बौद्ध दर्शन

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bhagavan buddh dvara pravartit hone par bhi bauddh darshan koee ek darshan nahian, apitu darshanoan ka samooh hai. kuchh batoan mean vichar samy hone par bhi paraspar atyant matabhed haian. shabd samy hone par bhi arth bhed adhik haian. anek shakhopashakhaoan mean vibhakt hone par bhi darshanik manyataoan mean samy ki drishti se bauddh vicharoan ka char vibhagoan mean vargikaran kiya gaya hai, yatha-

1. vaibhashik,
2. sautrantik,
3. yogachar evan
4. madhyamik.

• yadyapi atharah nikayoan ka vaibhashik darshan mean sangrah ho jata hai aur atharah nikayoan mean sthaviravad bhi sangrahit hai, jagatik vividh du:khoan ke darshan se tathagat shakyamuni bhagavan buddh mean sarvapratham mahakaruna ka utpad hua. tadanantar us mahakaruna se prerit hone ki vajah se 'maian in du:khi praniyoan ko du:kh se mukt karane aur unhean sukh se anvit karane ka bhar apane kandhoan par leta hooan aur isake lie buddhatv prapt karooanga'- is prakar ka unamean bodhichitt utpann hua.
• unaki deshanaean tin pitakoan aur tin yanoan mean vibhakt ki jati haian.

1. sootr,
2. vinay aur
3. abhidharm- ye tin pitak haian.
4. shravakayan,
5. pratyek buddhayan aur
6. bodhisattvayan- ye tin yan haian.

• shravakayan aur pratyekabuddhayan ko hinayan aur bodhisattvayan ko mahayan kahate haian.

shravakayan

jo viney jan du:khamay sansar-sagar ko dekhakar tatha usase udvign hokar tatkal usase mukti ki abhilasha to rakhate haian, kintu tatkalik roop se sampoorn praniyoan ke hit aur sukh ke lie samyak sambuddhatv ki prapti ka adhyashay (ichchha) nahian rakhate- aise viney jan shravakayani kahalate haian. unake lie pratham dharmachakr ka pravartan karate hue bhagavan ne char aryasatv aur unake anityata adi solah akaroan ki deshana ki aur inaki bhavana karane se pudgalanairatmy ka sakshatkar karake kleshavaran ka samool prahan karate hue arhattv ki aur nirvan ki prapti ka marg upadisht kiya.

pratyekabuddhayan

shravak aur pratyekabuddh ke lakshy mean bhed nahian hota. pratyek buddh bhi svamukti ke hi abhilashi hote haian. shravak aur pratyekabuddh ke jnan mean aur puny sanchay mean tho da farq avashy hota hai. pratyekabuddh keval grahyashoonyata ka bodh hota hai, grahakashoonyata ka nahian. puny bhi shravak ki apeksha unamean adhik hota hai. pratyekabuddh us kal mean utpann hote haian, jis samay buddh ka nam bhi lok mean prachalit nahian hota. ve bina achary ya guru ke hi, poorvajanmoan ki smriti ke adhar par apani sadhana prarambh karate haian aur pratyekabuddh-arhattv aur nirvan pad prapt karate haian. inaki yah bhi visheshata hai ki ye vani ke dvara dharmopadesh nahian karate tatha sangh banakar nahian rahate arthath ekaki vicharan karate haian.

bodhisattvayan

jo viney jan sampoorn sattvoan ke hit aur sukh ke lie samyak sambuddhatv prapt karana chahate haian, aise viney jan bodhisattvayani kahalate haian. un logoan ke lie bhagavan ne bodhichitt ka utpad kar chhah ya das paramitaoan ki sadhana ka upadesh diya tatha pudgalanairatmy ke sath dharmanairatmy ka bhi vibhinn yuktiyoan se prativedh kar kleshavaran aur jneyavaran donoan ke prahan dvara samyak sambuddhatv ki prapti ke marg ka upadesh kiya. ise mahayan bhi kahate haian.

mahayan ki vyutpatti

'yayate aneneti yanamh' arthath jisase jaya jata hai, yah 'yan' hai. is vigrah ke anusar marg, jisase gantavy sthan tak jaya jata hai, 'yan' hai. arthath yan-shabd marg ka vachak hai. 'yayate asminniti yanamh' arthath jisamean jaya jata hai, yah bhi 'yan' hai. is doosare vigrah ke anusar 'phal' bhi yan kahalata hai. phal hi gantavy sthan hota hai. is tarah yan-shabd phalavachak bhi hota hai. 'mahachch tadh yanan mahayanamh' arthath vah yan bhi hai aur b da bhi hai, isalie mahayan kahalata hai.

