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 767

११५ ।
संयमासंयम प्रस्थापक योग्यता- निरूपण
६५९
1
C ३. एदस्स अणिओगद्दारस्स पुव्वं गमणिज्जा परिभासा । ४. तं जहा । ५. एत्थ अधापवत्तकरणद्धा अपुव्वकरणद्धा च अत्थि, अणियट्टिकरणं णत्थि । ६. संजमा - संजममंतोमुहुत्तेण लभिहिदि ति तदोपहुडि सन्चो जीवो आउगवज्जाणं कम्माणं विदिबंधं द्विदिसंतकम्मं च अंतोकोडाकोडीए करेदि । सुभाणं कम्माणमणुभागबंधमणुभागसंतकम्मं च चदुट्टाणियं करेदि । असुभाणं कम्माणमणुभागबंध प्रणुभागसंतकम्मं च दुट्ठाणियं करेदि । ७. तदो अधापवत्तकरणं णाम अनंतगुणाए विमोहीए विसुज्झदि । पन्थि ट्ठिदिखंडयं वा अणुभागखंडयं वा । केवलं ट्ठिदिबंधे पुण्णे पलिदोवमम्स संखेज्जदिकषायोके द्विस्थानीय, त्रिस्थानीय और चतुःस्थानीय अनुभागके उदद्याभावको, तथा उदयमें आनेवाले भी कषायोके सर्वघाती स्पर्धकोंके उदयाभावको अनुभागोपशामना कहते हैं । अनुदय - प्राप्त कषायोंके प्रदेशों के उदयाभावको प्रदेशोपशामना कहते हैं । इन चारो प्रकारकी उपशामनाओंका इस अधिकारमे वर्णन किया जायगा । जयधवलाकारने संयमासंयमलब्धि और 'वड्डावड्डी' का एक और भी अर्थ किया है । वह यह कि लब्धिस्थान तीन प्रकारके होते हैं - प्रतिपातस्थान, प्रतिपद्यमानस्थान और अप्रतिपात - अप्रतिपद्यमानस्थान । इन तीनो प्रकारके स्थानोकी प्ररूपणा उक्त दोनों अनुयोगद्वारोमें निबद्ध समझना चाहिए । 'वड्डावड्डी' यह पद वृद्धि और अपवृद्धि के संयोगसे बना है, अतएव यहाँ वृद्धिपदसे संयमासंयम या संयमको प्राप्त होनेवाले जीवके निरन्तर विशुद्धिरूपसे बढ़ते ही रहनेवाले एकान्तानुवृद्धिरूप परिणामोंका ग्रहण करना चाहिए । इसी प्रकार संक्लेशके वशसे प्रतिसमय अनन्तगुणी हानिके द्वारा संयमासंयम या संयमलब्धिके पतनशील परिणामोको 'अपवृद्धि' कहते हैं । इस प्रकारके वृद्धि-हानिरूप परिणामोका भी इस अधिकारमे वर्णन किया जायगा । इसी प्रकार 'उपशामना' पदसे भी यह सूचित किया गया है कि जिस प्रकार प्रथमोपशमसम्यक्त्वको प्राप्त होने वाले जीवके दर्शनमोहकी उपशामनाका विधान किया गया है, उसी प्रकार से यहॉपर भी उपशमसम्यक्त्वके साथ संयमासंयम या संयमलब्धिको प्राप्त करनेवाले जीवके उपशामनाका निरूपण करना चाहिए। इस प्रकार उक्त सर्व 'अर्थोंका निरूपण इस अधिकारमे
किया जायगा ।
चूर्णिसू०० - इस अनुयोगद्वार में पहले गाथासूत्रसे सूचित अर्थकी परिभाषा जानने योग्य है । उसे इस प्रकार जानना चाहिए - यहॉपर, अर्थात् संयमासंयमको प्राप्त होनेवाले वेदकसम्यग्दृष्टिके अथवा वेदक- प्रायोग्य मिध्यादृष्टिके अधःप्रवृत्तकरणकाल और अपूर्वकरणकाल होता है, अनिवृत्तिकरण नहीं होता है । ( क्योकि, कर्मोंकी सर्वोपशामना या क्षपणा करनेके लिए समुद्यत जीवके ही अनिवृत्तिकरण होता है । ) संयमासंयमको अन्तर्मुहूर्त कालसे प्राप्त करेगा, इस कारण वहाँसे लेकर सर्व जीव आयुकर्मको छोड़कर शेष सात कर्मों के स्थितिबन्ध - को और स्थितिसत्त्वको अन्तः :कोड़ाकोड़ी के प्रमाण करते हैं । शुभ कर्मोंके अनुभागबन्धको और अनुभागसत्त्वको चतुःस्थानीय करते हैं । तथा अशुभ कर्मोंके अनुभागबन्धको और

