Page:A History of Indian Philosophy Vol 1.djvu/117

 v] Right Conduct 101 by it one is led to the more advanced states of a saint. It directly brings in panfla (true wisdom) and by panna the saint achieves final emancipation and becomes what is called an arhat!. Visdom (pailful) is right knowledge about the four ariya sac cas, viz. sorrow, its cause, its destruction and its cause of destruction. SIla means those particular volitions and mental states, etc. by which a man who desists from committing sinful actions maintains himself on the right path. Slla thus means I. right volition (cetanii), 2. the associated mental states (cetasika), 3. mental control (Sa1!lVara) and 4. the actual non-transgression (in body and speech) of the course of conduct already in the mind by the preceding three sIlas called avltikkama. Sarpvara is spoken of as being of five kinds. I. Paimokkhasarpvara (the control which saves him who abides by it), 2. Satisarpvara (the control of mindfulness), 3. Nanasarpvara (the control of know- ledge), 4. Khantisarpvara (the control of patience), 5. Viriya- sarpvara (the control of active self-restraint). Patimokkha- sarpvara means all self-control in general. Satisarpvara means the mindfulness by which one can bring in the right and good associations when using one's cognitive senses. Even when looking at any tempting object he will by virtue of his mindful- ness (sati) control himself from being tempted by avoiding to think of its tempting side and by thinking on such aspects of it as may lead in the right direction. Khantisarpvara is that by which one can remain unperturbed in heat and cold. By the proper adherence to sIla all our bodily, mental and vocal activities (kamma) are duly systematized, organized, stabilized (samiidhii- natfl, upadlziira?zaJ!l, pati!!hii)2. The sage who adopts the full course should also follow a number of healthy monastic rules with reference to dress, sitting, dining, etc., which are called the dhutaIigas or pure disciplinary parts 3. The practice of sIla and the dhutallgas help the sage to adopt the course of samadhi. Samadhi as we have seen means the concentration of the mind bent on right endeavours (kusala- cittekaggata samadlzi(z) together with its states upon one parti- cular object (ekiira1Jl1JlWla) so that they may completely cease to shift and change (sammii ca avikklzipamiinii)-I.. 1 Visuddhimag<6 a Nidlllllidikathii. 3 VislIddhimagga, II. 2 VislIddhimagga-sila1Ziddeso, pp. 7 and 8. 4 Visuddhimagga, pp. 84- 8 5.