Page:A History of Indian Philosophy Vol 1.djvu/140

12 4 Buddkist Philosophy [CH. that due to body-motion (kiiyika karma) and speech (viicika karma). Both these may again be latent (avi.filapti) and patent (vi.fllapti), giving us the kayika-vijftapti karma, kayikavijftapti karma, vacika-vijftapti karma and vacikavijftapti karma. Avijftapti rupa and avijfiapti karma are what we should call in modern phraseology sub-conscious ideas, feelings and activity. Corre- sponding to each conscious sensation, feeling, thought or activity there is another similar sub-conscious state which expresses itself in future thoughts and actions; as these are not directly known but are similar to those which are known, they are called avijftapti. The mind, says Vasubandhu, is called cittam, because it wills (cetati), manas because it thinks (11lallvate) and vijftana because it discriminates (m.rdisati). The discrimination may be of three kinds: (I) svabhava nirdesa (natural perceptual discrimi- nation), (2) prayoga nirdesa (actual discrimination as present, past and future), and (3) anusmrti nirdesa (reminiscent discrimi- nation referring only to the past). The senses only possess the svabhiiva ,zirdesa, the other two belong exc1usivelyto manovijftana. Each of the vijftanas as associated with its specific sense dis- criminates its particular object and perceives its general charac- teristics; the six vijftanas combine to form what is known as the Vijftanaskandha, which is presided over by mind (ma1lO). There are forty-six caitta saf!1skrta dharmas. Of the three asaf!1skrta dharmas akasa (ether) is in essence the freedom from obstruction, establishing it as a permanent omnipresent immaterial substance (niriipakhya, non-riipa). The second asaf!1skrta dharma, aprati- saf!1khya nirodha, means the non-perception of dharmas caused by the absence of pratyayas or conditions. Thus when I fix my attention on one thing, other things are not seen then, not because they are non-existent but because the conditions which would have made them visible were absent. The third asaf!1 sk r ta dharma, pratisarpkhya nirodha, is the final deliverance from bondage. I ts essential characteristic is everlastingness. These are called asarpskrta because being of the nature of negation they are non-collocative and hence have no production or dis- solution. The eightfold noble path which leads to this state consists of right views, right aspirations, right speech, right con- duct, right livelihood, right effort, right mindfulness, right rapture l . 1 M r Sogen mentions the name of another Buddhist Hinayana thinker (about 250 A. D.), Ilarivarman, who founded a school known as Satyasiddhi school, which