Speech as a Cognitive Stimulator and Constituent Component in Vaibhashika

In A Treasure House of Special Topics of Knowledge, Put in Verses (Chos mngon-pa’i mdzod-kyi tshig-le’ur byas-pa, Skt. Abhidharmakośa-kārikā) (IV.3d) (Gretil ed., Derge Tengyur vol. 140, 11A), Vasubandhu states: 

The revealing form of speech is the sound of speech.

(Skt.) vāgvijñaptistu vāgdhvaniḥ

(Tib.) /ngag rnam rig byed ni ngag sgra/

Vasubandhu adds in his Autocommentary to “A Treasure House of Special Topics of Knowledge” (Skt. Abhidharmakośa-bhāṣyā, Tib. Chos mngon-pa’i mdzod-kyi bshad-pa) (Gretil 196.03-04, Derge Tengyur vol. 140, 168B):

“The revealing form of speech is the sound of speech” (means) that the sound that is of the functional nature of speech is the revealing form of speech.

(Skt.) vāgvijñaptistu vāgdhvaniḥ // vāksvabhāvo yaḥ śabdaḥ saiva vāgvijñaptiḥ /

(Tib.) /ngag rnam rig byed 'di ngag sgra/ /ngag gi rang bzhin gyi sgra gang yin pa de nyid ngag gi rnam par rig byed yin no/ 

Jinaputra Yashomitra explains in The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Chos mngon-pa’i mdzod kyi ‘grel-bshad don-gsal-ba, Skt. Sphuṭārtha Abhidharmakośavyākhyā) (Gretil 351-352, Derge Tengyur vol, 143.7B):

“The revealing (form) of speech” is stated in terms of a specific type (of sound). The revealing (form) of speech does not have the identity-nature of a shape (of the body) like the revealing form of the body (has). What is it, then? “The revealing form of speech is the sound of speech” has the meaning that it is the sound that has the identity-nature of (spoken) syllables.  

(Skt.) vāgvijñaptis tviti. tuśabdo viśeṣaṇena. yathā kāyavijñaptiḥ saṃsthānātmikā na tathā vāgvijñaptiḥ. kiṃ tarhi. vāgātmako dhvanir varṇātmakaḥ śabda ity arthaḥ. 

(Tib.) /ngag rnam par rig byed ni zhes bya ba la ni zhes bya ba'i sgra ni khyad par du bya ba yin te/ ji ltar lus kyi rnam par rig byed dbyibs kyi bdag nyid yin pa ltar ngag gi rnam par rig byed ni ma yin no/ /'o na ci zhe na/ ngag gi bdag nyid kyi sgra ste yi ge'i bdag nyid kyi sgra'o zhes bya ba'i tha tshig go/

Sthiramati clarifies further in The Meaning of the Facts, An Annotated Subcommentary to (Vasubandhu’s) “Autocommentary to ‘A Treasure House of Special Topics of Knowledge’” (Chos mngon-pa mdzod-kyi bshad-pa'i rgya-cher ‘grel-pa don-gyi de-kho-na-nyid, Skt. Abhidharmakoṣa-bhāṣyā-ṭīkā-tattvārtha) (Derge Tengyur vol. 210, 12A):

Sound in “the revealing form of speech is the sound of speech” must be accurately determined. It is not the shape of the moving lips and so on. Because of it being like that, it (the revealing form of speech) must be the sound that is in the identity-nature of speech. 

(Tib.) /ngag rnam rig byed ni ngag sgra zhes bya ba la/ ni zhes bya ba'i sgra ni nges par gzung ba ste mchu 'gul ba la sogs pa'i dbyibs ni ma yin no/ /de nyid kyi phyir ngag gi rang bzhin gyi sgra gang yin pa zhes bya ba rgyas par smos so/ 

The shape of the lips and tongue as they move while speaking is a revealing form of the body. The same is true of the shape of the hands when signing. Although the shape of the lips and tongue, as well as of the hands, communicates meaning, which can be read by the eyes, the revealing form of speech is only the sound of spoken syllables – something that can be heard by the ears. The shape of printed words, on the other hand, also communicates meaning, but is neither a revealing form of body nor a revealing form of speech.

