaprajanya: lack of awareness, inattentiveness, non-alertness vikepa: distraction, desultoriness [distraction has sub-categories: 3-fold: towards the outer, the inner, & status, and 6-fold: inherent, external, internal, to a sign, rigid, and attentive.] - There are only 4, rather than 8 indeterminates. - The dharmas not associated with mind does not include non-possession but does include the quality of being an ordinary person. - Consciousness also includes the storehouse consciousness. - There is one additional unconditioned dharma: suchness or thusness or as-it-is-ness. Differences between the great elements and derived matter according to the Sarvastivada school (from Dhammajoti): GREAT ELEMENTS (MAHABHUTA) DERIVED MATTER (BHAUTIKA) Invisible Visible Resistant Resistant or non-resistant with-outflow with outflow or outflow-free non-defined skillful, unskillful, or non-defined neither-trainee-nor-non-trainee nature of trainee, non-trainee or neither abandonable through cultivation abandonable through cultivation or not to be abandoned subsumed under 1st & 2nd truths subsumed under 1st, 2nd and 4th truths without retribution with-retribution or without non-defiled defiled or non-defiled not karma may or may not be karma Thus, the characteristics of the Great Elements differ in innumerable ways from those of the derived matter. (MVS) The 100 Dharmas (next page), from a text attributed to Vasubandhu, is quite similar to the list from the PSP. They include identical classifications of the 51 dharmas associated with mind (this same list of 51 mental factors also appears in Vasubandhus Thirty Verses (Trimsika), one of his later important Yogacara works, and is the standard list of mental factors encountered in the Tibetan tradition (e.g. Mind in Buddhist Psychology, The Mind and its Functions, etc.). The 100 dharmas expands on the PSP list in the following ways: - 8 consciousnesses are distinguished: the storehouse consciousness, the manas, and the 6 consciousnesses (1 mental & 5 sense) - In the analysis of rupa, avijnapti has been replaced by a 5-fold analysis of matter included in the sphere of mental objects (note that there seems to be variant interpretations (or traditions) of these 5 sub-types, 3 translations/interpretations are included below): 100 Dharmas (Lusthaus) Formal Thought Objects: Abhidharmasamuccaya (Rahula/Boin-Webb) [Hopkins]: [1] the infinitely small [from aggregation, e.g. a single particle] a. Concrete form analyzed to minutest extent b. Non-concrete form (space, color) analyzed to grandest extent [2] pertains to space [space-form, e.g. space only appears to mind] [3] pertains to the discipline of commitment [from a vow,promise] c. Innermost impression of perceptual form [4] pertains to the imagination [imaginary form, as in a dream] d. Forms arising through False Conceptual Construction [5] produced by supernormal powers [appearing in meditation] e. Forms produced and mastered in Samadhi - The list of dharmas not associated with mind has been considerably expanded from 14 dharmas to 24. The 100 dharmas does not include the quality of being an ordinary being (nor the dharma non-possession of the 75 dharmas), but adds 11 dharmas: 74. Differentiation of species [dissimilarity] (visabhga), 85. Systematic Operation [revolution, regular sequence, continuity] (pravtti), 86. Determinant (karmic) Differences [distinction, definitive distinctiveness, diverse regularity] (pratiniyama), 87. Unifying [interaction, connected link, union] (yoga), 88. Speed [rapidity] (jva), 89. Seriality [sequence, gradation] (anukrama), 90. Area (space) [direction, location, orientation] (dea), 91. Time (kla), 92. Number/calculation [numeration] (sakhy), 93. Synthesis [combination, gathering, assemblage] (smagr), 94. Otherwiseness [discontinuity] (anyathtva). [brackets: from the BTTS translation: Shastra on the Door to Understanding the Hundred Dharmas, in bold: Erik Pema Kunsang translation from Gateway to Knowledge, and in Arial Narrow Underlined, the Rahula & Boin-Webb translation from Abhidharmasamuccaya.] (often, kala comes before, rather than after, desa. - The unconditioned dharmas include 2 additional dharmas: 98. 'Motionless' Cessation (nijya), 99. Cessation of Associative-thinking and Pleasure/pain (saj-vedayita-nirodha). The Abhidharmasamuccaya, by Asanga, includes a list of 105 dharmas: 11 rupa, 55 dharmas associated with mind, 23 dharmas not associated with mind, 8 consciousnesses, and 8 unconditioned dharmas, which differs from the 100 dharmas in the following ways: - 23 dharmas not associated with mind, rather than 24, by the addition of: the quality of an ordinary person (prthagjanatva) [included in the PSP list above], and the non-inclusion of: 74. Differentiation of species (visabhga), and 94. Otherwiseness (anyathtva). - Like the analysis in the Thirty Verses, manas [the 7th consciousness] is associated with 4 ever-present (sarvatraga) defilements: selfview (atmadrsti), self-love (atmasneha), self-pride (asmimana) and ignorance (avidya). [These are not usually included in enumerations of the dharmas, perhaps because they are subsumed in the standard list of the defilements.] - The 6 unconditioned dharmas have been expanded into 8 by dividing suchness into 3 distinct dharmas: [1] the suchness (essential nature) of favorable thingsm(kusaladharmatathata), [2] the suchness of unfavorable things (akusaladharmatathata), [3] the suchness of neutral things (avyakrtadharmatatbata).

