Kasaya Pahuda Sutta

SR No.: 010396
Original Sutra Author: N/A
Author: Hiralal Jain
Publisher: Veer Shasan Sangh Calcutta
Publication Year: 1955
Total Pages: 1043
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 71 MB

Page 649

० ६२ ]
स्थित्यपेक्षया बन्धादि-पंचपद - अल्पबहुत्व-निरूपण
५४१
दिसंकमो विसेसाहिओ' । ५५४. जट्ठिदिसंतकम्मं विसेसाहियं । ५५५ जङ्किदिबंधो विसेसाहिओ ।
५५६. लोहसंजलणस्स जहण्णडिदिसंकमो संतकम्पमुदयोदीरणा च तुल्ला थोवा । ५५७, जट्टिदि उदयो जट्टि दिसंतकम्मं च तत्तियं चेव । ५५८. जडिदि-उदी
उनका प्रमाण क्रमशः आबाघाकाल से हीन दो मास, एक मास और एक पक्ष प्रमाण कहा गया है । ) तीनो संज्वलनोके जघन्य स्थितिबन्ध आदि पदोकी अपेक्षा उन्हीका यत्स्थितिकसंक्रमण विशेष अधिक है । ( यह विशेष अन्तर्मुहूर्तप्रमाण है, क्योकि यहॉपर समयोन दो आवलीसे हीन जघन्य आबाधाकालका प्रवेश देखा जाता है । ) तीनो संज्वलनोके यत्स्थितिक संक्रमणसे उन्हींका यत्स्थितिक-सत्कर्म विशेष अधिक है । ( यह विशेष एक स्थितिमात्र है | | ) तीनो संज्वलनोंके यत्स्थितिक सत्कर्म से उन्हींका यत्स्थितिक-बन्ध विशेष अधिक है । ( यह विशेष दो समय कम दो आवलीमात्र जानना चाहिए | क्योकि, सम्पूर्ण आबाधाकाल के साथ ही स्थितिबन्धके जघन्यपना माना गया है । ) ।।५४९-५५५ ।।
I
चूर्णिसू० - लोभसंज्वलनका जघन्य स्थितिसंक्रमण, जघन्य स्थितिसत्कर्म, जघन्य उदय और जघन्य उदीरणा ये चारो परस्परमें तुल्य हैं और वक्ष्यमाण पदोकी अपेक्षा सबसे कम हैं । ( क्योकि, इन सबका प्रमाण एक स्थितिमात्र है । ) लोभसंज्वलनका जघन्य यत्स्थितिक-उदय और जघन्य यत्स्थितिक - सत्कर्म भी उतना ही अर्थात् एक स्थितिप्रमाण ही है । लोभसंज्वलन के जघन्य यत्स्थितिक उदय और जघन्य यत्स्थितिक-सत्कर्मसे उसीकी जधन्य यत्स्थितिक उदीरणा और जघन्य यत्स्थितिक संक्रमण असंख्यातगुणित है । ( क्योकि, उनका प्रमाण एक समय अधिक आवलीकाल है ।) लोभसंज्वलनके जघन्य यत्स्थितिक - उदीरणा और जघन्य संक्रमणसे उसीका जघन्य स्थितिबन्ध संख्यातगुणा है । ( क्योकि, अनिवृत्तिकरण गुणस्थानके अन्तिम समयमे होनेवाले आबाधा - विहीन अन्तर्मुहूर्त -प्रमाण स्थितिबन्धको
१ केत्तियमेत्तो विसेसो ? अतोमुहुत्तमेत्तो । कुढो, समयूणदो आवलिया हिं परिहीण - जहण्णावाहाए एत्थ पवेदसणादो । जयध०
२ केत्तियमेत्तो विसेसो ! एगट्ठदिमेत्तो । कि कारण, सकमणावलियाए चरिमसमयम्मि जट्ठिदिसकमो जहण्णो जादो । जट्ठिदिसतकम्म पुण तत्तो हेट्ठिमाणतरसमए वट्टमाणस्स जहण्ण होइ, तेण कारण सकमणावलियाए दुचरिमसमयप्पवेसेण विसेसा हियत्तमेत्थ गहेयत्व | जयघ०
३ केत्तियमेत्तो विसेसो १ दुसमयूणदोआवलियमेत्तो । किं कारण, सपुष्णावाहाए जट्ठिदिवधस्स जहणभावदसणादो | जयध०
४ कुदो, सव्वे सिमेट्ठिदिपमाणत्तादो । त कथ; सुहुमस पराइयस्स समयाहियावलियाए दिट्ठदिसकमो दिट्ठदि उदीरणा च जहणिया होइ । [ तस्सेव चरिमसमए ट्रिट्ठदिसतकम्ममुदयो च जहण्णभाव पडिवजदे। तदो सव्वे सिमेट्ठिदिपमाणत्तादो थोक्त्तमिदि सिद्ध ।
५ किं कारणं, उद्दयत्थ जहण्णट्ठिदीदो जट्ठिदीए भेदाणुवलंभादो । जयध०

