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 536

४२८
कसाय पाहुड सुत्त [५ संक्रम-अर्थाधिकार होदि १ ३००. जहण्णेण एयसमओ' । ३०१. उक्कस्सेण आवलिया समयूणां । ३०२. अधवा अंतोमुहुत्तं । ३०३. अप्पयरसंकमो केवचिरं कालादो होदि १ ३०४. एको वा समयो जाव आवलिया दुसमयूणा । ३०५. अधवा अंतोमुहुत्तं । ३०६. तदो समयुत्तरो जाव छावट्टि सागरोवमाणि सादिरेयाणि । ३०७. अवविदसंकमो केवचिरं कालादो
समाधान-जघन्य काल एक समय और उत्कृष्ट काल एक समय कम आवलीप्रमाण है । अथवा गुणसंक्रमण कालकी अपेक्षा मिथ्यात्वके भुजाकारसंक्रमणका उत्कृष्ट काल अन्तर्मुहूर्त है ॥ ३००-३०२॥
शंका-मिथ्यात्वके अल्पतरसंक्रमणका कितना काल है १ ॥३०३।।
समाधान-एक समय भी है, दो समय भी है, इस प्रकार समयोत्तर वृद्धिसे बढ़ते हुए दो समय कम आवली काल तक मिथ्यात्वका अल्पतरसंक्रमण होता है। अथवा वेदकसम्यग्दृष्टिकी अपेक्षा मिथ्यात्वके अल्पतरसंक्रमणका जघन्य काल अन्तर्मुहूर्त है। उससे लगाकर एक समय, दो समय आदिके क्रमसे उत्तरोत्तर वढ़ता हुआ सातिरेक छयासठ सागरोपम तक मिथ्यात्वके अल्पतर संक्रमणका उत्कृष्ट काल है ॥३०४-३०६।।
शंका-मिथ्यात्वके अवस्थितसंक्रमणका कितना काल है ? ॥३०७।।
१ त जहा-पुव्वुप्पण्णेण सम्मत्तेण मिच्छत्तादो वेदगसम्मत्तमागयस्स पढमसमए विज्झादसकमेणावत्तव्वसकमो होइ । विदियादीणमण्णदरसमए जत्थ वा तत्थ वा चरिमावलियमिच्छाइठिणा वढिदूण बद्धणवकवधसमयपबद्ध बधावलियादिक्कत भुजगारसरूवेण सकामिय तदणतरसमए अप्पदरमवठ्ठिद वा गयन्स लडो मिच्छत्तभुजगारसकामयस्स जहण्णकालो एयसमयमेत्तो | जयध०
२ त कथ ? पुवुप्पण्णसम्मत्तपच्छायद मिच्छाइट्ठिणा चरिमावलियाए णिरतरमुदयावलिय पविस माणगोवुच्छाहिंतो अन्भहियकमेण वविदूण वेदगसम्मत्ते पडिवण्णे तस्स पढमसमए अवत्तव्वसंकमो होदूण पुणो विदियादिसमएसु पुवुत्तणवकवधवसेण णिरतर भुजगारसकमे सजावे लद्धो मिच्छत्तभुजगारसकमत्स समयूणावलियमेत्तो उक्कस्सकालो । जयध०
३ त जहा-दसणमोहमुवसामेतयस्स वा जाव गुणसंक्रमो ताव णिरतर भुजगारसकमो चेव, तत्थ पया रतरासभवाटो । सो च गुणसकमकालो अतोमुहुत्तमेत्तो । तदो पयदुक्कस्सकालोवलभो ण विरुद्धो । जयध°
४ त जहा-तहाविहसम्माइट्टिणो पढमसमए अवत्तव्वस कामगो होदूण विदियसमयम्मि अप्पयर सकमेण परिणमिय तदणतरसमए चरिमावलियमिच्छाइट्टिबधवसेण भुजगारमवट्टिदभाव वा गयस्स लद्धा एयसमयमेत्तो अप्पयरकालजहणवियप्पो । एव दुसमयतिसमयाटिकमेण णेदव्वं जाव आवलिया दुसमयूणा त्ति । तत्थ चरिमवियप्पो वुच्चदे-पढमसमए अवत्तव्वसकामगो होदूण विदियादिसमएसु सन्वेसु चेव अप्पयरसंकम कादूण पुणो पढमावलियचरिमसमए भुजगारावट्टिदाणमण्णयरसकमपजाय गदो लदो दुसमयूणा वलियमेत्तो मिच्छत्तप्पयरसकमकालो । जयध० ।
५ त जहा-बहुसो दिमग्गेण मिच्छाइट्ठिणा वेदगसम्मत्तमुप्पाइद | तस्स पढमावलियचरिमसमए पुबुत्तेण णाएण भुजगारसकर्म कादण तटो अप्पयरसकम पारभिय सव्वजहष्णेण कालेण मिच्छत्त-सम्मामि च्छत्ताणमण्णटरगुण गयस्स जहण्णतोमुहुत्तपमाणे अप्पयरकालवियप्पो लभदे ।
६ त जहा-अणादियमिच्छाइwिणा सम्मत्ते समुप्पाइदे अंतोमुहत्तकाल गुणसकमो होदि । तदा विज्झादे पदिदस्स णिरतरमप्ययरसंकमो होदूण गच्छदि जावतोमुहुत्तमेत्तुवसमसम्मत्तकालसेसो वेदगसम्मत्त' कालो च देसणछावठिसागरोवममेत्तो त्ति । तत्थतोमुहुत्तसेने वेदगसम्मत्तकाले खवणाए अन्मुट्ठिदत्सा

