Abhtvd-bhdva Akiko

attacks the is the settled and the theory four

Osaki
the phases Sautrantika of the often seventy uses two when dharnzas1) it

theory

which ntika

the Sarvastivada

stands

for. To examine

the meaning

of

the Sautra-

holds and to give a definition abhatva,

. time. , the

of it is the purpose "not having

the is not Chinese always

of this paper. before", was trans-

The Sanskrit
lated in the into sense to Chinese of

which
Accordingly however, usage of

means

existed

charactermeans 'before' used as the past, so that it is

necessary

clarify

beforehnd.

The first examination tika and the Sarvastivada tion, transformation vada's stand

is the case of the dispute arisen on the four phases

between

the Sautran-

of the d harmas,

i. e. birth, durathe Sarvasti-

and destruction.

The Sautrantika,

criticizing

that the four phases "The three

take place simultaneously, (four) phases which take

says in the Abhiplace at the same

dharma-kola-bhasya: moment

are not perceptible.

Those

which

can not be perceived not having

are not admitbefore, (jati). period now The of

ted as phases2)."

and continues:

"The

dharma,

existed birth

comes into existence: phase 'duration'

this is the phase of the dharma that the dharma exists

called

(sthiti) shows during

for a certain from

time. The dharma, and succeeding thatva).

its stay

in the present,

differs

its preceding (anyato

d harmas:

this difference

is what is called transformation that the d harrna

The phase 'destruction'

(atita) indicates

will return

non-existence3)." It is understood,
ses of Second, the dharnzas, in the course

therefore,
is of used the

that
in

when
the

the Sautrantika
sense of the future.

refers

to the four pha-

argument

against

the

theory

the

Sau-

trantika,

defining which

the three

modes

of time,

says,

"The

future

is the state after

of

the d karma

has not yet come into existence. stays for a time: this state

The d harma,

having past

come into existence,

means

the present.

The

-969-

Abhutva-bhava (A. Osaki) is the state of the dharma which became

(20)

non-existent4). " In this case *is

also used as the future. Third, brings function, Finally, the Sautrantika, up, refutes, it returns if the "The disapproving eye-organ of the first sutra-proof out of nowhere, shows the Sarvastivada ceasing its

arises

and after

to non-existence5)."* above mentioned

the past here. said to the Sarvastivada's are

And

statement

were whose
past and

second sutra-proof
mology, are would

and the first

have in. two

theory-proof
the

standpoints
the future.

of epistethe two

meanings,

interchangeable

If the past and the future be formed; order being

Then that the

are interchangeable, d harmas

the image

of time will

not

there

will be only past scattering

succeeding

and arraying

in a fixed (time),

and future d harmas free from

the

in confusion.

Therefore, into 'here'

in three of time

the present (space).

diHerent which

the restriction
is the has

of time, transforms
conclusion:is three aspects: the used image

following

ways, runs from

so

Sautrantika's

past point

to future, of space.
examined

and

of

time

which

runs

from

future

to past,

and then

the stand-

Having theory'

we

are (The

now dhars,

ready not

to

consider

the existed

Sautrantika's before, come

. into

The exis"

having

tence,
bhtuva ca

and after

having

existed
is present

for a while,
used dhaas for

return

to non-existence;
the the sautrantika's dhars of

Abhutva
doctrine' the past

bhavati
and the

pratimgaohati). '(The

explaining are existent,

future, non-existent.), and since this doctrine is founded on the theory of the bija, the theory of the bij a ought to be known clearly in order to understand what
indicates.

Vasubandhu

explains

the bi j a in the Abhidharma-kosa-bhasya

as follows: with, and

The brjas are the potentialities which engender their fruits And further he continues:

which the panca skandhas are endowed i, e. the actual dharmas6).

(phala),

The effect of man's deeds is produced from the bijas Iwhich are in a state of flux, being momentary, producing bijas similar to themselves, -968 engendering actual dha-

rmas and being permeated by actual dharmas. The active dharmas, at the moment

(21)

Abhutva-bhava (A. Osaki) and increase bijas.

of their birth, create and permeate bijas, and further maintain tinuation The bijas (sarntati), evolution are defined (parinama) and manifestation but

The bijas thus have a superior power of producing actual dharmas. Hence the con(vesesa) of the bijas7). from the actual is
and

to be in the of

present the past

yet

different

d harmas.
called

The form
, and the

of existence
future

d harinas
born), .

