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42
KĀRTTIKEYANUPEKKŞI
Then for the anuprekate, as a whole, much similarity is found in what are known as ten anussatas' in Buddhism and elaborated in the Visuddhi-Magga (VM). They are enumerated thus: 1) Buddha-amesscodi, 2) dhammaa.. 3) sarghna-., 4.) sila-(., 5) cayci-a., 6) dovuta a., 7) maronco-a., 8) kūyagata-c., 9) anapina-1, and 10) wpascemia. The term renusscuti (anu-8mrti) closely resembles anu-prekşi ; and really these are topics for renection and meditation as is clear from the following passage (VII. $2):
इति इमासु ससु मनुस्मतिसु बुद्धानुस्सति ताव मावेतुकामेन भवेक्षप्पसादसमलागतेन योगिना पटिरूमे सेमासने रहोगतेन पटिसशीनेन "इति पि सो भगवा बरई सम्मासंबुद्धो विजाचरणसम्पयो सुगतो लोकवि मनुचरो पुरिसदम्मसारथि सस्था देवमनुस्सानं कुछो भगवा" इति [अं॥२८५] एवं बुद्धस्स भगवतो गुप्पा अनुस्सरितम्या ।
The dhamma-antussct basically corresponds to dharma-. Though the details are differently elaborated, the term sukhyata is commuon (VII.S 68 ff.) and the way in which dharma is glorified be much similarity ($88). The sila-. (VII. $ 101 ff.) covers in Buddhism such topics (105) as corres. pond to those included under sammearu-a. The marunad. (Ibidem VIII. $1 ff.) has gone agreement in contents with samycra-a., seen from the following paragraph ($ 4):
भावेतुकामेन रहोगतेन पटिलालीनेन मरणं भविस्सति, जीधितिन्द्रिय उपरिस्सितीति वा, मरणं मरण ति वा योनिसो ममसिकारो पबतम्यो । Some of the expressions remind one of the topics coming under natyc-. and aearance. Anussotti is a bhārond. The kuyagata-a, doals with the impurity and the detestible constituents of the body (VIII. $ 45 ft) and thus corresponds to astecida. On the impurity of body, there is some discussion in the consthakammatthainu ( VI. $ 89 ff.). The cinayāna-a, contains some topics which remind one of anitya-e. (VIII. $ 234).
It is true that the details elaborated in the VM are different from those found in Jains works, but the basic community of ideas is strikingly similar. Some of these are included under sommardhi-bhavand, and this bhovandi leads to the stoppage of Karmas as the commentary on the Cutugataka (VII. 14) puts it :
भावनया क्लेशनिरोधतो लिहत्वात् । Thus both in Jainism and Buddhism the object to be achieved through bliciatraci is the game.
1) This list was first of six sod later expanded to ten gubjeots. 2) Ed. by KOSAMBI, Bombay 1940.
3) I am thankful to my friend Pt. DALASUKHAJI MALAYARITA for come of his suggestione. A portion of this section was covered by my paner read before the Prakrit aad Jainism section of the 20th session of the All-India , Conference, held at Bhubaneswar is 1959.