Page:A History of Indian Philosophy Vol 1.djvu/152

 13 6 Buddhist Philosophy ECHo but the illusory manifestations of the mind (iilayavijiiiilla) and have no reality of their own. Since we thus rightly understand the truth, we can practise the means of liberation, can perform those actions which are in accordance with the dharma. We should neither particularize, nor cling to objects of desire. By virtue of this discipline and habituation during the lapse of innu- merable asallkhyeyakalpas l we get ignorance annihilated. As ignorance is thus annihilated, the mind (iila)lavijiiiina) is no longer disturbed, so as to be subject to individuation. As the mind is no longer disturbed, the particularization of the surrounding world is annihilated. When in this wise the principle and the condition of defilement, their products, and the mental disturbances are all annihilated, it is said that we attain Nirvarya and that various spontaneous displays of activity are accomplished." The Nirvarya of the tathata philosophy is not nothingness, but tathata (suchness or thatness) in its purity unassociated with any kind of disturbance which produces all the diversity of experience. To the question that if all beings are uniformly in possession of suchness and are therefore equally perfumed by it, how is it that there are some who do not believe in it, while others do, Asvaghoa's reply is that though all beings are uniformly in possession of suchness, the intensity of ignorance and the prin- ciple of individuation, that work from all eternity, vary in such manifold grades as to outnumber the sands of the Ganges, and hence the difference. There is an inherent perfuming principle in one's own being which, emblaced and protected by the love (maitri) and compassion (karuf}ii) of all Buddhas and Bodhisatt- vas, is caused to loathe the misery of birth and death, to believe in nirvarya, to cultivate the root of merit (kuJalamiiJa), to habit- uate oneself to it and to bring it to maturity. In consequence of this, one is enabled to see all Buddhas and Bodhisattvas and, re- ceiving instructions from them, is benefited,gladdened and induced to practise good deeds, etc., till one can attain to Buddhahood and enter into Nirvarya. This implies that all beings have such perfum- ing power in them that they may be affected by the good wishes of the Buddhas and Bodhisattvas for leading them to the path of virtue, and thus it is that sometimes hearing the Bodhisattvas and sometimes seeing them, "all beings thereby acquire (spiritual) benefits (hilatii)" and "entering into the samadhi of purity, they 1 Technical name fur a very vast period of lime.