________________
E. Leumann, An outline of the Avaśyaka Literature
“ p. 347-353. Synonyms are each five
for A: ogenhanayā uvadharanayā savanayā avalambanayā mehā,
- oggahana Viś. I 178, “ B: abhoganayā magganayā gavesanayā cintā vīmamsā, -
viyalanā Vis. I 178, C: auttanayā paccăuttanayā avāya buddhi vinnāņa, -va
vasāya Viś. 178,
“ D: dharaņā dhāraņā (Viś. I 178) - thavaņā paitthā kotha. “ p. 353. Vis. I 332. The duration is
with A an instant (samaya),
“ B at the most an hour (muhūrta), " C " " " 6
" D a measurable or immeasurable period of time. Viś. I 251o. A 2 One comprehends (at the atth'oggaha only an object) in general
without being able to depict (it), because every conception about (its) nature,
etc., is lacking. I 252. As soon as (e.g. at the perception of a sound) the realization takes place
that there is sound then this is (already the level of reasoning) C. I 253. For instance, would one want to reckon the simple realization that there is
sound to A (2) and depict only the more exact ascertainment of sound as (thought process) C - (then it has to be countered) the ascertainment
3000 & 301 Some say that the first 6 varieties for A 1 and A 2 are applicable together; therefore, in order to achieve the total number 28, instead of the 4 varieties of A 1, they use the 4 buddhi-types that are distinguished in the worldly abhinibohiya-nana. 302" Those 4 buddhi-types are (not entirely) something special when compared to A-D since there is nothing except this four-some; 302 therefore, they are included together (in other words, already counted) since A-D represent general groups. 303 (In fact, if you take the stories that in the Nandi as well as in Av.-niry. IX 52 65 serve to illustrate the 4 buddhi-types, then, e.g, in the episode Av.-Erz. IX 55,8, where the clever Bharata is supposed to organize a cock-fight with a single cock, the following distinction can be made: When at the thought), “How will it fight without an opponent?" (Bharata has an idea) "by means of a semblance mock (opponent)" (then this is the level of reasoning) A (since, in general, he only thinks of the possibility to make use of the semblance as an opponent). - (The level of reasoning) B (then asks): What would be most suitable (for that)? - (The level of reasoning) C (answers): the mirror image. 304" (But why, then, are the 4 buddhi-types especially differentiated when they are contained together in the 28 varieties?) Like when one undertakes a differentiation according to the five senses and the manas, even though (for all six the four-some) A D are common. 3046 thus, the 4 buddhi-types, also for this reason, that they do not rely* (on the spiritual contents), will be separated (from the remainder), although (with it they have the four-some) A D in common.
*All authorities (p, Sīl. (cp. below, p. 51'74 and Hem.) write anissiya instead of ssayā
(aniśraya, instr.). 305 Therefore, the 28 varieties must also) deal with the spiritual abhinibohiya-nāņa, because (in the Nandī) the
worldly is only mentioned later.
This punctiliously arranged list of synonyms should be compared (along with that in Tattvârtha I 13) with the poetically sloppy one of the ancestral sloka Vis. I 395:
Thä apoha vīmamsā maggana and gavesanā
sannā sai mai pannä – all that is ābhinibohiya. Jinabhadra attempts to systematize this apothegm (mistakenly called "gāthā" by C, H & $1.) as follows: 396 apoha = C, sai =D; mai & panna (depict) the entire (ābhinibodhika-jñāna); the remaining (names: Thā
vimamsā magganā gavesaņā sannā) = B. Know that everything is ābhinibodhika( -jñāna). 397 mai pannā ābhinibohiya buddhi are (only) phonetically different (in that they all depict uniformly the first
jñāna; on the other hand, oggaha, etc. are all essentially different in that they depict only certain parts of
the first jñāna). 398" Or else the entire abhinibodhika(-jñāna) is (also) included here with a word like oggaha, etc.; 398° Only
those expressions are divided with regard to the objective partial difference (which, in addition, they imply).
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