100 Dharmas - : From: http://www.acmuller.net/yogacara/outlines/100dharmas-utf8.htm. Dan Lusthaus. Based on Vasubandhu's Baifa mingmen lun Mahyna atadharm-prakamukha stra (Lucid Introduction to the One Hundred Dharmas) T1614
I. The Eight Consciousnesses Citta-dharma 1. Seeing-consciousness cakur-vijna 2. Hearing-consciousness rotra-vijna 3. Smelling-consciousness ghra-vijna 4. Tasting-consciousness jihv-vijna 5. Tactile/kinetic consciousness kya-vijna 6. Empiric-consciousness mano-vijna 7. Focusing manas 8. Warehouse consciousness laya-vijna II. Mental Associates caitta, caitasika-dharma / cittasamprayukta-dharma . A. Always-active Sarvatraga 9. Sensory contact spara 10. Pleasure/pain/neutral vedan 11. Volition cetan 12. Associative-thinking saj 13. Attention manaskra B. Specific Viniyata 14. Desire chanda 15. Confident Resolve adhimoka 16. Memory/mindfulness smti 17. Meditative concentration samdhi 18. Discernment praj C. Advantageous Kuala 19. Faith/trust raddh 20. [inner] Shame hr 21. Embarrassment apatrpya 22. Lack of Greed alobha 23. Lack of Hatred advea 24. Lack of Misconception amoha 25. Vigor vrya 26. Serenity prarabdhi 27. Carefulness apramda 28. Equanimity upeka 29. Non-harmfulness ahis D. Mental Disturbances Klea 30. Appropriational intent rga 31. Aversion pratigha 32. Stupidity mhi 33. Arrogance mna 34. Doubt vicikits 35. Perspectivality di E. Secondary Mental Disturbances Upaklea 36. Anger krodha 37. Enmity upanha 38. Resist recognizing own faults mraka 39. [verbal] maliciousness pradsa 40. Envy rasy 41. Selfishness mtsarya 42. Deceit my 43. Guile hya 44. Harmfulness vihis 45. Conceit mada 46. Shamelessness hrkya 47. Non-embarrassment anapatrpya 48. Restlessness auddhatya 49. Mental fogginess styna 50. Lack of Faith/trust raddhya 51. Lethargic negligence kausdya 52. Carelessness pramda 53. Forgetfulness 54. Distraction 55. Lack of [self-]Awareness muitasmtit vikepa asaprajanya

F. Indeterminate Aniyata 56. Remorse kauktya 57. Torpor middha 58. Initial mental application vitarka 59. [subsequent] Discursive vicra Thought III. Form Rpa-dharma 60. Eye cakus 61. Ear rotra 62. Nose ghra 63. Tongue jihv 64. Body kya 65. [visible] form rpa 66. Sound abda 67. Smell gandha 68. Taste rasa 69. Touch spraavya 70. 'Formal' Thought-objects dharmyatanikni rpni

