Abhidharma And Jainism

SR No.: 269419
Original Sutra Author: N/A
Author: Johannes Bronkhorst
Publisher: Johannes Bronkhorst
Total Pages: 10
Language: English
Classification: Article
File Size: 2 MB

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sage as follows (p. 1231: "Funf Elemente des Seins nennen Einige, Toren, die eine Kette von Augenblicken behaupten." Silanka proposes a third interpreta tion for thana jor: which exist for but one moment, he paraphrases (p. 17): le.
skandhah ... kanayoginah, ksamamdirdasthayin ity arthah. 6) Alexander von Rospatt, The Buddhist Doctrine of Momentariness. A
survery of the origins and early phase of this doctrine up to Vasubandha Franz Steiner, Stuttgart, 1995 (ANISI, 47). p. 15f. 7) Johannes Bronkhorst, review of Rospatt, The Buddhist Doctrine of
Mownfariness, AS 1912). 1995, pp. 513-519. 8) Johannes Bronkhorst. "Die Buddhistische Lehre," Heinz Bechert u. a., Der Buddhismus: Der indische Buddhismus und seine Verzweigungen (Die Religionen der Menschheit, vol. 24.1) W. Kohlhammer, Stuttgart, 2000, pp. 23-212. esp. p. 97ff. 9) W. B. Bollée "Buddhists and Buddhism in the earlier literature of the Svetām.
bara Jains," Buddhist Studies in Honour of I. B. Horner, D. Reidel, Dordrecht Boston, 1974, pp. 27-39), too, is of the opinion that "the early contacts of the Jains must have mainly been with that current of interpretation which was
represented by the Sarvästivadins" (p. 28); see below. 10) Utt 36.14-15 IC p. 250/36.13-14 (L p. 2271/36.1465-66 (B p. 297-98). Since references to Jaina canonical texts are often hard to trace for non-specialists, I will regularly give references to all the editions and occasionally translations
and summaries) to which I have had access. 11) Utt 34.33 (C p. 244, L p. 221/34.1403 (B p 288), 34.49-50 (C p. 245, L p. 222-231/
34.1419-20 (Bp. 291), 34.54-55 (C p. 246. L p. 223)/34.1424-25 (Bp. 291). Cf. Ludwig Alsdorf, The Arya Stanzas of the Uttarajhayd. Contributions to the text history and interpretation of a canonical Jaina text, Steiner, Wiesbaden, 1966 (AAWL, Jg. 1966 Nr. 2. pp. 153-220). p. 214f. 12) Utt 29.71 (C p. 211/29.72 (L p. 2011/29.1173 (B p. 257), 29.73 (C p. 2111/29.74 (L
p. 2011/29.1175 (Bp. 258). 13) Utt 36.9 IC p. 250)/36.9 L p. 226)/36.1461 (B p. 297). 14) Thana 1.31 (p. 4/1.41 (D p. 13. L p. 490): ege mane deudsuramanwyd same
tamsi lasi samayamsi. 15) Thana 1.36 (Bp. 41/1.44.45 (D p. 161/1.48-50 (L p. 491); ege samae/ege paese
ege parumanal. 16) Thana 3.2.173 (Bp. 671/3.2.165 (D p. 90/3.2.328-335 (L p. 568): tato acchejja
pannattal formalit: sumayr. pades, parum euam abhejja, ada jha, agujhd,
anaddha, amajjhd. apaesd, avibhatima/. 17) Viy 5.8.5 (Bp. 220-21/5.8.203 (L p. 224-258/5.8.144 (Lalw II p. 212); Jozef Deleu,
Vrydhapannatti (Bhagaud): The Fifth Arge of the Jaina Canon. Introduction, critical analysis, commentary & indexes, Brugge, 1970 (reprint: Motilal Banar sidass, Delhi, 1996 (Lala Sundar Lal Jain Research Series, 10)). p. 116. Note Jozef Deleu's ("Lord Mahavira and the anyatirthikas." A. N. Upadhye et al. (eds.). Mahavira and His Teachings, Bhagavan Mahavira 2500th Nirvana Mahotsava Samiti, Bombay, 1977, pp. 187-193) observation to the extent that "the Buddhists have not been mentioned by name in the Viylāhapannatti) and it is rather difficult to decide whether any of the dissident views exposed in that work may be pinned on them" (p. 191). 18) Rospatt, The Buddhist Doctrine of Momentariness, p. 103 with note 233. 19) Even without Suy 1.1.1.17 it would be possible to argue that the theory of
momentariness originated in Buddhism, on the basis of the structural develop ment of Buddhist thought. Süy 1.1.1.17 saves us the trouble of having to work
out this argument here. 20) Say 1.1.1.17 (ed. Bollée): anno ananno 'evdhu heuyam ca aheuyam. Tr.
Bollée, Studien zum Sayagada I. p. 72. 21) Hermann Jacobi, Jaina Satras, translated from the Prakrit, Part II: Uttar
adhyayana Sätra, Sátraktänga Sätra, Oxford University Press, 1895 (reprint:
Motilal Banarsidass, Delhi, 1968) p. 238. 22) Cp on all this Bronkhorst, "Die Buddhistische Lehre," pp. 91-93. 23) Bareau, SBPV p. 114 f. 24) Utt 36.11 (C p. 250, L p. 2271/36.1463 (B p. 297); tr. Jacobi, Jaina Sutras II.p.
208, modified. 25) E.g. Viy 2.10.11 (Bp. 116)/2.10.139 L p. 118/2.10.66 (Lalw I p. 215): je ravi
[ajtua) le calliha pannatta, tam jahd: khamdhd, khandhadesd, kham dhapadesa, paramdrupo gala, cf. Deleu, Viydhapannatti, p. 94, Viy 5.7.11. (Bp. 210 f.)/5.7.150f. (Lp. 216f.)/5.7.109f. (Lalw II p. 1931.). cf. Deleu, Viyahapannatti.
p. 113. 26) Viy 12.4.2. (Bp. 572 6.)/12.4.691. (L p.552 (.), cf. Deleu, Viyahapannatti. p. 183. 27) Viy 12.10.28 1. (Bp. 611 13/12.10.218 f. IL p. 584 1.); Deleu, Viydhapannatti. p.
191-192 28) Padmanabh S. Jaini (The Jaina Path of Purification, Motilal Banarsidass, Delhi,
1979, p. 101) refers to the traditional explanation of this term ("The Jaina term pudgala is traditionally said to be derived from pre-joining) plus gela (break ing)"), but this can no more be accepted as a historical explanation than the one offered in the SarvadarSanasangraha (p. 72. ch. 31. 254) Parayanti galantiti
pudgalah. 29) Sãy 113.571 (Bp. 103)/1.13.15 (D p. 158; L p. 334;). This may be the oldest
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