Niksepasutra
Niksepasutra
PRECEPTS OF INSTALLATION┬ахЕ│ф║ОхИЖч▒╗
хИЖщбЮуБлщЦвуБЩуВЛцХЩшиУ
Juttisujuttamagge, jam caubheena hoi khalu thavanam.
Kajje sadi namadisu, tam nikkhevam have samae. (737) ┬а
There is a description of four types of Niksepas (ascriptions) as naming etc. in the
scriptures to understand the right meaning of a proposition. (737)
хЬихЕ╕ч▒Нф╕ня╝МNiksepas(х╜Тх▒Ю)я╝МхжВхРНхнЧчнЙя╝МхИЖф╕║хЫЫч▒╗ф╗еф╛┐ф║Жшзгх╗║шоочЪДцнгчбочЪДхРлф╣ЙуАВ
хЕ╕ч▒НуБоф╕нуАБNiksepasя╝Их╕░х▒ЮуБзуАБф╛ЛуБИуБ░хРНхЙНуБкуБйя╝ЙуБпчЙйф║ЛуБоцнгчв║уБкцДПхС│уВТчРЖшзгуБХуБЫуВЛуБЯуВБуБлхЫЫчиощбЮуБлхИЖуБСуВЛуАВ
Davvam vivihasahavam, jena sahavena hoi tam jheyam.
Tassa nimittam kirai, ekkam pi ya davva caubheyam. (738) ┬а
A substance is possessed of various characteristics and for the sake of that characteristic, which is presently
under consideration, one and the same thing is described in four ways. (738)
ф╕Аф╕кчЙйш┤ихЕ╖цЬЙхдЪчзНчЙ╣чВ╣я╝Мф╕║ф║ЖхЕ╢чЫохЙНшвлшАГшЩСхИ░чЪДцЯРчзНчЙ╣чВ╣я╝Мф╜┐чФихЫЫчзНцЦ╣ц│Ххп╣хоГш┐ЫшбМцППш┐░уАВ
чЙйш│куБпхдЪуБПуБочЙ╣цАзуБМцЙАцЬЙуБЩуВЛуАВф╗КшАГуБИуБЯуБВуВЛчЙ╣цАзуБоуБЯуВБуБлуАБхЫЫчиощбЮуБоцЦ╣ц│ХуБзуБЭуВМуВТцППхЖЩуБЩуВЛуАВ
Nama tthavana davvam, bhavam taha jana hoi nikkhevam.
Davve sanna namam, duviham pi ya tam pi vikkhayam. (739) ┬а
Nama, Sthapana, Dravya, Bhava-these four ways provide the concept of niksepa. Of these nama stands for the
name of the thing concerned and is of two types. (739)
Nama, Sthapana, Dravya, Bhava-these┬ацШпхЫЫчзНхоЪф╣ЙniksepaчЪДцЦ╣ц│ХуАВхЬиш┐ЩхЗашАЕф╕ня╝Мnamaф╗гшбичЙйф╜УчЪДхРНхнЧя╝МхПИхПпф╗ехИЖф╕║ф╕дч▒╗уАВ
Nama, Sthapana, Dravya, Bhava-theseуБпniksepaуВТхоЪч╛йуБЩуВЛхЫЫуБдуБоцЦ╣ц│ХуБауАВуБЭуВМуВЙуБоф╕нуБлуАБnamaуБпчЙйф║ЛуБохРНхЙНуВТуВТчд║уБЧуАБуБ╛уБЯф║МчиощбЮуБлуБЛуБСуВЙуВМуВЛуАВ
Sayara iyara thavana, kittima iyara du bimbaja padhama.
Iyara iyara bhaniya, thavana ariho ya nayavvo. (740) ┬а
Sthapana is of two types-that which resembles the real shape of that for which is stands, and that which does not.
When there is a supposition of one object in the other, it is called sthapana Niksepa, for example, supposing an
idol of an arhat as an arhat. (740)
SthapanaхИЖф╕║ф╕дч▒╗я╝МхоГчФицЭецППш┐░чЙйф╜УхоЮщЩЕчЪДх╜вчК╢уАВх╜Ухп╣ф╕Аф╕кчЙйф╜Уш┐ЫшбМчМЬц╡ЛцЧ╢я╝Мш┐Щх░▒хПлхБЪsthapana NiksepaуАВ
SthapanaуБпф║МчиощбЮуБлхИЖуБСуВЙуВМуВЛуАВчЙйуБохоЯщЪЫуБох╜вчК╢уВТцППхЖЩуБЩуВЛуБУуБиуБлчФиуБДуВЙуВМуВЛуАВчЙйуБлхп╛уБЩуВЛцОиц╕муВТшбМуБЖуБУуБиуБпsthapana NiksepaуБихС╝уБ░уВМуВЛуАВф╛ЛуБИуБ░уАБч╛Ец╝вуБиуБЧуБжч╛Ец╝вуБоуВвуВдуГЙуГлуВТцОиц╕муБЩуВЛуБУуБиуАВ
Davvam khu hoi duviham, agama-noagamena jah bhaniyam.