IV. Embodied-conditioning Not Directly [perceived] by Citta Cittaviprayukta-saskra-dharma 71. (karmic) Accrual prpti 72. Life-force jvitendriya 73. Commonalities by species nikya-sabhga 74. Differentiation of species visabhga 75. Attainment of Thoughtlessness asaji-sampatti 76. Attainment of Cessation nirodha-sampatti 77. [realm of] Thoughtless [beings] sajika 78. 'Name' body nma-kya 79. 'Predicate' body pada-kya 80. 'Utterance' body vyajana-kya 81. Birth/arising jti 82. Continuity/abiding sthiti 83. Aging/decaying jar 84. Impermanence anityat 85. Systematic Operation pravtti 86. Determinant (karmic) pratiniyama Differences 87. Unifying yoga 88. Speed jva 89. Seriality anukrama 90. Area (space) dea 91. Time kla 92. Number/calculation sakhy 93. Synthesis smagr 94. Otherwiseness anyathtva V. Unconditioned Dharmas Asaskta-dharmas 95. Spatiality ka 96. Cessation through Understanding pratisakhy nirodha 97. Cessation without Understanding apratisakhy nirodha 98. 'Motionless' Cessation nijya 99. Cessation of Associativesaj thinking and Pleasure/pain vedayitanirodha 100. Ipseity tathat

Analysis of the Citta-Viprayukta-Samskara-Dharmas (K36-47):

1. prapti (acquisition) 2. aprapti (non-acquisition) 3. nikaya-sabhagata (grouphomogeneity) 4. asamjnika (non-thought) 5. asamjni-samapatti (attainment of non-thought) 6. nirodha-samapatti (attainment of extinction) 7. jivitendriya (vital faculty) 8. jati-laksana (birth-characteristic) 9. sthiti-laksana (durationcharacteristic) 10. jara-laksana (old-agecharacteristic) 11. anityata-laksana (impermanencecharacteristic) 12. namakaya (group of words) 13. padakaya (group of phrases) 14. vyanjanakaya (group of syllables) Spheres of existence (Kama-(K); Rupa-(R): All 3 spheres All 3 spheres All 3 spheres R (Brhatphala) K&R K&R All 3 spheres All 3 spheres All 3 spheres All 3 spheres All 3 spheres K&R K&R K&R Belong to: Living beings Living beings Living beings Living beings Living beings Living beings Living beings All conditioned things All conditioned things All conditioned things All conditioned things Living beings Living beings Living beings Outflowing? Yes Yes Yes (No?) Yes Yes (No?) Yes Yes Yes Yes Yes Yes Yes Retribution? Yes No Yes Yes No No Yes Yes Yes Yes Yes No No No Good (G), bad (B), neutral (N)? Good, bad, neutral Undefiled-neutral Undefiled-neutral Undefiled-neutral Good Good Undefiled-neutral (Undefiled-neutral?) (Undefiled-neutral?) (Undefiled-neutral?) (Undefiled-neutral?) Undefiled-neutral Undefiled-neutral Undefiled-neutral

