History of Jaina Monachism

SR No.: 001727
Original Sutra Author: N/A
Author: S B Deo
Publisher: Deccan College Research Institute
Publication Year: 1956
Total Pages: 616
Language: English
Classification: Book_English, Principle, & History
File Size: 12 MB

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S. B. DEO The four 'alambaņas' of this meditation were forgiveness (khantī), non-attachment (mutti), non-deceit (ajjava) and modesty (maddava).
The four 'aņuppehās' of this dhyanā were as follows:
(1) not to think that samsāra is eternal or that there are no chances for liberation (anantavattiyāņuppehā)
(2) such thoughts as 'everything has a change of state' (vippariņā. māņuppehā),
(3) to think that worldly life is inauspicious (asubhāņuppehā), and
(4) thoughts pertaining to the nature of the kaşāyas or passions (avāyāņuppehā).
Samāhi (Concentration) :
For the proper practice of the auspicious types of meditation a good concentration was essential. Hence, efforts for developing such concentration 249 were to be done by the monk.
Samāhi was based either on viņaya (modesty), or on suya (scriptural study), or on tava (penance), or on āyāra (proper conduct).
The first was revealed in listening to the instructions of the guru wholeheartedly (aņusāsijjanto sussūsai), grasping the rules completely (samma sampadivajjaï), devotedly following the scriptural injunctions (veyamārāhayas), and in not being proud of oneself (attasampaggahië).
The second consisted in studying the texts with a view to get mastery over them (suyam me bhavissaitti ajjhāïyavvam bhavai), or with a view to develop concentration (egaggacitta), or with the intention of establishing oneself in religion (appāņam thāvaīssāmi), or, lastly, to stabilise others in religion (thiö paraṁ thāvaissāmi).
The tapaḥsamādhi consisted in doing penance not for any worldly aim (ihalogatthayāë), or for securing other-worldly aim, or for fame or repute (kittivannasaddasilogatthayāë). The principal aim of penance was to be the destruction of karman (nijjaraţthayāë).
The 'āyārasamāhi' was the perfect carrying-out of monastic conduct not for any worldly aim, or for any other-worldly aim or for fame. The sole purpose behind it was to be the annihilation of karman.
There were supposed to be twenty causes that led to the disturbance of proper concentration. They were quick walking, not wiping the place of
249. Dáv. 9, IV, 3-11.