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E. Leumann, An outline of the Āvaśyaka Literature
results whose commentarial citations we now have to check. These can be found listed under the following terms: Exc. p. 543 mülatīkoktasya ... Exc. p. 1062... iti mülatīkā. 6b6 tīkākāra-vāk.
1067 idam mūlatīkā-vākyam. ga2 ādyațīkāyām . . .
1058 mülatīkā. 8a4...ity ādyatīkā.
11a9 ... iti mūlatīkā. Here, as with śīlānka, simply "the commentator" is spoken of - however, as we shall see in a completely different sense which is why, presently, the passage must be left aside. Otherwise, everywhere else it is either cailed "first commentary" or "original commentary”, which, of course, naturally means Jinabhadra's commentary besides which, apparently, Jinavallabha only knows Sīlānka's.
Two of the glosses (1067 & 1058) only say at the concerned places that Sīlānka copies the original commentary. Of course, such details could have been given one hundredfold. Thus, both remarks will have been especially motivated, more or less in the same manner as Śīlānka's own mention of an earlier commentary that, as a rule, shows up in the passages when that commentary gives an indispensable addition or explanation for a more exact understanding of the Bhāşya. In fact, both times such accessories can also be found above. Jinavallabha may have wanted to indicate that the details rest not just on erudite reflection by Śīlānka, but on the authority of Jinabhadra. Nevertheless, it is more likely that both glosses were meant in a text-explanatory sense. Each time Silānka lets an explanation of the same follow? a part of the passage, and in this way the original wording should be recognizable. That Sīlānka not only takes over, expands and paraphrases Jinabhadra's commentarial remarks, but even occasionally actually comments on them, can also be noticed. The contents of this section to which both of our passages belong has been stated above, p. 49° 39-42 Hemacandra presents the first fairly accurately (just more verbose), the second rather loosely and at great length: (cp. p. 1067) kimca tad ekam apy ekârtha-visayam api ca vijñānam sarvapadârthagatām kşaņikatām ajñāsyad eva yady utpattyanantara - dhvamsi nâbhavisyad, avināśitve hi tad avasthitatayā upavisam sad anyam anyam cârtham utpatty-anantaram uparamantam dsștvä sarvam evâsmadvarjam asmat-svajātīya-varjam ca vastu kșanikam evêty avabudhyeta. (cp. p. 1068) na cêdam ekam ek'ālambanam ksanikam ca jñānam etad boddhum saknoti yad utânyajñānāni santi tad-visayāś ca vidyante teşām ca viṣayāṇām svavisaya-jñāna-jananasvabhāv'ādaya evambhūtā dharmāḥ santîti, etad-aparijñāne ca katham eteşām kşaņikatām sādhayisyati dharmina evâprasiddheh. syād etat, svavisayânumānād evânyavijñān'-ādi-sattā 'pi setsyaty eva, tathā hi yathā 'ham asmi tathā 'nyāny api jñānāni santi yathā ca mad
! The commentaries also sometimes rebuff the suspicion that they might have prepared some addition at their own discretion. Haribhadra says in the Caityavandana-vștti whilst dealing with Av. V 8: na caitat svamanīşikayaivôcyate yata uktam ārse: Av.-niry. XIX 107. With Hemacandra, e.g. the following remark at p. 53048-50 should be noted and besides that, the following words, which join themselves to a passage to be given later: na caitat svamanişikayā yukti-matram ucyate, ägame 'pi vyañjanâvagrahe 'tīta evêndriyopayoge manaso vyāpārâbhidhānät; tathā côktam Kalpabhāsye: .. Similarly with Malayagiri at Prajñāp. XV 1 (Ed. fol. 4368) and at Kșetrasamāsa II 83 f.: naivaitat (na caitat Ks.] svamanişikā-vijambhitam.
A remark by Aparajita on Ārādh. 1 from Digambara literature should be mentioned (B fol. 4") etena svamanīsikā-carcitam idam na bhavati.
? The first is missing in the excerpts; it reads: asya bhāvanā: sarvam vastu kşanikam ity avabudhyetêti kriya, kim-visistam sarvam? ity ähâsmadvarjam pramātrjñāna-varjam; tatraitāvaty ukte 'smadvarjam anyapramätsvijñānakalāpamiśram api syad, ata ucyate asmatsamānajāiiya-varjam cêty. etad uktam bhavaty: ayam upāyaḥ sarvakşanika-jñāne yadi vişayi nityah syād anityaś ca vișayah syan, na cêttham abhyupeyete. 3 ota- S.
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