History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

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Buddhist Philosophy
[CH.
that due to body-motion (kāyika karma) and speech (vācika karma). Both these may again be latent (avijñapti) and patent (vijñapti), giving us the kāyika-vijñapti karma, kāyikāvijñapti karma, vācika-vijñapti karma and vācikāvijñapti karma. Avijñapti rūpa and avijñapti karma are what we should call in modern phraseology sub-conscious ideas, feelings and activity. Corresponding 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 avijñapti.
The mind, says Vasubandhu, is called cittam, because it wills (cetati), manas because it thinks (manvate) and vijñāna because it discriminates (nirdisati). The discrimination may be of three kinds: (1) svabhāva nirdeśa (natural perceptual discrimination), (2) prayoga nirdeśa (actual discrimination as present, past and future), and (3) anusmṛti nirdeśa (reminiscent discrimination referring only to the past). The senses only possess the svabhava nirdeśa, the other two belong exclusively to manovijñāna. Each of the vijñānas as associated with its specific sense discriminates its particular object and perceives its general characteristics; the six vijñānas combine to form what is known as the Vijñānaskandha, which is presided over by mind (mano). There are forty-six caitta samskṛta dharmas. Of the three asamskṛta dharmas ākāśa (ether) is in essence the freedom from obstruction, establishing it as a permanent omnipresent immaterial substance (nīrupākhya, non-rupa). The second asamskṛta dharma, apratisamkhyā 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 asamskṛta dharma, pratisamkhyā nirodha, is the final deliverance from bondage. Its essential characteristic is everlastingness. These are called asamskṛta because being of the nature of negation they are non-collocative and hence have no production or dissolution. The eightfold noble path which leads to this state consists of right views, right aspirations, right speech, right conduct, right livelihood, right effort, right mindfulness, right rapture'.
1 Mr Sogen mentions the name of another Buddhist Hinayana thinker (about 250 A.D.), Harivarman, who founded a school known as Satyasiddhi school, which