Translation AI Generated

## ० ६२ ]
## Comparison of Bandha etc. Five Terms with respect to Position

**541**
The special characteristic of the *disankamo* is that it is less than two *avali* (periods of time) from the *abhaghakal* (time of non-obstruction). **554**. The special characteristic of the *jatthidisankamma* is that it is less than one *avali* from the *abhaghakal*. **555**. The special characteristic of the *jangkidi bandho* is that it is less than one *avali* from the *abhaghakal*. **556**. The *lohasanjalan*’s *jahannadisankamo* is equal to the *sankampa* (agitation), *udayoddirana* (arising and stimulation), and *thova* (obstruction). **557**. The *jatthidi udayo* (arising of the *jatthidi*) is equal to the *jatthidisankamma* and the *tattiya* (third). **558**. The *jadi* (obstruction) *udi* (arising) is equal to the *jatthidi* *udayoddirana* and the *thova*.

(The measure of these is respectively less than two months, one month, and one fortnight from the *abhaghakal*.) The three *sanjvalana* (agitations) have a greater special characteristic of *yat-sthiti-sankrama* (transition of the state of being) than the *jahanna* (lowest) *sthiti-bandha* (state of obstruction) etc. terms. (This special characteristic is the measure of the *antar-muhurta* (inner moment), because here the entry of the *jahanna* *abhaghakal* is seen as less than two *avali*.) The three *sanjvalana* have a greater special characteristic of *yat-sthiti-sankarma* than their own *yat-sthiti-sankarma*. (This special characteristic is one *sthiti* (state of being).) The three *sanjvalana* have a greater special characteristic of *yat-sthiti-bandha* than their own *yat-sthiti-sankarma*. (This special characteristic should be known as two *avali* less than two *samaya* (time). Because, the *jahanna* (lowest) of the *sthiti-bandha* is considered to be with the entire *abhaghakal*.)

**549-555**

The *lohasanjvalana*’s *jahanna* *sthiti-sankrama*, *jahanna* *sthiti-sankarma*, *jahanna* *uday* (arising), and *jahanna* *uddirana* (stimulation) are all equal to each other and are the least compared to the terms that will be mentioned. (Because, the measure of all of these is one *sthiti*.) The *lohasanjvalana*’s *jahanna* *yat-sthiti-uday* (arising of the state of being) and *jahanna* *yat-sthiti-sankarma* are also the same, that is, one *sthiti* measure. The *lohasanjvalana*’s *jahanna* *yat-sthiti-uday* and *jahanna* *yat-sthiti-sankarma* are countless times greater than its own *jahanna* *yat-sthiti-uddirana* and *jahanna* *yat-sthiti-sankrama*. (Because, their measure is one *samaya* more than the *avali* period.) The *lohasanjvalana*’s *jahanna* *yat-sthiti-uddirana* and *jahanna* *sankrama* are countless times greater than its own *jahanna* *sthiti-bandha*. (Because, the *abhagha* (non-obstruction) *antar-muhurta* (inner moment) measure *sthiti-bandha* that happens at the last *samaya* (time) of the *anivrittikarana* (non-reversal) *gunasthan* (quality-place) is considered to be…)

**1**. What is the special characteristic? It is the *antar-muhurta* (inner moment). Why? Because, here, the *jahanna* *abhagha* (non-obstruction) is seen as less than two *avali* from the *samaya* (time).

**2**. What is the special characteristic? It is one *jatthidi* (state of being). Why? Because, the *jahanna* *sankamo* (transition) is seen at the last *samaya* (time) of the *sankamana-avali* (period of transition). The *jatthidi-sankarma* (action of the state of being) is even lower than that, because it is seen at a lower *samaya* (time). Therefore, the special characteristic should be taken as less than two *samaya* from the *sankamana-avali*’s last *samaya* (time).

**3**. What is the special characteristic? It is two *avali* less than two *samaya* (time). Why? Because, the *jahanna* (lowest) of the *jatthidi-vadha* (destruction of the state of being) is seen with the *sapushna-abhagha* (non-obstruction with nourishment).

**4**. Why? Because, all of them are of the *simetthidi* (highest) measure. How? The *disankamo* (transition) and *disankamo-uddirana* (stimulation of the transition) are the *jahanna* (lowest) because of the *samaya-ahi-avali* (period of time with nourishment) of the *suhuma-paraiya* (very subtle). [The *jatthidi-sankarma-uday* (arising of the action of the state of being) is also seen as *jahanna* (lowest) at its last *samaya* (time). Therefore, it is proven that all of them are of the *simetthidi* (highest) measure.]

**5**. Why? Because, the *jatthidi* (state of being) is different from the *jahanna-jatthidi* (lowest state of being) because of the *bhedanuvalambha* (difference in dependence).