A revealing form of speech, then, as the sound of the voice saying something, is a specific type of sound. What are some further characteristics of such sounds? To learn these, let us look first at how sound in general fits into the abhidharma schemes for classifying all validly knowable phenomena – namely, the schemes of the twelve cognitive stimulators (skye-mched, Skt. āyatana) and the eighteen constituent components (khams, Skt. dhatu). Let’s see how the Vaibhashika masters explain these schemes.

Firstly, what are the twelve cognitive stimulators? They are the six cognitive objects (yul, Skt. viṣaya) and the six cognitive sensors (dbang-po, Skt. indriya). 

• The six cognitive objects are the five sensory objects (visible sights, sounds, smells, tastes, and physical sensations) plus all validly knowable phenomena as objects of mental cognition. 
• The six cognitive sensors are the five physical cognitive sensors – the photosensitive cells of the eyes, the sound-sensitive of the ears, smell-sensitive of the nose, taste-sensitive of the tongue, and sensation-sensitive of the body – plus the mental cognitive sensor. The mental cognitive sensor refers to the moment of consciousness immediately preceding another moment of consciousness.

Vasubandhu, Treasure House (I.20ab) (Gretil ed., Derge 2B), explains the meaning of these twelve being “cognitive stimulators”:

Aggregates, cognitive stimulators, and constituent components have the meaning (respectively) of heaps, gateways for generation, and families.

(Skt.) rāśyāyadvāragotrārthāḥ skandhāyatanadhātavaḥ /

(Tib.) /spungs dang skye sgo rigs kyi don/ /phung po skye mched khams rnams yin/

He fills in the meaning in Autocommentary (Gretil 013.18-19, Derge 35B):

The meaning of a cognitive stimulator is (the same as) the meaning of a gateway for [Tib. adds: the arising of] a primary mind and mental factors. But etymologically, cognitive stimulators are “what extend the reach of a primary mind and (its accompanying) mental factors.” The meaning is “they spread (them) out.” [Tib.: But etymologically, they are (called) cognitive stimulators by (the fact that) they cause a primary mind and (its accompanying) mental factors to arise and spread out. The meaning is “they cause (them) to expand out.”]

(Skt.) cittacaittāyadvārārtha āyatanārthaḥ / nirvacanaṃ tu cittacaittānāmāyaṃ tanvantīti āyatanāni / vistṛṇvantītyarthaḥ / 

(Tib.) /sems dang sems las byung ba rnams skye ba'i sgo'i don ni skye mched kyi don te/ nges pa'i tshig tu na sems dang sems las byung ba rnams skye ba mched par byed bas skye mched rnams te/ rgyas par byed ces bya ba'i tha tshig go / 

The Sanskrit term citta (Tib. sems), “primary mind,” refers to a sensory or mental consciousness. The Sanskrit etymologizes the term āyatana, cognitive stimulator, as deriving from āya, “reach,” and the verbal root tan, “to extend,” and thus meaning something that extends the reach of a consciousness and its accompanying mental factors out to a cognitive object. Tibetan translates āyatana with a two-word compound skye, “arise,” and mched, “to spread out.” Therefore, the Tibetan etymologizes this two-word compound as meaning something that causes a consciousness and its accompanying mental factors to arise and spread out to a cognitive object.

Jinaputra Yashomitra, The Clarified Meaning (Gretil 44, Derge 40B), elaborates:

Cognitive stimulators are “what extend the reach, (namely) the arising, of a primary mind and (its accompanying) mental factors.” [Tib.: Well then, since they bring about the arising of a primary mind and (its accompanying) mental factors and spread them out, they are cognitive stimulators.]  “The arising of a consciousness dependent on the two (a cognitive object and a cognitive sensor)” is proof of the existence of cognitive stimulators in all (cognitions). 

(Skt.) cittacaittānām āyam utpattiṃ tanvantīty āyatanāni. dvayaṃ pratītya vijñānasyotpattir iti sarveṣām āyatanatvasiddhiḥ. 

(Tib.) /'o na ni /sems dang sems las byung ba rnams skye ba 'byung ba mched par byed pas na skye mched rnams so/ /gnyis la brten te rnam par shes pa skye ba thams cad skye mched nyid yin par 'grub po/ 

Sthiramati, The Meaning of the Facts (Derge 70B-71A), adds:

Concerning “The meaning of a cognitive stimulator is (the same as) the meaning of a gateway for the arising of a primary mind and mental factors,” suppose you ask, “From what is that understood?” (It is like this.) Etymologically, “primary mind and mental factors” (refer to) what come to expand out. “Arising” is saying “coming about.” A primary mind and (its accompanying) mental factors arise and “exist as their own functional phenomenon.” Because of that, since they cause a primary mind and (its accompanying) mental factors to arise and spread out, they are cognitive stimulators. “To spread out” (means) “to expand out.” The meaning of “to exist as their own functional phenomenon” is “to cause (them) to abide with continuity.” 