hinayan aur mahayan

vaibhashik aur sautrantik darshan hinayani tatha yogachar aur madhyamik mahayan darshan haian isamean kuchh satyaansh hone par bhi darshan-bhed yan-bhed ka niyamak qatee nahian hota, apitu uddeshy-bhed ya jivanalakshy ka bhed hi yanabhed ka niyamak hota hai. uddeshy ki adhik vyapakata aur alp vyapakata hi mahayan aur hinayan ke bhed ka adhar hai. yahaan 'hin' shabd ka arth 'alp' hai, n ki tuchchh, nich ya adham adi, jaisa ki ajakal hindi mean prachalit hai. mahayan ka sadhak samast praniyoan ko du:kh se mukt karake unhean nirvan ya buddhatv prapt karana chahata hai. vah keval apani hi du:khoan se mukti nahian chahata, balki sabhi ki mukti ke lie vyaktigat nirvan se nirapeksh rahate hue apratishthit nirvan mean sthit hota hai. jo vyakti vyaktigat nirvan prapt karata he, vah bhi koee chhota nahian, apitu mahapurush hota hai. mahayan ke achary bhi hue hai. itana saubhagy bhi kam logoan ko prapt hota hai. b de punyoan ka phal hai yah. pray: sabhi bauddhetar darshanoan ka bhi antim lakshy svamukti hi hai. at: yah lakshy shreshth nahian hai, phir bhi apane nirvan ko sthagit karake sabhi prani-matr ko du:khoan se mukti ko lakshy banana aur usake lie prayas aur sadhana karana, avashy hi adhik shreshth hai.

mahakaruna

du:kh karuna ka alamban hota hai tatha du:kh ko sahan nahian kar pana isaka akar hota hai. vividh prakar ki shirovedana adi sharirik vedanaean du:kh-du:kh haian. vartaman mean sukhavath pratit hone par bhi parinam mean du:khadayi dharm viparinam du:kh kahalate haian. sabhi anityoan se viyog du:khaprad hota hai, isalie sabhi anity dharm sanskar-du:kh hean. karuna bhi prarambh mean 'satvalambana' hoti hai. arthath praniyoan ko aur unake du:khoan ko alamban banati hai. kintu bhavana ke bal se vikasit hokar bad mean 'dharmalambana' ho jati hai. bauddh darshan ke anusar pudgal ki satta nahian hoti, vah j d aur chetana ka puanjamatr hota hai, phir bhi du:khoan se mukt karane ki abhilasha 'dharmalambana' karuna hoti hai. vastut: prajna dvara vichar karane par sabhi dharm ni:svabhav (shoony) hote haian. vastut: sabhi sattv aur unake du:kh bhi ni:svabhav hi haian, phir bhi arthath shoonyata ka avabodh rakhate hue bhi karunavash buddh evan bodhisattv du:khi praniyoan ke du:kh ko door karane ka prayas karate haian. unaki aisi karuna 'niralamb' karuna kahalati hai.

bodhichitt

bodhichitt hi mahayan mean pravesh kar dvar hota hai. bodhichitt ke utpad ke sath vyakti mahayanoan aur bodhisattv kahalane lagata hai tatha bodhichitt se bhrasht hone par mahayan se chyut ho jata hai. 'buddho bhaveyan jagato hitay' arthath sabhi praniyoan ko du:khoan se mukt karane ke lie maian buddhatv prapt karooanga-aisi akritrim abhilasha 'bodhichitt' kahalati hai. is prakar buddhatv mahayan ke anusar sadhy nahian, apitu sadhanamatr hai. sadhy to samast praniyoan ki du:khoan se mukti hi hai. bodhichitt bhi pranidhi aur prasthan ke bhed se dvividh hota hai. oopar jo buddhatv prapti ki akritrim abhilasha ko bodhichitt kaha gaya hai, vah 'pranidhi-bodhichitt' hai. isake utpann ho jane par sadhak mahayan-sanvar grahan karake brahmavihar, sangrahavastu evan paramita adi ki sadhana mean pravritt hota hai, yah 'prasthan-bodhichitt' kahalata hai. shastroan mean pranidhi-bodhichitt ka bhi vipul phal aur mahati anushansa varnit hai.

paramitaoan ki sadhana

paramitaean das hoti haian, kintu unaka chhah mean bhi antarbhav kiya jata hai. dan, shil, kshanti, viry, dhyan evan prajna-ye chhah paramitaean haian. upay kaushal paramita, pranidhan paramita, bal paramita evan jnan paramita-in char ko milakar paramitaean das bhi hoti haian. shastroan mean adhikatar chhah paramitaoan ki charcha ki upalabdh hoti hai. in chhah paramitaoan mean chhathavian prajnaparamita hi 'prajna' hai tatha shesh paanch paramitaean 'puny' kahalati haian. in paanchoan ko ek shabd dvara 'karuna' bhi kahate haian. prajna aur karuna ye donoan buddhatv prapti ke uttam upay haian. abhyas ya bhavana ke dvara vikas ki parakashtha ko prapt kar ye donoan buddhatv avastha mean samaras hokar sthit hoti haian. prajna aur karuna ki yah samarasyavastha hi buddhatv hai. trikayatmak buddhatv ki prapti, bina in paramitaoan ke, sambhav nahian hai.

1. dharmakay,
2. sambhogakay aur
3. nirmanakay- ye tin kary haian. buddhatv ki prapti ke sath in tin karyoan ki prapti hoti hai.

