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 63

7.
P
DR.
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ग
The
प्रस्तावना
४१ जंमि समते पुरिसवेतो सव्यसंकमेण कोहसंजलणाए संकेतो भवति तंमि समते कोहसंजलणाते उक्कोसपदेससंतं भवति । तस्सेव जूमि समते कोहसंजलणा माणसंजलणाए सव्वसंकमेण संकंता तमि समते माणसजलेगा उक्कीसं पदेससंतं भवति । तस्सेव जंमि समए माणसजलणी 'मायसिजलगाए सव्वस कमेण संकेता भवति तंमि समते मायासंजलणाए उकोसं पदेससंत । तस्सव जैम्मि समते मायासंजलणा लोभसंजलणाए सव्यसंकमेण संकंता भवति तंमि समते लोभसंजलणाए से उक्कोसं पदेससंतं ।
(कम्मप० सत्ता० पृ० ५६ ) चूकि कम्मपयडीकी चूर्णि उसकी गाथाओकी व्याख्यात्मक है, अतः उसमे 'जम्मि समते,' सव्वसकमेण आदि पदोंका प्रयोग विषयके स्पष्टीकरणार्थ किया गया है, पर वस्तुतः दोनोंमें निरूपित तत्त्व एक ही है और दोनोंकी रचना शैली भी एक है।
(६) कसायपाहुडचूर्णिमें सम्यग्मिथ्यात्वके जघन्य प्रदेशसत्कर्मका स्वामित्व इस प्रकार बतलाया गया है
प. १८६, सू० ३१. सम्मामिच्छत्तस्स जहएणयं पदेससंतकम्मं कस्स ? ३२. तथा चेव सुहुमणिगोदेसु कम्मट्ठिदिमच्छिदूण तदो तसेसु संजमासंजमं संजमं सम्मत्तं च बहुसो लभ्रूण चत्तारि वारे कसाए उवसामेदूण वे छावद्विसागरोवमाणि सम्मत्तमणुपालैदूण मिच्छत्तं गदो दीहाए उव्वेल्लणद्धाए उव्वेलिद तस्स जाधे सव्वं उव्वेलिदं, उदयावलिया गलिदा, जाधे दुसमयकालडिदियं एक्कम्मि द्विदिविसेसे सेसं, ताधे सम्मामिच्छत्तस्स जहएणं पदेससंतकम्मं । xxxएवं चेव सम्मत्तस्स वि ।
अब उक्त चूर्णिसूत्रका मिलान कम्मपयडीकी चूर्णिसे कीजिए
xxxसम्मत्त-सम्मामिच्छत्ताणं वे छावट्ठीतो सागरोवमाणं सम्मत्तं अणुपालेत्तु पच्छा मिच्छत्तं गतो चिरउव्वलणाए अप्पप्पणो उव्वलणाते प्रावलिगाते उवरिमं द्वितिखंडगं संकममाणं संकेतं, उदयावलिया खिज्जति जाव एगट्ठितिसेसे दुसमयकालद्वितिगे जहन्नं पदेससंतं ।
पाठक देखेंगे कि दोनों चूर्णियोंमें कितना अधिक साम्य है। भेद केवल इतना ही है कि कसायपाहुडचूर्णिमें सम्यग्मिथ्यात्वका जघन्य प्रदेशसत्कर्म-स्वामित्व वता करके पीछेसे तद्नुसार ही सम्यक्त्वप्रकृतिके स्वामित्वका वर्णन जाननेको कहा गया है, जबकि कम्मपयडीचूर्णिमे दोनों प्रकृतियों के स्वामित्वका निरूपण एक साथ किया गया है और इसका कारण यह है कि उसकी मूलगाथामें भी दोनोंका स्वामित्व एक साथ प्रतिपादन किया गया है।
(७) आठ मध्यमकषायोंके जघन्य प्रदेशसत्कर्म-स्वामित्वको बतलाते हुए कसायपाहुडचूर्णिमें कहा गया है
पृ० १६०, ३६ अभवसिद्धियपाओग्गजहएणयं काऊण तसेसु आगदो संजमासंजमं संजम सम्मत्तं च बहुसो लभ्रूण चतारि वारे कमाए उत्सामिदूण एइंदियं

Translation AI Generated

7.
The Preface
In the same context, with respect to the arising of anger, the text indicates that in that context, the highest degree of the arising of anger occurs. In the same context, with respect to the arising of pride, it is indicated that the highest degree of the arising of pride occurs. In the same context, with respect to the arising of deceit, it is indicated that the highest degree of the arising of deceit occurs. In the same context, with respect to the arising of greed, it is indicated that the highest degree of the arising of greed occurs.
(From Kammapayadi Churni, page 56) Since the Kammapayadi Churni is an explanatory commentary on its verses, the use of terms like 'in the same context', 'with respect to' etc. is for the purpose of clarifying the subject matter, but essentially the essence depicted in both is the same, and the style of composition is also the same.
(6) In the Kasayapahuda Churni, the ownership of the lowest degree of the karmic effect of right-belief and wrong-belief is explained as follows:
Page 186, Sutra 31-32. Whose is the lowest degree of karmic effect of right-belief? Similarly, having destroyed the karmic status in the subtle nigodas, and then, having extensively obtained the state of restraint and non-restraint, restraint and right-belief, and having pacified the passions four times, and having observed the vow of two and a half Sagaropamas of right-belief, when he falls into wrong-belief due to prolonged delusion, then all of his (right-belief) is destroyed, the layers of rise and fall have peeled off, in the remaining one-status-portion of the two-status-portion of the inauspicious time, that is the lowest degree of karmic effect of right-belief. Similarly, also of right-belief.
Now, match the above Churni sutra with the Kammapayadi Churni.
The right-belief and wrong-belief, after observing the vow of two and a half Sagaropamas of right-belief, when he falls into wrong-belief due to prolonged delusion, the uppermost two-status-portion is being transferred, the layers of rise and fall are being destroyed, until the remaining one-status-portion of the two-status-portion of the inauspicious time, that is the lowest degree of karmic effect.
The reader will see that there is a lot of similarity between the two Churnis. The only difference is that in the Kasayapahuda Churni, after describing the ownership of the lowest degree of karmic effect of right-belief and wrong-belief, it is asked to know the ownership of right-belief accordingly, while in the Kammapayadi Churni, the description of the ownership of both the natures is done together, and the reason for this is that in its main verse also, the ownership of both is expounded together.
(7) While explaining the ownership of the lowest degree of karmic effect of the eight middle passions, the Kasayapahuda Churni states:
Page 160, Sutra 36. Having made the lowest degree of the karmic effect of the non-attained, he has come to the state of restraint and non-restraint, restraint and right-belief, and having extensively obtained them, and having pacified the passions four times, he has attained the one-sensed (state).