—  953  — 
are  conditioned  existences  (pvajnaptisat).  Yacomitra  refers  to  the  celebra  ted  stanza  of  Dharina- 
kirti  about  noneefficiency  of  eternal  substance  i  It  can  be  rendered  thus: 
Cf.  Sarvad.,  chapter  II. 
10  This  very  important  definition  is  not  explained  by  Yacom.:  da-ltar-gyi  nan-gi  zin-pai 
pufi-po-mams  rgyur-byas-nas  gan-zag-tu  hdogs-so  ==  grhita-pratyutpanna-abhyantara-skandhan 
upädäya  pudgalaprajnaptih.  There  is  a  division  of  the  elements  into  inward  and  outward,  cf 
Коса  I.  40.  The  inward  include  äyatanas  1—6.  The  skandhas  include  elements  past  and 
future.  Hence  the  pudgala  would  comprise  only  the  elements  of  a  personal  life  at  a  given  moment 
11  In  order  to  understand  this  some  idea  must  be  given  of  the  buddhist  theory  of  matter. 
Matter  is  atomic.  There  are  simple  atoms  (dravyaparamänu)  and  combined  atoms  (samglm- 
taparamänu).  The  first  do  not  appear  separately.  The  combined  ones  include  4  atoms 
of  «universal  elements^  (mahäbhüta)  conventionally  termed  earth,  water,  fire  and  air.  But 
it  is  expressly  stated  that  these  are  only  conventional  names,  they  denote  respectively  a 
hard  stuff,  a  coagulating  stuff,  heat  and  motion  (or  more  properly  levity,  for  there  is  no 
moving  substance,  but  only  momentary  apparitions).  It  is  expressly  stated  that  these 
«universal  elements  of  matter»  are  manifested  in  their  actions  or  functions.  They  are  conse- 
quently more  energies  than  substances.  This  is  seen  in  the  circumstance  that  the  fourth  element  is 
motion,  the  third  heat,  the  hard  stuff  in  water  f.  i.  is  manifested  by  its  supporting  a  ship,  the  coagu- 
lating stuff  in  a  flame  gives  it  its  shape  and  prevents  its  parts  from  scattering  asunder.  They  are 
called  «universal»  because  «present  everywhere,  in  every  piece  of  matter,  always  in  the  same  pro" 
portion,  but  in  some  combinations  one  or  other  energy  may  get  greater  intensity  and  we  accordingly 
get  hard  and  liquid  stuffs,  warm  and  moving  bodies.  Moreover  there  are  in  every  combined  atom  at 
least  four  secondary  atoms,  what  may  be  termed  atoms  of  quality  (bhautika):  of  colour,  of  smell, 
of  taste  and  of  touch,  one  of  each.  Consequently  a  combined  atom  consists  at  least  of  eight  simple 
atoms.  When  matter  resounds  an  atom  of  sound  becomes  present  in  every  combined  atom,  it  then 
consists  of  nine  parts.  The  number  increases  in  organic  matter,  the  organs  of  sense  being  also  a 
special  atomic  matter.  Each  secondary  atom  always  has  as  its  support  a  combination  of  four 
universal  ones.  According  to  other  authorities  the  number  of  primary  atoms  supporting  each 
atom  of  quality  must  be  eight,  two  of  each  element.  So  it  is  that  in  reality  a  combined  atom  has 
rauch  more  parts,  but  it  is  usually  spoken  of  as  consisting  of  eight  kinds  of  matter  at  least.  And 
this  only  in  the  spheres  of  defiled  matter  (kämadhätu).  In  the  higher  regions  of  pure  matter  (rlipa- 
dhätu)  smells  and  tastes  are  absent  and  the  combined  atom  changes  accordingly.  It  is  seen  from 
the  preceding  that  there  are  no  indivisible  atoms  in  nature  as  conceived  by  the  Buddhists.  Con- 
trary to  the  Уаісеяіка  system  they  do  not  admit  eternal  atoms.  Like  all  the  other  realities  (dhar- 
mas)  atoms  are  momentary  existences,  having  no  duration,  momentary  flashings  into  the  pheno- 
menal world  from  an  unknown  mysterious  real  world.  The  problem  of  infinite  divisibility  is  solved 
by  pointing  to  the  character  of  an  element  (dharma).  These  elements  are  supposed  to  be  very 
subtle,  mysterious,  rather  forces  than  substances.  Hence  the  very  usual  confounding  of  the  forces 
(samskäras  properly  speaking)  with  the  substances  influenced  by  them  (samskrtädiiarmas).  Accor- 
ding to  the  Vaibhlsikas  we  have  in  the  phenomenal  world  only  manifestations  of  these  ultimate 
realities  the  dharmas,  but  we  dont  meet  them  themselves.  About  atoms  cf.  Коса  И,  11.  about 
dharmas  cf.  Коса  Y.  25,  and  0.  Rosenberg,  Проблемы,  ch.  VII  and  XL 
12  Litt.  (95.  b.  2):  and  if  one  must  not  say  that  it  is  different  from  the  skandhas,  there  would 
be  five  kinds  of  cognizable  (ces-bya  for  zhes-bya):  the  past  the  future,  the  present,  the  asamskrta 
and  the  unspeakable.  This  cannot  be  said,  (brjod-par-bya-ba-ma-yin-pao-hzhes  brjod-par-mi-bya- 
ИзбѢстія  P.  A.  H.  1919. 
The  sun  and  rain  what  can  they  do 
Regarding  Space  eternal? 
Efficient  towards  our  skin  they  are: 
If  Soul  is  similar  to  skin 
It  must  be  non  eternal, 
If  it  be  similar  to  space 
It  shall  be  un efficient. 