• mahayan ke paramitanay ke anusar abhyas dvara prajna vikasit hote hue ant mean buddh ke jnan-dharmakay ke roop mean parinat ho jati hai. kintu sambhog aur nirman karyoan ki prapti puny arthath shesh paanch paramitaoan ke bal se hi hoti hai. isilie bodhisattv buddhatv ki prapti ke lie tin asankhyey kalp paryant jnan aur puny sambharoan ka arjan karata hai.
• mahayan sootroan mean vrat, upavas, snan, mantr adi ka vidhan hai, jisake dvara papoan ka prakshalan aur mukti ki prapti ka ullekh hai, jaisa ki brahman dharm mean hai- yah akshep bhi nitant hi sarahin hai. kyoanki anantadvaradharani ki sadhana ke anusar is dharani ki bhavana karane vala sadhak (bodhisatv) sanskrit aur asanskrit kisi bhi dharm ki kalpana nahian karata, keval buddhanusmriti ki bhavana karata hai.
• nagarajapariprichchhasootr mean bhi kaha gaya hai ki sabhi dharm adit: vishuddh haian, isalie dharani mean sthit bodhisatv shoonyasvaroop bijaksharoan ka anusaran karata hai, unaki khoj karata hai aur unamean sthit hota hai, jisase usamean rag, dvesh, moh adi utpann nahian hote. yah sadhana bhi vaise hi hai, jaise anityata, ashuchi adi ki bhavana arthath dharanimantr aur vidyamantr ka tathagat ke upadeshanusar jap, dhyan evan bhavana karane se pap ka kshay tatha chitt santati shant hoti hai. yah marg saty ki bhavana ke saman hi hai. dharanimantr ke jap ke samay sadhak mean pap se utpann hone vale vipak ke prati bhay tatha pap karm ke prati heyata ka bhav hota hai aur ant mean us pap ki punaravritti n ho, aisi pratijna karana anivary hota hai. ye sab pap prayashchitt ke aang haian.
• atharahoan nikayoan ko darshanik vibhajan ke avasar par vaibhashik kahane ki bauddh darshanikoan ki parampara rahi hai. isalie ham bhi vaibhashik, sautrantik, yogachar aur madhyamik in prasiddh char bauddh darshanoan ke vicharoan ko hi tulanatmak drishti se prastut kareange. yah bhi jnat hai ki vaibhashik aur saitrantikoan ko hinayan tatha yogachar aur madhyamikoan ko mahayan kahane ki parampara hai. yadyapi hinayan aur mahayan ke vibhajan ka adhar darshan bilakul nahian hai.

vastusatta
vaibhashik bahyarthavadi haian. ve antarik evan bahy sabhi padarthoan ki vastusatta svikar karate haian. sautrantik bhi bahyarthavadi hai aur svabhavasattavadi bhi. sautrantik achary shubhagupt ne 'bahyarthasiddhakarika' namak apane granth mean b de vistar se yuktipoorvak vijnanavadiyoan ka khandan karake bahyarth ki satta siddh ki hai. bahyarth ko siddh karane mean sautrantikoan ne abhootapoorv evan stuty prayas kiya hai. vijnanavadi nirbahyarthavadi haian. inake mat mean bahyarth parikalpit matr haian arthath bahyarth khapushpavat alik hai. ve keval vijnan-parinam ki hi dravyat: satta svikar karate haian. chitt-chaitasikoan ke bahar koee dharm nahian hai. paramanu ki satta ka unhoanne b de zoradar dhang se nishedh kiya hai. phalat: paramanuoan se sanchit sthool bahyarth ka nishedh apane-ap ho jata hai.
paramanu

• vaibhashik paramanuvadi haian. yadyapi paramanu ke svaroop ke bare mean unamean paraspar anekavidh matabhed hean, tathapi sabhi paramanu ki satta svikar karate haian. sautrantik bhi paramanu manate haian. bahyarthavadiyoan ke lie paramanu manana avashyak bhi hai. vijnanavadi paramanu nahian manate. bahyarth ka abhav evan vijnan ki satta siddh karane ke lie paramanu ka nishedh karana avashyak hota hai. isilie achary vasubandhu ne vianshika mean niravayav paramanu ka zoradar khandan kiya hai.
• prasangik madhyamik bhi vaibhashikoan ki bhaanti paramanuvadi haian, tathapi donoan ke mat mean maulik antar hai. sabhi prakar ke vaibhashik niravayav paramanu manate haian. prasangik paramanu ko kalpit manate haian. vah kalpit paramanu bhi unake matanusar niravayav nahian ho sakate, apitu savayav hote haian. ve kahate haian ki jaise vyavahar mean ghat, pat adi ki satta hai, usi prakar paramanu ka bhi astitv hai.
  

alayavijnan

• sthaviravadi yadyapi alayavijnan nahian manate, phir bhi karm, karmaphal, punarjanm adi ki vyavastha ke lie ek 'bhavang' namak chitt svikar karate haian. inake matanusar bhavang hi vyaktitv hai, jo kuchh avasthaoan ko chho dakar samudr ki bhaanti bhitar hi bhitar nirantar pravahit hota rahata hai. jaise alayavijnan jab tak buddhatv prapt nahian hota, tab tak nirantar avichchhinn roop se pravritt hota rahata hai, vaise hi bhavang chitt bhi arhat ke niroopadhishesh nirvanadhatu mean lin hote tak pravritt hota rahata hai. samudr se tarangoan ki bhaanti alayavijnan se jaise sat pravrittivijnanoan ki ki pravritti hoti hai aur ant mean ve usi mean vilin ho jate haian, vaise hi bhavang chitt se chhah pravrittivijnanoan (vithichitto) ki pravritti hoti hai aur pravritt hokar usi mean vilin ho jate haian. *vijnanavadi alayavijnan ko jaise kushal, akushal ka vipak manate haian, sthaviravadiyoan ke mat mean bhavang chitt bhi kushal, akushal karmoan ka vipak hota hai. alayavijnan ki bhaanti bhavang chitt bhi pratisandhi (punarjanm grahan) aur chyuti (maran) krity karata hai. alayavijnan aur bhavang donoan sanskrit aur kshanik hote haian. vijnanavad ke anusar alayavijnan mean kushal, akushal, avyakrit sabhi chittoan ki vasanaean nihit rahati haian. vah samast dharmoan ke bijoan ka adhar hota hai, vaise bhavang chitt se bhi shadh vijnanavithiyaan utpann hoti haian aur ant mean usi mean patit ho jati haian. phalat: vah bhi vasanaoan ka adhar ho jata hai.
  

