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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attestation of purgala/poggala in the Jaina canon. 30) Jacobi, Jaina Satras II, p. 322. 31) TAMD s.v. poggala gives for this passage the meaning "soul". 32) Ayara II.1.1.10.404 (Bp. 140)/II.1.10.58 (D p. 236)/II.1.10.135 (L p. 115)/II.1.10. 6 U); the reading follows the Ladnun ed. Note that Ayara II is considered to
be younger than Ayāra L. 33) None in Ayāra I; cp. Moriichi Yamazaki and Yumi Ousaka, Ayaranga.
Word Index and Reverse Word Index, Chuo Academic Research Institute,
Tokyo, 1996 (Philologica Asiatica, Monograph Series 8). 3) Thána 2.3.73 (3 p. 231/2.3.81 (D) p. 42)/2.3.220 (L p. 516): bhijjamianam ceva
poggala nam sadduppde siya. 35) Viy 5.8.205 (L. p 225)/5.8.7 (Bp. 2211/5.8.144 (Lalw II p. 213); Deleu, Viydhapan
natti, p. 116. 36) Thana 2.3.75 (B p. 245/2.3.82 (D p. 421/2.3.228-29 (L p. 517): duviha poggala
pannatta, paramanupoggala ceva, nopoggala ceva; duviha poggala pannatta, tam
jaha: suhuma ceva, baward ceud. 37) Dalsukh D. Malvania, "Beginnings of Jaina philosophy in the Acaranga,"
Klaus Bruhn and Albrecht Wezler (eds.). Studien zum Jainismus und Buddhis. mus. Gedenkschrift für Ludwig Alsdorf. Franz Steiner, Wiesbaden, 1981 (ANISt. 23). pp. 151-153. esp. 151. 38) Ayara 1.5.6.176 (Bp. 56-571/1.5.6.170 (D p. 153 1.3/1.5.6.4 (S p. 261/1.5.6.127 f. (L p. 47): se na dthe na hasse na nafte na tamise na cadiranse na parimandale na kinhe na nile na tohle na halidde na sukkile na surabhi-gandhe na durabhi. gandhe na titte na kadue na kasde na ambile na mahure na kakkhade na malle na garue na lake na sle na unhe na niddhe na lukkhe na kaa na ruke na sange na ittht na purise na annahd parinne sanne muamd na vijjal, antul satta, apayassa payam n'atthi, se na sadde na rive na gandhe na rase na phase
icc.eduanti. (the reading follows ed. Schubring). 39) Tr. Jacobi, Jaina Sūtras I. p. 52, emended as in Paul Dundas, The Jains,
Routledge, London and New York, 1992 (The Library of Religious Beliefs and
Practices), p. 38 40) Malvania, "Beginnings of Jaina philosophy in the Acaránga" p. 152. 41) Súy II.1.649, 653 (B p. 130. 1337/II.1.16, 22 (L p. 351, 3537/II.1.9 (D p. 184-851/II.
1.15, 19 (Bollée. Studien zum Siwwida I. p. 25-26: J): jesim tam sw.yakkhayam bhaval, anno bhavaljivo annam sariram, tamha te evam no vippadiveenti: ayam duse aw dihetti whasse ili na parimandaletti vaffetti wa tamise ti vd calivamise Ili wd dyaye ti d chalamuse ti va affhamsettind kinheiti od ntle iti wa lohiyahaliddetti ud sukkiletti d subbhigandhe Ati u dubbhigadhe ti
titte tti vd kadue li va kasde Ili wd ambile li ud mahure iti va kakkhade Ilie malle ti wa gurue tri u lahuetti v sfetti ud usine ili ud niddhe ti wa lukkhe Iti wa/...tti padhame purisajāe tajjivataccharirae ti ahie/. Tr. Jacobi. Jaina Satras II. p. 340, 342. For a discussion of this difficult passage, see Bollée,
Studien zum Sayagada 1. p. 143 f. 42) Ayāra 1.5.5.171 (Bp. 55)/1.5.5.165 (D p. 151)/1.5.5.5 (Sp. 25)/1.5.5.104 (L p. 45):
je ayd se vinnäyd, je vinnavi se aya, jena vijanai se dyd (the reading follows ed
Schubring). Tr. Dundas, The Jains, p. 38. 43) Utt 14.19 (I. p. 133; p. 121: JX/14.460 (Bp. 1511) is not clear in this respect, but
suggests that the notion of a body-sized soul may not yet have existed at that time: "[The soul] cannot be apprehended by the senses, because it possesses no corporeal form, and since it possesses no corporeal form it is eternal. Its binding is determined because of the things connected with the soul, and this binding is called the cause of worldly existence" (no indiya.ggejjha amutta bhaud, amuttabhaud vi ya hoi niccolajjhattluheun niyay'assa bandho, sdraheum ca wayanti bandham//tr. Jacobi, Jaina Satras Il. p. 64, modified in accordance with K. R. Norman, "Kriyāvāda and the existence of the soul." originally published in: Harish Chandra Das led.), Buddhism and Jainism, Part II, Cuttack, 1976, pp. 4-12, reprint: Collected Papers II, PTS, Oxford. 1991. pp 99-112, esp. p. 104f.: "Uttarajjhayana-sutta XIV: Usuyårijjam." Aspects of Jainology, Pl. Dalsukh Bhai Malvania Felicitation Volume. Vol. 3, Varanasi 1991, pp. 16-26, reprint: Collected Papers III, PTS, Oxford, 1992, pp. 244-256. esp. p. 249f. The reappearance of elements of this verse in later Jaina works such as the Paramātmaprakāśa (Norman. "Kriyavāda and the existence of the
soul," p. 105f.) will be dealt with in a future study. 44) Utt 36.65 (C p. 255: J)/36.64 (L p. 2301/36.1516 (B p. 303): usseho jassa jo hui
bhavammi carimammi u/tibhand tatto ya siddhd nogahand bhave//. Tr. Jacobi.
Jaina Satras II. p. 212, modified. 45) Viy 1.6.26 (B p. 48-49)/1.6.312-13 (L p. 52/1.6.226-227 (Lalw 1 p. 98-99); cf.
Deleu, Viyahapannatti, p. 81 (1.6.61. 46) Tr. E. Leumann, "Beziehungen der Jaina Literatur zu andern Literatur
kreisen Indiens," Actes du Sixième Congres International des Orientalistes low en 1883 a Leyde, Troisième Partie, Section 2: Aryenne, E. J. Brill, Leyde, 1885. Pp. 467-564, esp. p. 521. 47) Viy 7.8.2 (B p. 301)/7.8.158-159 (L p. 297-981/7.8.134 (Lalw III p. 62): cf. Deleu.
Viyahapannatli, p. 139. 48) Uvavaiya 171: dtham ud huressam va jam carina-bhave havej samthanam.
Latto ti-bhaga-hinam siddhan 'ogahana blaniya.
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