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 361

गा० २६] प्रकृतिसंक्रमण-उपक्रम-निरूपण
२५३ २०. एदाओ तिषिण गाहाओ पयडिसंकमे । २१. एदासिं गाहाणं पदच्छेदो। २२. तं जहा । २३. 'संकम उवकमविही पंचविहो' त्ति* एदस्स पदस्स अत्थो-पंचविहो उवकमो, आणुपुव्वी णामं पमाणं वत्तव्यदा अत्थाहियारो चेदि । २४. 'चउत्रिहो य णिक्खेवो' त्ति णाम-हवणं वज्ज, दव्वं खेत्तं कालो भावो च । २५. 'णयविधि पयद' ति एत्थ णओ वत्तव्यो । २६. 'पयदे च णिग्गमो होइ अट्टविहो' त्ति-पयडिसंकमो पयडि-असंक्रमो पयडिट्ठाणसंकमो पयडिट्ठाण-असंकयो पयडिपडिग्गहो पयडि-अपडिग्गहो
विशेषार्थ-निकलनेको निर्गम कहते है । प्रकृतमे संक्रम विवक्षित है, अतः उसकी अपेक्षा निर्गमके तीसरी सूत्रगाथामे आठ भेद बतलाये गये हैं। उनका संक्षेपमे अर्थ इस प्रकार है-मिथ्यात्वप्रकृतिका सम्यग्मिथ्यात्व या सम्यक्त्वप्रकृतिरूपसे परिवर्तित होनेको प्रकृतिसंक्रम कहते है ( १ )। मिथ्यात्वका मिथ्यादृष्टिमे रहना, सम्यग्मिथ्यात्वका सम्यग्मिथ्यादृष्टिमें रहना, यह प्रकृति-असंक्रम कहलाता है (२) । मोहकर्मकी अट्ठाईस प्रकृतियोकी सत्तावाले मिथ्यादृष्टिमे सत्ताईस प्रकृतिरूप स्थानके परिवर्तनको प्रकृतिस्थानसंक्रम कहते हैं (३) । अट्ठाईस प्रकृतियोकी सत्तावाले मिथ्याष्टिका अट्ठाईस प्रकृतियोके सत्त्वरूप स्थानमे ही रहना प्रकृतिस्थान-असंक्रम कहलाता है (४)। मिथ्यात्वका मिथ्यादृष्टिमे पाया जाना यह प्रकृति-प्रतिग्रह कहलाता है (५)। मिथ्यात्वमे सम्यग्मिथ्यात्व या सम्यक्त्वप्रकृतिके संक्रमित नहीं होनेको, अथवा दर्शनमोहनीयका चारित्रमोहनीयमे और चारित्रमोहनीयका दर्शनमोहनीयमे संक्रमण नही होनेको प्रकृति-अप्रतिग्रह कहते है (६) । मिथ्यादृष्टिमे बाईस प्रकृतियोके समुदायरूप स्थानके पाये जानेको प्रकृतिस्थान-प्रतिग्रह कहते है (७) । मिथ्यादृष्टिमें सोलह प्रकृतिरूप स्थानके नहीं पाये जानेको प्रकृतिस्थान-अप्रतिग्रह कहते हैं (८) । इस प्रकार निर्गमके आठ भेद है।
चूर्णिसू०-प्रकृति-संक्रममे ये उपयुक्त तीन गाथाएँ निबद्ध है। अब इन गाथाओका पदच्छेद किया जाता है। वह इस प्रकार है-'संक्रम-उपक्रमविधि पाँच प्रकारकी है', प्रथम गाथाके इस प्रथम पदका यह अर्थ है-संक्रमसम्बन्धी उपक्रमके पॉच भेद है-आनुपूर्वी, नाम, प्रमाण, वक्तव्यता और अर्थाधिकार । 'निक्षेप चार प्रकारका होता है' इस द्वितीय पदका यह अर्थ है-पहले जो निक्षेपके छह भेद बतलाये गये है, उनमेसे नाम और स्थापनाको छोड़कर द्रव्य, क्षेत्र, काल और भाव, ये चार निक्षेप प्रकृतमे ग्रहण करना चाहिए। 'नयविधि प्रकृत है' गाथाके इस तीसरे पदका यह अर्थ है कि यहॉपर नय कहना चाहिए। 'प्रकृतमे निर्गम आठ प्रकारका है' गाथाके इस अन्तिम पदका यह अर्थ है कि निर्गमके आठ भेद है-( १ ) प्रकृतिसंक्रम, (२) प्रकृति-असंक्रम, (३) प्रकृतिस्थानसंक्रम, ( ४ ) प्रकृति
___® ताम्रपत्रवाली प्रतिमें आगेके सूत्रागको टीकाका अग बना दिया है, जब कि इस सूत्रकी टीका 'सकमउवकमविही पचविहो त्ति एदस्स पढमगाहापुव्वद्धावयवपयदस्स' यहाँ से प्रारभ होती है।
(देखो पृ० ९६२ )