24 Conditional Relations: The next pages include an overview of the Sarvastivadin analysis of causality: 4 conditions, 6 causes,5 results. This is very different from the Abhidharma analysis of causality which developed in the Pali tradition, but responds to a number of similar questions. The 7th work of the Pali Abhidhamma canon, Patthana, carries out an extensive analysis of the 24 conditions (paccaya). 1. Root condition (hetu paccaya): Just as a tree rests on its root, and remains alive only as long as its root is not destroyed, similarly all karmically wholesome and unwholesome mental states are entirely dependent on the simultaneity and presence of their respective roots. 2. Object condition (rammana paccaya): As object, forms the condition for consciousness and mental phenomena. 3. Predominance condition (adhipati paccaya): 4 things, on the preponderance and predominance of which are dependent the mental phenomena associated with them, namely: concentrated intention (chanda), energy (viriya), consciousness (citta) and investigation (vmams). In one and the same state of consciousness, however, only 1 of these 4 phenomena can be predominant at a time. 4. Priority condition (anantara paccaya) refers to any state of consciousness and mental phenomena associated with them, which are the conditions for the immediately following stage in the process of consciousness. 5. Contiguity condition (samanantara paccaya): same as 4. above. 6. Co-nascence condition (sahajta paccaya): condition by way of simultaneous arising. 7. Mutuality condition (aamaa paccaya): same as 6., "just like three sticks propped up one by another." 8. Support condition (nissaya paccaya): phenomenon which is aiding other phenomena in the manner of a foundation or base. 9. Decisive Support condition (upanissaya paccaya): is threefold, namely (a) by way of object, (b) by way of proximity, (c) natural decisive support. These conditions act as strong inducement or cogent reason. 10. Pre-nascene condition (purejta paccaya): refers to something previously arisen, which forms a base for something arising later on. 11. Post-nascene condition (pacchjta paccaya): refers to consciousness and the phenomena therewith associated. 12. Repetition condition (sevana paccaya): refers to the karmical consciousness, in which each time the preceding impulsive moments (javana-citta, q.v.) are for all the succeeding ones a condition by way of repetition and frequency. 13. Karma condition (kamma paccaya): pre-natal karma is the generating condition (cause) of the 5 sense-organs, the fivefold senseconsciousness, and the other karma-produced mental and corporeal phenomena in a later birth. 14. Karma-result condition (vipka paccaya): karma-resultant 5 kinds of sense-consciousness are a condition by way of karma-result for the co-nascent mental and corporeal phenomena. 15. Nutriment condition (hra paccaya): the 4 nutriments (see AKB Ch III K39-41) 16. Faculty condition (indriya paccaya): This condition applies to 20 faculties (indriya), leaving out No. 7 and 8 from the 22 faculties. 17. Jhna condition (jhna paccaya): the 7 so-called jhna-factors, as these form a condition to the co-nascent mental and corporeal phenomena (see AKB Ch VIII). 18. Path condition (magga paccaya): refers to the 12 path-factors, as these are for the karmically wholesome and unwholesome mental phenomena associated with them, a way of escape from this or that mental constitution. 19. Association condition (sampayutta paccaya): refers to the co-nascent (s. 6) and mutually (s. 7) conditioned 4 mental groups (khandha). 20. Dissociation condition (vippayutta paccaya): such phenomena as aid other phenomena by not having the same physical base (eye, etc.) and objects. Thus corporeal phenomena are for mental phenomena. 21. Presence condition (atthi paccaya): through its presence is a condition for other phenomena. This condition applies to the conditions Nos. 6, 7, 8, 10, 11. 22. Absence condition (natthi paccaya): consciousness, etc., which has just passed, and which thus forms the necessary condition for the immediately following stage of consciousness by giving it an opportunity to arise. 23. Disappearance condition (vigata paccaya): identical with No. 22. Source: Buddhist Dictionary 24. Non-disappearance condition (avigata paccaya): identical with No. 21. By Nyanatiloka Connections: the 4 conditions correspond to 1, 2, 3, 5 (and 4, 22 & 23); 7 & 8 relate to sahabhu-hetu; nysanda-phala may connect to 12; 13 & 14 relate to vipaka-hetu & vipaka-phala; 19 corresponds to the samprayuktaka-hetu; no correlate for visamyoga-phala?

6 Hetu (Causes), 4 Pratyaya (Conditions), 5 Phala (Results): Abhidharmakosa, Ch II, Karika 49-65 In the dharma theory of the Sarvastivadins, causal efficacy is the criterion for the reality/existence of a dharma. The dharmas are established by virtue of making a unique causal contribution. The teaching of causes & conditions is thus discerning and articulating the dharmas. The study of causes & conditions is a synthetic, dynamic mode of studying the dharmas, examining how dharmas work together and function, in contrast to the static, analytic study of the intrinsic nature of the dharmas which emphasizes how they are unique.

Four Pratyayas: Sutra teaching. Principle: this being that comes to be, from the arising of this that arises. Emphasis on dependent coarising of experience.II.64:citta & caitta arise from all 4, 2 absorptions from 3 (no object),other dharmas by 2 (no object or equal-immediate). 1. Hetu-pratyaya (): Causal Condition, Condition qua Cause, Co-operating Condition AKB II.61 The pratyaya that bears the name of hetu is five hetusExcepting karanahetu, the five remaining hetus constitute hetupratyayata, causes as condition.[see the hetus below (& chart) the 5 are: sahabhu, sabhaga, samprayuktaka, sarvatraga & vipaka] Dhammajoti: "This is the condition in its capacity as direct cause in the production of an effect - it is the cause functioning as the condition. comparable to a seedHowever, it is a common tenet of all schools of Buddhism that nothing is produced by a single cause, even though in the analysis of the causal complex, the main cause can be singled out. Of the six causes, all except the efficient cause are conditions qua cause. Strictly speaking, however, some of the efficient causes should also come under this category if they make some positive contribution in the causal process. 2. Samanantara-pratyaya(): Equal-immediate Condition, Immediately Antecedent/Contiguous/Preceding Condition AKB II.62 The mind and its mental states that have arisen, with the exception of the last ones, are an equal and immediately antecedent conditionIf one excepts the last mind and the last mental states of the Arhat at the moment of Nirvana, all minds and mental states which have arisen are an equal and immediately antecedent condition. This type of condition is called samanantara (equal and immediately antecedent) because it produces equal (sama) and immediate (anantara) dharmas. Dhammajoti: A citta or caitta serves as a condition for the arising of the succeeding citta or caitta: It both gives way to and induces the arising of the next citta-caitta in the series. [One significant instance of this kind of condition is the mental organ, manas, point of support for mind consciousness, defined as Of these six consciousnesses, the one which continually passes away. AKB I.17] 3. Alambana-pratyaya(): Condition qua Object, Object-support Condition, Observed Object Condition AKB II.62 All the dharmas, conditioned as well as unconditioned, are "objects of consciousness" of the mind and its mental states. Dhammajoti: According to the Sarvastivada, cognition is cognition of an object: A cognition cannot arise by itself, without taking an object. In fact, the very possibility of a cognition presupposes a real/existent as its object. In this sense, the object serves as a condition for the cognition. As thought can take any object - the mind can think of anything - all dharmas, i.e., samskrta or asamskrta, past, present or future, can become condition qua objects. 4. Adhipati-phala():: Condition of Dominance, Predominating Condition, Sovereign Condition AKB II.62 The cause termed kraa is called adhipati, predominant The predominating condition is that which belongs to the greatest number of dharmas, and which is exercised with respect to the greatest number of dharmas. Dhammajoti: the most comprehensive or generic condition, corresponding to efficient cause: It is whatever serves as a condition, either in the sense of directly contributing to the arising of a dharma, or indirectly through not hindering its arising. From the latter perspective, the unconditioned dharmas, although transcending space & time altogether, are also said to serve as conditions of dominance.

Six Causes (Hetu): The 6 causes can be subsumed within 2 of the 4 conditions (see chart below) and were formulated considerably
later (as were the 5 results). The hetus unfold further distinctions in the teaching of causality to highlight and support specific features of the evolving dharma theory (both in general terms of articulating dynamic interactions of dharmas with distinct intrinsic natures, and specifically in relation to sarvastiva, everything exists). II.59:Causes 1.grasp a result in the present, & 2.produce a result when it arises.
Cause and condition were used more or less synonymously in the sutrapitaka and early Sarvastivadin Abhidharma texts. In the Mahavibhasa and later, with Samghabhadra, a set of distinctions are made, although a cause and a condition do not differ in respect of substance, there is a difference in significance (although the Vaibhasika master Vasumitra argued for no distinction) : Cause what pertains to the same species is a cause what is proximate is a cause what is unique is a cause what produces is a cause what fosters its own series is a cause what is direct, united, arising here, singular a cause is that which generates unshared in its function that which induces the arising is a cause what produces is a cause Condition what pertains to a different species is a condition what is remote is a condition what is common is a condition what subsidiarily produces is a condition what fosters another's series is a condition what is indirect, not united, arising in another ,multiple a condition is that which fosters shares with other dharmas that which sustains is a condition what accomplishes is a condition

1. Karana-hetu (): Efficient Cause, Reason-for-being (or Reason for existence) Cause (Generic, General & Indirect) AKB II.50: All dharmas are karanahetu with regard to all, with the exception of themselvesbecause no dharma constitutes an obstacle to the arising of the dharmas susceptible of arising all other hetus are included within karanahetu. Dhammajoti: "This is the most comprehensive or generic type of cause: It is any dharma that either directly or indirectly - by not hindering - contributes to the arising of another dharma.(Not obstructing murder, is one functioning as an efficient cause for murder?) 2. Sahabhu-hetu (): Co-existent Cause, Simultaneous Cause (Reciprocal Causality, Mutual Causality) AKB II.50: Sahabhuhetu, coexistent causes, namely the elements (bhuta), the mind and the companions of the mind, characteristics and the thing characterized, are the dharmas that are causes one of the otherIn the category of sahabhuhetu are then included all conditioned dharmas which are in a mutual relationship of causality[The Sautrantika object to co-existent cause in the Bhasya.] Skandhila: The conditioned dharmas that are fruits of one another or that together bring about a common fruit. 3. Sabhaga-hetu (): Homogenuous Cause, Similar Cause, Parallel Cause (Similars Cause Similars) AKB II.52: Similar dharmas are sabhgahetu or similar causes. Belong to the same category (nikaya) and the same stage (bhu). Arisen previously[but] The Path is sabhgahetu to an equal or superior Path .[II.59:This & Sarvatraga-hetu produce result when present or past.] Dhammajoti: An exemplification of this cause is the homogeneous causality in which the moral species of the succeeding effect is the same as that of the preceding cause. (Accounts for the appearance of continuity in a series.)

