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v] S abbatthivadi1ls 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 I ndian languages. The Japanese scholar Mr Yamakami Sogen, late lecturer at Calcutta University, describes the doctrine of the Sabbatthivadins from the Chinese versions of the Abhidllarmakosa, lVI ahtivibllii- iisiistra, etc., rather elaborately1. 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 asarpskfta dharmas of pratisarpkhyanirodha apratisarpkhyanirodha and akasa, and the saxpskfta dharmas (things composite and interdependent) of rlipa (matter), citta (mind), caitta (mental) and cittaviprayukta (11on- mental)2. All effects are produced by the coming together (saxpskfta) of a number of causes. The five skandhas, and the rlipa, citta, etc., are thus called sarpskfta dharmas (composite things or collocations-sa11lblu/yakiiri). The rlipa dharmas are eleven in number, one citta dharma, 46 caitta dharmas and 14 cittaviprayukta saxpskara dharmas(non-mental composite things); adding to these the three asarpskfta dharmas we have the seventy- five dharmas. Rlipa 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 paramat:lu, which is the minutest form of rlipa. It cannot be pierced through or picked up or thrown away. It is indivisible, unanalysable, invisible, inaudible, untastable and in- tangible. But yet it is not permanent, but is like a momentary flash into being. The simple atoms are called dravyaparamii1Ju and the compound ones sa1!lghataparallla1;Jlt. In the words of Prof. Stcherbatsky "the universal elements of matter are mani- fested 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 paramat:lus com- bine together to form an at:1u, 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 1 Systems of Buddlzistic Thought, published by the Calcutta University. 2 Sankara in his meagre sketch of the doctrine of the Sarvastivadins in his bha!iiya on the Brahma-sutras JJ. 'Z notices some of the categories mentioned by Sogen.