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the uddesa discusses the thirty-six qualities and faculties enumerated in the introductory gāhās.
(1) a. P are proclaimed (pannatta) to be of five kinds: one may be a P in the domains of knowledge (nāṇa-puläga), belief (damsaṇa-p.), conduct (caritta-p.) or equipment (linga-p.), or one is a P in the scantiest degree (ahāsuhuma-p.). b. There are five kinds of B: B are 'enjoying' or not (abhoga-bausa, aṇābhoga-b.), closed [against karmic influx] or not (samvuda-b., asamvuḍa-b.), or ahasuhuma-b. c. The K-class is, in fact, composed of two entirely different classes, viz the paḍisevaṇā-kusīla (abbreviated PK below) i.e. the 'K by transgression' and the kasāya-k. (abbreviated KK) i.e. the 'K by passion'. Both of these are found in the five varietes described above in connection with the P-class. d. There are five kinds of N: they live or do not live in the first or in the last samaya of their N-state (padhama-, apaḍhama-, carama- and acarama-niyantha) or they are ahasuhuma-n. e. There are five kinds of S: they are acchavi (see comm.), asabala (spotless), akamm'umsa (free from karmic particles; vigata-ghātikarman, Abhay.), samsuddha-nāṇa-damsaṇa -dhara (that means Arhats, Jinas or Kevalins) or, finally, aparissavi (apariśrāvin: abandhaka scil. niruddha-yoga 'binding karman no more and free from all activity', Abhay.).
XXV 6
In Thana 336a the collective name is niggantha, not niyantha. The two terms, however, usually are considered to be identical (Pischel 333) although in the latter word the prefix is ni-, not nis- (Lehre par. 184). According to Abhay. the first niyantha is nirgrantha in the meaning of nirgata sabahyâbhyantarad granthad, i.e. a sadhu, whereas the second niyantha (N) more precisely means nirgata granthāt, viz mohaniya-karm'akhyād. As to the other terms: pulăga 'ka 'empty ear of corn', bausa = bakuśa: sabala, kusila = sila, sinaya = snataka 'purified' (cf. the brahmanic snataka) scil. ghatikarma-lakṣaṇa-mala-paṭala-kṣālanād, Abhay. On the P Abhay. quotes two gāhās according to which the five kinds of their status are due to errors, doubts, transgressions in the domain of the fundamental and additional gunas, modifying one's equipment without reason and mental occupation with illicit objects resp. The explanation of the terms used in connection with the B (given in two gāhās quoted by Abhay.) is rather obscure: abhoga and aṇābhoga mean 'knowing resp. not knowing' that one commits a sin (dosa), cf. aṇābhoga: ajñāna in XXV 72 (third item of section a) below; also cf. VII 62; one is (a)samvuda in the domain of the fundamental and additional gunas (mül'uttarehim [gunehim]); an ahasuhuma-b. is he who cleans his eyes and mouth (acchi-muha majjamāņa ?). Abhay. further quotes three gāhās on the K and two on the N. For two hundred kinds of K see Mahānis. III.
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