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( 279 ) (vi) Asavakkhayañana ( knowledge of the destruction of
defiling impulses ). All these six powers have a close relation with the five knowledge of Jainism. The first two are similar to Matijñana and Srutajñāna. The fourth and the fifth correspond to Avadhijñana, the third to Manah paryaya jñana, and the last to Kevalajnana of the Jainas.
On the basis of possessing the Pubbenivasanussatinana and Dibbacakkhu, the Buddha claimed to see and know the decease and survival of beings and their karmas. Anuruddha, who is said to have attained the dibbasotadhiitu, is believed to have the power of "seeing a thousand worlds."'7 All the characters of these two abhiññas resemble the dvadhijñina of Jainism.
Manah paryayajñana corresponds to Cetopariyañana in. Buddhism. The general and particular characters of another's mind can be known through this jvana. The Anguitora Vikaya gives four ways by which another's thoughts can be known viz. (i) by observing external signs (nimittena), (ii) by getting information from others or from an intermediate source, (iii) by listening to the vibration ( uppharasaddam ) of the thoughts ( vitakka ) of another as he thinks and reflects (vitakkāgato vicãrayato ), and (iv) by comprehending with his mind the mind of another and observing how the mental dispositions are placed in the mind of a particular individual ( manosankhāra panihita imassa antara ) on the part of one who. bas attained the state of concentration free from cognitive and reflective thought (avitakhan avicaram samadhim). Here the third and the fourth seem to be identical with rjumati and vipulamati of manal paryayajñana.
The sixth abhinna Asavakkhayañana is a knowledge acquired for the destruction of defiling impulses. Almajñana! (attanīva. janeyatha ) is essential for destroying the impulses and then for the attainment of salvation20, The Buddha is also called the flanaradin in the Nikayas11 The power of knowing and Perceiving everything (jónāti passata ) is a distinguishing
