Canonical Niksepa

Author(s): Bansidhar Bhatt
Publisher: Bharatiya Vidya Prakashan

Page 86

ANALYSIS
katamam jāti-bhayam? jātim pațicca bhayam bhayānakam, chambhitattam, loma-hamso, cetaso utrāso. idam vuccati "jāti-bhayam''. tattha katamam jara-bhayam? jaram pațicca bhayam bhayānakam, chambhitattam, loma-hamso, cetaso utrāso. idam vuccati "jarā. bhayam". tattha katamam marana-bhayam? maranam pațicca bhayam bhayānakam, chambhi= tattam, loma-hamso, cetaso utrāso. idam vuccati "marana-bhayam". imāni tīņi bhayāni.
More complex parallels will be found in other Abhidhamma works. E.g. compare V. STACHEROSEN, Dogmatische Begriffsreihen im älteren Buddhismus 11.1 (1968), p. 104 (Sangitisūtra, Sangitiparyāya); II.2 (1968), pp. 75 foll. (Dharmaskandha). The similarity of the Abhidhamma passages with the Jaina material is obvious, but it is apparently not possible to trace still closer parallels.
The Āmukha style is, on the whole, a simple method of classification (and/or subdivision) and not restricted to any specific literary province. It is even found in the Pañcatantra literature, and it has been commented upon by modern scholars with an undertone of sarcasm. By contrast, the Bhangi style is restricted to philosophical and semi-philosophical discussions, and some concrete forms of this style figure amongst the more important achievements of Indian philosophical thought. The Bhangi style (the name has been derived by us from the Jaina term "caturbhanga" or "caturbhangi", see below) juxtaposes mutually exclusive statements. The range of variation is much greater than would appear at first sight. It is employed, sometimes in a casual manner (compare the Āmukha style), and sometimes in the form of a well-defined "theory", "doctrine", or "method". In the latter case it tends to be more complex than in the former. Our niksepas contain only simple instances such as sa-ante / an-ante in 91.
The caturbhanga has been described by L. ALSDORF (ALSDORF, Āryā, pp. 186-187), A. METTE (METTE, Pind'esaņā: Index s.v. cau-bhanga), and others. It is of frequent occurrence in the Cautthoddesa of Sthāna as well as in the Catukkanipāta of the Angut taranikāya. The following specimen is taken from Vyavahāra 10 where it occurs along with a number of other instances of the caturbhangi:
cattāri āyariyā pannattā, tam jahā:
uddesan'-āyarie ņām' ege, no vāyan'-āyarie vāyan'-āyarie ņām' ege, no uddesan'-āyarie ege uddesan'-āyarie vi, vāyan'-āyarie vi ege no uddesan'-āyarie, no vāyan'-āyarie
3
/ B) /B)
(A
References: Vyavahāra 10.286 or 10.12 (S.II, p.827) - Sthāna 4.3.403 (S.I, p.242); SCHUBRING, Lehre $ 150; SCHUBRING, Chedasūtras, pp.46, 88, 91. - From the Anguttaranikāya we quote 4.10.6.1:
cattāro 'me, bhikkhave, puggalā santo samvijjamānā lokassim. katame cattāro?