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 69

४७
प्रस्तावना जाव प्रावलिय-पडिआवलिगसेसा कोहसंजलणाए ताहे वितियट्ठितितो अागालो वोच्छिन्नो, पडिआवलिगातो उदीरणा एति, कोहसंजलणाए पडिप्रावलिगाते एगंमि समते सेसे कोहसंजलणाए जहन्निगा ट्ठितिउदीरणा, तंमि समते चत्तारि मासा ठिबंधो संजलणाणं, सेसकम्माणं संखेजाणि वरिससहस्साणि ट्ठितिबंधो ।
(कम्मप० उपश० पृ० ५७ A) (१८) कसायपाहुड पृ० ७०५, सू० २८१. विदियसमए उदिएणाणं किट्टीणमग्गग्गादो असंखेजदिभागं मुचदि हेट्ठदो अपुबमसंखेजदिपडिभागमाफुददि । एवं जाव चरिमसमयसुहुमसांपराइयो ति। २८२. चरिमसमयसुहुमसांपराइयस्स णाणावरण-दसणावरण-अंतराइयाणमंतोमुहुत्तिो ठिदिबंधो । २८३. णामा-गोदाणं ट्ठिदिबंधो सोलस मुहुत्ता । २८४. वेदणीयस्स ठिदिबंधो चउबीस मुहुत्ता । २८५. से काले सव्वं मोहणीयमुवसंतं ।
उक्त सूत्रोंका मिलान कम्मपयडीचूर्णिसे कीजिए___ वितियसमते उदिन्नाणं असंखेजइभागं मुयंति, हेट्ठतो अपुव्वं असंखेजतिभागं गेएहति, एवं जाव सुहुमरागचरिमसमतो । xxx जाव सुहुमरागचरमसमय त्ति । (चरिमसमय-) सुहुमरागस्स नाणावरण-दसणावरण-अंतरातियाणं अंतोमुहुत्तिगो ट्ठितिबंधो नामगोयाणं सोलसमुहुत्तिगो ट्ठितिबंधो। वेयणिज्जस्स चउवीसमुहुत्तितो ठितिबंधो । से काले सव्वं मोहं उवसंतं भवति । (कम्मप० उपश० पृ० ६६-६७)
___ (१६) उपशमश्रेणीसे जीव किन कारणोंसे गिरता है, इस विषयका जो वर्णन दोनों अन्थोंकी चूर्णियोंमें उपलब्ध है, उसका नमूना देखिए
कसायपा० पृ० ७१४, सू० ३७६. दुविहो पडिवादो भवक्खएण च उवसामणद्धाक्खएण च । ३८०. भवक्खएण पदिदस्स सव्वाणि करणाणि एगसमएण उग्धादिदाणि । ३८१, पढमसमए चेव जाणि जाणि उदीरिज्जति कम्मणि ताणि उदयावलियं पवेसिदाणि, जाणि ण उदीरिज्जंति ताणि वि ओकड्डियूण आवलियबाहिरे गोवुच्छाए सेढीए णिक्खित्ताणि । ३८२. जो उवसामणद्धाक्खएण पडिवददि तस्स विहासा ।
अब उक्त चूर्णिसूत्रोंका मिलान कम्मपयडीचूर्णिसे कीजिए
इयाणि पडिवातो सो दुविहो-भवक्खएण उपसमद्धक्खएण य । जो भवक्खएण पडिवडइ तस्स सव्वाणि करणाणि एगसमतेण उग्घाडियाणि भवंति । पढमसमते जाणि उदीरिज्जंति कम्माणि ताणि उदयावलिगं पवेसियाणि, जाणिं ण उदीरिज्जति ताणि उक्कड्डिऊण उदयावलियबहिरतो उवरिं गोयुच्छागितीते सेढीते रतेति । जो उवसमद्धाक्खएणं परिपडति तस्स विभासा । (कम्मप० उपशा० पृ०५२ A)

Translation AI Generated

## Translation:

**47**

The proposal is presented here, as it is established by the *pravaliya-padiavali* (series of events), that anger arises from the *koha-sanjalana* (accumulation of anger). The *padiavali* (series of events) is the cause of the *koha-sanjalana* (accumulation of anger). In the first instance, the *koha-sanjalana* (accumulation of anger) is present for a short time, and then it becomes stronger. In that instance, the *sanjalana* (accumulation) lasts for four months. In the remaining instances, the *sanjalana* (accumulation) lasts for thousands of years.

