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aggregates in motion and in rest. e. The same considered from the point of view of substance (davv'aṭṭhayae) and number of units (paes'atthayae) separately and jointly (davv'aṭṭha-paes'aṭṭhayae). f. Atoms are completely in motion (savv'eya) or in rest (nireya), whereas aggregates may also be partly in motion (des'eya). g-j b-e above repeated with paramânupoggala savv'eya and nireya, and with du- paesiya khandha des❜eya, savv'eya and nireya.
5
Cf. V 75.-For savv'eya and des'eya see above.-Text-correction: dupaesie khandhe pucchā. Goyama siya des'ee siya savv'ee siya niree, evam java aṇantapaesie (cf. 885a1).
XXV 4
10 (886a) There are eight central units (majjha-paesa) of motion (dhamm'atthikaya), rest (adhamm'a.) and space (āgās'a.) and of [each separate] soul (jiv'a.). The central units of a soul occupy (ogahanti) 1 up to 6 or 8 (but never 7) units of space.
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According to the Curni these central units of motion, rest and space are situated in the Rucaka cube (cf. XIII 43a). According to Abhay., however, this is not quite true: dharma and adharma indeed coincide with the world and consequently their central units must coincide with the centre of the world somewhere in the intermediate space below Rayaṇappabhā (cf. ibid.). The Rucaka is considered to be the centre of motion etc. (dharmâstikäy'ādi) because it is the place from which the ten directions start. The comm. further states that the eight central units of the soul, which are in the centre of its total range (sarvasyām avagāhanāyām madhya-bhāga eva) [scil. of the body it occupies], may occupy a number of units of space less than eight because of their density (samkoca-vikāśa-dharmatvāt teṣām); but why can they (according to Abhay. vastu-svabhāvāt) not occupy seven units of space?
5. PAJJAVA.
1 (887b) The accidental conditions of living and lifeless entities (jiva- and ajiva-pajjava), ref. to Pannav.5:179a-202a.
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2 (887b) a. There are ¿ samayas in one āvaliyā etc. up to in one ussappiņi (47 names of spaces of time), ¿ or (siya ... siya ...) ∞samayas in two or more of these spaces of time. In one or more than one poggala-pariyaṭṭa (see XII 4o), however, as well as in the past, the future and time in general (tīy'addhā, aṇāgay'addha and savv'addha), there are o samayas. b. (888a) The same with reference to the number of āvaliyās in one āṇā-pāņu
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