International Journal Of Jaina Studies Vol 01 To 03 2005 To 2007

SR No.: 022773
Original Sutra Author: N/A
Author: Peter Flugel
Publisher: Hindi Granth Karyalay
Publication Year: 2008
Total Pages: 202
Language: English
Classification: Book_English
File Size: 19 MB

Page 44

(80). In the canon, neither addha-samaya nor kāla is characterised as a substance (drarya) - a conception which may have emerged as the result of Vaiseșika and Nyāya influence - nor is te niscaya/vyavahāra distinction explicitly applied to descriptions of time (80). In the oldest texts, the 'seniors', which are predominantly soteriological in orientation, even the word samaya in its temporal sense is not used. Instead, the word khana, short duration, is employed to designate a certain time' of significance (82-4).
In her thematic study 'Extrasensory Perception and Knowledge in Jainism Kristi L. Wiley investigates the classification and role of extrasensory perception in a variety of Jaina texts. Particularly interesting is the discussion of different views within the Jaina tradition on the sequentiality/simultaneity of darśana and jñāna, and of avadhijñāna (clairvoyance) and manah-paryāya-jñāna (mind-reading), and the attribution of these powers to different stages of the guna-sthāna scheme. Interestingly, the author found few details on what exactly was perceived through mind reading (which is said not to be possible anymore in our era) (103). But the texts univocally state that 'attachment to these powers is detrimental to a mendicant's continued spiritual progress' (106).
Muni Jambūvijaya's short and rather general contribution Tainadarśanasya Svarūpamuddeśasca [The Essence and Outline of Jainism)' is written in Sanskrit, and was probably only included in recognition of his pre-eminent status as a scholar-saint.
Three articles concentrate on Jaina-related passages in the Sāmañña-phala-sutta in the Buddhist Digha-nikāya. Padmanabh S. Jaini ("Cätuyāma-samvara in the Pāli Canon) addresses the open question of the meaning of the fourth of the 'four restraints' (cāujjáma dhamma) in early Jainism, which is not clearly defined in the well-known sources in the Jaina and Buddhist (DN I. 57) sources. The only available characterisation is the obscure compound bahiddhâdāna in Than 4.266, translated by the commentator Abhayadeva as (restraint of) 'sexual conduct and other possessions'. Jaini identifies two sūtras in the Pāli canon, which confirm this interpretation. In DN 3.48f., the fourth of the cāturvīma samvara is described with the word bhāvitam ('the pleasures of senses'). In the passage itself the Niganthas are not mentioned, but the commentator Buddhaghosa clearly attributes the fourfold restraint to the 'Titthiyas', or Jainas. Since at least Dhammapāla must have met Jaina mendicants in the 6th century in South India, and because the five great vows (pañca-mahā-vrata) of the Jainas are nowhere mentioned in the Buddhist commentary literature of the period, Jaini concludes with the evocative hypothesis that 'Buddhists in South India most probably were in contact with some Jaina mendicants who may still have been observing the cäturvāma samvara' (133). The author was apparently not aware of Adelheid Mette's earlier discussion of DN 3.48f. (“The