Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 433

108
J. C. Sikdar
etc., as the opponent of the Ekadešiya Buddhists. It is stated in the Tattvasamgraha that "some people who regard themselves as Bauddhas describe the soul by the name. of 'Pudgala' and declare it to be neither the same as, nor different from the Skandha, thought-phases."86 That is the Vätsiputriyas postulate the soul under the pretended name of 'Pudgala' which cannot be said to be either 'the same as' or 'different from' the 'thought-phases'. These Sammitiyas or Vätsiputriyas said that there is Pudgala (personality) or Jiva-dravya (Soul-Substance) in a real sense, but when they were asked what is the existential form (astitva rupa) as such, then they made denial of it. In this way, it is true that the doctrine of Pudgalästi came up itself within the Buddhist Order. But it could not adjust itself with the basic central point of view of Buddha; at last its name died out consequently.
The doctrine of Pudgala-nairätmya was developing in many forms. The main. thought was how could it stand before the advocates of the doctrine of eternal Soul and how could the account for rebirth and bondage, liberation, etc., be made in a comprehensive manner, besides giving reply to the charges of the opponents against it. Out of this thought there emerged Sarvästiväda (the doctrine of the traikälika existence of all entities). The advocates of this doctrine made the application of 'nämatattva' (the Principle of consciousness) by the word 'citta' also, and determined this citta (the aggregates of feelings, ideas, volitions and other faculties and pure sensation or consciousness) by dividing it into many co-born new comers (i. c. co-effects or issues) and common and uncommon elements. This doctrine of Sarvästivädins made the subtlest analysis of citta (mind) and of its various conditions or caitasikas (mental faculties), but in spite of adhering to its own fundamental doctrine of momentariness, it established the tralkalikatā (the existence of three points of time) of each individual citta (mind) and caltasika (mental faculty) in its own manner by admitting the past and future times." For example, "on the ground of the gold continuing to be the same, when it comes to be regarded as something permanent to some Buddhists like Dharmaträta and others, (they) hold (on the basis of this) that the thing (by itself permanent) passes through diverse states." 8
In the face of this view there began again an opposition to this doctrine of the Sarvästivādins that Buddha was only the advocate of the doctrine of momentariness of entities and the present time, then how could the theory of the three points of time (traikālikatā) be reconciled with that view of the Master? The admission of the existence of three points of time was only the entrance of doctrine of eternality through the back door. Out of this thought there emerged the doctrine of Sauträntikas. It maintained the postulation of the entire developed structure of elements of citta-caitasikas (mind and mental faculties) but freed these elements (dharmas) by all means from the fold of the traikälika existence and established its view of only present existence.""
Thus, there went on a strong mutual dispute among the Buddhist in regard to Reality. Some established the doctrine of Sat (Existence); others founded an entirely