Ill Mr. H. T. CoLEBROOKE on the Philosophy of the Hindus. 



of passion, and the cause of virtue and vice, or merit and demerit ; accord- 

 ing as the act is one enjoined or forbidden. It is oral, mental, or corporeal; 

 not comprehending unconscious vital functions. It is the reason of all 

 wordly proceedings. 



8. From acts proceed faults {dosha) : including, under this designation, 

 passion or extreme desire ; aversion or loathing ; and error or delusion 

 (mdlia). The two first of these are reckoned by Canade among qualities. 



9. Next in Gotama's arrangement is {pretya-bhdva) the condition of the 

 soul after death ; which is transmigration : for the soul, being immortal, 

 passes from a former body which perishes, to a new one which receives it. 

 This is a reproduction (jmnar-ufpalti). 



10. Retribution (phala) is the fruit accruing from faults which result 

 from activity. It is a return of fruition (punar-bhoga), or experience of 

 pleasure or pain, in association with body, mind, and senses. 



11. Pain, or anguish, is the eleventh topic of matters to be proven. 



12. Deliverance from pain is beatitude : it is absolute prevention of 

 every sort of ill ; reckoned, in this system of philosophy, to comprehend 

 twenty-one varieties of evil, primary or secondary : 17^. 1. body ; 2—7. 

 the six organs of sense j 8—13. six objects {vishaya) of sensation ; 11 — 19. 

 six sorts of apprehension and intelligence (budd'hi) ; 20. pain or anguish ; 

 21. pleasure. For even this, being tainted with evil, is pain ; as honey 

 drugged with poison is reckoned among deleterious substances. 



This liberation from ill is attained by soul, acquainted with the truth 

 {(atwa), by means of holy science ; divested of passion through knowledge 

 of the evil incident to objects; meditating on itself; and, by the maturity 

 of self-knowledge, making its own essence present ; relieved from impedi- 

 ments ; not earning fresh merit or demerit, by deeds done with desire ; 

 discerning the previous burden of merit or demerit, by devout contempla- 

 tion ; and acquitting it through compressed endurance of its fruit ; and 

 thus, (previous acts being annulled, and present body departed, and no fu- 

 ture body accruing,) there is no further connexion with the various sorts of 

 ill, since there is no cause for them. This, then, is prevention of pain of 

 every sort ; it is deliverance, and beatitude. 



III. After proof and matter to be proven, Gotama proceeds to other 

 categories ; and assigns the next place to doubt (sansaya). 



It is the consideration of divers contrary matters, in regard to one and 