As for, “Because (the eye consciousness and accompanying mental factors) view visible sights, just as they are, through the gateway of a brahmin’s eye (sensors),” it is appropriate (to apply the quote) to the sixfold gateways. The (sixfold) gateways for a primary mind and (its accompanying) mental factors are the twelve (cognitive stimulators). That is because it has been said, “From relying on the eye-(sensors), there is the generation of eye consciousness (directed) at visible sights and, from the gathering of the three together (eye-sensors, a visible sight and eye consciousness), there is the generation of (the mental factors of) feeling and distinguishing simultaneously with contacting awareness.”   

(Tib.) /sems dang sems las byung ba rnams skye ba'i sgo'i don ni skye mched kyi don te zhes bya ba la/ gang las rtogs she na nges pa'i tshig tu na sems dang sems las byung ba rnams zhes rgya cher 'byung ngo / /skye ba ni 'ong ba la brjod do/ /sems dang sems las byung ba rnams skye zhing bdag gi dngos por red pa'o/ /de'i phyir de dag ni sems dang sems las byung ba rnams skye ba mched par byed pas na skye mched de/ mched par byed/ rgyas par byed/ bdag gi dngos por red pa rgyun du gnas par byed ces bya ba'i tha tshig go/ /ji skad du bram ze mig gi sgo nas ji srid gzugs rnams la blta ba'i phyir zhes bya ba de la/ drug po rnams nyid sgo'i don du 'thad de/ sems dang sems las byung ba'i sgo'i don ni bcu gnyis po rnams te/ mig la brten nas gzugs rnams la mig gi rnam par shes pa skye zhing gsum 'dus pa las reg pa dang lhan cig tshor ba dang 'du shes skye'o zhes gsungs pa'i phyir ro/

As was outlined in a previous part of this series, for eye cognition, Vaibhashika explains that the cognitive sensors of the eyes, referring to the photosensitive cells of the eyes, take on an aspect or impression of an external visible sight, and this, in a sense, can be described as “seeing.” Eye consciousness and its accompanying mental factors “directly” cognize this aspect of a visible sight impressed on the eye-sensors, which means they cognize it without themselves taking on an aspect of the visible sight. By the eye-sensors and visible sight, as cognitive stimulators, being called “gateways,” this terminology suggests the image of eye-consciousness and its accompanying mental factors viewing an external visible sight through the “gateway” of the eye-sensors having impressed on them an aspect of the visible sight.

Sound is also one of the eighteen constituent components. The eighteen constituent components are the twelve cognitive stimulators plus the six types of consciousness – eye, ear, nose, tongue, body, and mind consciousness. Vasubandhu, Autocommentary (Gretil 013.19-24, Derge 35B), explains the meaning of a constituent component:

Something that is (a member of) a family” is something that is a constituent component. Just as the many families (of metals) – iron, copper, silver, gold and so on – on a single mountain are called constituent components (of their families of metals), likewise the eighteen families (of phenomena) on a single (bodily) basis or (mental) continuum are called the eighteen constituent components (of their families). 

Therefore, (members of) families (of components) are called “sources.” What are these eye-(sensors) and so on the sources of? (They are the sources) of (later moments of items that are members of) the same class as themselves, because of their being equal status causes (of them). 

In that case, would unaffected phenomena (such as space) be not (counted as) a constituent component? In that case, we can say that this word “constituent component” is an expression for (a source of) a class (rigs, Skt. jāti) of primary mind and (its accompanying) mental factors (cognizing it). [Tib.: In that case, it is (a source of) the primary mind and (accompanying) mental factors (that cognize it).]

According to another (view, that of the Sautrantikas), “What are called “the eighteen cognitive components” are (simply items that have) self-natures as classes of eighteen phenomena.” [Tib.: When some others say that eighteen (types of) phenomena are in the self-nature of families, then since they are called “eighteen constituent components,” they say that the word “constituent component” is (equivalent to) the word “family.”]

