A Study on Sthiramati’s Criticism on Saṅghabhadra’s Svabhāva-vedanā
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The purpose of this article is to discern Sthiramati’s criticism on Saṅghabhadra’s interpretation of vedanā. Sthiramati, in Pañcaskandhakavibhāṣa, criticizes Saṅghabhadra’s interpretation of vedanā; that is, the experiencing of a desirable or undesirable contact, or a contact that is different from both. Saṅghabhadra, in his 『順正理論』, specifies such vedanā as 自性受(svabhāva-vedanā). Sthiramati rejects his view by highlighting that neither “vedanā accompanying contact” nor “vedanā having contact as its cause” are suitable for paraphrasing the distinct nature of vedanā. The rationale behind the criticism is that all the mental factors share the quality of accompanying contact and contact is the cause of all mental factors. Saṅghabhadra does not seem to give the same rendering to ‘svabhāva’ in relation to vedanā that Sthiramati understands and criticizes. However, Saṅghabhadra’s interpretation of vedanā as svabhāva-vedanā has limitations for understanding vedanā comprehensively. Saṅghabhadra’s svabhāva-vedanā will be explored as providing the Abhidharmic classification of vedanā and analyzed and as looking at the causal and temporal relationship between contact and vedanā, the ambiguity concerning the contact with affective tones, and the usage of the term ‘svabhāva’. Thus, this study not only offers to understand the differences of vedanā analysis in the Abhidharma, but also to look deeper into the mental event in the term vedanā, which is always concurrent with our mind.
Abstract
The purpose of this article is to discern Sthiramati’s criticism on Saṅghabhadra’s interpretation of vedanā. Sthiramati, in Pañcaskandhakavibhāṣa, criticizes Saṅghabhadra’s interpretation of vedanā; that is, the experiencing of a desirable or undesirable contact, or a contact that is different from both. Saṅghabhadra, in his 『順正理論』, specifies such vedanā as 自性受(svabhāva-vedanā). Sthiramati rejects his view by highlighting that neither “vedanā accompanying contact” nor “vedanā having contact as its cause” are suitable for paraphrasing the distinct nature of vedanā. The rationale behind the criticism is that all the mental factors share the quality of accompanying contact and contact is the cause of all mental factors. Saṅghabhadra does not seem to give the same rendering to ‘svabhāva’ in relation to vedanā that Sthiramati understands and criticizes. However, Saṅghabhadra’s interpretation of vedanā as svabhāva-vedanā has limitations for understanding vedanā comprehensively. Saṅghabhadra’s svabhāva-vedanā will be explored as providing the Abhidharmic classification of vedanā and analyzed and as looking at the causal and temporal relationship between contact and vedanā, the ambiguity concerning the contact with affective tones, and the usage of the term ‘svabhāva’. Thus, this study not only offers to understand the differences of vedanā analysis in the Abhidharma, but also to look deeper into the mental event in the term vedanā, which is always concurrent with our mind.
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