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English translation by George Baumann
vibhanga-darśana, then such talk is uncanonical, 818“ because in the Canon) two or three darśana-types are ascribed to the manah(paryāya)jñānin, (namely, the first two, when he has, besides the manahparyāyajñāna, still the first two jñāna-types, on the other hand, the first three, when along with the manahparyāyajñāna he also has the first three jñāna-types); 8180 if it were (manahparyāyajñāna-darśana, the
same as) avadhidarśana, then it would necessarily have to be three. 819a But others (claim): (only) the manah(paryāya)jñānin who is provided with
avadhi(jñāna) (hence, possessing, in total, all four first jñāna-types) knows (by means of his manaḥparyāyajñāna) and perceives (by means of avadhidharśana); 8190 someone else, however, (who, along with the manahparyāyajñāna, possesses only both of the first jñāna-types) knows why it is only said in the Canon that
visualizing occurs (at all), (but not under which circumstances). [41'] 820 Others (say): because (manahparyāyajñāna) is s'ākāra, therefore, it is knowledge;
there perceiving does not (take place) (like with avadhi- and kevala-jñāna); but
since it is pratyaksa he who possesses it is, therefore, perceiving with it. [821 (To all that) we reply: In the Prajñāpanā (chapter XXX) there is mention of
perceiving of manahparyāyajñāna; of course, with this he (the manaḥparyāyajñānin) visualizes; for what reason (does) uncertainty (prevails at all
in this matter), (since even the Canon gives the necessary information!)
Jinabhadra first gives (in 814a), briefly, his own opinion, whereby as already noted, he accepts what was rejected at II. Then he defends (in 815) his opinion against an objection (8145) and further mentions (in 816-820) four more divergent viewpoints, the first two of which he refutes. Finally, the interpolator points to the Prajñāpanā that is not appropriate here.
The third and fourth viewpoints (819 & 820), although not refuted, for that reason are not intended to be considered as possibly noteworthy; as we shall see p. 49962 f., Jinabhadra ridicules the fourth in his commentary. Haribhadra has apparently overlooked this, because at the first occurrence of jānāti paśyati: ... jānāti paśyati ca that, moreover, basically follows Viś. I 812 f., he presents in a short excursus on Āv.-niry. I 77, precisely, the viewpoints that have not been refuted in the Bhāsya-text: avadhijñāna sampanna-manahparyāyajñāninam adhikṣtyaivam, anyathā jānāty eva na paśyati; athavā yataḥ s'ākāram tad ato jñānam yataś ca paśyati tena ato darśanam iti; evam sūtre sambhavam adhikstyôktam iti, anyathā cakşuracakşur-avadhi-kevala-darśanam tatrôktam caturdhā virudhyate.
The Nandi-Cūrņi whose words are cited and explained by Malayagiri (Ed. p. 195 f.) touches on Viś I 813 & 820, and shares, in some way, the standpoint of the fourth opinion.
As far as both interpolations (554 & 821) are concerned, they are thus recognizable by their tendency: the first only objects to Jinabhadra's viewpoint and the second to the viewpoint of Jinabhadra and others. Thus, both are lacking in certain manuscripts; the second in those that Hemacandra used, the first in the original of manuscript p, where, mainly 554 was appended in the margin (in front of the stanza-enumeration since this includes it). Lastly, since both of the stanzas simply point to the Prajñāpanā the contents speak for their originality and indicate that they also are ascribable to the same scholar (perhaps to Jinabhata). Śīlānka takes up both stanzas without expressing himself about their unauthenticity. Hemacandra has correctly judged, at least, the second, but he adds critical textual details, half of which are wrong! More about this below, pp. 52o48-65 & 53427-51.
According to Sl. & Hem. Bhagavatyām āsīvişôddeśake , i.e. in Bhag. VIII 2; this chapter, alone, does not contain a corresponding passage. Silānka places pecchai "visualizes" falsely with paccakkham. In the excerpts (p. 8"18, one should read: ucyate, to... 'tvena taj-jno...
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