nd the compound ones _sa@mghataparama@nu_. In the words of
Prof. Stcherbatsky "the universal elements of matter are manifested
in their actions or functions. They are consequently more
energies than substances." The organs of sense are also regarded
as modifications of atomic matter. Seven such parama@nus combine
together to form an a@nu, and it is in this combined form
only that they become perceptible. The combination takes
place in the form of a cluster having one atom at the centre and

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[Footnote 1: _Systems of Buddhistic Thought_, published by the Calcutta
University.]

[Footnote 2: S'a@nkara in his meagre sketch of the doctrine of the
Sarvastivadins in his bha@sya on the _Brahma-sutras_ II. 2 notices some
of the categories mentioned by Sogen.]

122

others around it. The point which must be remembered in connection
with the conception of matter is this, that the qualities
of all the mahabhutas are inherent in the parama@nus. The special
characteristics of roughness (which naturally belongs to earth),
viscousness (which naturally belongs to water), heat (belonging
to fire), movableness (belonging to wind), combine together to
form each of the elements; the difference between the different
elements consists only in this, that in each of them its own special
characteristics were predominant and active, and other characteristics
though present remained only in a potential form. The
mutual resistance of material things is due to the quality of
earth or the solidness inherent in them; the mutual attraction of
things is due to moisture or the quality of water, and so forth.
The four elements are to be observed from three aspects, namely,
(1) as things, (2) from the point of view of their natures (such as
activity, moisture, etc.), and (3) function (such as _dh@rti_ or
attraction, _sa@mgraha_ or cohesion, _pakti_ or chemical heat, and
_vyuhana_ or clustering and collecting). These combine together
naturally by other conditions or causes. The main point of distinction
between the Vaibha@sika Sarvastivadins and other forms of Buddhism
is this, that here the five skandhas and matter are regarded
as permanent and eternal; they are said to be momentary
only in the sense that they are changing their phases constantly,
owing to their constant change of combination. Avidya is not
regarded here as a link in the chain of the causal series of
pratityasamut