Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

Page 168

III. VII]
AVIDYA IN THE BUDDHIST SCHOOL
131
not independent and groundless. It is paratantra (causally determined) and is the object of empirical perception. There is one common defect, a basic fault, that compels the consciousness to project this universe and keeps it tied to it. The process of projection begins with duality. Now there is appearance of subject and object, perceiver and
ved, and all that duality implies. What is that common defect, that basic fault? The Vijñānavādins say that it is abhūtaparikalpa, the conjuring up of the imaginary unreal. In answer to Mahāmati's question about the nature of the abhūtaparikalpa, the Lord said: “Due to the persistent predilection for the imaginary unreal objects, various and multiform, O Mahāmati, the imagination, being active, functions. It functions due to a strong predilection and bias for the perception of external multiform objects as also due to a strong inclination for the subject as well as what belongs to the subject, in the case of those who are strongly rooted in the belief in the reality of the perceived and the perceiver, O Mahāmati.'? Maitreyanātha says: 'The prius of constructive ideation or unreal imagination (abhūtaparikalpa) exists in reality). Duality does not exist there in the prius). The basis of the negation of duality (sūnyatā), however, exists in reality). The unreal imagination (somehow) exists even in that (negation of duality).' Vasubandhu says that all afflictions (sankleśa) originate from the unreal imagination (abhūtaparikalpa).4 Sthiramati explains this abhūtaparikalpa as the locus or the instrument of the imagination of unreal duality.' He further says 'Generically, abhūtaparikalpa consists in pure consciousness and its concomitant associates (citta-caitasikas) such as feeling and willing that are liable to metempsychosis ; it exists from beginningless time and ends in final emancipation (nirvāna). Specifically, it consists in the imagination of the perceived and the perceiver.' The abhūtaparikalpa quâ the prius of unreal imagina1 Cf. kalpitaḥ pratyayotpanno 'nabhiläpyaś ca sarvathā
paratantra-svabhāvo hi śuddhalaukikagocaraḥ.--MVSBT, p. 19. 2 artha-vividha-vaicitrya-'bhūta parikalpā-'bhiniveśān Mahāmate vikalpah pravartamánaḥ pravartate. nrņām grāhya-grāhakā-'bhiniveśā.-'bhinivistānām ca Mahamate.... bāhya-viciträrthopalambha-'bhinivesāt... ätmātmiya-'bhinivesāt--LA, p. 150.
3 abhūtaparikalpo 'sti dvayam tatra na vidyate
śūnyatā vidyate tv atra tasyām api sa vidyate.-MVS, I. 2.
We have translated the term abhūtaparikalpa in a number of ways. Thus sometimes we have translated it as 'the prius of constructive ideation or unreal imagination, sometimes simply as 'unreal appearance' or 'unreal imagination'. The term conveys all these meanings and therefore we shall select one or the other in accordance with the context.
4 eşaḥ sarvah samkleso 'bhūtaparikalpāt (pravartate)--MVSBh, p. 37.
5 abhūtam asmin dvayam parikalpyate 'nena ve 'ty abhūtaparikalpahMVSBT, p. 12.
6 anādikālikā nirvāņaparyavasānāḥ samsāränurūpās citta-caitasikā nirviseşeņã 'bhūta parikalpaḥ. viśeşas tu grāhya-grāhaka-vikalpaḥ-Ibid.