says (_P.T.S._ 1904-1905) that Paramartha, in his life of Vasubandhu,
says that it was propagated from Kashmere to Middle India by Vasubhadra,
who studied it there.]

[Footnote 3: Takakusu says (_P.T.S._ 1904-1905) that Katyayaniputtra's work
was probably a compilation from other Vibha@sas which existed before the
Chinese translations and Vibha@sa texts dated 383 A.D.]

[Footnote 4: See Takakusu's article _J.R.A.S._ 1905.]

[Footnote 5: The Sautrantikas did not regard the Abhidharmas of the
Vaibha@sikas as authentic and laid stress on the suttanta doctrines
as given in the Suttapi@taka.]

121

to say that none of the above works are available in Sanskrit,
nor have they been retranslated from Chinese or Tibetan into
any of the modern European or Indian languages.

The Japanese scholar Mr Yamakami Sogen, late lecturer at
Calcutta University, describes the doctrine of the Sabbatthivadins
from the Chinese versions of the _Abhidharmakos'a, Mahavibha@sas'astra_,
etc., rather elaborately [Footnote ref 1]. The following is a short sketch,
which is borrowed mainly from the accounts given by Mr Sogen.

The Sabbatthivadins admitted the five skandhas, twelve
ayatanas, eighteen dhatus, the three asa@msk@rta dharmas of
pratisa@mkhyanirodha apratisa@mkhyanirodha and akas'a, and the
sa@msk@rta dharmas (things composite and interdependent) of rupa
(matter), citta (mind), caitta (mental) and cittaviprayukta (non-mental)
[Footnote ref 2]. All effects are produced by the coming together
(sa@msk@rta) of a number of causes. The five skandhas, and the
rupa, citta, etc., are thus called sa@msk@rta dharmas (composite
things or collocations--_sambhuyakari_). The rupa dharmas are
eleven in number, one citta dharma, 46 caitta dharmas and 14
cittaviprayukta sa@mskara dharmas (non-mental composite things);
adding to these the three asa@msk@rta dharmas we have the seventy-five
dharmas. Rupa is that which has the capacity to obstruct the
sense organs. Matter is regarded as the collective organism or
collocation, consisting of the fourfold substratum of colour, smell,
taste and contact. The unit possessing this fourfold substratum
is known as parama@nu, which is the minutest form of rupa. It
cannot be pierced through or picked up or thrown away. It is
indivisible, unanalysable, invisible, inaudible, untastable and intangible.
But yet it is not permanent, but is like a momentary
flash into being. The simple atoms are called _dravyaparama@nu_
a