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One of the points on which Buddhism is singularly obscure is the psycho-physical relation between the first five vijnanas and the all-encompassing Mano-vijnana. The early works do not state where the first five vijnanas are, but by their close association with the sense organs it is implied that they are actually resident in them. This idea was expressly stated in later times (cf. Spence Hardy, Man. Bud., p. 434). Con cerning the physical basis of the Mano-vijnana, there is even greater ambiguity. The Sarvastivadin knows of no physical basis, the sense organ of Mano-vijnana being Manas, or the whole of the disintegrating aspects of consciousness itself. The Neo-Sthaviravadins give the physical basis of the Mano-vijnana as the heart, but since the first five kinds of consciousness occur at the sense doors, and Buddhism knows nothing of the nervous system, we are left wondering how the Mano-vijnana becomes aware of the impressions received by the other five. The Sarvastivadins partly answer, or, rather, evade this question, by saying that the six vijnanas form not six dharmas, but together constitute only 134 MANUAL OF BUDDHIST PHILOSOPHY one dharma or ultimate factor, and that consequently the six vijnanas are but six aspects of one vijnana rather than six separate entities (cf. A.K., 1-116). This doctrine of the unity of vijnana does not, of course, interfere with the anatman theory. The eight-fold division of vijnana postulated by the Yogacarins l consists of the foregoing, plus two others. These additional two are : — 1. Klista-mano Vijndna, literally, soiled-mind consciousness. This may be rendered by self-consciousness (V.M.S. 4-156). Whereas Mano- vijnana carries on the ordinary process of reasoning, it deals with ideas more or less as they come, without consciously or continuously distinguishing between that which appertains to the self and that which appertains to the non-self. This continual distinction is the work of the seventh vijnana, which, according to the Yogacarins, functions even when a man is asleep or is otherwise unconscious. It is the basis of the constant tendency towards the atman theory, for it falsely considers the Alaya vijnana (the eighth vijnana, the basis of all the other vijnanas) to be a real and permanent ego entity, although in reality it is in a constant state of flux. 2. Alaya Vijndna means repository consciousness, since it is the basic form of all other consciousness, and, in fact, of all forms of existence. All the other vijnanas have their origin in the Alaya vijnana, and owing to their activity the construction of the phenomenal world takes place. This is not the place to discuss the whole of the idealistic philosophy of the Yogacarins, but mention must be made of the triple function of the Alaya vijnana. The first we can call the positive (It 3$ neng ts'ang), because it stores up the seeds of all the other vijnanas. The second we can call the negative ($F 3K so ts'ang), because it receives the influence of all the 1 The bulk of V.M.S. consists of a full discussion of each of these Vij. For Alaya, pp. 6a-156; for Kl. Man. Vij., pp. 156-21a; for the First Six Vij., 2 la seq. COSMIC ANALYSIS 135 other phenomenal vijnanas. The third is this vijnana con sidered as the object of false belief,1 because the seventh vijnana constantly considers that this ever-changing Alaya vijnana is an eternal ego entity.2 In accordance with their postulation of three kinds of mental activity not immediately connected with the senses (Mano-, Klista-mano-, and Alaya- vijnanas), the Yogacarins slightly modify the old definitions of Citta, Manas, and Vijnana. All three terms, say the Yogacarins, may be used of any of the eight aspects of consciousness, but more especially does the eighth or Alaya vijnana take the title Citta ; more especially does the seventh vijnana receive the title of Manas ; while Vijnana applies more particularly to the sixth vijnana. (Cf. Wei shih lun cheng i,3 a well-known commentary on the V.M.S., where, p. 48 seq., the matter is discussed at length.) Finally, we may add that, whereas the Sarvastivadins count their six vijnanas together as forming but a single dharma in their list of seventy-five, the Yogacarins count each of the eight vijnanas separately in making up their list of a hundred dharmas. This fact, however, may be easily misunderstood. It is not that the Sarvastivadins believe in the unity of the mind more than the Yogacarins, but rather that according to the Yogacarins there is in reality only one substance — Mind, of which all other things are derivatives, and since it attempts to enumerate all the important derivatives, it gives each of the vijnanas a separate place. 2. Classification of the Mind, according to its Place and Condition This elaborate classification of the mind plays] a very important part in the Sthaviravadin Abhidharma works, but it seems to be confined to this school. Consequently, while it is necessary to give this list, it is not essential that we should go into great detail about the matter. *t - 'v.M.s.2-66. 'Ptte. 136 MANUAL OF BUDDHIST PHILOSOPHY A few preliminary remarks, however, will not be out of place. The full list consists of eighty-nine dharmas, but within this number certain main types of classification can be discerned.1 1. Consciousness classified according to whether it appertains to the Kama, Rupa, or Arupa dhatus. 2. Consciousness classified according to whether it is active, passive, or neither. This means : (a) active = that which engenders karma for the future ; (b) passive = consciousness which comes into being as the result of past Karma ; (c) neither = consciousness which, though active, leads to no further rebirth and may, therefore, be considered inoperative. This refers to the actions of the Buddha, Pratyeka Buddhas, and Arhats, who are free from the wheel of birth and death. Each of these categories may be several times subdivided : — 1. Active Consciousness is divided into meritorious and demeritorious. Meritorious is divided into that which appertains : (i) To the kama dhatu ; (ii) to the rupa dhatu ; (iii) to the arupa dhatu ; and (iv) transcendental state or emancipation. Demeritorious is divided into only one category, that which appertains to the kama dhatu, but this is subdivided into (i) that rooted in greed ; (ii) that rooted in hatred ; (iii) that rooted in ignorance. 2. Passive Consciousness is likewise divided into (a) that appertaining to the kama dhatu, (b) the rupa dhatu, (c) the arupa dhatu, and (d) transcendent. Kama dhatu, resultant consciousness, is likewise divided into (i) meritorious, the result of previous good karma, and (ii) demeritorious, the result of previous bad karma. (i) is again subdivided into (a) associated with hetu or root conditions, and (b) dissociated with hetu or root conditions. This method of classification having been once clearly understood, the accompanying chart giving the whole eighty-nine divisions of consciousness will become intelligible. 1 Cf. first part of C.P., p. 81 ff., and Book I of R.D. trans. Dh.S., pp. 1-165. COSMIC ANALYSIS 137 3. Caitasika Dharmas or Mental Properties 1 We now come to a classification of the various phases of mental activity which Buddhism believes to be fundamental. To us the fact that the Buddhists gave these items a place in their list of separate and ultimate factors of life may cause some surprise. We should have expected them to be classed as subdivisions of Citta in much the same way as the six, eight, or eighty-nine fold division of vijnana. This, however, would be inconsistent with the Buddhist non-substantialist position. Other schools of thought might consider these caitasikas to be not separate entities but qualities inherent in a simple substance such as mind, but to the Buddhists this savoured too much of atmanism and substantialism. WTherever possible, Buddhism was determined to make qualities into separate entities or dharmas, and though the Caitasikas were necessarily co-ordinate with the mind (citta), they were independent co-products of the interaction of the sense objects and sense organs, and not merely inherent, dependent qualities.