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114 Harmless Souls 2.8 (see above), as is the remark that the guņa (the quality - i.e. unique quality) of the ātman is upayoga (gunovaoga tti appaņo).70 Pravacanasāra 2.63 reads:
The self's self is manifestation of consciousness; manifestation of consciousness is said to be knowledge and perception; the manifestation of consciousness of the self is either auspicious or inauspicious.
Again we see Kundakunda repeating the orthodox doctrine of, for example, Tattvārtha Sūtra 2.9, that upayoga consists of jñāna and darśana, and the reformulation of the doctrine that upayoga is the distinguishing characteristic of the self in the epigram that it is the 'self's self (ātmā upayogātmā). A new element is then introduced when upayoga is defined as being either śubha or aśubha ('auspicious' or 'inauspicious'). However, no mention is made of śuddhopayoga here. In the light of the full upayoga doctrine, where śubha and aśubha are both classified as aśuddha, this requires some comment.
Amrtacandra in his commentary on the gāthā (2:63) ignores this omission of suddhopayoga and takes the standard line that upayoga is divided into two, pure and impure, 71 and that of these two, while the pure is free from attachment (niruparāga), the impure has it (soparāga). The latter is of two kinds, śubha and aśubha, corresponding to the twofold nature of attachment, which takes the form of virtue (viśuddhi) or affliction (samkleśa). In the context of the Pravacanasāra as a whole, and of the next gāthā in particular, this expansion is quite natural. However, taken in isolation, Pravacanasāra 2.63 presents a clue as to the origins of 'Kundakunda's' upayoga doctrine. I would suggest that this gāthā reflects, or is part of, an earlier
70 Pravac. 2:42. 71 upayogo dvedhā višisyate śuddhāśuddhatvena - TD on 2:63..
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