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sitare fattigef-EHICK-AU seems quite strange. It is difficult for us to figure out why such a theory was ascribed to Jainism, One possible solution is that, as Jainism regarded our carnal desire as the deepest root of all evils, this doctrine of Jainism was set forth in such a twisted way by Indian Buddhists.
In another work ascribed to Aryadēva entitled the sāstra by the Bodhisattva [ Ārya-j Deva on the Refutation of the Four Theories held by Heretics and Hinayāna Mentioned in the Larkā ( -avatāra ) sūtra ( Ti po p'u sa p'olang chia ching chung wai tao hsiao sheng ssi tsunglun, Taisho Tripitaka, No, 1639), the Jain doctrine is set forth as the third heresy. The passage runs as follows :
"To assert that all things are both (of both characters ) is the theory held by the teachers of the Nirgranthas. ”.........
Question : How do the Nirgranthas assert that all beings are both ? Answer: To assert that all things are both is as follows :
For example, ātman and buddhi cannot be described as one, nor can be described as different. If we view things from another standpoint, things can be described as one, and at the same time, as different.
Question : Why is it possible that things which can not be described as one, nor as different can be described as one, and, at the same time, as different ?
Answer: For example, Atnan and life (Jiva ) are different with regard to efficiency and expediency. Therefore, we can say that desire (raga ), hate (dvēşa ) and infatuation (mõba ) are different, just as a lamp and its light can be described as one and at the same time. as different. If there is this, there is that. If there is not this, there is not that. Therefore both can be described as one. On the other hand, the place where a lamp stands is different from the place where its light is spread. Therefore both can be described as different, Just in the same way as a lamp and its light, all things can be described as one, and, at the same time, as different. Therefore we say that the Nirgranthas assert that all things are both (of both characters. )" (Taisho-Tripitaka, vol. 32, p. 155.)
1. This is a stock expression of the Buddhist formula of Pratityasamutpada.
