Anekantajay patakakhyam Prakaranam Part 2

Author(s): Haribhadrasuri, Munichandrasuri
Publisher: Oriental Research Institute Vadodra

Page 414

P. 80, 1, 10]
NOTES
288
सामग्री द्वित्वम्, तत्कृतं ग्रहमद्वित्वम्, तत्कृतं ग्राह्याकार द्वित्वं चेति निरवधम् । अतः सर्वं विज्ञानजातं Arad ps
The following verse of S'esanāga's Paramārthasāra otherwise called Adhärakärikā and Āryapancas'ati mentions a few illustions:
"मृगतृष्णायामुदकं शुकुं रजतं भुजङ्गमो रज्वाम् ।।
तैमिरिकचन्द्रयुगवद् भ्रान्तं निखिलं जगदपम् ॥ २२ ॥” P. 80, IL 4-5, For refutation seo p. 83, 11. 6–8.
P. 80, 1. 10. The history of Buddhism can be divided into three stages: (a) the original taachings of Gautama Buddha, (b) Buddhism of the Pali canon and (c) Mahāyāna or Samskrta Buddhism. The original teachings are supposed to have been embodied in the Tipitaka' or the three baskets of the Pali canon. They are Sutta-pitaka, Vinaya-pitaka and Abhidhamma-pitaka. The last is later than the other two, and even these in their present form belong linguistically to the age succeeding that of As'oka's edicts.
All was painful (duḥkha), all was transitory (kaaniko), all was nothing at all (o'ünya) or nothing but ideas (prajñapti or vijñānas) or a mers creation of mental habits (vāsana) or imagination (vikalpa) are the doctrines which in their rudimentary form may be taken as part of the original teachings of Lord Buddha and which are clearly mentioned in the Pāli canon. These are elaborately treated in the Mahāyāna, which is the third and the last stage of the history of Buddhisn and which is the only forna of Buddhism known to most of the Jaina and Vaidika writers.
Buddhism is expounded in Vivekavilāsa (VILI, 265-275). These verses are quoted in Sarvadarrangsangraha (pp. 46-41, Government Oriental Series No. 1).
Sauträntika' is the name of one of the four schools of Buddhism, the other three being (i) Vaibhāșika or Aryasamitīya or Sarvāstivāda, (ii) Yogācāra or Vijñānavāda and (iii) S'únyavāda or Madhyamikavāda or Nairātmyavāda. The followers of the Sautrāntika school attach greater importance to the sutras of Lord Buddha than to the commentarios, and hence this name of their school. This school holds that the external world is not directly perceived but only indirectly inferred from the images it creates in the mind. Dharmaträts, Ghosa, Vagumitra and Buddhadeva are the well-known writers of this Sautrintika school.
The Vaibhäsika school is so called as it attaches a very great importtance to vibhāsa, the com. on Abhidhanima-pitaka. It admits the existence of the past, present and future. It considers both knowledge (jñāna) and objects of knowledge (jñeya) as real. It believes in the existence of the external objects as perceived by the patyaksa pramüna. In short, according to this school all is real, and that shows the significance of its
I See intro. (p, 1xYuI) to SM,