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142
vairą and another dead being's vaira, or he is touched by the dead man's vaira and the vairas of other dead beings. This concept is an old one. But the thought pattern of the alternative combinations of vaira, however simple, does not occur before the third canonical stage.
353
In 1.10.80 some heretics insist that actions committed in the past and future are painful (duhkha), that actions committed at present are not painful, that beings suffer pain due to akarana, and that actions uncommitted, untouched, and not in the process of commitment also cause beings to suffer pain. Here, Mahavira offers diametrically opposed views. The relevant passage is found in the context of 'calamane calie' (cf. D-1b), which we place in the third canonical stage.
354
X VI.3.570 takes up a case in which a doctor conducts a surgical operation on a tumour hanging out of the nose of a monk who has been engaged in kayotsarga. The doctor is said here to have duly performed his duty, and the monk has committed dharmantaraya kriya but is free from other transgressions. Dharmantaraya karma, which is a variation of caritramohaniya karma, occurs even in the fifth canonical stage (cf. (X.31.364 in E-3b-2). We assign the fourth-early fifth canonical stages to this text.
355
X V.1.563 takes up the problem of adhikarani (i.e., a being is the agent for using instruments) and adhikarana (i.e., a being is the instrument itself) of beings, which is again an old theme. Whether beings are sadhikarani or niradhikarani, or sadhikarana or niradhikaraṇa is considered here on the basis of avirati, and both concept couples are viewed from the standpoints of being caused by and used for oneself, for others or both. This topic is extended to the discussion of nirvartanā or building up of five sariras, five indriyas and three yogas in sutra 564. In case of ahāraka-sarire-nirvartana which occurs to samyatas alone, whether they are adhikarani or adhikarana are considered on the basis of pramada. These sutras probably belong to the fourth-fifth stages.
356 As to the formal group of kriya, the problem of 18 kriyas is handled in the fol
lowing texts. VII. 10.305, which is a part of the Kalodayi story belonging to the final canonical stage, reads that an evil deed (papa karma) brings forth a bad fruit and an auspicious deed (kalyana karma) ensues a good fruit. It is justified by way of a simile as follows: just as a man relishes good taste at the beginning when he eats food with 18 seasonings mixed with poison but soon finds it noxious, and just as he does not relish bad taste at the beginning when he eats food with 18 seasonings mixed with medicine but soon finds it helpful when the food is transformed, so the commitment of 18 kriyas brings forth bad results and the abstinence from them ensures good results. This amounts to saying that good or bad asrava results in good or bad karmic bondage and
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