(Skt.) gotrārtho dhātvarthaḥ / yathaikasmin parvate bahūnyayastāmrarūpyasuvarṇādigotrāni dhātava ucyante evam ekasminnāśraye santāne vā aṣṭādaśa gotrāṇi aṣṭādaśa dhātava ucyante / ākarāstatra gotrāṇyucyante / ta ime cakṣurādayaḥ kasyākarāḥ / svasyā jāteḥ / sabhāgahetutvāt / asaṃskṛtaṃ tarhi na dhātuḥ syāt / cittacaittānāṃ tarhi jātivācako ‘yaṃ dhātuśabda ityapare / aṣṭādaśadharmāṇāṃ jātayaḥ svabhāvā aṣṭādaśa dhātava iti /

(Tib.) rigs kyi don ni khams kyi don te/ dper na ri 'ga' zhig la lcags dang zangs dang dngul dang gser la sogs pa rigs mang po dag yod pa la khams zhes brjod pa de bzhin du rten dang rgyud gcig la rigs bco brgyad dag yod pa la khams bco brgyad ces bya'o/ /de la 'byung gnas dag ni rigs zhes bya ba ni mig la sogs pa 'di dag gang gi 'byung gnas yin zhe na/ rang gi rigs kyi yin te/ skal ba mnyam pa'i rgyu yin pa'i phyir ro/ /'dus ma byas khams ma yin bar 'gyur ro zhe na/ 'o na ni sems dang sems las byung ba rnams yin no/ /gzhan dag na re chos bco brgyad po dag rigs kyi rang bzhin no zhe na/ khams bco brgyad ces bya bas khams zhes bya ba'i sgra 'di ni rigs kyi tshig yin zhes zer ro/

“Constituent components,” then, mean items that are components, or members, of families (rigs, Skt. gotra), or classes (rigs, Skt. jāti), of the same type of item. However, they are not simply components of eighteen families of items, as the alternative interpretation claims; they are also sources (‘byung-gnas, Skt. ākara):

• Nonstatic constituent components are sources in the sense that they serve as equal status causes (skal-pa mnyam-ba’i rgyu, Skt. sabhāgahetu). An equal status cause is one whose results have the same ethical status as it has. Thus, the constituent components of families of items that are constructive, destructive or unspecified are sources that give rise to later moments of items that are the same type of item as they are and that are likewise constructive, destructive or unspecified. 
• Static phenomena are sources in the sense that they are the sources of a family of consciousness (namely, mental consciousness) and accompanying mental factors cognizing them. 

Since the other Buddhist tenet systems, specifically Sautrantika, do not accept that static phenomena perform any functions, they cannot accept the inclusion of “being a source” as part of the defining characteristics of constituent components Therefore, they assert that constituent components are simply members of eighteen classes of phenomena.

Jinaputra Yashomitra, The Clarified Meaning (Gretil 45, Derge 40B), elaborates:

(Concerning) “On a single (bodily) basis or (mental) continuum,” “on a (bodily (basis)” (rten, Skt. āśraya) (means) on a body, something having the defining characteristic [Skt. only: of an aggregation (samudāya) (of elements)]. “Or (mental) continuum” (means) on something having the defining characteristic of a flow of consciousnesses and mental factors. 

In “(the sources) of (later moments of items that are members of) the same class as themselves,” what (do “sources” mean)? “Sources” (mean) that from which (later instances) have commenced. “Because of their being equal status causes (of them)” (means) an eye-(sensor) that has arisen previously is the equal status cause of a later one. Thus, a constituent component is a source, (as in the example:) that from which there is an arising of gold and so on is the source of it. 

(In terms of that definition of a “source,”) an unaffected phenomenon (such as space) would not be a constituent component. Indeed, an unaffected phenomenon is not the equal status cause of another unaffected phenomenon. 

But what about (unaffected phenomena being the sources) of “the minds and mental factors (cognizing them?” They are) “the sources (of them)” (which means they are) that from which (cognitions of them) have commenced. “(Because) there is the arising of a consciousness depending on both (a cognitive object and corresponding cognitive sensor),” all the constituent components (including unaffected ones), as the conditions for (the arising of) a consciousness and congruent (mental factors), are “definitely (their) focal and dominating (conditions)” and are thus (they are their) sources.  