4. Samprayuktaka-hetu (): Conjoined Cause, Associative Cause, Concomitant Cause, Interpenetrating Cause AKB II.53: The mind and its mental states are only samprayuktakahetu, causes through association which has the same supportFor example, a given moment (ksana) of the organ of sight is the support 1) of a visual consciousness, and 2) of the sensation (vedana) and the other mental states which are associated with this consciousnessWhatever is samprayuktakahetu is also sahabhuhetu [co-existent cause]. What is the difference between these two causes? Some dharmas are called samprayuktakahetu, mutual cause through association, because they function identically, that is, because there is among them the five similarities or identities [see II.34]. Reciprocal causality pertaining only to mind and its mental states. II.59: This & Sahabhu-hetu produce their result in the present only. 5. Sarvatraga-hetu (): Universal Cause, Immoral Cause, Pervasive or All Powerful Cause, Going Everywhere (Defilement) AKB II.54: Former universals are sarvatragahetu or universal causes of the defiled dharmas of their own stage Universals, which we shall study in the Chapter on the Defilements (v.12), arisen previouslyare only the cause of defiled dharmas; they are the cause of defiled dharmas in their own category and in other categories [nikaya, Category refers to the method of abandoning, through Seeing, Meditation, etc.]: it is through their power that there arises, with their following, defilements belonging to categories different from them. They then constitute a cause different from sabhagahetu [in which the category cannot be different]. Universal and similar causes are overlapping categories, but there are similar causes that are not universal causes, and vice versa. Various views on which defilements constitute universal causes: all, those abandoned through seeing, greed-hate- delusion-conceit,etc. 6. Vipaka-hetu (): Retributive Cause, Maturation Cause, Fruition Cause, Heterogeneous Cause (Karmic Cause) AKB II.54: Bad dharmas and impure good dharmas are retributive causesNeutral dharmas are not retributive causes, because they are weak pure dharmas are not bound to any sphere of existence[vi = difference] Vipaka is a paka or result dissimilar from its cause. Dhammajoti: karmic cause[leading] to a desirable or undesirable karmic retribution. (II.59: It is past when it produces its result.)

