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Direct Knowledge entire conceptual cognition is designed as perception. The same factor can be applied in the case of manaḥparyāya also. As real mati is judgement (avāya) which is the third stage, and, the stages of avagraha and Thā are also included into mati on account of their being a cause to avāya.
According to Mahābandha? and Dhavalal Manaḥparyāya is a cognition of another's desire (samjñā), Memory (smrti), Intellect (mati), Deliberation (cintā), Life (JIvita), Death (maraņa), Gain (Lābha), Loss (Alābha), Pleasure (Sukha), Pain (Duhkha) the destruction of city (Nagaravināša), the destruction of a district (Deśavidāśa), the destruction of a province (Janapadavipäka) etc. This account makes the distinction between avadhi and manaḥparyāya insignificant.
The cause of Manaḥparyāya
It has been stated before that avadhi, manaḥparyāya and kevala are supernatural powers attained through the spiritual progress. But, avadhi is supernatural as well as natural. In the case of human and sub-human beings it is super-natural but in the case of heavenly and hellish beings it is natural. Manaḥparyāya is always supernatural. It is enumerated in the eight powers (labdhis) attained through yoga.
The Yogasūtrastates that the knowledge of other's minds is obtained through concentration on them. The Majjhimanikāyat proposes that if a bhikkhu desires to know other's mind, he should completely observe the rules of conduct (śrla), restraint from sensual pleasures (samana), concentration (dhyāna) and cognizance (vipaśyanā) and should stay in deserted houses. These practices are not particular for attaining the power of thought-reading only but, general conditions for all sorts of supernatural powers. 1. Mahābandha p. 64 2. Dhavalā p. 1258 3. Yogasūtra III. 19 4. Majjhina Nikaya
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