Translation AI Generated

## Kasaya Pahud Sutta [5]

**428**

**[5.1] **The duration of the *alpa-tar-samkrama* (minor transition) in *mithyatva* (falsehood) is one *samaya* (moment) or two *samaya*s, or it increases progressively with each *samaya* until it reaches two *samaya*s less than the *avali* (period) of the *du-samaya* (two moments). Alternatively, the *alpa-tar-samkrama* in *mithyatva* is *anta-muhurta* (the last moment of the *muhurta*) compared to the *guna-samkrama* (transition of qualities). **[300-302]**

**[5.2] **How long is the *alpa-tar-samkrama* in *mithyatva*? **[303]**

**[5.3] **The *alpa-tar-samkrama* in *mithyatva* is one *samaya*, two *samaya*s, and so on, increasing progressively with each *samaya* until it reaches two *samaya*s less than the *avali* of the *du-samaya*. Alternatively, the *alpa-tar-samkrama* in *mithyatva* is *anta-muhurta* compared to the *veda-samyag-drishti* (right faith). From there, it increases progressively with each *samaya*, one *samaya*, two *samaya*s, and so on, until it reaches *chha-yasath-sagaro-upam* (sixty-six oceans) plus one, which is the *utkrista-kala* (best time) for the *alpa-tar-samkrama* in *mithyatva*. **[304-306]**

**[5.4] **How long is the *avasthita-samkrama* (established transition) in *mithyatva*? **[307]**

**[5.5] **As explained previously, when a *mithyatva* (falsehood) arises from a *sammatta* (right faith), the *avattavya-samkrama* (transition to be experienced) occurs in the first *samaya* due to the *vijjha-dasaka* (tenfold knowledge). In the *vidya-adi* (knowledge-based) and other *samaya*s, the *mithyatva* increases progressively with each *samaya* due to the *bandhana-vaka-vadha-samaya-prabaddha-vadha-avali* (the period of the destruction of the bonds of the *vaka-vadha* (destruction of the *vaka*)), and the *mithyatva* becomes established in the form of *bhujaga-ara* (snake-like) *samkrama* (transition). The *mithyatva* remains in this state for the duration of the *avali* of the *samaya*s. **[1]**

**[5.6] **How is that? When a *mithyatva* arises from a *sammatta* (right faith), the *mithyatva* increases progressively with each *samaya* due to the *niratara-udaya-avali* (continuous rising period) of the *pavis-mana-go-vuccha-hinto* (the one who enters the *pavis-mana* (state of entering) and is called *go* (cow)), and the *avattavya-samkrama* occurs in the first *samaya* due to the *veda-sammatta-padivanna* (the *padivanna* (division) of the *veda-sammatta* (right faith)). Then, in the *vidya-adi* (knowledge-based) *samaya*s, the *mithyatva* becomes established in the form of *bhujaga-ara* (snake-like) *samkrama* (transition) due to the *niratara-bhujaga-ara-samkrama* (continuous snake-like transition) of the *puvu-tta-nava-vaka-vadha-vase* (the one who has destroyed the *nava-vaka-vadha* (ninefold destruction of the *vaka*)), and the *mithyatva* remains in this state for the duration of the *avali* of the *samaya*s. **[2]**