nirvan

• vaibhashik nirodh ko nirvan manate haian. vah bhi pratisankhyanirodh aur apratisankhyanirodh ke bhed se dvividh haian. in donoan mean pratisankhyanirodh hi mukhy hai. nirupadhisheshanirvan ki avastha mean sabhi sanskrit dharm niruddh ho jate haian aur vah (sanskrit dharmoan ka nirodh) aprati sankhya nirodh svaroop hota hai. vah asanskrit hota hai aur dravyat: sat hota hai.
• sautrantikoan ke mat mean nirvan abhavamatr (prasajyapratishedhasvaroop) hota hai, jo samast kleshoan se rahit matr hai.
• vijnanavadiyoan ke mat mean nirvanayadravyat: sat nahian hai. vah kleshavaran ka abhavamatr hai. mahanirvan bhi kleshavaran aur jneyavaran donoan ka abhavamatr hi hai aur vah ek nity dharm hai. mahayananirvan ki avastha buddhatv ki avastha hai. is avastha mean yadyapi sastrav panch skandh arthath sastrav sharir evan chittasantati vidyaman nahian hote, tathapi anastrav panch skandh vidyaman hote haian, jo samast jivoan ka kalyan siddh karate haian. madhyamik bhi aisi hi manate haian.
  

buddhavachan
vaibhashik mahayanasootroan ko buddhavachan nahian manate, kyoanki unamean varnit vishay unhean abhisht nahian haian. ve keval hinayani tripitak ko hi buddhavachan manate haian. prachin ya agamanuyayi sautrantik mahayanasootroan ko buddhavachan nahian manate the, kintu dharmakirti ke bad ke arvachin ya yuktyanuyayi sautrantik mahayani acharyoan ke prabhav se mahayanasootroan ko buddhavachan manane lage, phir bhi ve unaka arth prakarantar se lete the. mahayani achary hinayani aur mahayani sabhi sootroan ko buddhavachan manate haian.
dharmachakr

• vaibhashik aur sautrantik ek dharmachakr hi manate haian, jisaki deshana bhagavan ne rrishipatan mrigadav mean ki thian isake viney jan shravakavargiy log haian, jo svalakshan aur bahyasatta par adhrit chaturvidh aryasaty ke patr haian. pudgal-nairatmy ke sakshatkar dvara nirvan prapt kar lena, isaka lakshy hai. shravak-vargiy logoan ki drishti se yah nitarth deshana hai. yogachar aur madhyamik logoan ki drishti se yah neyarth deshana hai.
• mahayani tin dharmachakr pravartan manate haian. pahala rrishipatan mrigadav mean, doosara gridhrakoot parvat par tatha tisara vaishali mean dvitiy dharmachakr ke viney jan mahayani log haian tatha shoonyata, anutpad, anirodh adi isaki vishayavastu haian. vijnanavadi log is dvitiy dharmachakr ko neyarth manate haian, nitarth nahian. isamean pramukhata: prajnaparamitasootr deshit haian, jinase madhyamik darshan vikasit hua hai. isaki neyanitarthata ke bare mean svatantrik madhyamikoan evan prasangik madhyamikoan mean tho da-bahut matabhed hai. achary bhavavivek, jnanagarbh, shantarakshit adi svatantrik madhyamikoan ke anusar prajnaparamitasootroan mean aryashatasahastrika prajnaparamita adi kuchh sootr nitarth haian, kyoanki inamean sabhi dharmoan ki paramarthat: ni:svabhavata nirdisht hai. bhagavati prajnaparamitahridayasootr adi yadyapi dvitiy dharmachakr mean sangrahit haian, tathapi ve nitarth nahian mane ja sakate, kyoanki inake dvara jis prakar ki sarvadharmani:svabhavata pratipadit ki gee hai us prakar ki ni:svabhavata svatantrik madhyamikoan ko isht nahian haian yadyapi in sootroan ka abhipray paramarthat: ni:svabhavata hi hai, tathapi unamean 'paramarthat:' yah visheshan adhik spasht nahian hai jo ki svatantrik madhyamikoan ke anusar nitarthasootr hone ke lie paramavashyak hai. kyoanki ye log vyavahar mean vastu ki svalakshan satta svikar karate haian.
• prasangik madhyamikoan ke anusar dvitiy dharmachakr nitarth deshana hai. ve 'paramarthat: visheshan ko nirarthak manate haian. iname mat mean jis sootr ka mukhy vishay shoonyata hai, vah sootr nitarth hai. jisaka mukhy vishay sanvriti saty hai, vah neyarth sootr hai. at: inake mat mean bhagavati prajnaparamitahridayasootr adi sootr bhi nitarth hi haian.
• tritiy dharmachakr ka sthan vaishali haian shravak evan mahayani donoan isake viney jan haian. ary sandhinirmochan adi isake pramukh sootr haian. vijnanavadiyoan ke anusar yah nitarth deshana haian yadyapi dvitiy aur tritiy donoan dharmachakroan mean shoonyata pratipadit hai, tathapi dvitiy dharmachakr mean samast dharmoan ko saman roop se ni:svabhav kaha gaya hai. usamean yah bhed nahian kiya gaya hai ki amuk dharm ni:svabhav haian aur amuk dharm ni:svabhav nahian hai, apitu sasvabhav haian vijnanavadi samast dharmoan ko samanaroop se ni:svabhav nahian manate, apitu padarthoan mean se kuchh ni:svabhav haian aur kuchh sasvabhav. at: ve dvitiy dharmachakr ko nitarth nahian manate. unake matanusar jo sootr dharmoan ki sasvabhavata aur ni:svabhavata ka samyagh vibhajan karate haian, ve hi nitarth mane ja sakate haian. jin sootroan mean ukt prakar ka vibhajan spasht nahian hai, unhean vijnanavadi neyarth hi manate haian.

