________________
118
from the branches of certain types of trees, e.g., a banyan tree.)
274
VI.10.257 reads that living beings nourish themselves with matter existing within their range but not beyond it (cf. Prajnapana XXVI.1.642). XIV.6.517 says that they nourish themselves with matter which transform into matter, that they are born of pudgala-yonis, and that they are affected by pudgala-sthiti, and that they bind karma and undergo transformation due to karma (cf. E-2). In continuation, sutra 518 explains that they nourish themselves with complete as well as incomplete substances (avici-vici dravyas). All these texts must have been composed in the third canonical period. The problem of ahara involving transit paths and marana samudghata will be taken up later.
275
(2) Virya and vibration Regarding the topic of virya and vibration, the limbs of a sayoga kevali who is possessed of virya (virya-sayoga-sad-dravya) are said in V.4.198 to be unable to occupy the same aka'sa prade'sas in the next moment due to their vibrations; but an ascetic who has entered the immobile state is said in X VI.3.597 to be unmovable unless he is caused to move by others. XVI.3.597 also considers the vibration of beings in four gatis from the standpoints of dravya, kşetra, kala, bhava and bhava. Fivefold 'sariras, fivefold indriyas and threefold yogas are said in the next sutra 598 to vibrate (calana), because in the three tenses of time jivas cause the transformation of matter particles (dravyas) which are capable of becoming 'sarira, etc. V.4.198 is probably the product of the late third through the fourth canonical stages, however X VI.3.597-98 ought to be placed in the final canonical stage.
276
1.8.71 examines beings in this and that class by applying savirya-avirya anuyogadvaras. The exposition here involves an advanced technicality as evinced by the usage of such terminology as karana-virya which appears in the final canonical stage. Thus it is said that an ascetic in the immovable state is savirya on the basis of labdhi, but avirya on the basis of karana. A siddha is surely said here to be avirya. We should however remember that a siddha comes to be qualified by ananta virya in the post-canonical period. Let us place this text in the last canonical stage.
(3) Sarira
277
The relative sizes of one-sensed beings are imparted in XIX.3.650 by way of subclassifying them each into suksma-badara and paryapta-aparyapta. Nigodas are likewise subclassified into these four types. A comparison is thus made among the subclasses of one-sensed bodies. The subsequent sutra 651 offers a relative comparison made among the five classes of one-sensed bodies. It thus enumerates plant, wind, fire, water and earth in order from the subtlest to the largest and plant, earth, water, fire and wind in order from the largest to the
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