(Skt.) ekasmin āśraye saṃtāne veti. āśraye samudāyalakṣaṇe śarīre. saṃtāne vā cittādīnāṃ pravāhalakṣaṇe. svasyā jāteḥ. kiṃ. ākarā iti prakṛtaṃ. sabhāgahetutvāt. pūrvotpannaṃ cakṣuḥ paścimasya sabhāgahetur ity ākaro dhātuḥ. yato hi suvarṇādyutpattiḥ. te teṣām ākarāḥ. asaṃskṛtaṃ na dhātuḥ syāt. na hy asaṃskṛtam asaṃskṛtasyānyasya vā sabhāgahetuḥ. cittacaittānāṃ tarhīti. kiṃ. ākarā iti prakṛtaṃ. dvayaṃ pratītya vijñānasyotpattir iti sarvadhātavo vijñānasya sasaṃprayogasya pratyayo 'vaśyam ālambanam adhipatiś cety ākarāḥ.

(Tib.) /rten tam rgyud gcig la zhes bya ba la rten ni lus kyi mtshan nyid spyi'o/ /rgyud ni sems dang sems las byung ba rnams kyi rgyun gyi mtshan nyid do/ /rang gi rigs kyi yin te ci zhe na/ 'byung gnas dag ces bya bar skabs dang sbyar ro/ /skal ba mnyam pa'i rgyu yin pa'i phyir ro zhes bya ba ni mig sngar skyes pa ni phyi ma'i skal ba mnyam pa'i rgyu yin pas 'byung gnas ni khams yin te/ gang las gser la sogs pa 'byung ba de dag ni de dag gi 'byung gnas yin no/ /'dus ma byas khams ma yin par 'gyur te 'dus ma byas ni 'dus ma byas sam gzhan gyi skal ba mnyam pa'i rgyu ma yin no/ sems dang sems las byung ba rnams kyi yin no zhes bya ba ci zhe na 'byung gnas dag ces skabs dang sbyar ro/ /gnyis la brten nas rnam par shes pa skye ba'i phyir gdon mi za bar khams thams cad rnam par shes pa mtshungs par ldan pa dang bcas pa skye ba'i dmigs pa yin pa dang bdag po yin pas 'byung gnas dag yin no/ 

In the case of the five types of physical cognitive sensors, such as the eye-sensors and the four great elements (earth, fire, water and wind) that comprise them, previous moments of them are the sources and equal status causes of later moments of them. These all occur on the basis of a body, taken as a single continuum of bodies over many lifetimes. 

As for the components that are sources and equal status causes of a single continuum of consciousnesses and mental factors, they include both those constituent components that themselves are ways of being aware of something – the six types of consciousness and the mental sensors – as well as those that are the cognitive objects of that continuum – the rest of the constituent components. In this way, the eye consciousness and mental factors cognizing visible forms that are organic parts of the bodies of others and of visible forms of inorganic objects – plus the great elements that comprise both – are sources and equal status causes for later moments, in the same mental continuum, of eye consciousness and mental factors cognizing them.

Unaffected phenomena, such as space, are static, which means unchanging, not affected by any causes or conditions. Therefore, they do not have a continuum of everchanging individual moments in which they can be the equal status causes of later moments. In order to include both static and nonstatic phenomena among the eighteen cognitive components, Vasubandhu says, constituent components can also be understood as sources of a class of consciousness and accompanying mental factors capable of cognizing them. 

Vaibhashika is unique among the Buddhist tenet systems in asserting that unaffected phenomena – in other words, static phenomena such as space – are substantially established (rdzas-su grub-pa), which means able to perform a function (don-byed nus-pa, Skt. arthakrīya). All validly knowable phenomena, both nonstatic and static, perform the function of serving as the focal condition (dmigs-rkyen, Skt. ālambanapratyaya) for the arising of a consciousness and its accompanying mental factors that are cognizing it. In other words, they serve as the objects at which the consciousness and it accompanying mental factors aim and cognize when a cognitive sensor, serving as a dominating condition (bdag-rkyen, Skt. adhipatipratyaya), detects it. A dominating condition “dominates,” or determines, what type of consciousness cognizes a specific object. Thus, by functioning as a focal condition, an unaffected, static phenomenon such as space is a source of the mental consciousness and accompanying mental factors that cognize it.

The scheme of the twelve stimulators of cognition classifies all validly knowable phenomena in the context of their being the phenomena that bring about the arising of a consciousness (sensory or mental) along with its accompanying mental factors in a moment of cognition. 