dvivij nairatmy

vijnanavad ke anusar pudgalanairatmy ka svaroop panch skandhoan se dravyat: bhinn, nity, shashvat atma ka nishedhamatr hai, vaibhashik, sautrantik adi hinayani aur svatantrik madhyamik bhi aisa hi manate haian. vijnanavad ke anusar bahyarth se shoonyata ya grahy-grahakadvay se shoonyata dharmanairatmy hai tatha svatantrik madhyamikoan ke anusar dharmoan ki paramarthat: ni:svabhavata dharmanairatmy hai. prasangik aisa nahian manate. unake mat mean yadyapi ukt prakar ki atma ka astitv many nahian hai, tathapi ukt prakar ke pudgalanairatmy ke jnan se sarvavidh atmadrishti ka nishedh nahian hota. ukt jnan keval parikalpit atmrishti ka hi pratipaksh hai, jo (atma) keval siddhantavishesh se prerit logoan mean hi hoti hai. sahaj atmadrishti ki isase kuchh bhi hani nahian hoti. isake matanusar nairatmy ki sthapana pudgal tatha dharm ke bhed se ki jati haian pudgalani:svabhavanata pudgalanairatmy tatha ghatadi ni:svabhavata dharmanairatmy hai.

dvividh avaran

sabhi mahayani darshanoan mean dvividhi avaranoan ki vyavastha hai, yatha –

1. kleshavaran evan
2. jneyavaran.

• kramash: pratham avaran mukti ki prapti mean mukhy badhak hai tatha
• doosara avaran sarvajnata ki prapti mean mukhy badhak hai.

vijnanavad ke anusar pudgalatmadrishti tatha usase sambaddh klesh 'kleshavaran' hai. bahyarthadrishti tatha usaki vasanaean 'jneyavaran' haian svatantrik madhyamikamata mean kleshavaran ka svaroop vijnanavadiyoan se bhinn nahian hai, kintu unake matanusar dharmoan ki satyat: sattadrishti jneyavaran hai. prasangik madhyamik matanusar pudgalatmadrishti tatha dharmatmadrishti sabhi kleshavaran haian, kyoanki sabhi svabhavasadh-drishti klesh hoti hai. svabhavasadh-drishti mukti ki prapti mean mukhy badhak hai. at: mokshaprapti ke lie ni:svabhavata ka jnan anivary hai. at: shravak tatha pratyekabuddh aryoan ke lie ni:svabhavata ka jnata hona nishchit hota hai. svabhavasadh-drishti ki vasana jneyavaran hai. yahi sarvajnajnan ki prapti mean mukhy badhak hai. usake prahan ke lie mahakaruna se sangrahit sambharoan tatha parimataoan ki avashyakata hoti hai. yah prasangikoan ki vishisht manyata hai.

dvividh saty

• do satyoan ki charcha hinayani granthoan mean bhi upalabdh hoti hai. pali atthakatha evan abhidharmakosh mean inake lakshan varnit haian, kintu mahayan mean inaki pushkal charcha huee hai. nagarjun isake pravartak mane jate haian. sautrantik paramarthat: arthakriyasamarth ko paramarthasaty kahate haian. nirbahyarthata ya grahy-grahak dvait se rahitata yogachar mat mean paramarthasaty hai. svatantrik aur prasangik madhyamik ka satyadvay ke bare mean jo sookshm drishtibhed hai, use jan lena avashyak hai.
• bhavavivek ke mat mean paramarthat: ni:svabhavata 'paramarthasaty' hai. keval ni:svabhavata paramarthasaty nahian mani jati, kyoanki unake mat mean svabhavasatta hoti hai.

prasangik madhyamoan ke matanusar ni:svabhavata hi 'paramarthasaty' hai. unake anusar 'paramarthat:' yah visheshan nirarthak hai.

• donoan ke mat mean sanvriti ke do prakar haian. bhavavivek vishay ki drishti se tathyasanvriti aur mithyasanvriti – ye do bhed manate haian. parantu prasangik mat ke anusar vishay do prakar ke nahian ho sakate, kyoanki sabhi vishay mithya hi hote haian vishayi (jnan) do prakar ka hota hai. yah lokavyavastha ke anukool bhi hai. prasangik ki apani drishti se to sabhi jnan mithya hi haian, kyoanki unaki drishti se sabhi saanvrit jnan bhrant hote haian. phir bhi lokavyavastha ke anusar jnan ke do prakar haian

praman vichar

• pramanoan ki do sankshya ke bare mean pray: sabhi bauddh ekamat hai. pramanoan ke bare mean sautrantikoan ne vistrit vichar kiya hai. praman do haian – pratyaksh aur anuman. sautrantik pratyaksh praman ko chaturvidh manate haian. yogachar darshanik bhi sautrantikoan ke saman hi manate haian. parantu prasangik madhyamik svasanvedan pratyaksh nahian manate. vaibhashik bhi aisa hi manate haian. inake mat mean pratyaksh trividh hi hai, tatha –

1. indriyapratyaksh,
2. manasapratyaksh aur
3. yogipratyaksh.