**[5.7] **As explained, when the *dasana-moha* (delusion of the senses) is present, the *bhujaga-ara-samkrama* (snake-like transition) continues until the *guna-samkrama* (transition of qualities) occurs. The *paya-ratara-asabha-vato* (the one who is in the state of *paya-ratara* (continuous flow)) is present there. The *guna-samkrama-kala* (time of the transition of qualities) is *anta-muhurta* (the last moment of the *muhurta*). Therefore, there is no contradiction in obtaining the *paya-utkrista-kala* (best time of the *paya*). **[3]**

**[5.8] **As explained, when a *mithyatva* arises from a *sammatta* (right faith) in the first *samaya*, the *avattavya-samkrama* (transition to be experienced) occurs. In the *vidya-samaya* (knowledge-based *samaya*), the *mithyatva* becomes established in the form of *bhujaga-ara* (snake-like) *samkrama* (transition) due to the *appa-yara-samkrama* (minor transition) and the *charim-avali-mithyatva-bandha-vase* (the bond of the *charim-avali* (last period) *mithyatva*). The *mithyatva* remains in this state for the duration of the *avali* of the *samaya*s. This is how it is said that the *mithyatva* continues until the *avali* of the *du-samaya* (two moments). The *charim-viyappa* (last explanation) is as follows: When the *avattavya-samkrama* (transition to be experienced) occurs in the first *samaya*, the *appa-yara-samkrama* (minor transition) occurs in all the *vidya-adi* (knowledge-based) *samaya*s. Then, in the *charim-samaya* (last *samaya*) of the *padham-avali* (first period), the *mithyatva* becomes established in the form of *bhujaga-ara* (snake-like) *samkrama* (transition) due to the *an-nyara-samkrama* (other transition), and the *mithyatva* remains in this state for the duration of the *avali* of the *du-samaya* (two moments). **[4]**

**[5.9] **As explained, a *mithyatva* arises from a *sammatta* (right faith) due to the *di-magga* (two paths). In the *charim-samaya* (last *samaya*) of the *padham-avali* (first period), the *mithyatva* becomes established in the form of *bhujaga-ara* (snake-like) *samkrama* (transition) due to the *puvu-tta-na-a-ena* (the one who has destroyed the *na-a-ena* (the *na-a* (not) and *ena* (this))). Then, the *appa-yara-samkrama* (minor transition) occurs, and the *mithyatva* remains in this state for the duration of the *avali* of the *samaya*s. The *mithyatva* becomes established in the form of *an-nyara-guna* (other qualities) due to the *sam-ma-am-ichchhat-ta-an-nyara-guna* (the qualities of the one who desires the *sam-ma-am* (right faith)). The *appa-yara-kala-viyappa* (explanation of the time of the minor transition) is obtained for the duration of the *anta-muhurta* (the last moment of the *muhurta*). **[5]**

**[5.10] **As explained, when a *sammatta* (right faith) arises from an *an-adi-mithyatva* (eternal falsehood), the *guna-samkrama* (transition of qualities) occurs for the duration of the *anta-muhurta* (the last moment of the *muhurta*). Then, the *vijjha-dasaka* (tenfold knowledge) arises, and the *appa-yara-samkrama* (minor transition) continues progressively until the *anta-muhurta* (the last moment of the *muhurta*). The *sama-sammatta-kala-seso* (the remaining time of the *sama-sammatta* (right faith)) is the *veda-sammatta-kala* (time of the *veda-sammatta* (right faith)), which is *desa-na-chha-vathi-sagaro-upam* (sixty-six oceans of the *desa-na* (country)). The *anta-muhurta* (the last moment of the *muhurta*) is the *khav-ana-a-an-mutthi-dat-sa* (the one who is about to be released from the *khav-ana* (eating)). **[6]**