The scheme of the eighteen constituent components classifies all validly knowable phenomena in the context of their being members of “families,” or classes, of phenomena that serve as sources. In the case of the nonstatic constituent components, such as sound, they are sources that bring about further instances of members of their same family that have the same ethical status as they do. As we shall see in a later part of this series, except for static phenomena and true pathways of mind (fourth noble truths), all other constituent components, by perpetuating themselves, perpetuate uncontrollably recurring rebirth (samsara) and thus are classified as “tainted” phenomena (zag-bcas, Skt. sāsrava).

Thus, a revealing form of speech – the sound of the voice saying something – as a karmic impulse not only brings about the cognition of itself by ear consciousness and its accompanying mental factors, but also brings about further instances of itself, thus perpetuating samsara. 

• Note that Vaibhashika asserts that the five aggregates of someone with a true pathway of mind are included as aspects of a true pathway mind and thus are “untainted” (zag-med, Skt. anāsrava).
• Thus, the sound of the voice of someone with a true pathway mind saying something perpetuates further instances of itself but is not a revealing form of speech. 

Vasubandhu points out an additional division among these eighteen constituent components that gives us further insight into what type of sound a revealing form of sound is. In Treasure House (I.34cd) (Gretil ed., Derge 3A), Vasubandhu states:

The seven constituent components that are primary minds, and part from (the constituent component that is all knowable) phenomena, are with focal (objects). Those nine (constituent components) that are those eight and sound are non-appropriated (ma-zin, Skt. anupātta); the other nine are twofold.

(Skt.) sapta sālambanāścittadhātavaḥ ardhaṃ ca dharmataḥ / navānupāttā te cāṣṭau śabdaśca anye nava dvidhā.

(Tib.) dmigs bcas sems kyi khams bdun no/ /chos kyi phyed kyang ma zin dgu/ brgyad po de dag rnams dang sgra/ /dgu po gzhan ni rnam pa gnyis/

A focal object (dmigs-yul, Skt. ālambanaviṣaya) is a phenomenon that exists externally to a mind prior to cognition of it and that serves as the object upon which a consciousness and its accompanying mental factors focus, through the gateway of a cognitive sensor, in order to cognize it.

Vasubandhu, Autocommentary (Gretil 022.27-023.17, Derge 43A), explains:

Which (of the eighteen constituent components) are with a focal (object) and which are without a focal (object)? As for “the seven constituent components that are primary minds,” the constituent components that are eye, ear, nose, tongue, body, and mind consciousnesses and the constituent component that is the mind (sensor) – these seven constituent components that are minds are with a focal (object) because they are what are cognitively taking cognitive objects. As for “as well as a part of (the constituent component that is all knowable) phenomena,” (that refers to the part that has) the functional nature of mental factors that are with a focal (object). The ten left over – the constituent components that are forms of physical phenomena and the part of the constituent component that is (all knowable) phenomena that are those that are not congruent (with consciousness) are established as “without a focal (object).”   

Which are appropriated (zin-pa, Skt. upātta) and which are non-appropriated (ma-zin, Skt. anupātta)? The seven and a half that were spoken of as being with a focal (object), with the one that is a part explained as being the eighth – those eight and sound are the ones that are the nine that are non-appropriated. The nine others are twofold: appropriated and non-appropriated. There, the presently-happening eye-, ear-, nose-, tongue-, and body-(sensors) are appropriated. The no-longer-happening and not-yet-happening ones are non-appropriated. The presently-happening constituent components that are visible sights, smells, tastes, and physical sensations that are not distinct from those that are (the physical sights and so on of the five physical, sensory) cognitive sensors are appropriated. The others are non-appropriated, like (these sensory objects) in the head hair, body hair, nails, and teeth, except their roots, and in the feces, urine, saliva, mucus, blood and so on, and in the earth, water and so on (elements that comprise them).

What is the meaning of “appropriated?” It (means) taken, by consciousness and mental factors, beneath them as the phenomena that are their physical support (rten, Skt. adhiṣṭhāna), because of (the two: mind and supporting matter) being things that follow and conform with each other by means of both being either of benefit or harm (to each other). 

They (the appropriated constituent components) are what are called in worldly (language) “animate” (matter) (sems-pa-dang bcas-pa, Skt. sacetana; literally, connected with an urge).

