Page:A History of Indian Philosophy Vol 1.djvu/116

 100 Buddhist Philosophy [CH. The ditthasavas by clouding the mind with false metaphysical views stand in the way of one's adopting the true Buddhistic doc- trines. The kamasavas stand in the way of one's entering into the way of NirvaI)a (alliigamimagga) and the bhavasavas and avijjasavas stand in the way of one's attaining arhattva or final emancipation. When the MaJ/hima Nzkaya says that from the rise of the asavas avijja rises, it evidently counts avijja there as in some sense separate from the other asavas, such as those of attachment and desire of existence which veil the true know- ledge about sorrow. The afflictions (kilcsas) do not differ much from the asavas for they are but the specific passions in forms ordinarily familiar to us, such as covetousness (lobha), anger or hatred (dosa), infatuation (moha), arrogance, pride or vanity (miina), heresy (dill/d), doubt or uncertainty (vicikiccllii), idleness (thilla), boast- fulness (udhacca), shamelessness (ahirika) and hardness of heart (allottapa); these kilesas proceed directly as a result of the asavas. I n spite of these varieties they are often counted as three (lobha, dosa, moha) and these together are called kilesa. They are associated with the vedanakkhandha, saflflakkhandha, sailkharak- khandha and viflflanakkhandha. From these arise the three kinds of actions, of speech, of body, and of mind I. Sila and Samadhi. Weare intertwined all through outside and inside by the tangles of desire (ta?lhii jalii), and the only way by which these may be loosened is by the practicp. of right discipline (sila), con- centration (samiidlli) and wisdom (paizi/ii). Slla briefly means the desisting from committing all sinful deeds (sabbapiiPassa akara!lam). With sHa therefore the first start has to be made, for by it one ceases to do all actions prompted by bad desires and thereby removes the inrush of dangers and disturbances. This serves to remove the kilesas, and therefore the proper per- formance of the slla would lead one to the first two successive stages of sainthood, viz. the sotapannabhava (the stage in which one is put in the right current) and the sakadagamibhava (the stage when one has only one more birth to undergo). Samadhi is a more advanced effort, for by it all the old roots of the old kilesas are destroyed and the talha or desire is removed and I Dllal/llllasaligali, p. 180.