Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra

Author(s): Jozef Deleu
Publisher: DE Tempel Brugge

Page 117

V 7
© (235b) The numerical relation of quantity of life to place is the comparatively weakest (savva-tthove khetta-tthāņāue), į times stronger (asamkhejja-guna) is its relation to space (ogāhaņatth.-..), as many times stronger still its relation to substance (davva-tth.-..) and as many times stronger still its relation to accidentals (bhāva-th.-..). One mnemonic gāhā.
On this subject Abhay. quotes and explains fifteen Prākrit gāhās which are not found in the sīkā on Pannav. 3.
? (237a) Specification of HAMG from the point of view of their purposive activity (ārambha) with regard to other beings, and of their appropriating (pariggaha) activity with regard to bodies (sarīra), karmans (kamma), substances (davva), abodes (bhavaņa : gļhaka, nivāsa, Abhay.), living beings, objects etc.
8 (238b) [No dialogue.] The death of an ignorant man is the result of a cause (heum annāņa-maranam marai) whereas that of a kevalin is not (aheum kevali-m. m.) and that of an imperfect being either is (heum chaumattha-m. m.) or is not (aheum ch.-m. m.). The ignorant man does not conceive that cause in any of the four ways of conception (heum na jānai ... pāsai ... bujjhai ... abhisamāgacchai) and does not draw the conclusion from it (heuņā na jānai etc.). The kevalin conceives that there is no cause (aheum jānai etc.) and draws the conclusion from that absence of cause (aheunā jāņai etc.). If there is a cause the chaumattha conceives it and draws the conclusion from it, but if there is no cause he does not conceive that absence of cause nor does he draw the conclusion from it. Cause (heu) resp. absence of cause (aheu) according to the four kinds of (non-)conception and (non-)conclusion and cause resp. absence of cause of death are here called 'the five causes' (panca heū) resp. 'the five noncauses' (panca aheü). * *
In Thăn. 306а the eight sentences of this text are transposed as follows: 3. 4. 1. 2, 7. 8. 5. 6, which means a gradation. The Viy. does not want to start with a negation. In both commentaries Abhay, says quite a lot, but also admits that he does not understand the exact meaning of this text (239b ult. = Thān. 307a 3), which is very obscure indeed.
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