—  940  — 
we  examine  them,  we  shall  find)  that  only  such  ideas  really  appear  which 
are  either  very  common  (in  the  corresponding  stream  of  thought),  or  most 
intensely  felt  in  it,  or  (at  last)  have  been  experienced  at  a  very  recent  date. 
The  reason  for  this  is  that  the  Vital  Energy 51  of  such  ideas  has  more  power 
(to  the  exclusion  of  other  influences),  except  (of  course)  the  influence  of  the 
present  state  of  one's  body  and  the  immediate  objects  of  cognition. 
Samfihya.  If  this  Yital  Energy  (inherent  in  ideas)  has  so  powerful  an 
influence,  why  does  it  not  produce  perpetually  (its  own,  one  and  the  same) 
result? 
Vasiibandim.  Because  (as  we  have  said  above)  the  elements  partaking  in 
the  process  of  life  are  characterised  by  a  perpetual  change.  In  conformity 
with  this  principle  of  Universal  Change  the  Vital  Energy  itself  is  perpetually 
changing  and  so  does  its  result  (the  idea).  This  is  only  an  abridged  account  of 
all  the  modes  (of  association)  between  ideas.  A  thorough  going  and  full  know- 
ledge of  them  belongs  to  Buddha.  This  has  been  stated  (by  Rähula,  the 
Elder)  in  the  following  stanza: 
Every  variety  of  cause 
Which  brings  about  the  glittering  shine 
In  a  single  eye  of  a  peacocks  tail 
Is  not  accessible  to  limited  understanding. 
The  Omniscient  knows  them  all! 
(If  this  is  true  in  respect  to  complicated  material  phenomena),  how 
much  more  is  it  with  respect  to  immaterial,  mental  phenomena! 
[§  16.  Vaic;  esika  views  discussed]. 
106.  a.  2.  Vasubandlw.  Now  there  are  some  heterodox  (Vaigesika)  teachers  who 
maintain  that  ideas  are  the  product  of  a  Soul.  (The  above  mentioned  two 
arguments  which  wrere  brought  forth  by  the  Samkhya  philosopher  against 
us)  will  prove  most  strong  against  this  Yaicesika  doctrine.  Namely  we  shall 
ask:  (if  the  different  conscious  ideas  are  products  of  an  eternal  Soul)  Ijwhy 
is  the  following  consciousness  not  constantly  the  same  as  the  foregoing  one? 
and  2)  why  do  ideas  not  appear  in  a  fixed  order  of  succession,  as  f.  i.  a  sprout, 
a  stem,  leaves  etc.  (from  a  seed)? 
Vaicesika.  (The  change  in  the  stream  of  thought)  depends  upon  a  special 
contact  between  the  Soul  and  a  (moving)  Internal  Organ? 
Vasubandhit.  No!  (because  we  altogether  do  not  admit  the  existence  of 
real  conductions).  Since  there  are  none  in  other  cases,  (neither  can  we  admit 