(already destructed)
Both the bijas

dharuas(not

the being
It

d harmas

are

in the cause

present and
that

but

the two

are different

in nature.

They

coexist

reciprocally
may be

effect.
the Sautrntika's was set up on the assumption

concluded

that

the bi j as are existent

as the the potential ),

as the transformed
dharnzas so that from , which

d harmas
the

that once have existed

dharnzas are to be on

( )and born in

actual are

future(

and

interpenetrated

the same level.

It giving Sarvastivada theory. is not a insignicant definition gives These of two proofs to the touch upon the In and that the two the doctrine before the the from three

Sautrantika's.

Abhidharma-koa-bhasya to was defend set up

stra-proofs show

theory-proofs theory

different other

points the

of view: d harmas grounds

religious, must

moral

and epistemological so that the

viewpoints. d harmas

In can

words,

always

be existent,

be the sufficient

for establishing factors

that the

the law of cause and effect, and also and artha)

do

can be the indispensable

active. We can say, then,

(indriya
words

when the vijnana

not mean the three

becomes
modes

of
the

time (the past, future and present),

three periods the are of time. As of to the called the

but
Chinese

they

mean

the
it the

d harmas
is suspected

existing
that , because

in

translation, into )8).

translated The dharnzas

dharnas sometimes

three

periods

Chinese

adhan(

It

may

be

asked,

then, theory

if was

and set up

are in the

the process

same of

as

nitya(

).

The

theoretically

systema-

tizing

the

doctrine
and be clearly

of Early

Buddhism
of from denitely -967-

based

on the fundamental
For The it. It that reaSon,

teaching

of the

impermanence should the

non-substantiality distinguished

elements. . proves

and appears in say

statement reads;"The

which

Ab)hidharma-kosa-bhasya

Vaibhasikas

Abhutva-bhava (A. Osaki) that

The

(22) are conditioned9)."

angles, that

all d harmas
sarvastivada's

do exist but not eternally,

ought to be considered

for the dharmas

from two

dirent

is, the f our phases of the d harmas the future

past towards

which and

indicate that
does

that

the d harmas which flows

arise from from

it

and

proceed
the future.

to the past,
(the

of time
not exist

the
ls

present)

independently;

linked

to the past

and

the future,

not continually

but uncontinually, of time may

because be formed

the d harmas in a straight

As to

are momentary. line that

the

In such case, the image past to future.

it indicates the

runs from
professes,

sautranti(ka

constant

existence

of

the

bijas

as well as the d harmas and the present

in the present. dharmas

The past

and future are neither can

dharmas, identical

i. nor

e. the bijas, different.

(actual dharmas) so that

The two are different each other.

in nature,

they

coexist

without

contradicting

Since the active dharmas be held that there

now'. to be lt must be, from

and the bijas

are

existent and that

that the case

in the present,

it may

is neither
however, three

past nor future,

emembered different angles. here ln

there is only the present

Sautrantika'sought is used in two ways-

examined

the

the present is a denial unchangeable

and the future-the of sequence order;

image

of time does not take shape, the one arising relation after

because there in an num-

of the d harmas,

the other

there

is only a logical

among

a tremendous

ber of disorderly
The cept happens of conclusion space(now). to suggest

d harmas.
is to Bhaa, it be, that being the the Whether Sautrantika's original word (time)involves for the am the Sautrantika's, the beginning con-

exquisitely.

thismeans"I

and the end." 1) 2) 3) 5) 7) 9)

is another

question.

The three non-conditioned dharmas in five categories are excluded. The Abhidharma-kola-bhasya (Pradhan), p. 77, ii. 3-5p Ibid., p. 78, 11, 2-40 4) Ibid., p. 298, 11. 9-100 Ibid., p. 299, 11. 12-140 6) Ibid., p. 64, ii. 4-60 Ibid., p. 477, 11. 14-180 8) Ibid., p. 5, 1. 30 Ibid., p. 295, ii. 4-50

-966-