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English translation by George Baumann
Av.-niry. X 19. Viś. V 522 525. The interval between two
Bhag. Ed. fol. 666b & 667a.
savva-bandha-instants lasts,
at least, a minimal oraliya-lifetime minus (viggaha + savvabandha =) three instants,
at the most, a relative maximal oraliya-lifetime minus the savvabandha-instant + a maximal veuvviya-lifetime + both viggaha-instants of the following oraliya-existence.
Bhag. Ed. fol. 667. Av.-niry. X 20. Viś. V 526 & 527ay. The interval between two desabandhastages lasts,
[44] at least, a savvabandha-instant,
at the most, a maximal veuvviya-lifetime + (viggaha + savvabandha=)
three instants of the following oraliya-existence.
So much for the Canon. Simple logic soon leads to the conclusion: if the initial attachment requires an instant for itself, then the same has also to be given to the dissolution. Accordingly, later dogmatics place the dissolution at the side of both traditional stages. At the same time it changes the terminology; usually the three stages are called:
1. "consolidation" samghata or sarva-samghata,
2. "consolidation & deterioration" samghata-[pari]śāṭa,
3. "deterioration" (at death, etc.) [pari]śāta or sarva-[pari]śāṭa.
In order for the conveyed canonical calculations to remain correct, each time the deterioration-instant has to be somehow argued away, if it would influence the result. In general, this happens in such a manner that it is transferred to the beginning of the following existence, i.e. if there is no viggaha, it is identified with the next instant of consolidation. The first and third stages then differentiate from one another logically in so far as the same instant is called the deterioration stage when it terminates a lifetime, and the consolidation stage when it opens a new one. But a new problem arises, when, in conformity with the above interval, the interval between two deterioration-instants also has to be calculated. Here opinions are also completely divided: the Niryukti-author, Jinabhadra and Haribhadra's teacher, all three obtain different results and, besides, Jinabhadra's opinion whose side all the commentaries, more or less, take, is justified in this manner by some, and differently by others.
Viś. V 528. The interval between two deterioration-stages lasts,
at least, a minimal oraliya-lifetime ["minus three instants" Av.-niry. X 19, "minus an instant" H's teacher],
at the most, a maximal veuvviya-lifetime + a relative maximal orāliya-lifetime ["plus an instant" Av.-niry. X 19, "minus an instant" H's teacher].
As everywhere, Jinabhadra simply omits the deterioration-instant, so that with him, although he expresses himself otherwise in Viś. V 515-521 otherwise, deterioration is actually no stage, but only the pure logical (timeless) borderline between the end of a lifetime and the beginning of the following one. On the other hand, Haribhadra's teacher miscalculates here the deterioration-instant, which is why both of his sums of time are shorter by an instant. Finally, the Niryukti, due to a wrong transcription, achieves the same results as with the savvabandha-interval: although this is not applicable to the maximum, both times it miscalculates a viggaha, and in spite of this identifies the deterioration-instant with the next consolidation-instant. Probably because of this mistake, the Cūrṇi decides to graft Jinabhadra's opinion on to the Niryukti by means of a forced interpretation and Haribhadra goes along with this feat, although at the end, if his words are not to be taken otherwise, he intimates the natural interpretation, at least timidly. In all, the following opinions find their expression in our Avasyaka-commentaries:
I. The Niryukti-opinion, expressed by H
if the passage can be so interpreted as the last possibility for interpretation that is not compatible with the Bhāṣya. II. The Bhāṣya-point of view, interpreted by C H M(alay.) into the Niryukti. III. The point of view of Haribhadra's teacher, in H.
Apparently forced onto the Niryukti by Śīl., but still ascribed to the ācāryadesiya. Mentioned by Hem. as an
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