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English translation by George Baumann
The granthi-doctrine has been taken from the rest of Vis. I, which analyses a mental transitional state, that in our religious terminology we would perhaps call an inner rebirth. The structures we find there - that, by the way, do not seem to be old canonical* - form a chapter on religious psychology.
In Āv.-niry. II 26-28 it is stated:
He who is entirely bound by the eightfold karman attains none of the four Sāmāyika-types. On the other hand, he who is bound to the seven karman-types attains the one or other, when the time has come. The Sāmāyika-attainment can be illustrated by comparisons with a storehouse', with the pebbles of a mountain stream?, with ants", with (three) men", with a path', with those ill with fever, with Kodrava-grains', with water®, and with a garment'.
This is the passage which allows Sanghadāsa and Jinabhadra to develop the granthidoctrine in the following manner: Viś. I 1193 (K. pedh. 94). With him who is bound sevenfold, the granthi “knot” arises
when the time has come (as preparation of the inner renewal, like with the
reed). 1195 When this is broken (overcome), one attains the samyaktva and the remaining
prerequisites for salvation. 1201
(K. pedh. 95). The inner transformation can take place 1. unnoticed (gradually), 2. noticeably, 3. continually. The second and third types are only found with those who are closer to
liberation. 1202
(K. pedh. 96). With the first type one does not come out of the knot, with the second it is overcome, and with the third one has samyaktva (constantly) in
view. 121 (K. pedh. 111). (Concerning the seventh parable it has to be said:) Like the
mada-bhāva of Kodrava-grains so can the mental) mada of blindness either disappear by itself (unnoticed through natural disposition), or be made to
disappear (noticeably) through a special process (through mental training). 1219 (K. pedh. 110). And like the Kodrava-grains (subjected to treatment) divide
into improved, half-improved and completely improved, so with the (noticeably transformed) soul (the three steps of) non-purification, half
purification and purification can be distinguished. 12179 (K. pedh. 1094). With noticeable transformation the soul then divides its
wrong conceptions into three (gradually different) groups. K.pedh.118. As long as one has not yet overcome (from these three groups of conceptions)
the (first) non-purified, one is tripunjin "three-group-like”; if one has overcome this, then one becomes (for the present) dvipunjin "two-group-like”, (then, after the half-purified group has also been overcome) ekapunjin "one-group-like”, (finally, after overcoming the purified group, whereupon complete purification takes place) kşapaka "a (complete) conqueror”. - Differently in the citation at
Viś. I 528 (below, p. 7a). Viś. I 1217'. By means of constant transformation the soul reaches complete purification.
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