(Skt.) kati sālambanāḥ katyanālambanāḥ / sapta sālambanāścittadhātavaḥ cakṣuḥśrotraghrāṇajihvākāyamanovijñānadhātavo manodhātuśca ete sapta cittadhātavaḥ sālambanā viṣayagrahaṇāt / ardhaṃ ca dharmataḥ / sālambanaṃ yaccaitasikasvabhāvam / śeṣā daśa rūpiṇo dhātavo dharmadhātupradeśaścāsaṃprayuktako 'nālambanā iti siddham / katyupāttāḥ katyanupāttāḥ / navānupāttāḥ / katame nava / ye sapta sālambanā uktāḥ aṣṭamaṣyārdhena sārdham / te cāṣṭau śabdaśca ime te navānupāttāḥ / sapta cittadhātavo dharmadhātuḥ śabdadhātuśca / anye nava dvidhā // upāttā anupāttāśca / tatra cakṣuḥśrotraghrāṇajihvākāyāḥ pratyutpannā upāttāḥ / atītānāgatā anupāttāḥ / rūpagandharasaspraṣṭavyadhātavaḥ pratyutpannā indriyāvinirbhāgiṇa upāttāḥ / anye 'nupāttāstadyathā mūlavarjeṣu keśaromanakhadanteṣu viṇmūtrakheṭasiṃghāṇakaśeṇitādiṣu bhūmyudakādiṣu ca / upāttamiti ko 'rthaḥ / yaccittacaittairadhiṣṭhānabhāvenopagṛhītamanugrahopaghātābhyāmanyonyānuvidhānāt / yalloke sacetanamityucyate /

(Tib.) /dmigs pa dang bcas pa rnams ni du/ dmigs pa med pa rnams ni du zhe na/ dmigs bcas sems kyi khams bdun no/ /mig dang / rna ba dang / sna dang lce dang / lus dang yid kyi rnam par shes pa'i khams rnams dang / yid kyi khams te/ sems kyi khams bdun po de dag ni yul 'dzin pa'i phyir dmigs pa dang bcas pa dag go/ /chos kyi skye mched kyang / dmigs pa dang bcas pa yin te/ sems las byung ba'i rang bzhin gang yin pa'o/ /lhag ma gzugs can gyi khams bcu po dag dang / chos kyi khams kyi phyogs ldan pa ma yin pa ni dmigs pa med pa zhes bya bar grub bo/ /zin pa rnams ni du/ ma zin pa rnams ni du zhe na/ ma zin dgu/ dgu gang zhe na/ dmigs pa dang bcas pa bdun brgyad pa'i phyed dang bcas te bshad pa gang dag yin pa/ brgyad po de dag rnams dang sgra/ /de ltar na sems kyi khams bdun dang / chos kyi khams dang / sgra'i khams dang / khams dgu po de dag ni ma zin pa yin no/ /dgu po gzhan na rnam pa gnyis/ /zin pa dag kyang yin/ ma zin pa dag kyang yin te/ de la mig dang rna ba dang sna dang lce dang lus dang da ltar byung ba rnams ni zin pa yin no/ /'das pa dang ma 'ongs pa rnams ni ma zin pa yin no/ /gzugs dang / dri dang / ro dang / reg bya'i khams da ltar byung ba dbang po dang tha mi dad pa rnams ni zin pa yin no/ /gzhan dag ni ma zin pa rnams te/ 'di lta ste rtsa ba ma gtogs pa'i skra dang / ba spu dang / sen mo dang / so dag la yod pa dang / phyis dang / gcin dang / mchil ma dang| snabs dang / khrag la sogs pa dag la yod pa dang / sa dang chu la sogs pa dag la yod pa lta bu'o/ /zin pa zhes bya ba'i don ci zhe na/ phan pa dang gnod pa dag gis phan tshun mthun par byed pa'i phyir sems dang sems las byung ba rnams kyis rten gyi dngos por nye bar gzung ba ste/ 'jig rten gyi na sems pa dang bcas pa zhes brjod pa gang yin pa'o/ 

In discussing appropriated constituent components, Vaibhashika is thereby asserting the integral relationship between sensory consciousness and the physical cognitive sensors (the photosensitive cells of the eyes, and so on). Sensory consciousness and its accompanying mental factors – such as attention, concentration, emotion, feeling some level of happiness, and so on – cannot exist independently of a physical support. This accords with Western neuroscience.

