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 876

७६८
कसाय पाहुड सुत्त [१५ चारित्रमोह-क्षपणाधिकार ३३१. एत्तो तदियमूलगाहा । ३३२. जहा। (८९) बंधो व संकमो वा उदयो वा तह पदेस-अणुभागे।
अधिगो समो व हीणो गुणेण किंवा विसेसेण ॥१४२॥
३३३. एदिस्से चत्तारि भासगाहाओ । ३३४. भासगाहा समुक्कित्तणा । समुक्कित्तिदाए व अत्थविभासं भणिस्सामो । ३३५. तं जहा । क्रोधको नही वेदन करते हुए और मानका वेदन करते हुए ही संक्रमण करता है । क्योंकि जब मानकषायके वेदनकालमे दो समय कम दो आवलीमात्र काल रह जाता है, उसके भीतर ऐसी ही प्रवृत्ति देखी जाती है। जैसा यह क्रम मानकषायके संक्रमण-प्रस्थापककी सन्धिमें नवकबद्ध समयप्रवद्धोके संक्रमणका कहा है, वैसा ही क्रम शेष कषायोंके भी संक्रमणप्रस्थापकोकी सन्धिके समय प्ररूपण करना चाहिए । इस प्रकार यह अर्थ निकलता है कि मानका वेदन करता हुआ क्रोधसंज्वलनके दो समय कम दो आवलीमात्र नवकवन्धका संक्रमण करता है । मायाका वेदन करता हुआ मानसंज्वलनके नवकवन्धका संक्रमण करता है
और लोभका वेदन करनेवाला मायासंज्वलनके नवकवन्धका संक्रमण करता है । इस प्रकार दूसरी मूलगाथाके तीनो अर्थोंमे प्रतिवद्ध ग्यारह भाष्यगाथाओकी विभाषा समाप्त होनेके साथ ही दूसरी मूलगाथाका अर्थ व्याख्यान भी सम्पन्न हो जाता है ।
चूर्णिसू०-अब इससे आगे तीसरी मूलगाथा अवतीर्ण होती है। वह इस प्रकार है ॥३३१-३३२॥
संक्रमण प्रस्थापकके अनुभाग और प्रदेश-सम्बन्धी वन्ध, उदय और संक्रमण परस्परमें क्या समान हैं, अथवा अधिक हैं, अथवा हीन हैं ? इसी प्रकार प्रदेशोंकी अपेक्षा वे संख्यात, असंख्यात या अनन्तगुणितरूप विशेपसे परस्पर हीन हैं, या अधिक हैं ? ॥१४३॥
विशेषार्थ-संक्रमण-प्रस्थापकके अनुभाग और प्रदेश-विषयक बन्ध, उदय और संक्रमण-सम्बन्धी अल्पवहुत्वका निरूपण करनेके लिए इस मूलगाथासूत्रका अवतार हुआ है। यह समस्त गाथा प्रश्नात्मक है । इसमे दो प्रकारकी पृच्छाएँ की गई हैं। प्रथम तो यह कि संक्रमण-प्रस्थापकके अनुभागसम्बन्धी वन्ध, उदय और संक्रमण परस्पर समान हैं, अथवा हीन या अधिक है। दूसरी पृच्छा प्रदेशवन्धके विषयमे की गई है कि उसी संक्रमण-प्रस्थापकके प्रदेशवन्ध-सम्बन्धी वन्ध, उद्य और संक्रमण परस्पर समान है या हीनाधिक ? तथा उनके प्रदेश भी परस्पर संख्यात, असंख्यात और अनन्तगुणित रूपसे हीन हैं, अथवा अधिक, अथवा कुछ विशेप अधिक हैं ? इन दोनों पृच्छाओका समाधान आगे भाष्यगाथाओंके द्वारा किया जायगा ।
चूर्णिसू०-इस तीसरी मूलगाथाकी चार भाष्यगाथाएँ हैं। उन भाप्यगाथाओका उच्चारण करना ही समुत्कीर्तना है। इस प्रकार उनकी समुत्कीर्तना करनेपर अर्थ-विभापा कहेंगे । वह इस प्रकार है ।।३३३-३३५।।

