Sambodhi 1998 Vol 22

SR No.: 520772
Original Sutra Author: N/A
Author: Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Publication Year: 1998
Total Pages: 279
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

Page 25

14
MADHAKY
SAMBODHI
moment in accordance with the mental state He next refers to samskära (latency or modal disposition), jātı (birth), jñāti (race), vyñana (perception), pañca-skandha (five naturalities), skandha-prakāra (the type of naturality involved ?) and the validity of sūnyatā This is followed by one more telling observation on the denial of the existence of Self with reference to its morphistic externality Bāhyam-āyatanam nātmā yathā netr-ādayas-tathā, (13") Next follows the important Buddhist considerations of the hetu-pratyaya (principal and subordinate causal conditions) and one more famous Buddhist notion of the momentariness and apparent continuality and next extinction of al phenomenic activities, like a lamp-flame 'ksantkatv-ādı-buddhes-ca nirvanācca pradīpavat (15")', and Nirvanam sarva-dharmānām-avkalpam ksane ksane (16")"4 and how it is brought about by the hetu-pratyaya-bheda (differentiation of main and subsidiary causal conditions) In the next two verses he further explains the reality of nirvana and its relationship with citta and the way it is impressed on or generated or manifested A very telling verse next follows about the apparent and the virtual' in relation to prajñā or cognativity by using the metaphor of the face and its image in the mirror 'Darpanastham-iva prajfiä-mukha-bimbam atanmayam, tat-samuttham ca manyante tadyat-pratyaya-janmarah, (22") The next verse is equally profound in meaning and pulsates with the wisdom of the Buddhist way of looking at objects and phenomena, where the metaphor of the memory of a dream is employed with acuity Na samagri-svabhāvo'yam ato najñāna-bhedatah, syapnopalabdha-smaranam ntvrttis-ca na nety apt (23)' The similes and metaphors he uses in the next verses (pataha-dhvanıvat-loka (25) or Vikalpo'ranı-vahnivat (30") etc further clarify the Buddhist perception of the phenomenic factors and the apparent Reality Although these verses cannot phrase by phrase be traced in the known Buddhist works, the ideas and choice of words as well as the flow and direction of thoughts are faithfully Buddhist and are replete with the typically Buddhist insights, motifs, and imagery The last or the summing verse affirms with an ending note that this represents Buddha's (thought-constructs and) preaching śāsana-pranayo muneh (31') (The entire Dvātrimśikā is reproduced at the sequel for reference, for it is not easily available or accessible It follows the version of Vijayasuśīla-sūn)