Translation AI Generated

## Chapter 26: Description of Nature-Transition and Nature-Initiation

**Verse 20:** This verse describes the nature-transition.

**Verse 21:** This verse explains the word division of the verse.

**Verse 22:** This means:

**Verse 23:** The meaning of the phrase "five types of nature-initiation" is: there are five types of nature-initiation - sequential order, name, evidence, statement, and meaning.

**Verse 24:** The meaning of the phrase "four types of deposition" is: from the six types of deposition mentioned earlier, we should consider only four types of deposition in nature - substance, field, time, and state, excluding name and establishment.

**Verse 25:** The meaning of the phrase "nature-initiation" is: here, nature should be considered.

**Verse 26:** The meaning of the phrase "eight types of nature-exit" is: there are eight types of nature-exit - nature-transition, nature-non-transition, nature-location-transition, nature-location-non-transition, nature-acceptance, nature-non-acceptance, nature-location-acceptance, and nature-location-non-acceptance.

**Special Meaning:** Nature-exit is called the removal of special meaning. Nature-transition is intended here, so eight types of nature-exit are mentioned in the third verse in relation to it. Their meaning in brief is as follows:

1. The change from the nature of false belief to the nature of right belief or the nature of right belief is called nature-transition.
2. Remaining in the false belief of false belief, remaining in the right belief of right belief, is called nature-non-transition.
3. The change of the false belief with the existence of twenty-eight natures of the karma of delusion to the location of twenty-seven natures is called nature-location-transition.
4. The false belief with the existence of twenty-eight natures remaining in the location of twenty-eight natures is called nature-location-non-transition.
5. The finding of false belief in false belief is called nature-acceptance.
6. The non-transition of false belief to the nature of right belief or right belief, or the non-transition of the delusion of perception to the delusion of conduct and the delusion of conduct to the delusion of perception, is called nature-non-acceptance.
7. The finding of false belief in the location of the group of twenty-two natures is called nature-location-acceptance.
8. The non-finding of false belief in the location of sixteen natures is called nature-location-non-acceptance.

Thus, there are eight types of nature-exit.

**Churnisutra:** These three verses are related to nature-transition. Now, the word division of these verses is done. It is as follows: "Nature-initiation is of five types," the meaning of this first phrase of the first verse is: there are five types of nature-initiation related to nature-transition - sequential order, name, evidence, statement, and meaning. "Deposition is of four types," the meaning of this second phrase is: from the six types of deposition mentioned earlier, we should consider only four types of deposition in nature - substance, field, time, and state, excluding name and establishment. "Nature-initiation is nature," the meaning of this third phrase of the verse is: here, nature should be considered. "Nature-exit is of eight types," the meaning of this last phrase of the verse is: there are eight types of nature-exit - (1) nature-transition, (2) nature-non-transition, (3) nature-location-transition, (4) nature-location-non-transition, (5) nature-acceptance, (6) nature-non-acceptance, (7) nature-location-acceptance, and (8) nature-location-non-acceptance.

**Note:** In the copper-plate copies, the commentary of the next sutras is written after the commentary of this sutra, while the commentary of this sutra starts from here: "The meaning of the phrase 'five types of nature-initiation' is the explanation of the first phrase of the first verse."

(See page 962)