Five Results (Phalas): The fives results round out the exposition of causation. They emphasize certain commonalities in the causes and
also complete the vision of the path by including nirvana (which as an unconditioned dharma, has neither cause nor result). 1. Vipaka-phala (): Retribution Fruit, Retributive Result, Maturation Result, Fruition Effect, Heterogenous Effect AKB II.57 Retribution is a neutral dharma. Belonging to living beings. They arise later than a non-neutral dharma [a vipaka-hetu]. Dhammajoti: This fruit, pertaining to sentient beings only, correlates with the retribution cause. The causal relationship between this fruit and its cause pertains to the domain of karma which is twofold, personal and collective. Personal karma results in an individual retribution. Collective karmas are actions done collectively by a group of beings, resulting in collective experiences. Thus, the physical world (bhajana-loka) inhabited by living beings is the result of the moral actions of the totality of beings. However, it is not named a retribution, which, by definition, is unique to the individual. Instead, such a collective result is considered as a fruit of dominance [see adhipati-phala below]. (Note: the retribution result is undefiled-neutral that is, it presents no obstacle to the path.) 2. Nisyanda-phala (): Emanation Fruit, Outflowing/Even-flowing Result, Automatic or Uniformly Contiguous Effect AKB II.57 A result that resembles its cause is called outflowing.[produced by similar (sabhaga) & universal (sarvatraga) causes.] (Nisyanda: flowing forth, issuing. Xuanzangs trans: equal-flowing. Tibetan: cause-conforming, consistent consequences.) 3. Visamyoga-phala (): Disconnection Fruit, Separative Result, Emancipated Effect, Deliverance Effect AKB II.57 Extinction through intelligence is disconnectionAKB II.55: It is the result of the Path, for it is obtained due to the force of the Pathit is through the Path that an ascetic obtains possession (prapti) of disconnection the Path causes one to obtain disconnection. Hence, although the Path is not the cause of disconnection (=pratisamkhya-nirodha) one can say that it is the result of the Path. (It is not that disconnection (from defilements) is produced as an effect in a causal process. Rather, its acquired by following the path.) 4. Purusakara-phala (): Manly or Virile Fruit, Virile Result, Anthropomorphic Effect AKB II.58 A dharma is the result of the virile activity of the dharma through the force by which it arisesThe activity of a dharma is termed its virile activity (purusakara), because it is similar to the activity of a person (purusakara)[result of co-existing (sahabhu) and conjoined (samprayuktaka) causes.] refers to the agent [see adhipati-phala below].[Vasubandhu defined karitra as virile activity.] (The virile result has a wide scope, resulting from virile action, which refers to the efficacy of a dharma.) 5. Adhipati-phala(): Fruit of Dominance, Predominating Result, Sovereign Result, Dominant Effect,Aggregate Effect AKB II.58 Any conditioned dharma is the predominating result (adhipatiphala) of conditioned dharmas, with the exception of the dharmas that are later than it What difference is there between the result of virile activity and a predominating result? The first refers to the agent; the second refers to both the agent and the non-agent. For example, a created thing is the result of the virile activity and the predominating result of the artisan who created it; it is only the predominating result of what is not the artisan [i.e. adhipati-phala has a broader scope]II.56: it arises by reason of the nonobstacle of its cause. Dhammajoti: This is the most generic type of fruit, correlated to the most generic type of cause, the efficient cause. (Includes the whole universe as the fruit of the collective karmas of the totality of beings, see vipaka-phala above.)

4 Pratyayas (Conditions)
Hetu-pratyaya (Causal condition)

6 Hetus (Causes)
Sahabhu-hetu (Co-existent Cause) Samprayuktaka-hetu (Associative Cause) Sabhaga-hetu (Similar Cause) Sarvatraga-hetu (Universal Cause) Vipaka-hetu (Retributive Cause)

5 Phalas (Results)
Purusakara-phala (Virile result) Nisyanda-phala (Outflowing or Concordant result) Vipaka-phala (Retributive result) ----Adhipati-phala (Predominate Result) Visamyoga-phala (Disconnection Result)

Samanantara-pratyaya (Equalimmediate Condition) Alamabana-pratyaya (Object Condition) Adhipati-pratyaya (Predominating Condition) ---

----Karana-hetu (Efficient Cause) ---

K60-61: Analysis of which dharmas arise from which causes: These is no dharma that comes from a single cause: the reason for being [karanahetu] and the mutually coexistant cause [sahabhuhetu] are never absent.
Four classes of dharmas are distinguished in clarifying how many causes produce the dharmas: 1. defiled dharmas, that is, the defilements, the dharmas associated with a defilement, and the dharmas having their origins in a defilement (iv.8); 2. retributive dharmas or dharmas arisen from a retributive cause (vipakahetu, ii.54c); 3. the other dharmas, that is, the neutral dharmas, with the exception of the dharmas of retribution, and the good dharmas, with the exception of the first pure dharmas 4. the first pure dharmas, that is, duhkhe dharmajnanaksanti (i.38b, vi.27) and the dharmas coexistent with this ksanti;
Mind & its mental states arise from 6 causes excluding: Also exclude, for other dharmas (see below):

The retributive cause (vipakahetu) The universal cause (sarvatragahetu) The retributive and universal causes The retributive, universal & similar causes (sabhagahetu)

The associated cause (samprayuktakahetu) The associated cause The associated cause The associated cause

Dharmas that are not mind and its mental states (other dharmas in the table) include material-form dharmas (rupa), and the citta-viprayukta-samskaras, the formations dissociated from mind (see K35-48). Also see Chapter IV for how the first pure dharmas, that is the Path of Seeing (darsana-marga), do not include the similar cause (sabhagahetu). Unfolding the Samanantara-pratyaya (Equal-immediate Condition): K66: We have seen that antecedent minds and mental states are the equal and immediately antecedent condition of subsequent minds and mental states. But we have not explained how many types of mind arise immediately after each type of mind. This verse delineates 12 kinds of mind, which are analyzed in K67-71 in terms which types of mind can arise after each mind & which types of minds each mind can arise after: Types of mind which Types of mind which can 20 Cittas 20 Types of Mind (A) (B) 12 Cittas 12 Types of Mind this mind can arise after arise after this mind (B) (K71-72): (K66)
(A) (K67-70): (K67-71):

