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AYĀRO
dhuta (to be described in the chapter VI). Thereby attenuating the kar ma body, he ultimately gets rid of it.
From the point of view of sadhand, these aphorisms can be interpreted thus:
There are some sādhakas who neither give heed to the memory of the sensual pleasures of the past nor desire for future pleasures. Some other sådhakas assert that the past was not satiated with self-indulgence, and therefore, it follows that the future also would not be satiated with it.
It is the memory of the past pleasures and the desires for the future ones that breed attachment, aversion and delusion. That is why, the Tathagatas (i, e. the aspirants who strive for the attainment of the state of Perfect Equanimity) do not head the matters of the Past and Futurethey do not allow such state of mind to be created as is filled with attachment and aversion.
One whose conduct is such as to pacify or get rid of attachment, aversion and delusion is called as a "vidhūta - kalpa" of "one abserving the dhuta code of conduct".
One who is tathāgata and vidhūta -kalpa is eyānupassi. which can be interpreted in three ways:
1. Etadanupaśyi - One who observes the realities happening in the present only.
2. Ekānupasyi' --One who observes the soulas 'solitary'.
3. Ejānupasyi -- One who observes the vibrations (of the kar ma body) or transformations taking place on account of the observance of the dhuta code of conduct.
Such a sādhaka annihilates the kar ma body by remaining free from attachment and aversion.
६१. का अरई ? के आणंदे ? एत्थंपि अग्गहे चरे।
सव्वं हासं परिच्चज्ज, आलीण-गुत्तो परिव्वए। 61. Kā arai? Ke änande ? Etthampi aggahe care /
Savva vi ha sam pariccajja, älina -gutto parivvae // 61. (To a sādhaka) what is ennui? And what is pleasure ? He should not respond to either of these alternatives.
Abandoning all kinds of (frivolities such as) laughter,
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