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FOUR BUDDHIS
45
aśrutanisrita into arthāvagraha (object-perception) and vyañjanāvagraha (contact-awareness), but gives the subdivisions of autpattiki-buddhi (instantaneous comprehension), vainayiki-buddhi (intellect born of faithful service), karmajā-buddhi (intellect developed by practical experience) and pāriņāmiki-buddhi (mature intellect). Jinabhadra gives the same viewo but holds that avagraha (perception), ihā (speculation) etc. are common to śrutanisrita and aśrutanisrita. Of course, we do not find anything in the Nandi Sūtra that goes against the statement of Jinabhadra whose view seems to be a consistent development of the view given by the Sthānānga Sūtra. The Āvaśyakaniryukti4 gives the four kinds of buddhi (intellect) in quite a different context. But there is nothing there which can contradict the claim of these buddhis (intellects) to be regarded as aśrutaniśrita matijñāna (sensuous cognitions not backed by scriptural learning). These buddhis are special gifts of nature, and are not due to education or learnings and as such their claim to be aśrutanisrita (not backed by scriptural learning) is but selfevident. Jinabhadra quotes an opinion which replaced the fourfold vyañjanāvagraha (contact-awareness) included in the twenty-eight types of mati (sensuous cognition) by these fourfold buddhis intellects) in order to keep the traditional number twenty-eights intact and at the same time to find a suitable place for the fourfold aśrutanisrita as well.” The Āvaśyakaniryukti, however, does not include the fourfold buddhis (intellects) in the twenty-eight types of mati (sensuous cognition).8 Nor does it recognize them as a separate type of it. The opinion quoted by Jinabhadra seems to be an attempt to accommodate the new comer in the old scheme. Of course, we do not know exactly when this new conception of aśrutanisrita mati crept in. But undoubtedly it came after the time of Bhadrabāhu, the author of the Āvasyakaniryukti. Jinabhadra criticizes the opinion as unnecessary because according to him aśrutanisrita is not a separate category but it is only a variety of avagraha (perception), ihā (speculation) etc. and as such is included in them and consequently does not need separate counting. Abhayadevasūrio says that vyañjanāvagraha (contact-awareness) is not possible in the case of buddhis (intellects), inasmuch as they are cases of mental perception. 11 Instances of aśrutanisrita vyañjanāvagraha (contactawareness), however, are available in the cases of cognitions due to the sense-organs other than sight and mind. For the differentiation of Śrutanisrita from aśrutanisrita Jinabhadra says 'That (cognition) which
1 NSü, 26. 2 See Vibh, 177.
3 Cf. ViBh, 303-4. 4 ANir, 932..
5 Cf. ĀNir, 933. 6 Vide supra p. 44. 7 See ViBh, 301-302.
& See ĀNir, 16. 9 See ViBh, 303.
10 See his commentary on SthSü, 71. 11 We have already given the reason why mind is incompetent for vyañjapāvagraha on p. 35.
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