Arahamta-sattha-jano, anajutto davva-arihamto. Noagamam pi
tiviham, deham nanissa bhavikammam ca. Nanisariram
tiviham cuda cattam cavidam ceti. (741 & 742) ┬а
Dravya (= potency) is of two types-viz. agamato (=that in respect of an authentic text) and noagamato (=that not in
respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and yet is not
making use of this knowledge of his is agamato-dravya Arhat. Similary, no-agamato dravya is of three types-viz. the
knower’s body, the would be knower, one acting in a manner appropriate to the thing concerned. And the knower’s
body is of three types-viz. one fallen, one given up, one make to fall.┬а(741 & 742)
Dravyaя╝ИхКЫщЗПя╝ЙхИЖф╕║ф╕дч▒╗я╝МagamatoхТМnagamatoуАВхЫацндя╝МшГ╜хдЯчРЖшзгхеСч║жцнгцЬмчЪДф║║х░▒х▒Юф║ОArhatуАВ
хРМца╖чЪДя╝Мnoagamato dravyaхИЖф╕║ф╕Йч▒╗я╝ЪшодшпЖшАЕчЪДш║лф╜Уя╝МцЬкцЭечЪДшодшпЖшАЕя╝МхЗЖхдЗшАЕуАВшодшпЖшАЕчЪДш║лф╜УхПИхИЖф╕║ф╕Йч▒╗я╝ЪщЩНшР╜чЪДуАБцФ╛х╝ГчЪДуАБх░ЖшжБщЩНшР╜чЪДуАВ
Dravyaя╝ИхКЫя╝ЙуБпagamatoя╝ИцЬмчЙйуБохОЯцЦЗуВТх░КцХмуБЩуВЛуБУуБия╝ЙуБиnagamatoя╝ИцЬмчЙйуБохОЯцЦЗуВТх░КцХмуБЧуБкуБДуБУуБия╝ЙуБиуБДуБЖф║МчиощбЮуБлхИЖуБСуВЙуВМуВЛуАВnoagamato dravyaуБпуБ╛уБЯф╕ЙчиощбЮуБлхИЖуБСуВЙуВМуВЛя╝ЪшкНшнШшАЕуБош║лф╜УуАБцЬкцЭеуБошкНшнШшАЕуБиц║ЦхВЩшАЕуБауАВApprehenderуААшкНшнШшАЕуБош║лф╜УуБпуБ╛уБЯуБ╛уБЯф╕ЙчиощбЮуБлхИЖуБСуВЙуВМуВЛя╝ЪуБЩуБзуБлшР╜уБбуБЯуВВуБоуАБцФ╛цгДуБЧуБЯуВВуБоуБишР╜уБбуВЛуВВуБо
Agama-noagamado, taheva bhavo vi hodi davvam va.Arahamtasatthajano, agamabhavo
du arahamto.Taggunae ya parinado, noagamabhava hoi arahamto.Taggunaei jhada,
kevalanani hu parinado bhanio. (743 & 744) ┬а
Like dravya bhava (=reality) too is of two types-viz. agamato (=that in respect of an authentic text) and no-agamato
(=that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and
is also making use ofthis knowledge is agamato-bhava Arhat. On the other hand, the person who has developed the
virtuous qualities appropriate to an Arhat or one who while equipped with those qualities, undertakes meditation and
so is considered to have become a Kevalajnanin (=Arhat) is no-agamatobhava Arhat. (743 & 744)
х░▒хГПdravyaуААbhavaя╝Иф║ЛхоЮя╝Йф╣ЯхИЖф╕║ф╕дч▒╗я╝МagamatoхТМnoagamatoуАВхЫацндя╝МшГ╜хдЯчРЖшзгхеСч║жцнг
цЬмчЪДф║║х░▒х▒Юф║ОArhatуАВхПжф╕АцЦ╣щЭвя╝Мф╕Аф╕кхЕ╖цЬЙш┐Щф║Ыч╛Ох╛╖я╝Мш┐ЫшбМхЖецАЭчЪДф║║хИЩшГ╜хдЯцИРф╕║KevalajnaninуАВ
dravyaуААbhavaя╝Иф║ЛхоЯя╝ЙуВВф║МчиощбЮуБлхИЖуБСуВЙуВМуВЛя╝ЪagamatoуБиnoagamatoуБауАВуБЭуБоуБЯуВБуАБцнгчв║уБлхОЯцЦЗуВТчРЖшзгуБЩуВЛф║║уБпч╛Ец╝вуБлх▒ЮуБЩуВЛуАВф╕АцЦ╣уАБуБЭуВМуВЙуБоч╛Ох╛│уВТуВВуБгуБжуАБчЮСцГ│уВТшбМуБЖф║║уБпKevalajnaninуБлуБкуВМуВЛуАВ