It is significant that Vasubandhu specifies that “they (the appropriated constituent components) are what are called in worldly (language) ‘animate’ (matter) (literally, connected with an urge).” Although unknown at Vasubandhu’s time, his statement anticipates and disqualifies the motion sensors of an automatic sliding door from being appropriated by a consciousness and mental factors such as an urge and happiness. 

As for non-appropriated constituent components, Vasubandhu includes no-longer-happening and not-yet-happening physical cognitive sensors. Although they cannot be taken by a presently-happening consciousness and its accompanying mental factors as their physical support, nevertheless like body hair and nails, they are substantial entities comprised of the four elements. Vaibhashika asserts no-longer-happening and not-yet-happening phenomena as nonstatic phenomena and thus they are gateways for cognition of them as well as sources and equal status causes of later moments in the same class of phenomena as they are on a single continuum of bodies. This will be significant when, in a later part of this series, we discuss nonrevealing forms. 

Jinaputra Yashomitra, The Clarified Meaning (Gretil 65-66, Derge 60B-61A), explains further:

“Because of (the two: mind and supporting matter) being things that follow and conform with each other by means of both being either of benefit and harm (to each other)” (means) because of the coming about of benefit and harm to the mind and mental factors through benefit and harm (coming) to the cognitive constituents that are the eye (sensors) and so on by things with the defining characteristics of eye medicine and so on and a punch with the fist and so on; and also because of the coming about of benefit and harm to the cognitive constituents that are the eye (sensors) and so on by things with the defining characteristics of being (a cognitive stimulator of) satisfaction and dissatisfaction to the mind and mental factors.

Thus, what was said as being those that are “taken, by consciousness and mental factors, beneath them as the phenomena that are their physical support” has the meaning of “(those that have been) made as their own.”

“They (the appropriated constituent components) are what are called in worldly (language) ‘animate’ (matter; literally, connected with an urge)” means ‘living’ (matter; literally, connected with life force).

(Skt.) anugrahopaghātābhyām anyonyānuvidhānād iti. cakṣurdhātvādīnām anugrahopaghātābhyām aṃjanādipāṇighātādilakṣaṇābhyāṃ cittacaittānām anugrahopaghātau bhavataḥ. cittacaittānāṃ cānugrahopaghātābhyāṃ saumanasyadaurmanasyalakṣaṇābhyāṃ cakṣurdhātvādīnām anugrahopaghātau bhavataḥ. atas te cittacaittair adhiṣṭhānabhāvenopagṛhītā ucyante svīkṛtā ity arthaḥ. yal loke sacetanam iti sajīvam ity arthaḥ.

(Tib.) /phan pa dang gnod pa dag gis phan tshun mthun par byed pa'i phyir zhes bya ba ni mig gi khams la sogs pa la phan pa dang gnod pa mig sman dang lag pas bsnun pa la sogs pa'i mtshan nyid dag gis kyang sems dang sems las byung ba rnams la phan pa dang gnod pa dag tu 'gyur la sems dang sems las byung ba rnams la phan pa dang gnod pa yid bde ba dang yid mi bde ba'i mtshan nyid dag gis kyang mig gi khams la sogs pa la phan pa dang gnod pa dag tu 'gyur ro/ /de'i phyir sems dang sems las byung ba rnams kyis rten gyi dngos pos nye bar bzung ba zhes bya ba ste/ bdag gir byas zhes bya ba'i tha tshig go/ /'jig rten na sems pa dang bcas pa zhes brjod pa gang yin pa'o zhes bya ba ni srog dang bcas pa zhes bya ba'i tha tshig go/ 

In stating that what benefits or harms the mind, benefits or harms the cognitive sensors (meaning the body and its senses), and vice versa, Vasubandhu anticipates the medical finding that mental states, such as depression or optimism, weaken or strengthen the body’s immune system. 

Sound in general, including a revealing form of sound, is:

• A cognitive stimulator – when detected and “heard” by an ear-sensor (the sound-sensitive cells of the ears), it “stimulates,” or generates, another moment of an ear consciousness that cognizes it.
• A constituent component – a member of the “family,” or class, of all sounds cognized on a single continuum of ear consciousness and its accompanying mental factors and the source of later moments of sounds that have the same ethical status as it has and that are also cognized by that continuum
• Non-appropriated – not something animate (not living matter, something connected with a life-force) that a consciousness and its accompanying mental factors take beneath them as the phenomenon that is their physical support.