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Kundakunda: The Pravacanasāra 175 Here, the term upadhi has the external sense of being connected with possessions, similar to the meaning employed at, for instance, Pravacanasāra, 3:15. It also has the internal sense of attachment to the body and being under the control of the passions. As the Sarvārthasiddhi explains, renouncing attachment for the body has a technical sense here, of limited or unlimited periods of vyutsarga, which is not significant for the present discussion. The renunciation of passions, however, is clearly linked to Umāsvāti's kaşāya doctrine.
Comparing this with the other uses of upadhi discussed above, it is clear that, from its original meaning of physical articles of use, 112 the sense has been, to a greater or lesser degree, internalised and the meaning extended by both Umāsvāti and Kundakunda, but in different ways in accordance with their own explanations of the mechanism of bondage. Thus, in Umāsvāti's case, the internalisation is partial, and tied to the kaşāya doctrine, kasāya being instrumental in bondage. In Kundakunda (and Amrtacandra's) case, upadhi has been fully internalised - it is 'unequivocally an internal infringement' 113 - through being tied to the upayoga doctrine, in which aśuddhopayoga, a state of consciousness, is instrumental in bondage, 114
Bhāsya states that, 'external upadhi has 12 forms, internal upadhi is to do with (attachment for) the body and for passions' (abhyantaraḥ śarirasya kaşāyāṇam ca).
112 See Utt. 29:34, quoted p. 171, above. 113 TD on 3:19, intro.
114 At Pravac. 3:73, there is an obscure reference to 'external and internal(?) upadhi' (uvahim bahitthamajjhattham). Upadhye takes ajjhattha as adhyātma; Faddegon, following the TD, divides differently - madhyastha.. However, this gāthā belongs to the last five of the Pravacanasāra, which are a self-contained group and may be a further addition to the text. In any case, the TD is unambiguous in describing upadhi as 'unequivocally an internal infringement'.
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