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[340] Sarvarthasiddhi
[91148844844. It is said that the specific location of these Pariṣahas has been determined, but we do not know what the function of each nature is. Therefore, it is said here:
In the presence of Jñānāvaraṇa, there are Prajñā and Ajñāna Pariṣahas. ||13|| 8845. This is not right. What is not right here? It is acceptable that Ajñāna Pariṣaha arises in the presence of Jñānāvaraṇa, but Prajñā Pariṣaha arises in its absence. How can it be in the presence of Jñānāvaraṇa? It is said here: The Kṣayopaśamika Prajñā generates pride in the presence of other Jñānāvaraṇas, but not in the absence of all Avaraṇas. Therefore, it is acceptable that Prajñā Pariṣaha exists in the presence of Jñānāvaraṇa. 8846. To further explain the specific nature of the other two Pariṣahas, it is said:
In the presence of Darśana-moha and Antarāya, there are Adarśana and Alābha Pariṣahas respectively. ||14|| 6847. The word "Yathāsaṅkhya" is related to this sūtra. In the presence of Darśana-moha, there is Adarśana Pariṣaha, and in the presence of Lābhāntarāya, there is Alābha Pariṣaha. It should be understood that all Pariṣahas are possible in the gross Kṣaya, i.e., Sāmpārāya.
6844. It is said: The specific location of these Pariṣahas has been determined, but we do not know what the function of each nature is. Therefore, it is said here:
In the presence of Jñānāvaraṇa, there are Prajñā and Ajñāna Pariṣahas. ||13||
$ 845. The doubt is that this is not right? Counter-doubt: What is not right here? Doubt: It is assumed that Ajñāna Pariṣaha arises in the presence of Jñānāvaraṇa, but Prajñā Pariṣaha arises in its absence. Therefore, how can it be in the presence of Jñānāvaraṇa? Solution: It is said here: The Kṣayopaśamika Prajñā generates pride in the presence of other Jñānāvaraṇas, but not in the absence of all Avaraṇas. Therefore, it is acceptable that Prajñā Pariṣaha exists in the presence of Jñānāvaraṇa. - Special meaning: The meaning of Vikalpa is Śruta-jñāna. Therefore, as long as Śruta-jñāna exists, there is a Vikalpa like "I know more, this person does not know anything." Although the person who makes this kind of Vikalpa gains more knowledge due to the intense Kṣayopaśama of Jñānāvaraṇa karma, this Vikalpa exists only as long as Kṣayopaśamika jñāna exists, and Kṣayopaśamika jñāna is dependent on its arising. Therefore, the main cause of this kind of Vikalpa is said to be the arising of Jñānāvaraṇa karma. Many beings have the feeling that "I am a great sage, there is no one else who can match me," even though they have the arising of Moha. But this feeling arising from the arising of Moha is not considered here. Here, only the Vikalpa of considering a little knowledge as great knowledge due to one's own ignorance is considered. Thus, it is certain that there are two Pariṣahas, Prajñā and Ajñāna, in the presence of Jñānāvaraṇa.
846.. To further explain the specific nature of the other two Pariṣahas, the next sūtra is said:
In the presence of Darśana-moha and Antarāya, there are Adarśana and Alābha Pariṣahas respectively. ||14||
6 847. The word "Yathāsaṅkhya" is related to this sūtra. In the presence of Darśana-moha, there is Adarśana Pariṣaha, and in the presence of Lābhāntarāya, there is Alābha Pariṣaha.
_ Special meaning: The Samyaktvamohaṇīya nature is taken here from Darśana-moha. While it is arising, Cala, Mala, and Agādha defects arise. Having various Vikalpas about Āpta, Āgama, and objects while being Samyakta is the Cala defect. Just as waves arise in water due to the presence of air, even though the water is healthy, similarly, even though a Samyagdṛṣṭi person is
Pariṣaha exists