Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra

SR No.: 001628
Original Sutra Author: N/A
Author: Jozef Deleu
Publisher: DE Tempel Brugge
Publication Year: 1970
Total Pages: 372
Language: English
Classification: Book_English, Agam, Canon, & agam_bhagwati
File Size: 19 MB

Page 102

III 3
(182a) With monks actions result either from inconsiderateness (pamāya) or from the execution of the monachal duties (joga).
joga: yoga-nimittam ca yath'airya-pathikam karma, Abhay. 1 (182b) As long as a living being moves or changes (eyai veyai calai phandai ghattai khubbhai udirai tam tam bhāvam parinamai) [it acts and consequently] its actions harm (pariyavaņayāe vattai) many beings and it cannot reach the end of samsāra (antakiriyā). If, however, it stops moving and changing, the reverse is true. The karman bound by actions (esp. movements) performed by a monk while discharging his religious duties (iriyāvahiyā kiriyā) is consumed within two samayas; three similes for which see comm.
Since the verbs imply real actions (tam tam bhāvam pariņamai : utkşepaņā'vakşepaņā-kuñcana-prasāran'ādikam parināmam yāti, Abhay.) jiva here means 'living being', not 'soul'.-The similes of the instantly burned handful of dry grass and the instantly evaporated drop of water clearly illustrate this momentary karman ('Momentankarman' as against 'Dauerkarman', Jacobi), whereas the third simile (the foundered ship that rises as soon as its leaks are stopped), known from I 64, seems to be out of place in this context. Probably there was an association with the expression samvūļa anagara, 'the monk closed (against karmic influx]'. Cf. VII 13.8.71 and X 2'.
e (185a) Calculation of the sum total of the spaces of time during which one monk is or several monks are inconsiderate (pamatta-samjaya) or dutiful (appamatta-s.). **
2 (185b) Goy. questions Mv. on the cause of ebb and flow, ref. to Jiv. 304b-325a (Div.). **
4. JĀŅA.
1 (186a) Some monks who have cultivated their spiritual faculties (bhāviy'appă anagāra) are able to discern (jāņai pāsai) [1] a god and ~ or his aerial car (jāņa) and ~ or his goddess, when that god(dess) manifests himself (herself) thanks to his (her) power of transformation and transportation (viuvviyasamugghāya); [2] the invisible parts of a tree.
The central topic of III and IV is iddhi, see III 11-23, 63-8, 10-IV 8. Not
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