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Mahāvira's Words by Walther Schubring -
Appendix 4
(215b) has an interesting scholion. First he accuses the Lokāyatas of confusing realism (astitva) and nihilism (năstitva): sammisri-bhāvam - Astitva-năstitvâbhyupagamam te lokāyatikâdayaḥ kurvanti. He then continues saying that the Buddhists too are confused: bauddhä api misri-bhāvam evam upagatā). This is what he says in making clear the confusion on the part of the Buddhists (note the pun on gants and gati):
gantā ca násti kaścid, gatayah sad bauddha-śāsane proktāḥ gamyata iti ca gatih syāc chrutih, katham sobhana bauddhi (Curni: bahvi) ? || Though (ca) there is no goer six states of existence are taught in the Buddhist doctrine. If (ca) it is tradition that gati is called thus then, because (existence) is a course that is gone, how can the Buddhist doctrine be right?
tathā - 'karma (ca) násti phalam casti ty a-sati câtmani kārake katham şad-gatayah? Ijñāna-santānasyapi santāni-vyatirekena samvítimattvāt kṣaṇasya cá-sthitatvena kriya-bhāvān na nānā-gati-sambhavah sarvāny api karmāny a-bandhanāni prarūpayanti svagame tathā panca jātaka-satāni ca buddhasyopadisanti, tathā: Further: 'there is no acting but there is an effect. If thus there is no self that acts, how can there be six states of existence? On account of the Buddhist ability to dissimulate also the continuity of cognizance, through the exclusion of a subject of an uninterrupted train of thought, and because through the transience of the moment there is no acting, there are no various states of existence. In their scriptural tradition they represent without exception (api) all karmas as free. Further, they (the Buddhists) teach 500 birth stories of the Buddha.' And ... [here something seems to be lost.] ('For a plausible sketch of the Buddhist idea of rebirth considered historically see Jayatilleke 1963, pp. 375f.)
māta-pitarau hatva buddha-sarire rudhiram utpădya arhad-vadham ca kytvā stūpam bhittvā ca pañcâite āvici-narakam yānti... Those who kill their mother and father, who cause a bloody wound on the body of a Buddha, who kill (the Cūrni has 'fight') an arhat or destroy a stūpa, go to the Avici hell.
-evam ādikasyagamasya sarva-sūnyatve pranayanam a-yukti-samgatam syāt tathā jāti-jarā-maranaroga -sokottama-madhyamadhamatvāni ca na syuh eşa eva ca nānā-vidha-karma-vipāko jīvâstitvam karttvam karmavattvam cavedayati tathā: When in this way everything is empty in their scripture it (the scripture) may be a writing without conformity to correct principles. Thus, there cannot be parameters of birth, old age, death, illness and sorrow and precisely this maturation of various karmas declares the existence of a soul, its being an actor, and the fact that it effects karma. Further, because it is said (iti bhāşanät below):
gāndharva-nagara-tulyā māyā-svapnopapāta-dhana-sadyśāḥ
mrga-trsnā-nihārambu-candrika-lāta-cakra-samāh II iti bhāṣaṇāc ca spaștam eva mišri-bhāvāpagamanam bauddhānām iti 'They are like a gandharva city, like wealth occurring in a dream which is an illusion, like a circle produced by moonlight in water through fog in a fata morgana,' it is quite evident that the Buddhists suffer from an illusion.
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