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## Translation:
64
The Sutra that establishes the principle of *Sarvarthasiddhi* is closer to the Digambara tradition than the Svetambara tradition.
3. Considering how many *parishahs* a being can experience simultaneously, the Svetambara Agamic literature (Vyakhyaprajnapti, Shloka 8) states that a being who binds seven or eight types of karma has 22 *parishahs*. However, such a being experiences only 20 *parishahs* simultaneously. Explaining which two *parishahs* are reduced, it is stated that when the being experiences the *sheet* *parishah*, it does not experience the *ushna* *parishah*, and when it experiences the *ushna* *parishah*, it does not experience the *sheet* *parishah*. Thus, one *parishah* is reduced. Similarly, when it experiences the *charya* *parishah*, it does not experience the *nishadya* *parishah*, and when it experiences the *nishadya* *parishah*, it does not experience the *charya* *parishah*. Thus, another *parishah* is reduced. In total, there are 20 *parishahs* that the being experiences simultaneously.
However, the *Tattvartha Sutra* defines the maximum number of *parishahs* that can be experienced simultaneously as 19. We do not need to consider what is logically correct here. We only need to point out that this instruction by the author of the *Tattvartha Sutra* does not follow the Svetambara Agamic tradition.
4. "There are eleven *parishahs* for Jinas." We have already discussed this Sutra in detail in the section "Textual Variations and Interpretations." There, we clarified the author's perspective on *parishahs* by stating that the author's focus is primarily on the internal causes. By stating how many *parishahs* are present in the emergence of each karma, the author indicates the number of *parishahs* based on the differences in the recipients. However, this does not mean that the author accepts the existence of the same number of *parishahs* as mentioned for internal causes, as a rule. In the final Sutra of the *parishah* section, the author has also separately established the principle of *parishahs* based on their function. He states that although there are 22 *parishahs* in total, a being can experience one to nineteen *parishahs* simultaneously. It is clear that in light of this final Sutra, it cannot be concluded that the author of the *Tattvartha Sutra* accepts the function of *parishahs* in the same way he has established the number of *parishahs* present in the emergence of karma-created *parishahs*. It only means that even if the internal causes are present, if the external causes for those *parishahs* are not present, then there will be no *parishahs* at all. This is why the author mentions the possibility of experiencing one to nineteen *parishahs*. For example, if all the karmas of a negligent, restrained ascetic are to emerge, all *parishahs* are possible. However, if there are no external causes for their *parishahs*, they will not experience any *parishahs*. If there is an external cause for one *parishah*, then they will experience one *parishah*, and if there are external causes for more *parishahs*, then they will experience more *parishahs*. The implication is that the experience of *parishahs* cannot be attributed solely to the presence of internal causes. It is clear that the author of the *Tattvartha Sutra* does not accept the function of *parishahs* solely based on the presence of internal causes. He has only mentioned the *parishahs* based on the internal causes where they are present.
From this perspective, we have examined the Svetambara Agamic literature. However, it appears that a completely different perspective is adopted there. There, it is accepted that all *parishahs* are experienced, except for the opposing *parishahs*, out of all the possible *parishahs*. There, it is not accepted that:
1. *Tattvartha Sutra* 409, Sutra 171
2. See, page 25 onwards.