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The 24th chapter of the text discusses the concept of "Sarvarthasiddhi" (all-encompassing success) and its relation to the "Jiva" (soul). The Digambara tradition considers the "Jiva" as a separate entity, while the Svetambara tradition treats it as a part of the "Sarvarthasiddhi" concept.
The third point of discussion is the "Sadvyalaksanam" (characteristics of the true) sutra. The Svetambara tradition does not accept this sutra.
The fourth point concerns the transformation of "Pudgalas" (matter) after they are bound to the soul. The Svetambara tradition prefers the term "Sama" (equal) in this context.
Both Digambara and Svetambara traditions generally agree that "karma" (action) with a higher quality binds to the soul with a lower quality. However, the Svetambara tradition deviates from this principle in the interpretation and structure of the sutras.
The fifth point discusses the "Kala" (time) dravya (substance). The Svetambara tradition disagrees with the existence of "Kala" as a dravya, instead using the term "Addhasamaya" (half-time) and considering it as a "Paryaya" (state) dravya.
The sixth point deals with the "Parinam" (transformation) of the soul. The Digambara tradition accepts only the sutra "Tadbhavah Parinam" (transformation is the same as the cause), while the Svetambara tradition accepts three additional sutras.
The sixth chapter has ten points of difference. The first point is the second sutra, which the Digambara tradition considers as one sutra, while the Svetambara tradition considers it as two.
The second point is the sutra "Indriyakapayaavrata Kriyaah" (actions of the senses, organs, vows, and conduct). The Digambara tradition accepts this sutra as it is, while the Svetambara tradition prefers the text "Avratakashayeindriykriyaah" (actions of the senses, organs, non-vows, and passions).
The third point is the sutra concerning the "Asrava" (influx) of the "Sataavedaniya" (hundred-fold suffering). The Digambara tradition accepts the text "Bhootvratyanukampa Daanasaragasanayamaadi Yogaah" (the practice of compassion, charity, non-attachment, and restraint), while the Svetambara tradition prefers "Bhootvratyanukampa Daanam Saragasanayamaadi Yogaah" (compassion, charity, attachment, and restraint).
The fourth point is the sutra concerning the "Asrava" of "Charitramoha" (attachment to conduct). The Svetambara tradition prefers the term "Atma" (soul) after the term "Teertha" (intense).
The fifth point is the sutra concerning the "Asrava" of "Narakaayu" (hellish life). The Svetambara tradition prefers the term "Cha" (and) in the middle of the sutra.
The sixth point is the sutra concerning the "Asrava" of "Manushyaayu" (human life). The Digambara tradition considers these as two sutras, while the Svetambara tradition considers them as one. Additionally, the Svetambara tradition prefers the text "Swabhavamardavarjanam" (abandonment of natural gentleness) instead of "Swabhavamardavam" (natural gentleness).
The seventh point is the sutra concerning the "Asrava" of "Devaayu" (divine life). The Digambara tradition considers the sutra "Samyaktva Cha" (right faith and) as a separate entity, while the Svetambara tradition hesitates to accept it as a sutra.
The eighth point is the sutra concerning the "Asrava" of "Shubha Nama" (auspicious name). The Digambara tradition prefers the term "Tat" (that).
The ninth point is the sutra concerning the "Asrava" of "Teerthankara Prakruti" (nature of the Tirthankara). The Svetambara tradition prefers the text "Sangha Sadhusamadhih" (concentration on the community of the righteous) instead of "Sadhusamadhih" (concentration on the righteous).
The tenth point is the sutra concerning the "Asrava" of "Uchchagotra" (high lineage). The Svetambara tradition prefers the text "Tadviparayo" (opposite of that) instead of "Tadviparayo" (opposite of that).
The seventh chapter has six points of difference. The first point is the five sutras concerning the five "Vratas" (vows) and their five "Bhavanaas" (feelings). The Digambara tradition accepts these as sutras, while the Svetambara tradition does not.
The second point is the sutra "Hisadishvihaamutra" (here and hereafter). The Svetambara tradition prefers the term "Cha" (and) after the term "Amutra" (hereafter).
The third point is the sutra "Maitri" (friendship) and others. The Digambara tradition prefers the term "Cha" (and) in the middle of the sutra.
The fourth point is the sutra "Jagatkaaya" (world body) and others. The Digambara tradition prefers the term "Va" (or), while the Svetambara tradition prefers "Cha" (and).
The fifth point is the sutra concerning the seven "Sheelas" (virtues). The Digambara tradition prefers the text "Proshadhopavas" (fasting on medicine), while the Svetambara tradition prefers "Praushadhopavas" (fasting on medicine).
The sixth point is the sutra concerning the five "Atichaaras" (excesses) of the "Ahimsa" (non-violence) vow. The Svetambara tradition prefers the text "Savicched" (with separation) instead of "Chhed" (separation).
The eighth chapter has six points of difference. The first point is the second sutra. The Svetambara tradition considers it as two sutras.
The second point is the sutra concerning the five "Bhedas" (divisions) of "Jnanavarana" (veil of knowledge). The Digambara tradition...