(Kammapayadi-churni, Upashama, page 57 A) (18) Kasaya-pahudi, page 705, Sutra 281. When the *udiyana* (arising) occurs in the second instance, it is released from the *kitti-na-magga-gada* (path of the senses) for an immeasurable number of times, and it is absorbed from below for an immeasurable number of times. This continues until the *charim-samaya-suhuma-samparaiya* (final subtle state). 282. The *charim-samaya-suhuma-samparaiya* (final subtle state) has a *thiti-bandha* (binding) at the end of the *nana-avaran* (veil of knowledge), *dasana-avaran* (veil of perception), and *antaraiya* (obstacles). 283. The *thiti-bandha* (binding) for *nama-goda* (name and form) is sixteen *muhutta* (moments). 284. The *thiti-bandha* (binding) for *vedaniya* (feeling) is twenty-four *muhutta* (moments). 285. At that time, everything becomes *mohaniya* (delusive).

Compare the above Sutras with the *Kammapayadi-churni*. In the second instance, the *udiyana* (arising) is released for an immeasurable number of times, and it is absorbed from below for an immeasurable number of times. This continues until the *suhuma-raga-charim-samaya* (final subtle state of passion). xxx until the *suhuma-raga-charim-samaya* (final subtle state of passion). The *thiti-bandha* (binding) for the *nana-avaran* (veil of knowledge), *dasana-avaran* (veil of perception), and *antaraiya* (obstacles) of the *suhuma-raga* (subtle passion) is at the end of the *muhutta* (moment). The *thiti-bandha* (binding) for *nama-goda* (name and form) is sixteen *muhutta* (moments). The *thiti-bandha* (binding) for *vedaniya* (feeling) is twenty-four *muhutta* (moments). At that time, everything becomes *mohaniya* (delusive).

(Kammapayadi-churni, Upashama, page 66-67)

(16) See the example of the description of the reasons why a being falls from the *upashama-shreni* (state of liberation) in the *churni* of both texts.

Kasaya-pahudi, page 714, Sutra 376. There are two types of *padi-vada* (arguments): *bhavakkha* (based on existence) and *uvasama-naddha-akkha* (based on liberation). 380. The *padi-vada* (argument) based on *bhavakkha* (existence) states that all *karana* (causes) are *ugdha-adi-dita* (activated) simultaneously. 381. In the first instance, the *karma* (actions) that are *jani-jani-udirija* (arising again and again) are *udaya-avali* (series of arising) and *pavesida* (entered). The *karma* (actions) that are not *udirija* (arising) are *okkaddiya* (separated) and *avali-bahire* (outside the series) and are *go-vuccha* (covered) and *se-dhi-e-nikkhita* (placed on a ladder). 382. The *padi-vada* (argument) based on *uvasama-naddha-akkha* (liberation) is *vihasa* (false).

Now compare the above *churni-sutra* (textual verses) with the *Kammapayadi-churni*.

These *padi-vada* (arguments) are two: *bhavakkha* (based on existence) and *uvasama-naddha-akkha* (based on liberation). The *padi-vada* (argument) based on *bhavakkha* (existence) states that all *karana* (causes) are *ugdha-adi-dita* (activated) simultaneously. In the first instance, the *karma* (actions) that are *jani-jani-udirija* (arising again and again) are *udaya-avali* (series of arising) and *pavesida* (entered). The *karma* (actions) that are not *udirija* (arising) are *okkaddiya* (separated) and *udaya-avali-bahire* (outside the series of arising) and are *go-yuccha-agiti* (covered) and *se-dhi-e-rate* (placed on a ladder). The *padi-vada* (argument) based on *uvasama-naddha-akkha* (liberation) is *vihasa* (false).

(Kammapayadi-churni, Upashama, page 52 A)