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 64

कसायपाहुडसुत गदो । तत्थ पलिदोवमस्स असंखेज्जदिभागमच्छिदूण कम्मं हदसमुप्पत्तियं कादूण काल गदो तसेसु आगदो कसाए खवेदि, अपच्छिमे डिदिखंडए अवगदे अधट्ठिदिगलणाए उदयावलियाए गलतीए एकिस्से द्विदीए सेसाए तम्मि जहणणयं पदं । ४०. तदोपदेसुत्तरं । ४१. णिरंतराणि हाणाणि जाव एगहिदिविसेसस्स उक्कस्सपदं । ४२. एदमेगं फद्दयं । ४३. एदेण कमेण अट्ठएहं पि कसायाणं समयूणावलियमेत्ताणि फद्दयाणि उदयावलियादो। ४४, अपच्छिमट्टिदिखंडयस्स चरिमसमय-जहएणपदमादि कादूण जावुकस्सपदेससंतकम्मं ति एदमेगं फद्दयं ।
अव उक्त चूर्णिसन्दर्भका कम्मपयडीकी निम्नलिखित चूर्णिसे मिलान कीजिए
अभवसिद्धियपातोग्गं जहन्नगं पदेससंतकम्मं काऊण तसेसु उववन्नो । तत्थ देसविरतिं विरतिं च बहुयातो वारातो लघृण चत्तारि वारे कसाते उवसामेऊण ततो पुणो एगिंदियाएसु उप्पन्नो, तत्थ पलिग्रोवमस्स असंखेज्जतिभागं अत्थिऊणं पुणो तसेसु उप्पन्नो । तत्थ खवणाए अब्भुद्वितो तस्स चरिमे द्वितिखंडगे अवगते उदयावलियाए गलतीए एगद्वितीसेसाए श्रावलियाए दुसमय-कालद्वितीयं तहिं जहन्नगं पदेससंतं भवति । एवं सव्वजहन्नयं पदेससंतं । सव्वजहन्नतो पदेससंते एगे कम्मखंडपोग्गले पक्खित्ते अन्नं पदेससंतं तम्मि ठितिविसेसे लब्भति । एवं एक्केक्क पक्खिवमाणस्स अणंताणिं तम्मि द्वितिविसेसे लम्भंति जाव गुणियकम्मंसिगस्स तम्मि द्वितिविसेसे उक्कोसं पदेससंतं । एत्तो उक्कोसतरं तस्मि द्वितिविसेसे अन्नं पदेससंतं नत्थि । एयं एक्कं फड्डगं । दोसु द्वितिविसेसेसु एएणेव उवाएण वितियं फड्डगं । तिसु द्वितिबिसेसेसु ततियं फड्डगं । एवं जाव आवलियाए समऊणाते जत्तिया समया तत्तिगाणि फड्डगाणि, चरिमस्स द्वितिखंडस्स चरिमसंछोभसमयं आदि काउं जाव अप्पप्पणो उक्कोसगं पदेससंतं ताव एवं पि एगफड्डगं सव्वहितिगयं जहासंभवेण ।
(कम्म० सत्ता० पृ०६७) पाठक देखेंगे कि इस उद्धरणमें ऊपरका आधा भाग तो शब्दशः समान है ही। साथ ही पीछेका आधा भाग भी अर्थकी दृष्टि से विल्कुल समान है । कम्मपयडीके इस पीछेके भागके विस्तृत अंशको सक्षिप्त करके कसायपाहुडकी चूर्णिमें उसे प्राय उन्हीं शब्दों में कह दिया गया है।
(5) कसायपाहुडकी संक्रमणअधिकारवाली 'अट्ठावीस चउवीस' इत्यादि २७ नं० की गाथा पर जो विस्तृत चूर्णिसूत्र हैं, वे सब कम्मपयडीके संक्रमण-प्रकरणकी 'अठ्ठ-चउरहियवीस' इस १० वी गाथाकी चूर्णिसे शब्द और अर्थकी अपेक्षा पूर्ण समान हैं। इसके अतिरिक्त एक समता दोनों में यह भी है कि उससे आगेकी गाथाओं पर-जो कि दोनोंमे समानरूपसे पाई जाती हैं-चूर्णि न तो कसायपाहुडमे ही मिलती है और न कम्मपयडीम भी । क्या यह समता भी आकस्मिक ही है ? अवश्य ही उक्त समता दोनोचूर्णियोंके एक कर्तृत्वको द्योतक है ।

Translation AI Generated

The son of Kasayapa went. There, due to the destruction of countless parts of the Pali-graha-vama, karma was born, and time passed. In the same way, the Kasaya ate, and in the last part of the Didikhanda, in the understanding of the Avatta-dig-lana, in the rise of the Avaliya, in the mistake of the Eka-dviti-sesa, there is a word of Jahana-nayan. 40. Then, in the subsequent verses. 41. Continuous losses until the word of the rise of the Eka-hidi-vi-sesa. 42. This is one Faddaya. 43. In this way, by the order of eight, even the Kasayas, by the time of the Avaliya, there are so many Faddayas from the rise of the Avaliya. 44. From the beginning of the word of Jahana-nayan, which is the last time of the last part of the Didikhanda, until the word of the rise of the Ukkasa, this is one Faddaya.

Now, match the following Churni with the reference to the Churni mentioned above.

The word of Jahana-nayan, which is the beginning of the Abhava-siddhi-apa-to-gga, is born, and in the same way, it is understood. There, the De-sa-virati and the Virati are many times, many times, and four times, the Kasaya is understood in the Uvasama, and then again, it is born in the Eka-indriya. There, the Pali-graha-vama has countless parts, and again, it is born in the same way. There, due to the Khavana, it is Abhudd-vita, and in the last part of the Dviti-khanda, in the understanding of the Avaliya, in the mistake of the Eka-dviti-sesa, in the Avaliya, in the second time of the second time, there is the word of Jahana-nayan, which is the beginning of the De-sa-santa. Thus, all Jahana-nayan is De-sa-santa. From all Jahana-nayan, in the De-sa-santa, one Kamma-khanda-po-ggala is thrown, and another De-sa-santa is obtained in that particular place. Thus, in the case of one by one throwing, countless things are obtained in that particular place, until the word of the rise of the Guna-ya-kamma-si-ga in that particular place, which is the De-sa-santa. From this, there is no other De-sa-santa in that particular place. This is one Faddaga. In two particular places, the second Faddaga is obtained by the same method. In three particular places, the third Faddaga. Thus, until the time of the Avaliya, there are so many Faddagas, and from the beginning of the last time of the last part of the Dviti-khanda, until the word of the rise of the App-app-na, which is the De-sa-santa, this is also one Faddaga, which is the Jahana-sam-bhava.
(Kamma 0 Sat 0 p. 67) The reader will see that the first half of this quotation is exactly the same. Also, the second half is exactly the same in terms of meaning. The detailed part of the second half of the Kamma-pay-di-ki has been briefly stated in the Churni of the Kasaya-pa-hu-di in almost the same words.

(5) The detailed Churni-sutra on the 27th verse of the Kasaya-pa-hu-di, which is the transition authority, "Atha-vi-sa-cha-vi-sa", etc., is completely the same in terms of words and meaning as the Churni of the 10th verse of the transition section of the Kamma-pay-di-ki, "Atha-cha-ura-hi-ya-vi-sa". In addition, there is also a similarity between the two, that the Churni on the verses that follow - which are found in both in the same way - is not found in the Kasaya-pa-hu-di or the Kamma-pay-di-ki. Is this similarity also accidental? Certainly, the said similarity is indicative of the authorship of both the Churnis.