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Sec. 3. SOME PROBLEMS IN THE T.S,
the Daśavaikälika niryukti 344 and Āvašyaka niryukti 1081. The content of samyama is to be indriyasamvara in the Dasavaikäaikla niryukti45-46, and samiti-gupti in its gāthā 185. Bhadrabāhu seems to be in support of includingsamyama-tapas under the category of caritramārga, however his performance here is traditional and it is difficult to see if he were at all coascious about the problem under consideration.
In the D.is avaikālika niryukti 181 (the chapter is called Kșudrakācāra), Bhabrabāhu enumerates the fivefold categories consisting of tapas and vīrya in addition to three jewels, Also he touches upon an her set of the five gun is of monks wherein virya is replace by vinaya, for instance in the Āvasyka niryukti 207 and Dasāšrutaskandha niryukti 2.8. Tasse'set items of five already exist in the canon, which are reckoned irrespective of məkşamārga in both canonical and niryukti literature. Bhadrababu calls fivefold vinayas by the name of mok$ivinayas in the Dasavaikälika niryukti 314, possibly on the apalogy of moksamārga for they contaia jñāna-darsini-cāsitra vinayas. And it seems that emphasis laid by Badcabāru on these set item of five influenced the southern authors to utilize them in the context of moksa mārga,because the Mülācāra V takes up fivefold moksimārgas inclu ling virya, and the Mulārādhanā spares pages for the exposition of vinaya.
As aforementioned, Kundikuda identifies samyama with vrata, samiti, gupti, etc. Pujyapā li seems to have rec)gnized Umājvāti's uasatisfactory identification of caritramārga with samyama in five stages, because the Bhāşya exposition on the sūtra 1:33 in question completely disappears from the Sarvärthasiddhi. Unfortunately, he did not come out with a positive amendment of this Bhāsya statement. The Rājavătika does not substantially add much to the Sarvärthasiddhi on this matter.
The Mulācāra V entitled Pañcācāradhikāra outlines mokşamārga by way of fivefold ācāras, i.e., darśana, jñāna, caritra, tapas and virya, of which content is as follows: (1) Introduction: 1-2. mangala verse and enumeration of five ācāras: (2): Darsana: 3-4. eigbt angas of darśana - 5. mārga and mārgaphala - 6-51. nine padārthas as the objects of faith and their exposition — 52-54. threefold kāńksās - 55-58. twofold vicikitsas (twenty-two parişahajayas are counted as its bhāva type) - 59-63. tourfold drsţimohas - 64-67. darśana śuddha -- 68. definition of samyagdarśana: (3)Jñāna: 69. jñāna ācāra for the destruction of eightfold karmas – 70-71. definition of jõāna72-89. exposition of svādhyāya in eight divisions: (4) Caritra : 90-97. exposition of five vratas-98-99. abstinence from rätri bhojana- 100-139. exposition of five samitis and three guptis- 140-146. bhāvanās of five vratas: (5) Tapas : 147-214. exposition of twofold tapas with six subdivisions each: (6) Virya : 215-220. definitions and exposition: and (7) Conclusion:221. five ācāras leading to the attainment of siddhahood.
The overall construction of this chapter is based on that of the Uttaradhyayana 28. Căritramärga includes in its content five vratas plus rätri-bhakti-virati along with their bhāvanās and eight mātskās. While utilizing th: structure of the Uttarādhyayana
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