• kuchh vidvanoan ka kahana hai ki prasangik keval do hi praman nahian manate, apitu pratyaksh anuman, upaman aur agam- in char pramanoan ko manate haian ve apane bat ki pushti ke lie prasannapada ke ek shlok ko uddhrit bhi karate haian.
• achary choankhapa ka kahana hai ki prasannapada ka vachan vigrahavyavartani par adhrit hai, vah char praman hone ka saboot nahian hai. kyoanki upaman aur agam ka anuman mean hi antarbhav ho jata hai.
• pramanavartik mean agam ko kitani sima tak tatha kis prakar parikshit hone par grihit kiya ja sakata he aur apt ling ki vyavastha tatha usaka svaroop kya hai? in sabaka spashtataya varnan kiya gaya hai.
• nishkarshat: prasangik dvividh pramanavadi haian. 'manan dvividhan meyadvaividhyath' (pramanavartik, pratyakshaparichchhed) in niyam ko prasangik bhi manate haian.

trikay vyavastha

buddhatv mahayan ka antim praptavy pad hai. mahayan ke anusar nirupadhishesh nirvan prapt hone par bhi vyakti ki roopasantati evan chittasantati ka nirodh nahian hota, jaise ki hinayani darshanoan ke anusar hota hai. mahayaniyoan ka kahana hai ki nirupadhishesh nirvan hone par vyakti ki keval klisht santati ka hi nirodh hota hai. anastrav panchaskandh santati to savarda pravahaman hoti hi rahati hai.

• bodhisatv jab buddhatv prapt karata hai to buddhatv-prapti ke sath hi tin karyoan ki prapti hoti hai, yatha -

1. dharmakay,
2. sambhog kay evan
3. nirman kay.

dharmakay

• jaise ek samany vyakti mean chitt (chetanaansh) aur sharir (jadaansh) donoan hote haian, vaise hi buddh ki avastha mean bhi ye donoan hote haian. unamean se chitt (chetanaansh) dharmakay hai tatha unake sambhog kay aur nirmanakay ye sharirasthaniy haian. saansarik avastha mean vyakti ke chakshurvijnan adi vijnan roop, shabd adi vibhinn vishayoan mean pravritti hote rahate haian. usaka alayavijnan samast vasanaoan aur daushthulyoan ka ashray hua karata hai. klisht manovijnan, jo ek visham vijnan hai, vah sarvada alayavijnan ko atmatven grahan karata rahata hai. buddhavastha mean in samast vijnanoan ki samapti ho jati hai aur unake sthan par ne-ne vijnanoan ka utpad ho jata hai. is prakriya ko hi 'ashrayaparavritti' kahate haian. jaise saansarik avastha mean alayavijnan samast vijnanoan ka ashray hua karata hai, usi tarah buddhavastha mean sarvajnajnan hi unake samast jnanoan ka adhar hota hai aur usamean hi samast buddhagan vidyaman rahate haian. alayavijnan ke sthan par buddhavastha mean sarvajnajnan utpann hota hai, jo apratishthit nirvan ka adhar hota hai. klisht manovijnan ke sthan par samata jnan ka utpad hota hai, jo samast dharmoan ko samanaroop se shoony janata hai. saansarik avastha chakshuradivijnanoan ke sthan par ativishuddh chakshuradivijnan utpann hote haian, jo ek-ek bhi samast dharmoan aur unaki shoonyata ko janate haian. ye samast jnan *samoohik roop se 'jnan dharmakay' kahalate haian. is jnanakay mean sarvajnajnan hi pramukh hai.
• sarvajnajnan mean sthit avaranoan ka kshay bhi dharmakay hai, use 'agantuk vishuddh svabhav dharmakay' kahate haian. vijnanavadi mat mean dharmakay tin prakar ka nahian mana ja jata, jaisa oopar kaha gaya hai, apitu do hi prakar ka mana jata hai, yatha-

1. jnanadharmakay evan
2. agantuk vishuddh svabhavadharmakay.

