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82
INDIAN PHILOSOPHY
suggests, freasoning and thought' are set at rest (upasānta). . The interpretation is corroborated by the statement of Abhidharmāmrta
(15.8) : samādhim bhāvayato jñāna-darśanalābhah (By the constant practice of meditation one attains jñāna (knowledge) and darśana (vision, seeing). Thus knowing and seeing referred to here belong to the yogic state. In Suttanipāta 229 we are told that he (Buddha) sees four noble Truths after having known them. Here it is suggested that knowing and seeing are not simultaneous but that first knowing occurs and then seeing follows. In the first dhyāna (meditation) the object is known with the help of reasoning and thought. And in the following non-reflective types of meditation the object is directly seen.
At the stage of sensory cognition, cakşu (eye) sees whereas mind knows (Abhidharmakośabhāsya 1.42-43). In fact, sensory cognition had through five sense-organs can be called darsana (seeing). Bhadanta Ghosaka in his Abhidharmāmīta says that five indriya-vijñānas (sensory cognitions) cannot discriminate or determine, whereas mánovijñāna (mental cognition) can do this. 34 According to Sthaviras functions of manovijñāna are santirana (investigating) and votthapana (determining). (Abhidhammattha-samgaha 3.9-12). From this it follows that five sensory cognitions which are necessarily devoid of thought are darsana, while cognition involving thought is jñāna.
Later on the Buddhist logicians regarded even the sensations had through not only visual sense-organ but all the sense-organs (including even mind as mind also was recognised as a sense-organ) as darśana. They argue that as these cognitions are free from 'reasoning and thought (= vikalpa) they can legitimately be called . darśana. Even these cognitions grasp directly the thing-in-itself without the help of reasoning and thought'. (darśanam ca arthasākṣātkaraṇākhyam pratyakṣavyāpāraḥ'Dharmottaratkā 1.21. ‘pratyakşam kalpanāpodham'-Pramāṇasamuccaya). In addition to darśana had in non-reflective meditation, which exactly corresponds to yogipratyakșa recognised by them, they accept indriyajapratyaksa (= indriyajadarśana),35 mānasa pratyaksa (= manodarsana) and svasamvedanadarśana. 36
What is svasamvedana? Svasamvedana here means darśana of sva', and by 'sva' are meant 'citta and caittas'. We reserve the discussion on svasamvedana for the concluding portion of this section on Buddhism.
Buddhist logicians are right in bringing under the head of darśana indriyajapratyakşa, mānasa pratyaksa, svasamvedana and yogipratyaksa