Translation AI Generated

## 768
## Kasaya Pahud Sutta [15 Charitramoha-Kshapanaadhikaara 331. Etto Tadiamoolagaha. 332. Jaha. (89) Bandho Va Sankamo Va Udayo Va Tah Padesa-Anubhage.
Adhigo Samo Va Heeno Gunena Kinva Vishesena ||142||
333. Edisse Chattari Bhasagahao. 334. Bhasagaha Samukkittaana. Samukkittidaae Va Aththavibhasam Bhanissamo. 335. Tam Jaha. Krodhako Nahi Vedana Karte Hue Aur Maanka Vedana Karte Hue Hi Sankraman Karta Hai. Kyunki Jab Maanakashaya Ke Vedankal Me Do Samay Kam Do Aavlimaatra Kaal Rah Jata Hai, Uske Bhitara Aisi Hi Pravritti Dekhi Jati Hai. Jaisa Yah Kram Maanakashaya Ke Sankraman-Prasthaphak Ki Sandhi Me Navakabaddh Samay Pravadho Ke Sankraman Ka Kaha Hai, Vaisa Hi Kram Sesha Kashayo Ke Bhi Sankraman Prasthapko Ki Sandhike Samay Prarupan Karna Chahiye. Is Prakar Yah Arth Nikalta Hai Ki Maanka Vedana Karta Hua Krodhasanjwalan Ke Do Samay Kam Do Aavlimaatra Navakavandha Ka Sankraman Karta Hai. Maya Ka Vedana Karta Hua Maanasanjwalan Ke Navakavandha Ka Sankraman Karta Hai
Aur Lobha Ka Vedana Karnevala Mayasanjwalan Ke Navakavandha Ka Sankraman Karta Hai. Is Prakar Dusri Moolagaatha Ke Tino Arthon Me Prativaddh Gyarah Bhashyagahao Ki Vibhasha Samapt Hone Ke Saath Hi Dusri Moolagaatha Ka Arth Vyakhyan Bhi Sampann Ho Jata Hai.
Churnisu - Ab Isse Aage Teesri Moolagaatha Avatirna Hoti Hai. Vah Is Prakar Hai ||331-332||
Sankraman Prasthaphak Ke Anubhag Aur Pradesh-Sambandhi Bandh, Uday Aur Sankraman Paraspar Me Kya Samaan Hain, Athava Adhik Hain, Athva Heen Hain? Isi Prakar Pradesh Ki Apeksha Ve Sankhyat, Asankhyat Ya Anantgunit Rup Vishepse Paraspar Heen Hain, Ya Adhik Hain? ||143||
Vishesharth - Sankraman-Prasthaphak Ke Anubhag Aur Pradesh-Vishayak Bandh, Uday Aur Sankraman-Sambandhi Alpvahutva Ka Nirupan Karne Ke Liye Is Moolagaathasutra Ka Avatara Hua Hai. Yah Samasat Gaatha Prashnatmak Hai. Isme Do Prakar Ki Prichchaen Ki Gai Hain. Pratham To Yah Ki Sankraman-Prasthaphak Ke Anubhagsambandhi Bandh, Uday Aur Sankraman Paraspar Samaan Hain, Athava Heen Ya Adhik Hai. Dusri Prichcha Pradeshbandh Ke Vishayme Ki Gai Hai Ki Usi Sankraman-Prasthaphak Ke Pradeshbandh-Sambandhi Bandh, Udy Aur Sankraman Paraspar Samaan Hai Ya Heenaadhik? Tatha Unke Pradesh Bhi Paraspar Sankhyat, Asankhyat Aur Anantgunit Rup Se Heen Hain, Athava Adhik, Athava Kuchh Vishep Adhik Hain? In Dono Prichchaao Ka Samadhan Aage Bhashyagaathaon Ke Dwara Kiya Jayaga.
Churnisu - Is Teesri Moolagaatha Ki Char Bhashyagaathaen Hain. Un Bhapgyagahao Ka Uccaran Karna Hi Samutkirtaana Hai. Is Prakar Unki Samutkirtaana Karne Par Arth-Vibhapa Kahenge. Vah Is Prakar Hai. ||333-335.||

## Translation:

**768**
**Kasaya Pahud Sutta [15 Charitramoha-Kshapanaadhikaara 331. Etto Tadiamoolagaha. 332. Jaha. (89) Bandho Va Sankamo Va Udayo Va Tah Padesa-Anubhage.
Adhigo Samo Va Heeno Gunena Kinva Vishesena ||142||**

333. Edisse Chattari Bhasagahao. 334. Bhasagaha Samukkittaana. Samukkittidaae Va Aththavibhasam Bhanissamo. 335. Tam Jaha. Anger does not transition while experiencing pain, but only when experiencing the pain of pride. Because when the pain of pride is experienced, there are only two moments, two Aavlimaatra, left in the time of its experience, and within that time, such a tendency is seen. Just as this sequence is said for the transition of the newly bound time-bound in the junction of the transition-establisher of pride, the same sequence should be applied to the junction of the transition-establishers of the remaining Kashayas. Thus, it is understood that anger transitions in the newly bound time-bound of two moments, two Aavlimaatra, less than the time of experiencing pride. Delusion transitions in the newly bound time-bound of experiencing pride.
And greed transitions in the newly bound time-bound of experiencing delusion. In this way, with the completion of the explanation of the eleven Bhashyagahao, which are bound to the three meanings of the second Moolagaatha, the explanation of the second Moolagaatha is also completed.

**Churnisu - Now, the third Moolagaatha is revealed. It is as follows: ||331-332||**

Are the binding, arising, and transition related to the parts and regions of the transition-establisher equal, greater, or lesser than each other? Similarly, in relation to the regions, are they mutually lesser, greater, or specifically greater in terms of number, countless, or infinitely multiplied? ||143||

**Vishesharth - This Moolagaathasutra has been revealed to explain the relative abundance or scarcity of binding, arising, and transition related to the parts and regions of the transition-establisher. This entire Gaatha is interrogative. It asks two questions. Firstly, are the binding, arising, and transition related to the parts of the transition-establisher equal, lesser, or greater than each other? The second question is asked about the region-binding, whether the binding, arising, and transition related to the region-binding of the same transition-establisher are equal, lesser, or greater? And are their regions also mutually lesser, greater, or specifically greater in terms of number, countless, and infinitely multiplied? The answers to these two questions will be given by the Bhashyagaathaon ahead.**

**Churnisu - This third Moolagaatha has four Bhashyagaathaon. To pronounce those Bhashyagaathaon is Samutkirtaana. Thus, to pronounce them is to say Arth-Vibhapa. It is as follows: ||333-335.||**