• is mat mean svabhavishuddh svabhavadharmakay nahian hota, kyoanki sarvajnajnan mean sthit bahyarthashoonyata in vijnanavadiyoan ke mat mean dharmakay nahian hai. isaka karan yah hai ki sarvajnajnan mean sthit bahyarthashoonyata us sarvajnajnan ke vishay roop adi ki bhi bahyarthashoonyata hai. jnatavy hai ki is mat mean roop aur roop ko janane vala chakshurvijnan ye donoan roop ke paratantralakshan haian aur donoan ki shoonyata ek hi hai. isilie roop ko janane vala sarvajnajnan bhi roop ka paratantralakshan hai aur usamean sthit shoonyata roop ki bhi shoonyata hai. aisi sthiti mean jab ki sarvajnajnan mean sthit shoonyata roop mean bhi vidyaman hai, to vah kaise dharmakay ho sakati hai. arthath sarvajnajnan mean sthit shoonyata dharmakay nahian hai.
• yah siddhant madhyamik mat se bahut bhinn hai. madhyamikoan ke mat mean ek dharm ki shoonyata doosare dharm ki shoonyata kathamapi nahian ho sakati. phalat: unake mat mean sarvajnajnan mean jo shoonyata sthit hai, vah dharmakay hoti hai, jise 'svabhavavishuddh svabhavadharmakay' kahate haian. aisa hone ke karan madhyamikoan ke mat mean trividh dharmakay hote haian, yatha- dvividhasvabhav dharmakay aur jnanadharmakay. dvividh svabhav dharmakay ye haian- svabhavavishuddh svabhav dharmakay evan agantuk vishuddh svabhavadharmakay.

sambhog kay

saansarik avastha mean bodhisattv ka jo sastrav sharir hota hai, vah dash bhoomiyoan ki avastha mean kramash: shuddh hota jata hai. akhiri janm mean bodhisattv 'charamabhavik bodhisattv' kahalata hai. vah charamabhavik bodhisattv apane akhiri janm mean kamadhatu aur roopadhatu ke sthanoan mean utpann nahian hota, apitu keval akanishth ghanakshetr mean hi janmagrahan karata hai. vahaan usaka sharir atyant divy hota hai aur karm-kleshoan ka us par koee prabhav nahian hota. usi divy janm mean vah buddh ho jata hai. buddh hote hi vyakti sambhogakay ho jata hai aur usaka sharir 32 mahapurush lakshanoan aur 80 anuvyajannoan se vibhooshit ho jata hai. vah sambhogakay nimn paanch viniyatoan se yukt hota hai.

1. sthanaviniyat- vah sarvada keval akanishth ghanakshetr mean hi sthit rahata hai.
2. kayaviniyat-usaka sharir 32 mahapurushalakshan aur 80 anuvyanjanoan se sarvada yukt rahata he.
3. parivaraviniyat- unake parivar mean keval mahayani ary bodhisattv hi rahate haian.
4. vagh-viniyat- yah sada mahayan dharm ka hi upadesh dete haian.
5. kalaviniyat- vah yavath-sansar arthath jab tak sansar hai, tab tak usi roop mean sthit rahate haian.
6. nirman kay

• sambhogakay sarvada akanishth ghanakshetr mean hi sthit rahata hai, tathapi vah sakal jagath ke kalyanarth samast kshetroan mean shakyamuni gautam buddh adi ke roop mean anek buddhoan ka nirman karata hai. aise buddhoan ko 'nirmanakay' kahate haian. inake sthan adi niyat nahian hote. varanasi, magadh adi anek sthaloan mean ve bhraman karate rahate haian. ve nirmanakay pashu, pakshi, prithagjan adi sabhi jivoan ke drishtigochar hote haian tatha samast viney janoan ke kalyanarth shravak, pratyek buddh bodhisattv adi sabhi yonoan ka upadesh karate haian. nirmanakay tin prakar ke hote haian, yatha :
• uttam nirmanakay— uttam nirmanakay ka sambhogakay se sakshat sambandh hota hai. ve jamboodvip adi vibhinn lokoan mean dvadash(12)charit (lila) pradarshit karate haian. in charitoan ke dvara ve viney janoan ka kalyan siddh karate haian. yah kay bhi 32 mahapurushalakshan aur 80 anuvyajanoan se vibhooshit hota hai. shakyamuni gautam buddh isake nidarshan (udaharan) haian.
• dvadash charit is prakar haian-

1. tushit lok se chyuti,
2. matrikukshi mean pravesh,
3. lumbini udyan mean avataran,
4. shilp kala mean nipunata evan kaumaryochit lalit kridaean,
5. raniyoan ke parivar ke sath rajyagrahan,
6. char nimittoan (vriddh, rogi, mrit adi) ko dekhakar sasanveg pravrajya,
7. nerajanna nadi ke tat par chhah varshoan tak kathor tapashcharan,
8. bodhivriksh ke mool mean upasthiti,
9. man ki sampoorn sena ka daman,
10. vaishakh poornima ke din bodhi ki prapti,
11. rrishipatan mrigadav (saranath) mean dharmachakr-pravartan evan
12. kushinagar mean mahaparinirvan.

shailpik nirmanakay

uttam nirmanakay ko adhar banakar uttam kalakar ke roop mean prakat hona 'shailpik nirmanakay' kahalata hai. ek samay shakyamuni ne apani kala ke abhimani gandharvaraj pramudit ka daman karane ke lie svayan ko vinavadak ke roop mean prakat kiya tha. yah 'shailpik nirmanakay' ka udaharan hai.

nairyanik nirmanakay

uttam nirmanakay evan shailpik nirmanakay ke atirikt buddh ka any sattv ke roop mean janm lena 'nairyanik nirmanakay' kahalata hai. uttam nirmanakay ke roop mean raja shuddhodan ke putr hone ke pahale buddh tushit kshetr mean devaputr sachchhvetaketu ke roop mean utpann hue thean unaka yah janm nairyanik nirmanakay ka udaharan hai.

