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bhaviya) will continue in the next existence (para-bh.); conduct, asceticism and self-discipline will not.
10 (34a) A monk who does not check karmic influx (asamvuda anagāra) does not attain perfection, because he strengthens the ties (sidhila-bandhana-baddhão scil. kamma-pagadīo dhaniya-b.-b. pakarei), extends the duration, intensifies the power and increases the quantity (appa-paes'aggão bahu-p.-a. pakarei) of all eight kinds of karman except quantity of life. The latter he may bind or not. Thus he again and again accumulates suffering (assāyā-veyaņijja-kamma) and goes astray (anupariyațțai) in samsāra. Quite the reverse happens with the samvuda monk. He does not bind quantity of life etc. and gets over (vīivayai) samsāra.
Cf. VI 11 and Utt. 29, 22.
11 (35b) Beings without self-discipline (asamjaya) who do not keep the commandments (aviraya) and do not repel and renounce bad karman (apadihay'apaccakkhāya-pāva-kamma) may become gods in the abodes of the Vāṇamantaras etc. on account of unwillingly suffered (akāma) thirst, hunger etc. Description of the abodes of the Vānamantaras. * *
The text mentions fourteen names of woods inhabited by the Vāṇamantaras only the first four of which are found in KIRFEL's Kosmographie.
2. DUKKHA.
|(389) * HAMG perceive self-made suffering (d u kk h a) and self-made quantity of life only when these become effective. The statement applies to every single living being (jīve, egatteņam) and to the entirety of living beings (jīvā, puhuttena).
2 (392) Attraction and transformation of matter, and breathing in connection with body-size; quantity of karman, colour and lessã in connection with age; perception in connection with intellect; actions in connection with belief; equality or difference of quantity of life (sam'āuya, visam'āuya) and origination (samovavannaga, visamôv.): all of these specified for HAMG. At the
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