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CHAPTER ONE
called loka), but only this total divided by the number asankhyāta (= innumerable). Whether we consider the case of one soul that has attained samyak-darśana or that of the ananta souls that have done so the field of occupation of samyak-darśana will turn out to be the total loka divided by asankhyāta. For even the field collectively occupied by all the souls that have attained samyakdarśa measures but the total loka divided by asankhyāta, Of course, there will be found a difference inasmuch as the field collectively occupied by all the souls that have attained samyakdarśana is bigger than that occupied by one such soul, for the number asankhyāta is itself of asankhyāta types all mutually differing in quantity. (10) Sparśana or field of touch-by touching is to be understood the touching of those space-units that surround the portion of space acting as the locus of the thing concerned. Thus the field of occupation covers only that part of space which acts as the locus of the thing concerned, while the field of touch covers also those space-units which surround the space acting as locus and so are touched by the thing concerned. Herein lies the difference between the field of occupation and the field of touch. In the case of samyak-darśana its field of touch too would measure the total loka divided by asankhyāta, but its extent will be somewhat bigger than that of the concerned field of occupation inasmuch as the former field also includes the borderline units that surround the latter field. (11) Kala or time: when the period of samyak-darśana is calculated in the case of one particular soul it turns out to be either a period that is possessed of both a beginning and an end or a period that is possessed of a beginning but of no end. But when the same is calculated in the case of all the souls taken together it ought to be a period that is possessed of neither a beginnng nor an end. For throughout the past there was no period of time when there was no soul possessed of samyaktva, and the same is true of the future. That is to say, samyak-darśana has been making its appearance since a beginningless time and it will continue to do so till an endless time. (12) Antara or interval: when the empty interval-i. e. interval devoid of samyak-darśana is calculated in
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