The eight indefinite sanskâras are: 1. kâukṛtya (repentance), 2. middha (sleep), 3. vitarka (inquiry), 4. vicâra (investigation), 5. râga (excitement), 6. pratigha (wrath), 7. mâna (self-reliance), 8. vicikitsâ (doubting). The second grand category of sanskâra which is not included under “mental” or “psychic,” comprises fourteen items as follows: 1. prâpti (attainment), 2. aprâpti (non-attainment), 3. sabhâgatâ (grouping), 4 asanjñika (unconsciousness), 5. asanjñisamâpatti (unconscious absorption in religious meditation), 6. nirodhasamâpatti (annihilation-trance of a heretic), 7. jîvita (vitality), 8. jâti (birth), 9. sthiti (existing), 10. jarâ (decadence), 11. anityatâ (transitoriness), 12. nâmakâya (name), 13. padakâya (phrase), 14. vyañjanakâya (sentence). Now, to return to the main problem. The fifth skandha is called _vijñâna_, commonly rendered consciousness, which, however, is not quite correct. The vijñâna is intelligence or mentality, it is the psychic power of discrimination, and in many cases it can be translated by sense. There are, according to Hînayânists, six vijñânas or senses: visual, auditory, olfactory, gustatory, tactual, and cogitative; according {153} to Mahâyânism there are eight vijñânas: the manovijñâna and the âlayavijñâna, being added to the above six. This psychological phase of Mahâyâna philosophy is principally worked out by the Yogâcâra school, whose leading thinkers are Asanga and Vasubandhu. _King Milinda and Nâgasena._ Buddhist literature, Northern as well as Southern, abounds with expositions of the doctrine of non-ego, as it is one of the most important foundation-stones on which the magnificent temple of Buddhism is built. The dialogue[71] between King Milinda and Nâgasena, among many others, is very interesting for various reasons and full of suggestive thoughts, and we have the following discussion of theirs concerning the problem of ego abstracted from the Dialogue. At their first meeting the King asks Nâgasena, “How is your Reverence known, and what is your name?” To this the monk-philosopher replies: “I am known as Nâgasena, and it is by that name that my brethren in the faith address me. But although parents give such a name as Nâgasena, or Sûrasena, Vîrasena, or Sîhasena, yet this Nâgasena and so on--is only a generally understood term, a designation in common use. For there is no permanent self involved in the matter.” Being greatly surprised by this answer, the King {154} volleys upon Nâgasena a series of questions as follows: