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The Concept of Matter in Jaina Philosophy
from the remaining fourteen of the twenty four derived forms of Matter, which are described as nipphanna-rūpa.
According to Buddhaghosa, nipphanna-rūpas are “those which transcend limits, change and characteristics and which are to be seized in their intrinsic nature (svabhāva), while anipphanna-rūpas are opposite in nature to them.2 Nipphannarūpas are endowed with their own nature, whereas anipphannarūpas are not possessed of their own nature and are known only by relating them to svabhāva-rūpas, 3 Their mention in the Abhidharma indicates an influence of the Vaiseșika philosophy, advocating the doctrine of Dravya (substance) and guna (quality). This was known to the Buddhist commentators, as is evidenced from the criticism of Buddhaghosa that rūpa and gandha (colour and smell) are the qualities of teja (fire) and prthivi (earth) resp:ctively.4
Some of nipphanna rūpas can also be posited in the group of anipphanna rūpas, e. g. jivitendriya is not composed of a separate matter (rūpa), but only a name attributed to the life of matter; tthindriya and purisindriya, two material qualities of sex can be considered as different aspects of kāya (body); kabalikāro aharo (edible food) is nothing but a name attributed to the material quality of nutrition.5
Like the Visuddhimagga, the Abhidharmāmộtaśāstra of Gosaka provides a similar list of Rūpaskandha as noted below: 1. Abhidharmadspa, Introduction, p. 91. 2. Paricchedavikāralakkhanabhāvaṁ atikkamitvā sabhāvena
pariggahetabbato nipphannam, sesaṁ tabbiparitatayā
anipphannam – VM., 14. 73. 3. VM., ŢI, pp. 457-8. 4. Kaci panettha, tejādinaṁ gunehi rūpādthi anugayahabhā
vato ti kāraṇam vadanti te vattabbā ko panevamāha; rūpādayo tejādinam gunā ti? avinibbhogavuttisu hi bhūtesu, ayam imassa guno, ayam imassa guno ti na labbhā vattum
ti - VM., XIV, 43, p. 310. 5. Abhidharmadīpa, Introduction, p. 92.
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