Translation AI Generated

## 115. Elucidation of the Qualifications for Establishing Restraint and Non-Restraint

**659**

1. Firstly, it is necessary to understand the definition of this *aniyogadvara*.
2. It is as follows:
3. Here, there is a period of downward movement (*adhapavattakaran*) and a period of non-occurrence (*apuvvakaran*), but there is no period of non-cessation (*aniviittikaran*).
4. Restraint and non-restraint are attained within a moment (*antarmuhutta*). From that point onwards, all living beings, except for those who have shed their life-span karma (*ayukarma*), perform the remaining seven karmas in terms of their *sthiitibandha* and *sthiitisattva* in the ratio of *antakoḍakoḍī*.
5. They perform the *anubhagabandha* and *anubhagasattva* of auspicious karmas in a four-fold manner (*catuhsthaniyya*).
6. Similarly, they perform the *anubhagabandha* and *anubhagasattva* of inauspicious karmas in a two-fold manner (*duṭṭhāniyya*).
7. Therefore, *adhapavattakaran* is the cessation of the *pradesha* of the *anubhagas* of the *kṣayās* that are *anantguṇā* and *vimohī* (infinitely potent and deluded).
8. It is called *pradeshopaśāmanā* when the *pradesha* of the *anubhagas* of the *kṣayās* that are *ṭṭhidibandha* (bound to the *ṭṭhidikhaṇḍa*) or *anubhagakhaṇḍa* (bound to the *anubhagakhaṇḍa*) is ceased.
9. It is called *pradeshopaśāmanā* when the *pradesha* of the *anubhagas* of the *kṣayās* that are *puṇṇa* (pure) and *palidovam* (completely purified) and are *sankejjadhikṣayā* (associated with the *kṣayās* of *sankejjadhikṣayā*) and are *dvīsthānīya* (two-fold), *trīsthānīya* (three-fold), and *catuhsthānīya* (four-fold) is ceased.
10. It is called *pradeshopaśāmanā* when the *pradesha* of the *anubhagas* of the *kṣayās* that are *udadyābhāva* (non-arising) and are *sarvaghatī* (completely destructive) to the *kṣayās* that are *uday* (arising) is ceased.
11. It is called *pradeshopaśāmanā* when the *pradesha* of the *anubhagas* of the *kṣayās* that are *anudaya* (non-arising) and are *pradeshopaśāmanā* (cessation of the *pradesha*) of the *kṣayās* that have already arisen is ceased.
12. These four types of *upaśāmanā* will be described in this chapter.
13. Jayadhavalakāra has given another meaning to the attainment of restraint and non-restraint and the term *vaḍḍāvaḍḍī*.
14. He says that there are three types of *labdhisthāna* (attainment-places): *pratipātasthāna* (place of falling), *pratipaddyamānasthāna* (place of becoming), and *apratipāta-apratipaddyamānasthāna* (place of not falling and not becoming).
15. It should be understood that the description of these three types of places is contained in both the *aniyogadvara* mentioned above.
16. The term *vaḍḍāvaḍḍī* is formed by the combination of *vṛddhi* (increase) and *apavṛddhi* (decrease).
17. Therefore, here, the term *vṛddhi* should be understood as the continuous increase in purity (*viśuddhi*) of the living being who has attained restraint and non-restraint or restraint, which is the result of *ekāntānuvṛddhi* (complete growth).
18. Similarly, the continuous decrease in purity (*viśuddhi*) of the living being who has attained restraint and non-restraint or restraint, due to the influence of *saṃkleśa* (afflictions) and the infinite harm caused by them, is called *apavṛddhi*.
19. These types of increase and decrease will also be described in this chapter.
20. Similarly, the term *upaśāmanā* indicates that just as the cessation of the *darśanamoha* (delusion of perception) of the living being who has attained *prathamopaśama-samyaktv* (first stage of right faith) is described, in the same way, the cessation of the living being who has attained restraint and non-restraint or restraint along with *upaśama-samyaktv* (right faith) should be described here.
21. Thus, the elucidation of all the meanings mentioned above will be done in this chapter.
22. *Cūrṇisū* - In this *aniyogadvara*, it is necessary to know the definition of the meaning indicated by the first *gāthāsūtra*.
23. It should be understood as follows: Here, that is, in the case of the living being who has attained restraint and non-restraint, there is a period of downward movement (*adhapavattakaran*) and a period of non-occurrence (*apuvvakaran*) for the *vedaka-samyakdṛṣṭi* (right faith of the *vedaka*) or the *vedaka-prāyogya-mithyādṛṣṭi* (wrong faith of the *vedaka* who is capable of attaining right faith), but there is no period of non-cessation (*aniviittikaran*).
24. (Because, the period of non-cessation occurs only for the living being who is ready to completely cease all karmas.)
25. The living being will attain restraint and non-restraint within a moment (*antarmuhutta*).
26. From that point onwards, all living beings, except for those who have shed their life-span karma (*ayukarma*), perform the remaining seven karmas in terms of their *sthiitibandha* (bound to the *sthiitikhaṇḍa*) and *sthiitisattva* (bound to the *sthiitisattva*) in the ratio of *antakoḍakoḍī*.
27. They perform the *anubhagabandha* (bound to the *anubhagakhaṇḍa*) and *anubhagasattva* (bound to the *anubhagasattva*) of auspicious karmas in a four-fold manner (*catuhsthānīya*).
28. And, they perform the *anubhagabandha* (bound to the *anubhagakhaṇḍa*) and *anubhagasattva* (bound to the *anubhagasattva*) of inauspicious karmas in a two-fold manner (*duṭṭhāniyya*).