1.Acquired (through effort) 2.Innate (by birth) Ten: 1-10 Four: 1-4 3. 2. Bad mind in Kamadhatu Ten: 1-10 Four: 1-4 4. 3. Defiled neutral mind in Kamadhatu Five: 1-5 Seven: 1-6, 9 5.Retributive mind 4. Undefiled neutral mind in Kamadhatu 6.Mind of attitude 7.Mind of application 8.Can create fictive beings Nine: 1, 4-9, 11, 12 Eleven: 1-6, 8-12 9.Acquired (through effort) 5. Good mind in Rupadhatu 10.Innate (by birth) Eight: 1, 4-10 Six: 1-3, 5-7 11. 6. Defiled neutral mind in Rupadhatu Three: 5-7 Six: 2-3, 5-7, 9 12.Retributive mind 7. Undefiled neutral mind in Rupadhatu 13.Mind of attitude 14.Can create fictive beings Six: 1, 8-12 Nine: 2, 3, 5, 6, 8-12 15.Acquired (through effort) 8. Good mind in Arupyadhatu 16.Innate (by birth) Seven: 1, 4, 5, 7-10 Seven: 2, 3, 5, 6, 8-10 17. 9. Defiled neutral mind in Arupyadhatu Six: 2-3, 6, 8-10 18. Retributive mind 10.Undefiled neutral mind in Arupyadhatu Three: 8-10 Four: 1, 5, 8, 11 Five: 1, 5, 8, 11, 12 19. Pure 11. Saiksa (saint who is not an arhat) Five: 1, 5, 8, 11, 12 Four: 1, 5, 8, 12 20. 12. Asaiksa (beyond training) The last two columns (A) and (B) are the same as columns 3 and 4 but applied to the 20 citta formulation instead of the 12:

1. Good mind in Kamadhatu

Eight: 1-6, 11, 12)

Nine: 1-6, 9, 11, 12

7 11 14 14 7 7 7 2 10 5 11 5 5 2 6 4 10 4 4 5

10 9 7 7 8 8 6 2 12 8 9 7 7 2 7 7 8 6 6 5

Arupyadhatu

Rupadhatu

Kamadhatu

(A) = Types of mind which this mind can arise after and (B) = Types of mind which can arise after this mind.

Causality Unfolding in the Kosa: In terms of seeing how chapters I & II lay out fundamental principles which are then developed in and concretely instantiated in later chapters, here is an attempt to trace out how the above analysis of conditions, causes and results is worked out and exemplified in the Kosa as a whole (also see Ch III, K20-38 on dependent-origination):
Alambana-pratyaya (object-condition) is exemplified in the analysis of the dhatus in Ch I, K34. Samanantara-pratyaya (equal-immediate condition) is unfolded in Ch II, K66-73. Adhipati-pratyaya (predominating condition), karana-hetu (efficient cause), & adhipati-phala (predominating result) are explicated (mostly indirectly) in Ch III, on the world. Sahabhu-hetu (co-existent cause) is exemplified in Ch II, K65. Sabhaga-hetu (similar cause) is significant for its absence in momentary (ksanika) dharmas: see Ch I, K38 & Ch VI: 19. Samprayukta-hetu (associative cause) is exemplified in the section on mental states in Ch II, K23-34, also in Ch III, K32, Ch V & VIII. Sarvatraga-hetu (universal cause) is discussed in Chapter V on the defilements (K12-18). Vipaka-hetu (retributive cause) and vipaka-phala (retribution) are primarily discussed in Chapter IV on Karma. Nisyanda-phala (outflowing result) and vipaka-phala (retribution): also see Attribute Study in Supplemental Materials. Visamyoga-phala (disconnection result) is treated indirectly in Ch VI: paths of deliverance. All 5 results are included in the study of results of various categories of action in Ch IV, K85-94. (K64: humorous sarcasm!? On the existence of God as sovereign, creator, etc.: do you say that God finds satisfaction in seeing the creatures that he has created in the prey of all the sufferings of existence, including the tortures of the hells? Homage to this God!)