ekayanavad

sansar mean koee bhi aisa prani nahian hai, jo kisi n kisi din buddhatv prapt n kar lega. shravak aur pratyekabuddh bhi, jinhoanne nirupadhishesh nirvan bhi prapt kar liya hai, yah sambhav hai ki anek kalpoan tak ve nirvanadhatu mean lin rahean, phir bhi unaka ek n ek din mahayan mean pravesh hoga aur ve avashy buddhatv prapt kareange. achary dharmakirti ne pramanavartik mean jivoan ki chittasantati ko anadi evan anant siddh kiya hai. isase siddh hota hai ki nirupadhisheshanirvan ki avastha mean bhi chittasantati vidyaman hoti hai. jab chittasantati ka uchchhed nahian hota, tab koee karan nahian ki buddhatv prapt n kiya ja sake. donoan prakar ke vijnanavadiyoan mean alayavijnan ka manana ya n manana hi sabase b da antar hai. kintu alayavijnan manane vale vijnanavadi ekayanavadi ne hokar triyanavadi hote haian, yah bhi b da antar hai. vijnanavad ki sthapana ya vijnaptimatrata siddh karane mean bhi yadyapi donoan ke yuktiyoan mean bhed hai, tathapi yah shailigat bhed hai, manyataoan mean nahian.

tathagataguhyak

• prarambhik tantr mahayanasootroan se bahut milate-julate haian. udaharanarth manjushrimoolakalp avatansak ke antargat 'mahavaipulyamahayanasootr', ke roop mean prasiddh hai.
• vidvanoan ki ray hai ki tathagataguhy, guhyasamajatantr tatha ashtadashapatal tinoan ek hi haian. arthath granth mean jo tathagataguhyasootr ke uddharan milate haian, ve guhyasamaj se bhinn haian. at: tathagataguhyasootr evan guhyasamajatantr ka abhed nahian hai arthath bhinn-bhinn haian.
• 'ashtadash' is nam se yah prakat hota hai ki is granth mean atharah adhyay ya parichchhed haian.
• tathagataguhyasootr ke anusar bodhisattv pranidhan karata hai ki shmashan mean sthit usake mrit sharir ka tiryag yoni mean utpann prani yathechchh upabhog karean aur is paribhog ki vajah se ve svarg se utpann ho. itana hi nahian, vah unake parinirvan ka bhi hetu ho. age vistar mean padhean:- tathagataguhyak

dashabhoomishvar

• gandavyooh ki bhaanti yah sootr bhi avatansak ka ek bhag mana jata hai. isamean bodhisattv ki das aryabhoomiyoan ka vistrit varnan hai, jin bhoomiyoan par kramash: adhirohan karate hue buddhatv avastha tak sadhak pahuanchata hai. 'mahavastu' mean is siddhant ka poorvaroop upalabdh hota hai. is granth mean ukt siddhant ka paripak hua hai.
• mahayan mean is sootr ka atyuchch sthan hai. ise dashabhoomik, dashabhoomishvar evan dashabhoomak nam se bhi jana jata hai.
• ary asang ne 'dashabhoomak' shabd ka hi prayog kiya hai. isaki lokapriyata evan pramanikata mean yah praman hai ki atyant prachinakal mean hi isake tibbati, chini, japani ev mangoliyan anuvad ho gaye the.
• shri dharmaraksh ne isaka chini anuvad ee. sanh 297 mean kar diya tha. isake pratipadan ki shaili mean lambe-lambe samast pad evan roopakoan ki bharamar hai.
• mithila vidyapith ne d aau. jones rathar ke sanskaran ke adhar par isaka pun: sanskaran kiya hai.
• jnat hai ki mahayan mean das aryabhoomiyaan mani jati haian, yatha- pramudita, vimala, prabhakari, archishmati, sudarjaya, abhimukhi, doorangama, achala, sadhumati evan dharmamedha.
• aryavastha se poorv jo prithagjan bhoomi hoti hai, use 'adhimukticharyabhoomi' kahate haian. mahayan mean paanch marg hote haian- sambharamarg, prayogamarg, darshanamarg, bhavanamarg evan ashaikshamarg. darshanamarg prapt hone par bodhisattv 'ary' kahalane lagata hai. uparyukt das bhoomiyaan ary ki bhoomiyaan haian. darshan marg ki prapti se poorv bodhisatv prithagjan hota hai. sambharamarg evan prayogamarg prithagjanamarg haian aur unaki bhoomi adhimukticharyabhoomi kahalati hai.
• mahayan gotriy vyakti bodhichitt ka utpad kar mahayan mean pravesh karata hai. prithagjan avastha mean sambhar marg evan prayogamarg ka abhyas kar darshan marg prapt karate hi ary hokar pratham pramudita bhoomi ko prapt karata hai. age vistar mean padhean:- dashabhoomishvar

vaibhashik darshan

• inaka bahut kuchh sahity nasht ho gaya hai. inaka tripitak sanskrit mean tha. inake abhidharm mean pramukh roop mean sat granth haian, jo pray: mool roop mean anupalabdh haian ya aanshik roop mean upalabdh haian.
• chini bhasha mean inaka aur inaki vibhasha tika ka anuvad upalabdh hai.
• ve sat granth is prakar haian-

1. jnanaprasthan,
2. prakaranapad,
3. vijnanakay,
4. dharmaskandh,
5. prajnaptishastr,
6. dhatukay evan
7. sangitiparyay.

• vaibhashik aur sarvastivadi donoan abhidharm ko buddhavachan manate haian. age vistar mean padhean:- vaibhashik darshan

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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